CHAP. I. After what manner the Supper of the Lord was first instituted and ordained, and that the Masse hath no good ground, eyther from the Scriptures, or from the practise of the Apostles.

OVr aduersaries for the laying of a surer foundation for the Masse out of the holy Scriptures, haue attempted to driue and draw the same from the institution of the holy Supper of our Lord, & ordinarily now a daies, do vse to set downe as a note and marke of the same vppon all such places as concerne the holy Supper. Heere is the institution of the Masse: whereas their predecessors, & namely the ordinary Glose was wont to note such places thus: Heere is the institution of the Supper or Eucharist. Wherefore the better to know how like and how vnlike they be, as likewise to see so much the more cleerely, how farre the one is swaruing and degenerating from the other; wee must first consider after what manner the holy Supper was instituted, that holy Supper which is the sacrament of the new Testament, and succeeded the feast of the Passeouer, which was the Sacrament of the olde: that holy supper which is the true commemoration and memoriall of the sacrifice of the lambe without spot or blemish slaine for our sinnes; the figure and representation whereof had before beene liuely set out in the Paschall lambe. For we do altogether agree in this, all the sort of vs, that as the law was ordained to leade vs to grace, Moses and the Prophets to bring vs to Christ: euen so all the propitiatorie sacrifices of the law were to fit and to pre­pare vs for the laying holde vppon that true and onely propitiatorie, the very lambe which taketh vpon him the sinnes of the worlde. And all the sacrifices of thankesgi­uing likewise, which were offered for the acknowledgement of temporall benefites, serued to stirre vs vp to the consideration of this great and vnspeakeable spirituall be­nefite which it pleased God, according to the riches of his mercie, to manifest and lay open in his Sonne. And therefore as we must come to the knowledge of the Masse by the holy Supper: so to that of the holy Supper by the Passeouer: the holy Supper ha­uing succeeded the Passeouer by the institution of our Lord Iesus Christ, and the Masse in the Church of Rome hauing taken vp the place of the holy supper, through the cor­ruption which hath beene brought in by the See and gouernment of Antichrist.

Behold therefore the institution of the Passeouer in Exodus: Pharao perseuering in his rebelliousnes, Exod. 1 [...]. That the holy Supper came in place of the Passeouer. God declared vnto Moses that he would roote out all the first borne of Egypt: & yet neuerthelesse to the end he might put some difference betwixt the vessels of his wrath, and those of his mercie; he would spare the first borne of Isra­ell; spare them I say, not because of any their merites, but for his owne compassions sake, through the fauour purchased by the lambe slaine for sinne, from the foundation [Page 2]of the world. Wherefore hee ordained that in euerie familie, betwixt two euens a lambe without spot, for a type and figure of the true and verie lambe, should bee kil­led and eaten: that with the bloode thereof, the postes of the houses of his people should be sprinckled, to the end that the destroying Angell might passe ouer: as an euident warning and admonition, that whereas this blood was not sprinkled (what familie or person soeuer it might be) there was nothing but matter for his wrathfull anger to worke and feede vpon: that moreouer this killing of this lambe should bee renewed euery yeare, and that for euer, to teach and instruct the ages to come, as well in the memorie of the benefites alreadie receiued, as in the expectation and faithfull looking for of greater that were to come and to be receiued.

Now in this institution wee haue both a Sacrament and a sacrifice to consider and thinke vpon. In the Passeo­uer is a Sacra­ment and a sa­crifice. The Sacrament giuen of God vnto his people for a seale and assurance of his promise, and of the fulfilling of the same: for to this end are the Sacraments gi­uen of God vnto his people, when he saith: And this blood shalbe for a signe vnto you in your houses, that when I shall see it, I will passe-ouer, and that there shall not be any deadly stroke amongst you, when I shall smite Egypt. A sacrifice offred vp to God by his people: for as properly are sacrifices offered vp to God by the people, as Sacramentes come from God are giuen to the people, as is witnessed when he saith: And this day shall be for a memoriall vnto you, and you shall keepe holy this feast in your generations: in as much as God smote Egipt, and passed notwithstanding ouer our houses, &c. Such a Sacrament notwith­standing as leadeth vs from this lambe vnto another lambe, from this blood vnto an other bloode, and from this temporall effectualnesse vnto a spirituall; in as much as it is chosen without spotte, it is for a signe of our Redeemer his innocencie; and in that it is slaine, it serueth vs for a signe of his death and passion; in that it is eaten, it is a signe to vs of that life and nourishment which wee draw from his death; and of our communicating of his flesh and of his bloode, as being bone of his bones, & flesh of his flesh &c. And a Sacrifice also, which besides that it is truely and verily one of the number of those which were of praise and thankesgiuing, ceaseth not neuerthelesse a­ny manner of way to hold the place of a propitiatorie: seeing that this lambe offered by the father of the familie, doth prefigure vnto vs the lambe which the heauenly fa­ther did sacrifice vpon the tree of the crosse, for the saluation of such as were of his houshould through faith, and our Propitiation in his bloode, as it is expounded by S. Iohn the fore-runner: Ioh. 1.19. Behold the lambe which taketh away the sinnes of the worlde. And by the Euangelist in better forme, referring and applying that to the substance and truth, which was ordained and decreed of the type and figure: To the end (saith he) that the Scripture might be fulfilled: There shall not one of his bones be broken.

Now our Lord the true and verie lambe, The same in the holy Sup­per, & to what end. which came to fulfill the law and not to destroy it, kept the feast of the typicall or figuratiue lambe with his disciples, both ac­cording to this institution, as also according to all the circumstances thereof. Hee kept it (I say) the fourteenth day of the moneth, beginning at the euening, according to the order of the Hebrewes, the first day of vnleauened bread, betwixt two euens; that is to say, betwixt the euening Sacrifice and the Sunne-set. Therein hee likewise obserued the accustomed washing, excepted onely that hee therewithall endeuou­red to draw men euermore from the naked ceremony, [...] to the doctrine contained ther­in: there he taught vs humilitie, washing the feet of his disciples, whose dutie it was without all doubt to haue washed his. Thereat after Supper he distributed and gaue the bread and the cup from hand to hand vnto his Apostles, as he was wont to do vp­on that day among the Iewes in a certaine kind of collation, which they call Aphico­min, of the greeke word [...]: otherwise Kinnuah: but in steed of the words which euery housholder did vtter in this distribution, which intimated no other thing to those that stood by, then the miseries they sustained in Egypt, and Gods mercy which had deliuered them from the same; our Lord in this action (as oftentimes elsewhere) raiseth their spirites from the type to the truth, from the shadowe to the bodie, from the temporall deliuerance, to the spirituall, from the seruitude of Egypt, to the thra [...]dome and slauerie of sinne, and to be short, from the eating of this lambe which they had solemnized with him, vnto that very and true lambe, shadowed and pointed [Page 3]out so many ages before this paschall lambe, whose bodie was likewise vpon this day giuen for them to the death, Ioh. 6.50.15. and whose blood within a few houres after was shed for the remission of their sinnes. Your fathers (said he in S. Iohn) haue eaten Manna in the wildernes, and are dead. But will you see the true bread of heauen, the breade of life, the quickning bread? that am I my selfe, which am truely come downe from heauen, and this bread it is my flesh, which I will giue for the life of the world, who so shall eate thereof, shall neuer die, but liue for euer, &c. As if he should say, as followeth. Your fathers haue eaten the lambe, and we againe haue eaten the same here at this present time: but the true and very lambe in deed it is my selfe, euen the same of whom Esay hath said vnto you. He is led to the slaughter for the transgression of the people, Esay. 53:his soule is offred vp for a sacrifice for sinne. Of whom not long since Iohn Baptist said vnto you, behold the lambe of God which taketh away the sinnes of the world: and of whom I my selfe say vnto you at this present: That I go to be deliuered vp to death for you; that you shall haue from henceforth my flesh to eat, and my bloud to drinke, for the remission of your sinnes, and for the nou­rishing of your soules vp vnto eternall life: your soules (I say) that are barren and void of all righteousnes in themselues, and therefore also voide of true life, but yet such as shall find life in me in my obedience, and in my iustice and righteousnes: all which are made yours by the sacrifice which now I am about to offer vp of mine owne accord and free will, vnto you they shalbe become the foode and foison of eternall life: if you acknowledge and confesse your sinne, your nakednes, your vnprofitable­nesse and great miserie: that is to say, if you truely hunger after my grace; if you finde and perceiue your selues changed and altred of righteousnes. And to the end that the remembrance of this great benefite may be alwaies fresh and new in your memorie, thinke vpon & remember it I pray you in such sort & maner, as you would think vpon your meate and drinke, without which your bodies cannot stand, and much lesse your soules without the benefite of my death, and of the life and spirituall nourishment of the same, which is secret and hid: Do this, whensoeuer you shal do it, in remembrance of me: in remembrance of my torne, rent, and broken bodie, and of my blood shed for you, and that such a remembrance as shall notwithstanding exhibite and communicate them vnto you, for the assuring of you of the pardon and remission of your sinnes, & consequently of the saluation of your soules. For alwaies, and as oft as you shall eate of this bread, and drinke of this cup, you shall expresse the death of the Lord: that is to say, you shall receiue the new couenant of grace, the seale of your life in him, vntill that hee come, But this shall be expounded more largely in his place: and in the meane time consi­der and beholde our Lorde and Sauiour doeth take occasion by the Sacrament of the Paschall lambe, to institute and ordaine the Sacrament of the holy Supper, pas­sing (as Saint Ierome saith) from the olde to the new; wherein as also in this, wee haue likewise to consider both a Sacrament and a Sacrifice. A Sacrament, in that God there presenteth vnto vs bread and wine visible signes, and yet notwithstanding exhi­biters of an inuisible grace, of the participation which the faithfull haue in his bodie and in his blood, being members of this head, branches of this vine, flesh of his flesh, and bone of his bones, &c. A sacrifice in like manner, for that in the holy Supper we giue thankes to God, for this great deliuerance which we receiue, from the seruitude and punishment of sinne in the death of his welbeloued: and hereupon it commeth, that we call it Eucharisticall, and that it hath the name Eucharist giuen vnto it; and which neuerthelesse retaineth in some sort somewhat of the nature of a propitiatorie sacrifice, in as much as therein wee carefully obserue and keepe the remembrance of this onely sacrifice, which is the onely true propitiatorie, which the Sonne sent from the father, hath once offered vp for all, vpon the tree of the crosse for vs: differing herein from the Paschall lambe, that the institution of the Lambe was a Sacrament of the deliuerance to come, whereas the holy Supper is the Sacrament of grace alreadie wrought and purchased: and herein againe for that the Passe-ouer held of the pro­pitiatorie sacrifices, in that it represented, and set before their eyes, that which ought to be accomplished in the bloud of Christ: whereas the holy Supper holdeth somwhat of them, for that it setteth before our eyes this propitiation made and perfected. And thus much be spoken briefly, deferring the rest till we come to speake of the Sacrifice pretended to be in the Masse.

What we haue hitherto obserued, What was the forme of the holy Supper instituted by our Lord. 1. Cor. 11. The institution of the holy Supper. Math. 26. Marke 24. Luk. 22. Paulus Fagius. Deut. 8. Deutr. 16.3. is nothing else but that forme of the holy Sup­per, wherein it was first instituted by our Lord, as we haue it set downe in three of the Euangelistes, and in S. Paule to the Corinthians, the first Epistle, and the 11. Chapter. The summe whereof is as followeth: that our Lord after Supper, tooke breade and blessed it. They vse the word [...]. This was done after the manner and laudable custome of the Iewes, whose ordinarie manner of blessing in this place is yet to bee read: Blessed be thou O our Lord God king of eternitie, which hast sanctified vs by thy comman­dements, and hast ordained that we should eate vnleauened bread, &c. Afterward he brake it, gaue it to his disciples, and said; Take, eate, this is my bodie, do this in remembrance of me, Whereas the Iewes were accustomed to say these wordes: This is the bread of miserie, (for so is the vnleauened bread called) which our fathers did eate in Egypt. Hee that is hungrie, let him come and eate, and he that hath neede, let him come and celebrate the Passe­ouer. Our Lord in this place making the bread of miserie, the sacrament of the bread of life, that so who so eateth thereo [...] worthily, shal neuer hunger. Afterwards it is said, that he tooke the cup and gaue thankes, (the Euangelistes vsing the word [...], in the same sence and signification that the former word [...] was vsed) and gaue it to them from hand to hand, saying: Drinke ye all: This cuppe which the Iewes call Chos halel, [...], the cup of blessing, the cup of prayse or thankesgiuing, which they did blesse in these words: Blessed be thou O Lord our God, King of eternitie, &c. which hast created and made the fruit of the vine, &c. And in distributing it they did sing one of the Psalmes of Dauid, which beginneth Halle-lu-iah, Praise ye the Lord. But to the end, that from thenceforth it might continue the Sacrament of the new Te­stament: our Lord addeth thereunto these wordes: For this is my blood, the blood of the new Testament, which is shed for many for the remission of sinnes. And according to the A­postle, to the end that it might be henceforth a perpetuall institution and ordinance in the Church of Christ. And euermore, and as oft as you shall eate of this bread, and drinke of this cuppe, you shall declare and shew forth the Lords death vntill his comming. In the end it is said, that our Lord and his Apostles did sing a Psalme, and afterward went vp into the mountaine of Oliues. [...]. Munster vppon S. Marke. Paulus Fagius vpon Deut. c. 8. Scaliger de E­mendat. temp. lib. 6. Cassander in his Liturgies. The Psalme I say which was wont to bee sung of the Iewes in the closing and shutting vp of this solemne feast of vnleauened bread after Supper, and is recorded in their bookes of rytes, to be the 114. Psalme: when Israel came out of Egypt. But Burgensis is of opinion, that it was a Psalme composed of many Psalmes, that is to say of all the Psalmes from the 113. vnto the 119. which thing is more at large to bee seene in Munster, Fagius, & others: but yet better in the Lord of Escalles his booke of the reformation of time; for it goeth farre beyond all the rest in the clea­ring of this matter.

And now we haue to consider, what it is that the Masse hath common, and what it hath like, with this holy Supper at this day; this holy Supper I say, wherein wee see that our Lord, the Lord of the Sabbath, the Lord of all the ceremonies, the Lord of the law it selfe, did not disdaine exactly to obserue all the circumstances of the cele­brating of the same as they are ordained in the law, as namely the day, the houre, and the manner and forme there prescribed, referring the same to his true and proper vse onely, and to the onely end it respected, which was himselfe pointed out & prefigured in the same. Whereas they of the Church of Rome, men & sinners (as all the kind of man is) haue not beene ashamed to dispense with the institution of this holy Sacra­ment, and to cut and clip it, change and alter it after all, after their owne best liking & fashion. Our Lord distributed the bread and the cup vnto his Apostles, the maister of the houshold vnto his children: where is there any one step or marke of this com­munion, of this communicating in the Masse? It is his will and pleasure that this holy Sacrament should be a remembrance of his death and passion vntill he come: that we should comfort and strengthen our selues in this faith, combine and knit our selues in mutuall loue and charity, waiting for the participation of his glory, that so wee might make vp & perfect his body in the heauens. Where is this remembrance in the Masse? where euerie thing is vttered in an vnknowne language, where all is done by signes & whisperings, mumbled vp & not vnderstood, & the expositions whereupon are so ridi­culous, fantastical & ful of controuersies amongst their Doctors. And furthermore who [Page 5]euer hauing seene the celebration of the holy Supper in the first ages, could once dreame of finding the same in the Masse? Or who is he, who giuing good and atten­tiue eare vnto the true institution of the Lordes Supper, read as it is set downe by the Euangelists, that can proue himselfe so quicke sighted, as soundly from the same to gather the doctrine of the Masse? But say they, th'Apostles haue not set downe euerie thing, there are many more ceremonies belonging thereunto: Of the place, Other things when I come, &c. 1. Cor. 11. for S. Paule himselfe saith: Caetera cum venero disponam, other thinges I will set in order when I come. But doe they not make any conscience to comprise vnder one Et caetera, the doctrine either of the sacrifice, or of transubstantiation, the whole force and marrow of their Masse? Is it credible, that S. Paul would vse such delaies in things so important and so necessary, as wherein (according to their owne saying) resteth their saluation, as without which the same cannot stand? Neyther are they yet ashamed to set before vs the foundation of the Masse, so huge and massie a building, vpon a meere gesse & supposall, that hath no ground or foundation at all to rest it selfe vpon? Ambros. in 1. Cor. c. 11. Nay then let vs heare what the fathers say: S. Ambrose, He teacheth vs that we must first handle for order sake the head & principall thinges concerning our saluation, as wherein one cannot erre without committing of some grieuous offence: Caetera, but as concerning other thinges which are for the edification of the Church, he passeth them ouer till his comming. Chrisostome vpon this place: S. Chrisost. vp­on the 1. Cor. c. 11. hom. 28. Theod. vpon the 1. Cor. c. 11. Oecum. in 1. Cor. c. 11. Gloss. ordin. vpon the 1. Cor. c. 11. Thomas 3. parte sum. q. 64 art. 2. & in 1. ad Cor. where he speaketh (saith he) of the same thing or of some other [...], not verie vrgent or necessa­rie, thereby to make them carefull to reforme their faults, when they shall thinke of his comming. Theodoret: He could not set in order all things, but hauing written of the most necessarie, he reserueth the lesse necessarie till he come in person. Oecumenius, Either hee speaketh of the same thing, as if the holy supper of our Lord had neede amongst the Corinthians to bee refor­med in other pointes, or else hee speaketh of some other thing which hath neede of his owne pre­sence. The ordinarie Glosse: Of the same, but by your selues you cannot wade any further therein. Saint Thomas, He speaketh vpon some slight and familiar traditions, he speaketh of thinges containing no matter of waight, that is to say, indifferent thinges. And in another place; But as concerning thinges which are necessarie in the Sacrament, Christ himselfe hath appointed them. In like manner, Caietanus: Caetera (inquit) praenarrata, that is to say, the things before spoken of, as that one came drunken, an other hungrie; that there were con­tentions amongst them; these are the other thinges which he promiseth to redresse at his com­ming. If then these other thinges, whereof Saint Paule would speake, bee not the Masse, then the place is ill applyed to that purpose: which if it be so, then let them refraine to make any such collection thereof hereafter: if not, yet how are they a­ble to proue from thence their Masse, (as that which he reserued (as they say) fur­ther to be laid open and deliuered,) not to bee one of those thinges which are not necessarie? and how from thence will they aunswere such as say, that it is not of the nature of the Lordes supper, the doctrine whereof hee had there deliuered them? But wee will yet make it more cleare, that Saint Paule did not deferre or put off any doctrine necessarie vnto saluation, as being of the substance thereof, vnto his comming, but onely certaine circumstances, 1. Cor. 1. such as were for comelinesse rather then for necessitie. I make knowne vnto you (saith hee in the same Epistle) the Go­spell which I haue preached vnto you, which you haue receyued, wherein you abide, and by which you are saued. Wherefore the things which he setteth not downe in this Epi­stle, are not of that nature and qualitie. But if the Masse be necessarie vnto eternall saluation, it is not of the number of those that are reserued, & the place therefore is al­together misalleadged. Or if it must needs haue a roome amongst other things meant in that place, then it wil follow, that it is no necessary thing, contrary to that they hold & maintaine. S. Augustine epist. l. [...]8. c. 6. Neither doth it make any more for them which they alleadge out of S. Augustine. That it appeareth by this place, that all those ordinances which are obserued in the church, are ordained of the Apostles. For first it is manifest, that hee speaketh of the cir­cumstances of the holy supper, & not of the substance, by the answeres which he ma­keth vnto Ianuarius his questions: which are, whether it must be celebtated vpon such & such dayes, at such or such an houre, before or after meate, &c. Now from hence would they proue matter of speciall waight and substance, but not any thing of cir­cumstance, a doctrine of a propitiatory sacrifice, & not the order & maner of celebra­ting of it. Afterward for the circumstance, they had to proue that the order wherof S. [Page 6]Augustine speaketh, is in euerie point the same with theirs, that is to say, that the ce­remonie of the Masse was the same in his time that it is now: seeing it is our purpose hereafter to shew, that the holy Supper was then celebrated sincerely, and that the Masse was altogether vnknowne both for his name, and likewise for his effectes. But there is yet more behind, for in this same Epistle, after that S. Augustine hath squared out and established the holy supper of our Lord according to the holy scriptures, in all the pointes thereof concerning faith, in these words: Sicuti communicatio corporis et sanguinis Christi, &c. How the communicating of the bodie & bloud of our Lord, and if any o­ther thing be recommended vnto vs in the scriptures. Againe: If the authoritie of sacred writ doe inioyne vs, we must not doubt but that we are to doe whatsoeuer we reade therein to be done, &c. he commeth in expresse tearmes vnto the circumstances of the same, the day, the houre, fasting, or not, &c. things whereof the scripture speaketh not: and as concer­ning our cariage, wherein he wisheth vs to behaue our selues after the most receiued custome of the Church, because there is some likelihood that such obseruation pro­ceedeth either from the Apostles, or from the great Councels: or els according as it is there receiued, where one dwelleth, as S. Ambrose counselled his mother: It being vnreasonable (saith he) to trouble mens consciences, about such obseruations, either through too obstinately contending for them, or through any superstitious kind of fearefulnesse. And yet notwithstanding to shew how we ought to preferre the scripture before any manner of tradition: That the Masse hath no groūd from the pra­ctise of the A­postles. Act. c. 23. [...] If our Lord (saith S. Augustine) did ordaine, that we should receiue the Supper after other meates: I belieue that none of the Apostles would haue taken vpon them to haue altered or changed the same, &c. Howsoeuer it be (say they) the Apostles haue said Masse. And that this is true, you haue in the Actes, [...], that is to say, that as the Prophets and Teachers there named, ministred vnto the Lord, and fasted, the holy Ghost said vnto them: separate vnto me Barnabas and Saule, &c. The question then dependeth vpon the Greeke word [...], from whence commeth the word Lithur­gie. We say that it signifieth to doe ones dutie, and they will needs haue it to signifie, to say the Masse. 2. Cor. 9.12. Rom. 15.27. Philip. 4.18. S. Paul in many places calleth the bestowing of almes, [...], a Li­thurgie. The ordinarie Glosse: The charitable laying out of our goods vpon our brethren. Oe­cumenius: The Apostle hath not said [...], to make common worldly things, but [...], that is to say (saith the ordinary Glosse) to administer. Because (saith Oecume­nius) that hereby he concludeth the Romaines to be publike Officers, for the paying of tribute vnto the Saints, as duely, diligently and iustly, as vnto kings. For which cause S. Paule also calleth Epaphroditus [...], Philip. 3. the minister of, or one ministring vnto him in his neces­ties. And for this cause likewise Suidas a famous Grammarian saith, that [...], a Lithurgie, is [...], a publike office or charge, as [...], a freeing and setting of a man at libertie, either from charge in diuine or prophane matters. But not to go out of the place in the Actes: Oecumenius saith, What meaneth this word [...]? truely the same that [...], Oecumenius in Act. cap. 13. as they preached. And so Chrysostome. The old in­terpreter, Ministrantibus as they were administring or executing their office and charge. The Syriacke and Arabian, as they were at prayers: because he there speaketh iointly of fa­sting. Nicholaus de Lyra: As they serued God euery one according to his degree, fasting to the end, that their spirits might be so much the more raised & lift vp to heauenly and diuine things. Caietanus: He speaketh nothing of what kind their ministerie was, but in as much as hee had spoken before of Prophets & Teachers, he wold insinuate vnto vs, that he serued God in teaching and prophesying, that is to say, in expounding the scripture. And in like manner the rest. Amongst all which Expositors, there is not so much as one to be found, which did e­uer dreame of finding the Masse in that place, vntill our yesterdaies sophisters sprung vp, and by the same argument & reason would proue, that the Angels said Masse, see­ing that the Apostle to the Hebrews calleth them [...], spirits which serue God & his children, Heb. 1. as his officers, &c. But let vs further grant vnto them, that [...] in this place doth signifie, how that they celebrated the holy Sacrament; what can they gather from thence, if so be that they haue not first proued, that the supper is the Masse; yea & further let it be granted thē, that it doth signifie to sacrifice: what o­ther thing wil this proue to be, Epiphan. haeres. 79. against the Collyridians. thē as Epiphanius saith, that they sacrificed the Gospell throughout the whole world? speaking especially & by name of Paule, Barnabas and others mentioned in that place? According as S. Paule likewise calleth it, [...], [Page 7]to sacrifice the Gospell? [...]. Rom. 15.16. And yet in the meane time they doe nothing but play vpon the ignorance of the world, which with shamelesse faces they go about to make belieue, that the Masse is found in such writers, as in deede neuer thought of it, translating out of the old writers these wordes, [...], into this sence, namely, to say Masses, to celebrate Masses, &c. whereas in deed they signifie no other thing, then to preach, to assemble, to celebrate the supper, to administer &c. I am ashamed to refute the inuention of one of this time, Genebr. in the Lithurgie of Denis. which hath perswaded himselfe, that the Apostles did sing their first Masse vpon the day of Pentecost: and that he could find it in the old Testament, seeing himselfe put out of the new. And his reason is most excellent: for so it pleaseth them to sport themselues with the scriptures. It must needes be (saith he, that this was the day of the comming downe of the holy Ghost vpon the Apostles, following that which our Sauiour Christ said in S. Iohn: The words that I tel you are spirit & life. Act. 2.42. There is some question moued about that place in the Acts, where it is said: That they did perseuere in the doctrine of the Apostles, in communicating, in breaking of bread, and prayers: from whence he deriueth the whole matter at one iumpe, namely: that this day S. Iames began to say Masse. And his proofe is, that in the old Testament God had ordained, that on the day of Pente­cost there should be offred vp vnto him a new cake for an oblation, which is called in Leuiticus, Minha Hadascha. In Deut. saith he, Missath Nidbath. Leuit. 23.16. Minha Hadascha. Deuter. 16.10. Missath Nidbath. Of this word there­fore he will make the Masse to take his original, as ordained & instituted in this place by way of prophecie, and fulfilled and accomplished on the day of Pentecost by Saint Iames. Vnto this he ioyneth a graue and weightie coniecture: For (saith he) before it was onely said, that they perseuered in praier, and not in the communion and breaking of bread, &c. In stead that he should haue considered that this word perseuere, cannot proper­ly be referred to any thing which is but in beginning to be done; and yet how in that place it is equally and indifferently affirmed both of the communion and breaking of bread, as also of their praiers. But let vs come to the foundation thereof. In the place which he alleadgeth these words are contained Missath nidbath iadecha. Thou shalt keepe (saith he) a solemne feast of weekes vnto the Lord thy God, in bringing the free will offrings of thy hand. The Greeke saith, [...], according to thy power: Which thou shalt offer, according as the Lord thy God hath blessed thee. Who seeth not that this ordinance extendeth it selfe vnto all and euery one of the people: to offer their first fruits vnto the Lord, according to that blessing which hath been receiued? And who is it that hath any smattering in the Hebrew, which knoweth not that Nibdath is to be vnderstood to signifie a thing which is freely & willingly giuen by euery one, according as he is touched in his conscience by the due consideration of his power & abilitie: as for example, is to bee seene in that contribution which was made for the building of the Tabernacle; in which place this word is ordinarily vsed? And what is there then in common betwixt the Masse, the offering of one onely priest, and a contribution rising from euerie particular man amongst the people? betwixt his host and the first fruits? betwixt the Son of God (whom they make men belieue to be there offred vp) & these new fruits? But & if he thinke to strengthen his cause, & make it good only by reason of the name: how cōmeth it to passe then that so many exposi­tors, both old & new, (yea and diuers who cannot please themselues, but by running much into allegories) haue not once so much as pointed at the Masse? As Origen, Origen in homil. 13. in Leuit. S. Hieronim. in Aggeum. not­withstanding that he translated the institutiō of the shew-bread in this place, vnto the holy Supper? S. Ierome although he expound this feast very particularly, citing & ex­pounding this same place vpon Haggee? But much more, how commeth it to passe that this word once indowed by S. Iames, (if we belieue this inuentiō) with this sence & signification, hath not still retained it, and passed it along from church to church, as it befell vnto many Christians, first broached and springing vp in Antioch? How ly­eth it buried foure hundred yeares after, in deep and deadly silence, not any old either Grecian or Latinist, so much as once renewing the memory of the same? And what should be the happy influence of this time, that should reuiue & set it vp againe? Why was it not preserued amongst the Orientall Lithurgies, which they beare vs in hand, to bee of so high a price and valewe, aswell as many other Hebrew wordes; namely [Page 8] Amen, Hosanna, Hallelu-iah, Sabaoth, Pascha, and others? At the least why was it not re­tained in that Lithurgie of Ierusalem, in the Syriacke tongue, if it were vsed & vttered in this sence, out of the mouth of so great and famous an Apostle, vpon so solemne a feast day, in so honourable and reuerend an action, and that but once? Againe, I can­not perceiue that any other man hath gone about to seeke or search for that, either in that place of the Acts, Gloss. ordinaria in Leuit. & Deut. or in that other of Deu. or Leui. which this fellow there findeth. The Glosse saith; A new sacrifice, because it is made with new fruits, not with corn as at easter, but with breads: & therfore he addeth the breads of the first fruits &c. And again: A free will offring, because that God loueth those which giue cheerfully, those which adde more & more vnto their good w [...]rks; In azymis sinceritatis & veritatis, that is to say, in the vnleuened bread of sin­ceritie and veritie. And as for the place of the Acts: They perseuered (saith S. Luke) in the doctrine of the Apostles, Gloss. ordin. in Act. 2.in the communion and breaking of bread, &c. The Glosse saith, Of bread, as well common as consecrate, that is to say, as well ordinarie, as sacramentall. And Lyranus: Partly (saith he) because they did communicate together day by day; partly likewise because they did vse their victuailes and goods as in common. Oecumenius in Act. 2. And Oecumenius: Breaking the bread (saith he) to shew the plaine and cheape diet which the Apostles vsed. Caietanus: Distributing the breade, that is to say, their prouision of victuailes from house to house, accor­ding to the store which they had receiued by the gift of the able faithfull. And when shall we learne to speake like to the Siriacke and Arabian expositors: communicating in the Sacrament of the Lords Supper, called the Eucharist: for they, to signifie the same, doe vse the word Vcaristio, and by the same reason they might haue retained the worde Masse. What cōmunion or agreement is there betwixt that & this new inuention? And who is he, that is not out of all doubt, that this was not any of the Apostles and disciples their ordinarie exercises of pietie? And withall marke well how that to establish the truth, the whole bodie of holy scripture, is not sufficient to content and satisfie this sort of people, whereas one onely word mis-vnderstoode, falsely construed, drawne into a by-sence, rent and torne frō the best interpretation of most ancient antiquity, & of the best learned in these latter ages, & euen their owne, a gesse and coniecture, a dream, is sufficient, yea & more then enough for them to establish & build a lie vpon.

But that the Apostles and disciples of our Lord did keep themselues to his institu­tion, without any swaruing from it at all: if our aduersaries will not belieue S. Paule, when he saith to the Corinth. and to vs all: I haue receiued of the Lord, that which I haue deliuered vnto you: Gregor. lib. 7. de Registr. c. 67. let vs see at the least, if they will belieue their owne Doctors. Gre­gory the great (who notwithstanding hath plaid the part of a liberal benefactor to the erecting and setting vp of the Masse) telleth vs that, The Lords Prater is said presently af­ter commō praier: because the custome of the Apostles was to consecrate the Host in saying the Lords praier onely &c. where he calleth the consecrating of the host, the sanctifying of the signes or sacraments. Platina in the life of Xistus the first: He ordained, that Sanctus, Sanctus, Platina in vita Xisti.&c. was sung in the office or Lithurgie: for at the first these thinges were nakedly and simply done, & S. Peter added nothing to the consecration, saue onely the Lords praier. Walafri­dus Strabo vnder Lewes the Gentle, Walafri. Stra­bo, abbas c. 22 in lib. de rebus ecclesiast. about the yeare 850. a famous Abbot, as Trithe­mius writeth, What we do at this day (saith he) by a ministery multiplyed and enlarged with praiers, lessons, songs and consecrations, the Apostles, as our faith bindeth vs to belieue, and those which followed next after them, performed in most simple and single maner, being no other thing then that which our Lord had commanded, by prayers, and remembring of his passion. And therefore they did breake bread in houses as it appeareth, Actes 20. And our Elders like­wise report vnto vs, that in former times Masses were no other thing, then that which it vsually done vppon the day of Preparation, otherwise called the Fryday before Easter, vppon which day there is no Masse saide,Mandatum.but onely the communicating of the Sacra­ment, after the pronouncing of the Lordes Prayer. And in like manner according to the commandement of the Lorde, after a due commemoration of his death and passion, they did participate and receiue in old time his bodie and blood, euen all they (I say) who were for capacitie and reason meet to be admitted thereunto. Berno Augien­sis de rebus ad missam spec­tantibus. c. 1. Berno Augiensis to the same effect: In the birth of the Church (saith hee) Masse was not said and celebrated as it is at this day, witnes Pope Gregorie, (and therewith he alleadgeth the place aboue named): And it may be (saith he) that in former times, there was nothing read but the Epistles of S Paule: af­terward [Page 9]other lessons as well of the olde as of the new Testament haue beene mingled therewith. B. Remig. An­tisiado de cele­bratione nus [...]ae. Cap. 1. And all this he may seeme to haue taken out of the life of S. Gregory, and S. Remigi­us Bishop of Auxerre vnder Charles the bald: It is held (saith he) that S. Peter did first say Masse in Antioch, that is to say, in such sort as the Lord had giuen in commandement vnto his Disciples, in these words: Do this in remebrance of me, that is to say, call to your minds that I am dead, to purchase your saluation, and do ye the like, and that both for his & your owne sakes. And some say, that he said not at that time aboue three prayers, which began with these words, Hanc igitur orationem &c. Durandus in his Rationall, Durand. in Rationali. The Masse in the Primitiue church was not such as it is at this day: for it did not properly consist of any moe then these eight wordes; This is my body; This is my bloud: Afterwards the Apostles added thereto the Lords Praier, &c. And furthermore, the steps & marks of this truth are yet to be seene in the Mona­stery of S. Benet, wherein the three daies before Easter, the Abbot alone doth hallow the bread and the wine: and the Monkes sitting with him receiue them at his hand: & vpon these daies there is no other manner of Masse said: The Lords institution is read, and certaine places of the holy scripture, and that they call Mandatum, that is to say, Mandatum. the Lords commaundement, as Walafridus, Berno, and Remigius, &c. Now in all these places they vse the word Masse, being vsed in the times wherin they liued for the holy supper: This which wee haue run out into of fitting our selues with the testimo­nies of such, as speake their owne language, and agree with them in their worship and seruice, hath got vs thus much: namely, that from the testimonies of all the said Ab­bots, which haue professed to write of the Masse, wee get this ground and aduantage: namely, that the Apostles did retaine the Lords institution, and as of consequent it must follow, did also deliuer the same vnto their disciples and followers. That they had not (as they themselues doe affirme) added any thing thereunto, but that which was of the same spirit and maister, namely, the Lords prayer; and this we must assuredly conceiue to haue beene, not so much in respect of the forme of the Lordes Supper, as in respect that it was commended vnto them for their ordinarie prayer: And that there was neither Canon, nor beginning, nor any note or marke of any part of this Office and seruice, which now they vse more then the bare words of the insti­tution, which are repeated in the same. Howsoeuer that Hugo de S. Victor. Hugo de Sa­cram. altaris. Gabr. Biel. lec­tione 36, Innoc. 3. de ce­leb. missae. c. cū Marth. et ib. glossae. be not a­shamed to say, that the Canon of the Masse is of like authoritie with the Gospell, and that Gabriell Biell haue much enhaunced the same, saying: That that onely worde Enim (which they haue added to the wordes of our Sauiour Christ) cannot be left out in that place by the Priest, without committing of mortall sinne.

CHAP. II. That the Masses fathered vpon the Apostles and Disciples of Christ, are notorious and meere suppositions.

WHat shall become then (will you say) of the Masses or Lithurgies, which are so confidently builded & founded vpon S. Peter, S. Iames, S. Ma­thew. S. Andrew, S. Marke, S. Denis Areopagite, S. Clement, &c. all A­postles, Euangelistes, or disciples? I answere, that we will in this Chap­ter take away whatsoeuer scruple of doubtfulnes or cloude of darknes that may arise to the troubling of any mans minde about the same. Onely let the readers beare about them such care and diligent watch and attention, as they would do in the receiuing of some paiment, least they should be deceiued with false money, or as they would vse in some suit, for the auoiding of counterfeit writing or false euidence: yea rather a great deale more, because the sonne is much greater, & the inheritance of a far higher nature, as containing in it our title and interest vnto e­ternall life. Assuredly if these Masses rise from such authors as are the Apostles and E­uangelists, there is cause for vs to yeeld & stoope: for they were gouerned by the holy Ghost; and the holy Ghost is alwaies, like himselfe, and so by consequent it must follow, that wee giue vnto them the honour which wee vse to giue vnto their Epistles and Gospels. But if on the contrarie it will be proued very clearely, that they cannot be of the Apostles or Euangelistes, then let vs confesse, that that which they teach, is [Page 10]worthily to be suspected of vs to be the meere seed & tares of the enuious man, which bestirred himselfe in the night, yea and that in most abhominable manner. For as there is none so hardie as to falsifie and counterfeit the coine of the Prince, but such as in whom the spirit of lying and rebellion raigneth: so there cannot any be found so bold and impudent as to counterfeit the spirit of Christ the style & hand of his A­postles, saue such as in whom the spirit of Sathan beareth rule and sway. But I speake not this vpon any conceit of these pretended Masses, which can nothing preuaile a­gainst vs: seeing that our aduersaries themselues dare not auouch them for authen­tike: seeing also that there is neuer a Priest of them all amongst the Latine Churches, which can perswade himself to haue made a good consecration by following of their rules: seeing also that we can fortifie and strengthen our owne cause diuers sorts of waies by them: seeing the confession therein is not made vnto any but vnto God a­lone: seeing the Communion is therein administred vnto all the people, and vnder both kindes, and for that also that the Canon thereof is farre differing from that of the Latine: and finally, for that they are said in a language that is commonly vnder­stood of all, and for many other reasons which shall be handled in their place. And that the rather in good sooth, for that it is our dutie, (for that testimonie sake which we do owe vnto the truth) to make our selues parties against them, and that the more by reason of the horrible hugenes of deceiuing lies, so impudently broached in the matters concerning our saluation.

Then let vs enter into the listes, The lithurgie of S. Iames. and trie the strength of that which they pretend & make shew of to haue beene done by S. Iames. S. Iames the iust (say they) the brother of our Lord did first set downe the Masse in writing, he hath offred sacrifice after the manner of the Iewes, as also after the manner of the Christians: and to him alone be­fore all or any one of the rest of the Apostles, it was permitted by the Iewes, because of his tribe & holines of life, to go into the most holy place. Iudge what apparance of truth is in these assertions, when as S. Iames, who had seene and learned, yea did teach, that the onely sacrifice of our Lord & Sauior Christ did put an end to all the sacrifices of the law, should not yet giue ouer, but continue to offer sacrifices according to the Iewish fashion and manner: that the Iewes (who did abhorre and detest nothing so much as the Apostles, persecuting S. Iames vnto the death, and Ananias still hold­ing the place of the high Priest) wold euer permit & suffer him to do any such thing: & that as they add with the garments of the high priests, but principally in cōsideration of his stock and lineage, a thing making him to be so much the more suspected of the Romaines, who had the gouernment ouer Iudea. But still they continue their claime and say, Concil. Con­stant. 2. in Trul. Canon. 32. that it was alleadged in the second Councell of Constantinople, against thē who did not mingle water in the Sacrament of the holy Supper. Let vs adde then, that this was neere vpon seuen hundred years after that Christ was ascended, & that of all that time it had neuer a tongue to speake. Whereas of a truth, if it had beene true, and known so to be from of old, it wold not haue beene forgotten of the former councels, seeing the power and authority thereof comming from so great an Apostle, would haue beene able to haue put downe and made nothing worth all the controuersies, though neuer so great, that were moued and raised in the same. In the Councels of E­phesus the first and the second, where the controuersie was handled against Eutiches and Nestorius, and where the Fathers produced no proofe of antiquitie, besides a certaine place out of Eusebius and Origene, in which the holy virgin is called the mo­ther of God:) Iudge you and thinke what aduantage they had got against Nestorius if they had had forth comming this Lithurgie, wherein fiue or sixe seuerall times she is called [...], the virgine that did beare and bring forth God? namely all that which may growe from the saying and testimonie of an Apostle, yea all that which the testimonie of the spirite of God is able to afforde, to the establishing of the truth of a doctrine of such importance and weight, as also to the authorizing of the first and principall Canon of those Councelles. And yet notwithstanding some holde that Proclus Archbishop of Constantinople was present at the first, and disputed against Nestorius: euen hee the verie man by whome they woulde beare vs in hande, that this Lithurgie of Saint Iames was first brought to light. [Page 11]Againe, it would as little haue beene omitted in the first councell of Constantinople against the Macedonians, calling in question the deitie of the holie Ghost, seeing that it calleth him Consubstantiall with the Father. And so in the first Nicene Councell, at such time as they sought to confute Arrius, to establish the word Homousion, [...] and to declare the Sonne to be Coeternall and Consubstantiall with the Father: And in ma­nie other councels following, as that of Sardis of Rimini, &c. where it should haue decided the difference betwixt [...] and [...]: whether the Sonne should be held to be of the same, or of the like substance: seeing that in this Lithurgie these wordes are verie ordinarie, both concerning the Sonne and the holie Ghost, and so might haue ended all the strifes, and preuented, without anie more to doe, so mani­fold tragicall accidentes, as fell out in Christendome. Let vs ioyn vnto the former, Saint Ciprian, one of the most auncient Fathers and writers, as one that felt himselfe sufficientlie confirmed in the lawfulnes of mingling of water with wine in the holie Supper, in the place where he hath recourse vnto Allegories. And so likewise Saint Ierome, who had not got a small aduantage against Vigilantius about the ceremoni­es, for which he did contend and striue with him. For who can belieue, that he which had read all manner of writinges extant, and which dwelled in Ierusalem, where they would that this Masse should be borne, and where by consequent it should find most carefull & tender custodie, for the preseruing of the same, should not so much as haue knowne it. As in like manner it is most certaine, that these words [...] and [...] neuer vsed in the Primitiue Church before the Councels of Nice and Ephesus, were not onelie receyued in the Church, where they were brought to light aswel as the sub­stance and doctrine, but also grounded in expresse and plaine sort vpon the worde of God, and manie others of the like nature, which may serue notoriously to proue vn­to vs, that the deuise of this Lithurgie, was not hatched till after these Councels: for besides that our aduersaries know well inough how to alledge for the authoritie of the Church, that the worde [...] is of the ordinance of the Councell of Nice, and not of the Scriptures, nor of the Apostles. It is euident that before this time it was not read in anie author that can bee defended and auouched. Some there are which al­leadge one Prochorus a pretended Disciple of our Lord, but hee himselfe which hath caused it to be imprinted, hath by the same reason made it to be suspected for false & counterfeyte, and the stile or manner of writing in his own iudgement, carrieth no re­semblance of an Apostolike spirite. As also Iustin Martyr likewise about the year 150. Iustinus, tom. 3. in a book intituled, The exposition of the Creed, of the right confession, or of the Tri­nitie consubstantial, [...]. But besides that this booke is not named by Photius, Honorius, S. Ierome, Eusebius, or anie others amongst the workes of Iustine, as also for that it is knowne not to aunswere or bee like vnto his stile. It is to bee noted, that this worde [...] is not mentioned, so much as in anie one place of this Treatise, and therefore may bee thought out of all doubt, that some man hath slipt it into the title, for the plainer declaring of the meaning of these wordes [...], of the right confession, &c. And for these reasons it is doub­ted of, euen by Perion himself. You haue afterward in the same Lithurgie a [...], which is sung, and it signifieth asmuch as thrise holie, or most holie, it consisteth vpon these words [...], Thou O holie God, O Holie, Mightie, O Holie, immortall haue pittie vpon vs. But how did this rise? Behold and see how Pope Felix the third, writing vnto the Emperour Zenon, layeth downe the originall and first beginning of the singing thereof in the Church, as namelie that the Cittie of Constantinople, being sore shaken with continuall earthquakes and the people crying [...] shew mercie Lord, a little child in the sight of the people and of the Patriarke Proclus, was rauished and carried vp into heauen for the space of an houre, where he learned this Hymne: and comming downe againe, taught the same vnto the people, who singing the same, the earthquake ceased. And hereupon it came, that this was receyued of the Church into the beadroule of holy Hymnes, and ratified by the Councell of Calcedon. For this Felix the third liued aboute the yeare 480. the Patriarke Proclus about the yeare 460. and this is that Proclus, whome they obtrude vnto vs for a speciall witnes concerning this Lithurgie. And can it pos­siblie [Page 12]come to passe that this Hymne falling out vpon this miracle, coulde not be re­ceyued into the Church til neare fiue hundred years after our Lord, and yet notwith­standing to be found placed, & that in the same place that it is vsually set in in others in this Lithurgie? But let vs go forward. There was publike prayers made for them which were in the Monasteries. At this time nor yet for three hundred years after, were there anie Monkes in Syria, that is to say, in the countrie where Ierusalem is scituate, much lesse were they then in Monasteries. S. Hieronim. in vita Hilar. S. Ierome a witnes of that assemby in the place aboue mentioned, they did run (sayeth hee) with emulation from Syria and Egypt to Hilario in such sort as that manie belieued in Christ, and became Monks: for at that time as yet there were no Monasteries in Palestina, neyther yet did anie know in Syria what they meant, & there was Hillario, the first founder and ordayner of this kind of life and conuersation: he pray­ed to God, that he would giue vs to find grace with the Apostles, Martyrs and Confessors. But where is read the name Confessors, Bellarminde missa. lib. 2. cap. 20. but of a long time after? And for their better in­struction I wold haue them yet at the least to belieue Bellarmin, who would proue the antiquitie of the Romaine Canon, because it is not mentioned in that place: In as­much (sayeth he) as the name of Confessors was not admitted into the prayers of the church, til after long time, euen a little before Charles the great, He bringeth in Temples, Altars, bur­ning of incense, and making of censors, In a time wherein euerie man knoweth, that no man speaketh of anie thing but persecution, and priuate prayers in houses and caues, and who knoweth not how manie ages were expired, and spent before euer it grew to that heade? But O intollerable blasphemie. He offered incense vnto God: He offered it v­pon the same tearmes, as it seemeth to him that hee offered his owne sonne, as with the same faith and with the same hope. Receiue (saieth he) at the handes of vs sinners this offring of incense for a sauour of a sweet smel, for the remission of our sinnes, and the sins of all thy people &c. and this he repeateth againe afterward without changing anie thing there­in, when hee blesseth and presenteth the Sacramentes. How will this agree with the doctrine of the Apostles, which is, that there is no remission of sinnes without blood? & that our onelie propitiation is in the onelie blood of Christ, Genebr. in Miss. S. Dionis.&c. yea, and how will it agree with that of our Lithurgists, who hold that the offring of incense is an oblation of thankesgiuing, not of propitiation, expiation, or satisfaction: and that altogether concurring and answe­rable to the old law (from whence they would deriue and borrow their ceremonies) forbidding to powre anie oyle or put anie incense vpon the oblations which were for sinne. Leuit. 5.11. And this we see to bee directlie contrarie to that which they will make Saint Iames say, a Sacrificer notwithstanding, say they both of the one & other Testament. Furthermore there are manie things contained therin, which might be verie wel obser­ued and noted for the conuincing of the same of error & falshood, as the Gloria patri, and the Gloria in excelsis, both which as we shall see did enter a long time after into the Lithurgies, as also prayers for the dead, prayer vnto the holie virgin, &c. which are yet of later time then the other, witnes hereof is likewise Epiphanius, who cōdemned praying vnto the holie virgin fiue hundred yeares after, who would not haue opposed himselfe as a contrary party to an Apostle of Iesus Christ. And without doubt this Li­thurgie hath beene presented vnto the world vnder this name, for no other end, but that it might giue credite and applause vnto all these errors. But all these particulars shall bee spoken of euerie one in more fit and conueniente places. One thing wee will not omit, which runneth as a long thread throughout the whole length of the webbe of this Masse or Lithurgie, which is that there is an infinit sort of sentences and whole clauses out of S. Paul his Epistles wouen in here and there, notwithstanding that they were not written by S. Paule, till after S. Iames his death.

All that which we haue saide of the word [...], S. Marke his Masse. of [...], of the Prayer for the Monkes and Monasteries, of the offring of incense for the remission of sinnes, &c. let stande as saide (that so wee may not bee driuen to vnnecessarie repetitions) and spoken concerning and about the Masse of S. Marke also. And yet ouer and besides them, it hath his particular notes and brands of false and feyned counterfettednes, as namelie, a prayer for the Pope? where was the Pope then, in conscience tell me I pray you? or where was he knowne then? For the Subdeacons, Readers, Chanters, &c. whereas wee are of the minde, that the Primitue Church knew not anie degrees of [Page 13]Officers, vnder Deacons. And a third prayer for the Cittie of Alexandria, that God would keepe and preserue it in the vertuous life of the Martyr S. Marke, &c. S. Mathew his Masse. who can excuse these contradictions, these fooleries? And Againe, in S. Mathew his Masse, be­sides whatsoeuer hath beene discouered before, you may see the blessing of the boxe, the Chalice, and the spoone for the taking vp of wine: A prayer for the Popes, Patri­arkes, and Archbishops, though they were not ordayned and extant for many ages after: Mention of the Councell of Nice, whose Creed is likewise sung therein: Of the Councels of Constantinople, Ephesus, &c. Of Saints, as that Chrysostome, Basill, Gre­gorie the great, &c. Of all Christian kinges, whereas there was not one when S. Ma­thew liued, who now is he that is able to protest for these Masses, that they are the A­postles, if he consider either the matter, or the forme thereof? But yet if anie man wil replie and say, that for the substance thereof, or in grosse these things are true, not­withstanding that from time to time, there haue beene some small and particular cir­cumstances cast in and mingled amongst: expecting that wee should proue the con­trarie as we will; yet at the least, what man is there that shall dare to be so bold, as to take vpon him to distinguish of that which was the Apostles, from that which was ad­ded by others? betwixt that which was from God, and that which was from men? that which is authentike and originall, from that which is positiue and of it selfe? &c. Of the Masse attributed to S. Andrew. Con­cerning that which they pretend of S. Andrew, we haue it not: but they alledge about the same one Abdias, a Bb. of Babilon, made and appointed thereunto by the A­postles, who reporteth of himselfe, that he did see our Lord in his humane bodie, &c. This witnes (themselues being Iudges) may easilie bee controld and conuicted of fal­shood. He hath seene (saieth he) our Lord, and he alledgeth Hegesippus the Histori­an, who liued a hundred and sixtie years after: vpon which proposition, S. Augustine a­gainst Faustus, lib. 11. & 22. cap. 80. Against Adim. ch. 17. Of faith against Ma­nich. ch. 38. Cont. aduer. leg. lib. 1. ch. 20. Distich. 21. Sancta Roma­na. wee may ea­silie inferre the conclusion. But which is more, S. Augustine teacheth vs in many pla­ces, that this is for the most part the same booke, which the Manichies chaunged for the true historie of the Apostles; when wee reade therein the Historie of S. Thomas cursing a man, who by and by afterward was torn in peeces of a lion. Of Maximil­la refusing to lye with Eger her husband, putting in her roome her maide seruant Eucleia, &c. cited by S. Augustine in the same words, and gathered out of the fore­named hereticall bookes, which he condemned: and Pope Gelasius was of the same opinion. Adde to the former the miracles which he attributeth to the Apostles, how­beit vnworthy of them in respect of their worthines and dignitie, as namelie, the re­pairing and mending of broken fingerstals, the turning of trees and stones into golde, & a thousand such follies. A temple builded at Ephesus to S. Iohn in his life time, &c. whereas for more then two hundred yeares after, Origen was much troubled how he might answere Celsus, asking of him what might be the cause that Christians had not eyther temples or altars, &c. There is yet remaining (as not spoken of) the Masse, Of the Masse attributed to S. Peter. which they call S. Peters, and which they hold to be the same with S. Marke his Disciple, fra­med and contriued somewhat neer vnto that (sayeth Turrian the Iesuite) which is sung in great Greece, or that part of Italie which is called Basilicata. But who will belieue, or giue anie credite vnto him? seeing that Gregorie telleth vs, and manie others af­ter and besides him, that S. Peter did celebrate the Eucharist most plainelie and sim­plie without adding to the words of the institution so much as the Lords prayer. And who can perswade himself that the Church of Rome, holding so much of S. Peter, that vnder his name, it exalteth it selfe aboue the whole world; would offer him the iniurie, as to make his Masse inferiour to that of S. Gregories, yea & to driue it out of Rome, to restraine and keepe it within the number of a few poore priests, keeping the moun­taines of Basilicata? And such notwithstanding, altogether are the proofes which they produce for their Masses or Lithurgies, which they pretend to be the Apostles. Of the Masse attributed to S. Denys. Acts. 17.

Neither yet haue they anie firmer ground or more assured warrant for those Masses which they attribute vnto the Apostles their Disciples. It is said in the Actes, that Denis Areopagita, was conuerted at Athens at the preaching of S. Paule: a great mischief, if he shall not haue left with vs the same institutiō, which he receiued of Paul: but yet verilie it is greater if S. Paule deliuered anie other to him, then he did to the [Page 14]Corinthians, yea such an other as he neuer receiued, or was taught of Christ the Son of God. In the meane time they clap vs vp together a Masse of his diuine function, and seruice, but farre differing (as shall bee seene) from that which they themselues do ex­ercise and practise, and yet notwithstanding, the same hauing as little part and porti­on in Denys, as the others had in the Apostles. That wee may not alledge against them how that the stile is altogether differing from the Apostolicall manner of wri­ting, neither yet the curious speculations therein, propounding and setting before vs, as it were in an Inuentorie whatsoeuer is contained in the heauens, howsoeuer they be expresly forbidden by that great Apostle, howbeit that he had beene rapt and car­ried vp into the third heauen: because (it may bee) that these thinges would not con­tent the contentious. Let vs come and see how these bookes can be thought to bee his, hauing obserued the proofes to the contrarie, as they follow. Eusebius reckoning vp all the famous men in the Church, called by the name of Denys, and whatsoeuer they had written, sayeth not a word of this man. S. Ierome in his Catalogue of wor­thy men, speaketh of two or three of this name: but of this man, or of any of his books he is not remembred. Origene, Chrysostome and all the first Greekes and Latines, in like manner altogether as little. Gregor, homil. 33, de decem drachmis Yea Gregorie the great, citing the bookes of this Denys, calleth him not Areopagite. He speaketh of the consecration of Monkes: who can denie but that these ceremonies were vnknowne more then three hundred yeares after Christ? And that Denys speaketh also of their shauing; which cannot bee proued to haue beene knowne or heard of, more then 600. yeares after: saue that the Fa­thers in generall termes did admonish those of the Clergie, that they should not fa­shion themselues after the vaine manner of such men, who gloried in their long haire? Of the vse of Godfathers in Baptisme; but who is hee that is able to shew out of anie old, either Greek or Latine writer, I say not this name: but so much as any trace or smal impression of the thing, for many ages after? Howsoeuer they haue beene verie exact and exquisite in describing all the ceremonies obserued in Baptisme? Dionisius de diuin. nominib. But what De­nys soeuer this might bee, he neuer so much as once pretendeth that it should bee the Areopagite: for in his bookes of diuine names, he reckoneth vp Clement the Philo­sopher, and they will haue him to bee the Romaine: but it appeareth that hee was an Alexandrian; seeing it is so found and proued by a place in his viii. booke: hee liued a­bout the yeare 200. And therefore further, or otherwise then hee witnesseth of him­selfe, what haue wee to doe to expect and looke what others doe say? In like manner wee see that Theodore Gaza in his preface vpon the Problemes of Alexander Aphro­diseus, Theod. Gaza in praef. in pro­ble. Aphrod. Erasmus vpon Act. 17. Caietan vppon the Actes cap. 17. and vpon the third of the Kings. Sixtus Senen­sis. lib. 4. in dictione, Atha­nasius. dedicated vnto Pope Nicholas the fift, pronounceth that these bookes of the Hierarchie, were neuer made by Denys the Athenian. So sayeth Erasmus also, writing vpō the Acts, and he addeth his reason; I do not thinke (sayeth he) that in these first times the Christians had so manie ceremonies, &c. Laurentius Valla: that the learned of his time did attribute them vnto one Apollinaris: as also the Cardinall Caietan sheweth, that they could not bee his: and Sixtus Senensis dooth so faintlie and doubtfullie mantain the contradictorie part, as that he reiecteth the questions concerning the old & new Testament attributed to Athanasius: Seeing (sayth he) that in the fourth question there is mention made of the misticall Diuinitie, which I thinke to haue beene vnknowne at that time. To bee short, I doubte not but that it will befall the man whosoeuer hee bee that shall reade them through, as it happened to one Gulielmus Grocinus a worthy man, an English Diuine, nothing suspected of our aduersaries; who, as Eras­mus maketh mention, hauing vndertaken in the time of king Henrie the eight, pub­likelie to expound this writer in S. Paules Church in London; did straine himself migh­tilie, euen from the beginning to take away all doubt from such as should once ima­gine that Denys Areopagite should not be the author thereof: but scarse was he pro­ceeded to the middest, before that he vnsaide it againe, and was neare to haue craued pardon and foregiuenes of his auditors, whereby we may note what consciences our aduersaries beare about them, not letting to paye out anie manner of counterfeyted coyne whatsoeuer. Nicen. Synod. 2. Against all this they set the councell of Nice: but let vs marke, that it is the second, held about the adoration and worshipping of Images, about the yeare [Page 15]800. and therewithall, that in the same, he is not called Areopagite. Constantinop. Syn. 3. They alledge al­so the Councell of Constantinople the third, wherein there is a certain place (though cold and blunt inough,) alledged about his books against the Monothelites. This was helde about the yeare 680. But what is this for to proue vnto vs the antiquitie thereof. For as concerning that which they take out of the first Homilie of Origen v­pon S. Iohn, they might blush and be ashamed, seeing he nameth none but the Mani­chies, and Arrians in that place: and how long was that after him? But what shal we say, seeing in France, where it is held that he exercised his Apostleshippe; we haue so negligentlie looked to the keeping of this Masse, as that wee had it not till after the yeare 900. or thereabout: when Michaell the Emperour of Constantinople sent it vnto Lewes the son of Charles the bald? where we must not forget that so great igno­rance raigned when it was brought vnto vs, so able were wee to giue a sound and vp­right iudgement vpon it; as that to the end wee might be able to celebrate and keepe the same yearlie vpon S. Denis his day, in the Abbay of S. Denis neare Paris, (as it was then appointed,) it must needes bee written in Latine, in which language it is read as yet vnto this day. Let vs come to Clement. They shew vs his Lithurgie. I dare take them vpon their oath, Of the Masse attributed to Clement. to speake in what estimation they haue it concerning the good­nes and sufficiencie thereof: and whether that they would think themselues to haue made a right consecration, and according to the lawes of their Canons, if they should bee ruled by the same: and yet notwithstanding, Euseb. lib. 3. cap. 16. S. Hieron. de eccl. Scriptor. they are not ashamed to make it a buckler of theirs. Eusebius and S. Ierome allowe not anie worke of this Clements, (from whome euerie day doth giue vs a newe spring of volumes,) saue onelie one Epistle written to the Corinthians: (and yet that same is lost and perished,) although they let not to confesse that there are manie bookes that walke abroade vnder his name: but such as are verie much swaruing from the doctrine of the Apostles: those especially which are intituled his reuiewes, [...]: for Ruffinus alledged by S. S. Hieron. in Apol. aduers. Ruff. Dist. 15. sancta Romana. Epiph. haeres. 27. Sixt. l. 2. Bibl. Ierome, doth affirm that they contain the heresie of the Eunomians in such euident and manifest manner, as that it might seeme to haue beene Eunomius himselfe spea­king in them. Gelasius the Pope giueth the same censure vppon the booke called I­tinerarium Petri, or S. Peter his voiage. And Epiphanius addeth, that the Ebionites did make vse of the same, for the prouing of their heresies. And the Inquisition (saith Sixtus Senensis) hath likewise disalowed of, and condemned them. As for his Epistles vnto S. Iames the Bb. of Ierusalem; it is apparantlie cleare that he was dead 30. years before that S. Clement could be Bb. of Rome: and yet notwithstanding, hee taketh vpon him this facultie: But how can it be maintained being before the death of S. Peter? And yet after all this, who is there that will stand forth, and warrant vs, that there is no falshoode in the bookes of Constitutions, newlie brought ouer from Candie, by a certaine Venetian called Capellus, in which we may reade this pretended Lithurgie of S. Clements: seeing that the Councell of Constantinople held in Trullo, doth complaine that these Constitutions of Clement haue beene falsified: seeing also that the Cardinall Bessarion, not knowing possibly how to approue the words of consecration vsed therin, doth vtterlie reiect the authority therof, as Apocrypha, & o­penlie suspected of, being counterfeite and fained. Now therfore what haue they me­rited, or what seruice haue these bookes of Clementes done vnto the Church, since that time, hauing beene condemned by the Primitiue Church, that they should now find allowance and approbation in our Church? Shall books containing the seede of controuersies bee admitted as deciders of controuersies? what shoulde let vs to condemne euerie particular of the doctrines which they containe, seeing they were euerie where, and vniuersallie then condemned in the Church? But let vs see some notes of vntruth in them, such as are in others, and withall such particular ones, as are proper vnto them alone. Behold, prayer for Confessors, not receiued (as saith Bellar­mine) for the space of 700. yeares after in the Church of Rome: and so they woulde proue that from that time there was a Pope: That the remainder of the Euchariste should be cast into the Sextens chamber or roomes called Pastophoria, which in olde time were certain galleries in the Temples of the Painims, appointed for lodgings for [Page 16]such as resorted thether for to offer sacrifice: and how short came poore Christians, as then of hauing anie such Temples or buildinges.

Let vs make an end of that which remaineth concerning this matter, Decretall Epistles. all after the same manner: what shall we say then of those goodlie Epistles, written by the first Bbs. of Rome, wherein so oftentimes mention is made of the Masse? shall they also swing in the same ballance, and obtaine as vile an end? This would (it may bee) but anger and vexe them too much. But who can indure that it should bee thought that such E­pistles should bee attributed vnto so great Clearkes, and personages, and that in those ages, wherein the Latine tongue most flourished? being more full of incongruities and barbarismes, then euer were found amongst the verie Gothes, as for example: Epis­copi sunt obediendi, sunt vener andi, non sunt detrahendi, and in that, written to Euaristus: non sunt respuendi, non insidiandi, againe, in an other to Telesephorus: Also, ab iis om­nes se fideles cauere debent, and such like: who euer spake such Latine? or else who can­not say (if they did speak so, that of all the Latine, the B bs. of Rome (the head citie of the whole world) were the most barbarous and the least Latinistes? But is it in these pretended Epistles, that we find these goodlie Decrees? Of Clement the first. Let not the Laitie enter into the Presbiterie, whilest Masse is in saying: when as at this time, not 300. yeares after, there were not anie, eyther Temples or Presbiteries: witnesses here­in are Origene and Arnobius. And as wee shall see, the name of the Masse was as lit­tle amongst the Latines, and lesse amongst the Greekes. Of Alexander the first. Let not a Priest say anie moe then one Masse a day. De Consecr. D. 1. Can. Sufficit. Can Nocte Sancta, &c. And of Telesephorus: That hee may say it thrice vpon Christes day, and that because the people flocke and run together by thousands vnto Christianitie, and that euerie one is desirous to communicate vp­pon that daye; yea, hee had an expresse commaundement. And thus they euerie where deceiue with the name of Masse, in stead of Communion or Eucharist.

And yet of all this while, haue they not got so much as one Masse, neither of the A­postles, nor of their Disciples, neither yet of the first Bbs. of Rome, by turning ouer and pressing all the recordes of one hundred yeares space after the death of Christe. And although we should allow for good and currant whatsoeuer they alledge, how far off notwithstanding should we finde them from that great Masse of these our times, and how farre to seeke for their priuate Masses? But they replye, who is able to proue any thing to you, seeing you deny so manie Testimonies 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 [Page 17]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 [Page 18]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 in the Euangelistes and in the Actes: As then our Lord came not to abolish but to fulfill the law: seeing likewise that the Apostles were not sent to change the pure Seruice of God, instituted and maintained in the Sy­nagogues, but rather to establish and confirme it, wee neede not doubt, but that they did fashion and conforme themselues according to the patterne which our Lord had shewed them for the performing of this holie seruice: seeing it was not any cause to disanul or destroy the comming of our Lord and Sauiour, who did by his only sacrifice and offring vp of himself, abolish all the Legall Sacrifices, which were nothing, but in asmuch as they were applied vnto him.

Now the Iewes had in euerie towne and cittie a Synagogue, whereinto they assem­bled themselues euerie Sabboth day, there to pray vnto God all together, and there to heare the reading of the law, and the expounding of the same: againe, according to the bignes of the Cittie, they had it deuided (as is amongst vs) into manie parishes, so that the Rabbines do reckon in Ierusalem to the number of fiue hundred, and they were called in Hebrew [...] and [...] as if one should say, Houses for Con­gregations, Bathei Mi­drascoth. Fagius in Le­uit. Paraph. Chald. cap. 231. Luke 4 18. Acts 15.21. Sermons, Expositions, &c. Of this order we haue the steppes and prints in the Gospell: Iesus (sayeth S. Luke) came into Nazareth where he had beene brought vp, and entred into the Synagogue on the Sabboth day, according to the custome, and stoode vppe for to reade, &c. and lighting vpon the place of Esay, The spirit of the Lord is vpon me, because he hath annointed me, &c. This day (sayeth hee) is this Scripture accomplished in your hea­ring, &c. In the Actes likewise, S. Iames sayeth, For Moses of olde time hath in euerie Cittie them that preach him: seeing hee is read in the Synagogues euerie Sabath day, &c. And such was the order in those Synagogues that S. Paule went vnto, confuting of the Iewes by the Scriptures euerie Sabath day: for Paule and Barnabas (sayeth Saint Luke) being entred into the Synagogue vpon the Sabath day, they sate downe, and after the le­cture of the Lawe and Prophetes the chiefe of the Synagogue sent vnto them saying: Men and Brethren, If you haue any worde of exhortation (which is signified by the worde [...]) for the people, speak on: then Paule stoode vp, and made a signe with his hand, &c. Where by the way we haue to obserue, Acts 15.42. that vpon the other daies of the weeke [...], (that is on the dayes betwixt Sabath and Sabath,) they beseeched and intreated the Gen­tiles to preach the Gospell vnto them, and not as some haue deliuered, the Sabath following: and thus we are come to the reading of the Law, and the ordinarie ex­pounding of the same in the Synagogues. But this exercise of Pietie, which was pra­ctised in the holie congregations vnder the Law, began with prayers, and those pray­ers (according to the opinion which is helde most probable) with a generall Confessi­on of the people acknowledging their sinnes, a Confession accustomed of olde in all their Sacrifices, Leuit. 16.5. & the 16. Fagius in Pa­raph. Chald. Leuit. ch. 16.16 Numb. ch. 5. Thalmud in the treatise of Sacrifices. which otherwise without this should haue missed of their appointed end, and by consequent haue become vnprofitable: and besides that the markes and signes thereof are in the law, and the patterne & platforme thereof in the Prophetes: we haue the same particularlie in the bookes of the Iewes in these wordes: We haue sinned O Lord, wee haue done wickedlie, wee haue dealt deceitfullie in thy sight, thy people and all the house of Israell, we repent our selues thereof, and are ashamed for the same. And therefore O Lord we beseech thee forgiue vs our sinnes, our iniquities, and our transgressions, as it is written in the booke of Moyses thy seruant, &c. And this confession is cal­led [Page 19] [...] a verball Confession, which brought the Iewes to remember and call to minde the true vse of Sacrifices, vz. a witnessing against themselues, and condemning of their deserts and merites: as vnto Christians the benefite of the death and passion of our Lord, without the which both the one and the other should lye dead in their sins. Then there followed certaine Psalmes of Dauid, and other Prophetes, which were sung cleane through, and certaine [...] thankesgiuings for the free mercies of God bestowed vpon his Church, and are held to haue beene instituted by Esdras, at such time as he set downe orders for the people returned out of captiuitie, as is to be seene in the prescript forme amongst them: afterwarde the reading of the law was de­uided into 51. Sedarim, or Pars [...]ioth, that it is to say, Sections, and of the Prophets, into as manie Haphtaroth, that is to say, openinges of the booke, lessons, or as others take it, Dismissings, because the Seruice ended there, to the ende they might bee of proportionable number with the 50. or 51. Sabathes of the common yeare, or to the 54. of the Leape yeare. Next after this reading and expounding of the Law, there fol­lowed a generall prayer for the necessities and wantes aswell of the Church, as of the state, whether publike or priuate, and finally: the Congregation receiued the blessing pronounced vpō the people, by the mouth of the Minister, or chief of the Synagogue, and so they had leaue to depart. This was their ordinarie seruice: but in the great feasts, and especially in the feast of Easter, whereunto answereth the ceremonie of the holy Supper, there was this ouer & aboue, namely, after the blessings & thanksgiuings before mentioned, a long praier deliuered by the mouth of the householder [...] wherin thanks was rendred vnto the Lord God of eternitie, for that of his sole mercie he feedeth the whole world, for that he had deliuered them from Egypt, and giuen thē in possession the promised land, for that he had vouchsafed to scale vp the truth of his couenant in their flesh, and to declare his law vnto them: he did therein likewise hum­blie intreat him, for his onelie goodnes sake, to take pitty vpon his Israel, on his Ieru­salem, on his Tabernacle, to hasten the comming of the Prophet Elias, that is to say of the forerunner, and to giue them to see the daies of the Messias, the Redemer of Israel, &c. which done, and euery one of those which were present, hauing in a praier vttered in a low voice, seuerally and apart ratified this generall praier, they proceeded to the distributing of bread, and of the cup, with a prescript forme of wordes, and that in re­membrance, aswell of the miserie they had suffered, as of the mercy they had tasted in their deliuerance from Egypt.

The first Christians then framed themselues after this manner of seruice, That the ser­uice of Chri­stians was de­riued from thence. excepted one that (after they had with all honourable reuerence and tender compassion buried the olde Synagogue) they prayed vpon the Lords day, that is to say, vpon the first daye of the weeke, in remembrance of the resurrection, in stead of the Sabath, and brought in the reading of the Euangelists, & the Epistles of the Apostles, with that of the law & the Prophets, out of which the Bb. or Pastor did expound somewhat vnto them; then after these lectures the holie supper was celebrated amongst the faithfull, by the reci­ting of the institution of the same, and the distributing of the bread and cup vnto the people, the which for the most part were taken from their owne offrings, for the vse of the holy Sacraments; which done, there followed certain Psalmes of thanksgiuing for the spiritual good things receiued of God at this holie table, after which the assembly brake vp: and all this was done and said, euen till all was ended in great simplicity and singlenes, and in a lauguage vnderstood, and in such garmentes as all the people did weare, as it shall bee certainelie proued hereafter from point to point.

Of the Confession of sins, the first profession that euery Christiā must make, Matth 3. Mar. 1 we haue some prints & marks in S. Iohn Baptist, for such as came vnto him cōfessed their sins & were baptized: for without the knowledge of sin, no man can come to the acknow­ledgement of grace: Acts 13. & the shutting vp of Paul his sermō to the Iewes in the Synagogue at Antioch, standeth vpon these words, Be it known vnto you that by Iesus Christ, remission of sins is preached vnto you, &c. wherby likewise we see that they which were cōuerted by the preaching of the Apostles, were touched with compunction of heart & confessed their sins: & hence cōmeth that which Lyranus telleth vs vpō those words in Leuiticus. [Page 20] And the high Priest laying both his handes vppon the Goate, Leuit. 16.shall confesse the iniquities of the children of Israell, &c. Not (sayeth hee) declaring all their particular sinnes, for that were impossible: but in generall, as wee doe in the confession vsuallie made in the beginning of the Masse. And yet notwithstanding, now a dayes the Priest hath neuer a word that waye, saue onelie for himselfe, whereas the Pastor holding the place of the high Priest, (that is, which is the mouth of the people in the Church,) ought to confesse vnto God the iniquities of that people, in setting before them for the remission thereof the be­nefite of the Sacrifice of his onelie begotten sonne Iesus Christ our Lord: which should make vs belieue, (together with other signes and marks, which we shall see hereafter,) that this parte of seruice was of good praise and commendation: as for reading, it was ordinarie (as we haue seene) in the Synagogues; whereinto the Apostles came for to instruct and teach the Iewes: Acts 20. and for the publike assemblies wee haue a manifest example thereof in the Actes, where S. Paule (the Disciples being come together for to breake bread, that is, to celebrate the Lordes Supper,) handleth the word of God amongst them, and continueth his speech vnto midnight, that is, he did not only reade vnto them, but expounded it vnto them also; and drew out from thence doctrines for their vse after the manner vsed in preaching: and likewise hee ordinarilie calleth his office and function, the Ministerie or administration of the word. And as for prayers to be made for the aduancement of the glorie of God, for the necessitie of the Church, and state politique, the heads and members of the same, and for our owne sal­uation, we haue both precept and prescript forme deliuered vs by our Lord; Mat. 6. &c. Mat. 6. 1. Tim, 2. the admonition of S. Paul, to make intercessions, prayers, supplications, &c. for all men, for kinges, for men set in authoritie, &c. and the example of the Apostles, perseuering in prayer and in the breaking of bread, &c. and S. Augustine doth by name, expound that place of S. Paule of solemne prayers, of the Lordes Supper: and as for the administration thereof, we haue the forme set downe in the 1. to the Corin­thians 10. 1. Cor. 10. & 11. and 11. vnder the signes of bread & wine, which were wont to be brought to the common feastes of Christians; they were blessed, according to the institution of the Lord, as it is there set downe; for the communicating of his bodie and blood, and in remembrance of his death, which he suffered for our sinnes. And this whole action was intermingled with Psalmes, and spirituall giuinges of thankes, taken and deriued from the example of our Lord, who after the holie Supper sung a Psalme with his A­postles: according to the exhortation likewise of S. Paule, speaking thus vnto vs; Be yee filled with the spirit, speaking amongst your selues in Psalms and Hymnes, and spiritual songs, &c. Ephes. 5.18.19 Colos. 3.giuing thankes alwaies for all thinges, in the name of our Lord Iesus, vnto our God and Fa­ther: vpon a solemne or festiuall day, it is cleare and euident by these wordes in the Actes: Acts 20. And the first day of the weeke the Disciples being assembled, &c. that is to say, v­pon the Lordes day: confirmed likewise, 1. Cor. 11. where these assemblies may seeme to bee appointed properlie for the holie Supper of our Lord. 1. Cor. 11. To bee briefe, that all was done in a knowne tongue, 1. Cor. 14. we need no other witnes then S. Paule, I esteem more (sayeth hee) of fiue wordes in the Church spoken to my vnderstanding, then often thou­sand in an vnknowne tongue, &c. And againe, this verilie was the scope and drift of the Spirit of God in the gift of tongues.

Now concerning all that hath gone before, especiallie, that of the more often ce­lebrating of the holie Supper by the faithfull, exercising themselues therein, during the continuance of the first loue and zeale, then they did afterward; it is confirmed by all them that haue written anie thing of sacred functions: but wee will insist vpon and presse them onelie, who are of most authoritie and best allowance. For Confes­sion, Lyranus hath told vs, that they had a generall confession of the sinnes of the people in the beginning of their seruice, imitating therein the manner of the Iewes in their prayers and sacrifices. And to him let vs ioyne S. Ciprian as next: The holy Hierarchie (saieth hee) that is the Minister of the Church, whome the holie Ghost toucheth with compunction: Ciprianus siue quis alius de card. operib, Christi.let him watch thereto, let him dwell therein, and keepe holie the same, &c. and let him pray boldlie and confidentlie for his own ignorances, and those of the peo­ples, by making a confession from a wounded hearte, &c. Of Psalmes and reading [Page 21]of lessons out of the Scriptures, Walafridus speaketh: Who first instituted and ap­pointed lessons to bee read out of the Epistles of the Apostles,Walafrid. de diuin. Oftic. c 22. Microlog. c. 1.and out of the Gospels before the celebrating of the Sacrifice, it is not certainely knowne, but it is thought the Apostles their first successors did so ordaine, especially, because the celebration of these Sacrifices is com­maunded in the Gospels: and in the Apostle is taught the manner how it must bee done, &c. And in the same Chapter, Telesphorus (sayeth hee) the ninth Bb. of Rome, ordained that the Gospels and Epistles should be read in the assemblies of the Christians, in steade of the propheticall writinges: And againe, Before Pope Celestine, that is before the yeare 430. or thereabout, there was nothing rehearsed before the consecration, but the Epistle and Gos­pell: Againe, (sayeth hee) there was a time when there was nothing read but Saint Paule: namelie, (as may bee presumed) the place which concerneth the holie Supper: Albinus Flaccus in like manner sayeth: Albinus Flac­cus de diuinis officiis. Rabanus de instit. cleric. Berno Aguien­sis. cap. 1. Heretofore the Epistle of Saint Paule onelie was recited, and after it the holy Gospell; and then the Masse was celebrated: Rabanus likewise, vseth almost the verie same wordes, saue onelie that hee addeth, that this fashion of singing was not vsed in the Church in such sorte, as it is at this day. All these cited Authors were about the yeare 800. and 900. The Abbotte Berno al­leadging the life of S. Gregorie: He bindeth vp (saieth hee) into one volume Gelasius his booke of the solemne orders and Customes vsed in Masses, cutting off much, changing a little, and putting to somewhat, and calleth it the booke of the Sacraments: and it may be, that in the for­mer times, there was nothing read but the Epistles of Saint Paule: Then afterwarde it fell out that other Lessons,Amalar. lib. 3. cap. 5.both of the olde and of the new Testament were mingled there­withall, in such order ad manner as solemne thinges are wonte to require. Amalarius Bishoppe of Trire: Celestine was the first that ordayned that the Psalmes of Da­uid shoulde bee sung by course: not (sayeth hee) that they had beene vsed to haue beene sung: for before time the Epistle of Sainte Paule, and the holie Gospell were onelie wonte to bee read, and afterwarde the Sacrifice was celebrated: and the Masse beganne by the foresaide Lecture, where vppon custome hath retayned it vntill this daye in the vigilles of Easter and Whitsontide: that is to saye at these solemne feastes, wherein, now in these latter dayes euerie man appointed himselfe to receiue the holie Supper. And this I woulde haue marked by the waye against those that finde faulte with the reformed Churches, for hauing taken the chiefe grounde and principall foundation for their prescript forme of administring and recey­uing of the holie Supper out of the first Epistle of Saint Paule to the Corinthians, chap. 11. where hee rehearseth the institution of our Lord: seeing they may well perceiue, that it was so practised in the first olde age, as their owne Au­thors doe witnes vnto them. Of Psalmes, Radulph Deane of Tongres, sayeth: That the olde Diuine Seruice consisted in Psalmes and in Lessons, but that the Psalmes made vppe the greater parte, insomuch as that the Psalter was runne through there euerie weeke: and hee giueth a reason for it: Because (sayeth hee) that it is a perfect abridgement of Diuinitie, wherein Dauid hath spoken more like an Euangelist then a Prophette: and furthermore, it is to vs and to all true re­penting sinners, an example of the mercie of God: and that for the same cause the rea­ding of Saint Paule his Epistles was so much vsed, as wherein we are instructed and taught the manner of his conuersion and profiting;Walaf. c. 26in them likewise obseruing the rich and bountifull goodnes of God: and in like manner Walafridus in Chapter 26. Now after these Lectures, there was a place wherein they vsed to speake of the preaching that had beene made and framed thereof: for the Bishoppe or Pa­stor was wonte to expounde some one place or other vnto the people, where­vppon wee reade these wordes in the Lithurgie, attributed vnto Clemente. How that after the Lessons the Bishoppe speaketh vnto the people by waye of exhortati­on; and hereuppon sprung so manie Homilies of the olde Fathers, Clemens, siue alius in Litur­gia. aswell Greeke, as Latine: as likewise the Bbs. when they tooke their oath, did bind themselues by promise to performe this dutie, in signe and token whereof the booke of the Gospell was deliuered to them with these wordes: Take the Gospell and preach it vnto the people, that is committed vnto thee: as wee shall see hereafter. [Page 22]The traces and steps whereof may seeme still to bee seene in that part of the Masse, cal­led in French the Prosne; wherein the Curates doe laye open vnto the people some rudimentes of their Christian faith: but the ignorance, or else the riotousnes of the Prebates, hath now through tract of time so preuailed with these Copiers out of bookes, as that they haue left out what was mentioned of making of Sermons; and goe on with a smooth foote, from the Lecture to the Offertorie or offring, which Wa­lafridus and Berno affirme to bee sprung vp, Walafr. c. 22. Berno Augi­ensis c. 1. ex prioris populi consuetudine, of the cu­stome of the Iewish Church.

And these offrings in the Christian Church, were for the most parte of breade & wine, or of the first fruites thereof in corne and in grapes, and these were consecra­ted vnto God by prayer; afterward they tooke that which was necessarie for the Communion of the holy Supper: and looke what remained, it was eyther eaten of all in common, or else giuen to the poore. And further, let it bee marked, that both of them say in proper and apte tearmes: We do not reade it in plain and euident forte, who it was that added vnto our Lithurgies, that which is sung inter offerendum, at the offring: and as little of that singing by course, vsed in the communion: and as certainelie doe wee receiue, & verily belieue, that the holie Fathers in the first times did offer and communicate without anie voice heard: which also is furthermore obserued vpon the holie Saturday of Easter. Wher­by wee perceiue verie clearelie, that the Bbs. or Priestes did not say, Offero, Sacrifico, Offerimus, Sacrificamus: but that according to the example of our Lorde, after they had pronounced and vttered the holie wordes of the institution of the Sacrament, they gaue it vnto the people without saying anie thing: all those precise and strict ceremonies, coupled and fastened to a number of wordes, vttered with one breath & to certaine signes of the Crosse, &c being crept in a long time after: and whereof these honest fellowes can render no other reason, saue that according to the measure of the growth of the Church in mightines, Walaf. c. 22 there was shew and apparance, that it was meet that it should likewise grow in pompe and ceremonies. And moreouer concerning the circumstances of time, and of the howre, they saye sometimes that it should bee before: sometimes they say, that it should bee after Noone: sometimes at Mor­ning: sometimes at Night: and sometimes in the night season. And for the place, that it was in priuate houses, in caues, in dennes, and holes, and in most secret places. And for garmentes: In the first ages (say they) Masses were said with common apparrell, the priestlie robes hauing altered and increased from time to time, which notwith­standing,Walafr, c. 23there are some in the partes of the world, lying Eastward, which yet vse them as at the first. And as for vessels: The cups in the Primitiue Church, were of glasse and of wood, &c. Then (say they) were our Bbs. of gold.

Thus then you heare what these industrious searchers out of the ancient seruice of the Church do say, vsing notwithstanding, the Phrases and tearmes of the age, wherein they liued, though vnknown amongst the former, as those of the Masse of the Sacrifice, &c. And they might also haue seene in their times and dayes, the Bookes of the rites, or prescript formes vsed in the Church; before that the autho­ritie of Popes, suborned and vnderpropped by the power of great Princes, for so long a continuance of time had abolished both the vse and memorie thereof. But to the end that wee may not thinke them to goe by gesse, in that which they say; neyther yet that we may seem to repose our selues vpō that only which they say, nor regarding how much or little they agree with the former, and more honorable reportes of antiqui­tie, drawing neere vnto the times of the Apostles: let vs heare in what manner Iu­stine Martyre about the yeare 160. describeth the holie Supper: On the daye (sayeth hee) which is called Sundaye, Iustinus mar­tyr, in Apolo­gia, 2. [...].(that is to say the Lords day) there is an assembling and comming together of all manner of people, dwelling eyther in the fieldes or in the citties into one place, and there are read the Actes or Recordes of the Apostles, and the writinges of the Prophetes, [...], so long as the time would suffer. Then when the Reader had left off reading ô [...], that is to say, he which was President or chiefe in the assemblie, (that is to say the Bb. or Pastor,) deliuereth an admonition and exhortation, [...], by way of discourse, tending to the stirring of them vppe to follow and practise those good thinges: after­warde [Page 23]we rise all as one, and send our praiers vnto God. And as wee haue said before, praier being ended, the breade, the wine, and the water are brought [...]: and he which dire­cteth the action [...] deliuereth with all the power and might in him, [...]prayers and thankes­giuing: and the people [...], that is, consenteth, adde thereunto their approuing voice, af­fection and blessing, saying Amen. Then followeth the distribution, which is to euerie one pre­sent, & the cōmunicating [...], that is, of the thinges which were blessed by thanks­giuing, and they send of the same vnto those that are absent, by the Deacons. In the end, they which are of abilitie, and are moued therewithall, giue euerie one according as it pleaseth him: and that which is gathered, abideth, [...], [...] with him which is president or chiefe a­mongst them, wherewithall he made prouision for the fatherlesse, widdowes, sicke persons, cap­tiues and needie straungers, &c. And in another place going before: After (saith he) that we haue washed, that is to say, baptised him that hath receiued the faith, [...]and ioyned himselfe with vs, we bring him into the assemblie and congregation of the brethren, where they are come together to make their common prayers, both for themselues, [...]and for him that hath beene enlightened: and for all manner of persons in what place of the world soeuer, &c. When prayers are thus ended, wee salute one another with a holy kisse: and then there is brought vnto him that is president [...], the bread and the cup of water and wine: and he hauing taken them, giueth praise and glorie vnto the father of all thinges, in the name of the Sonne and of the holy Ghost: and maketh a great thankesgiuing, [...], for that he hath vouchsafed to thinke them worthie of these thinges: which being ended, [...]all the peo­ple [...], ioyne and put their blessing thereto, saying; Amen: which being Hebrew, signifi­eth as much as, So be it. Afterward [...], the Pastor hauing blessed them, [...], and the people answering to this blessing; those whom we call Deacons, giue to euerie one of those that are present to receiue of the bread and wine and wa­ter, so blessed by the said thankesgiuing, [...], and they carrie it to those that are absent. And this foode is called amongst vs [...], the Eucharist or Sa­crament of thankesgiuing, which it is not lawfull for any one to receiue, which hath not before receiued the truth of our doctrine by faith, and which hath not beene washed with the baptisme of regeneration for the remission of sinnes &c. Now in these two places thus laying out the forme and patterne for the manner of the celebrating of the holy supper, in the Pri­mitiue church, (for our aduersaries cite them in these words, [...], (that is) of the Lithurgie or diuine office) we haue all that which is before mentioned, together with the euident markes of the whole Iewish seruice, and yet we shall hardly bee able therein to find out the Masse. Therein we well behold and see a flocke of Christians, and one Pastor which doth call them together to serue God, and to be fed with his word, and with his sacraments: the reader that readeth the holy scripture: the pastor that frameth some exhortation out of the same vnto the people: [...] deuout prayers in a loude voice offred vp to God before and after, aswell for the Church, as for all other men. Then afterward how the bread, the wine and water are brought, and not offe­red, which are blessed by the Pastor, by thanksgiuing, vttered in a language that is vnderstood of all, and not consecrated, neither turned or changed by the whispring and muttering of certaine wordes, the people ioyning therewithall their vowes and inward affections, & becomming a partie in this seruice. Finally, after a mutuall kisse, the signe of the holy charitie, which ought to be nourished amongst them as the mē ­bers of Christ: the sacraments are distributed by the Deacons to euerie one: yea, vnto thē which through infirmity were not able to come, as a signe of that coniunction & vnitie, which they had with the rest: Tertul. in Apo. [...], Instino, quod Tertulliano caetus. Pro mora finis, that is, either of the world, or of the Em­pire. what can there be found more vnlike vnto the ceremony of the Masse? or more like and answerable vnto the simplicitie of the refor­med Church? Tertullian in his Apologeticall Oration some fiftie yeares after: Now (saith he) I will declare vnto you the practises of the Christian faction, to the end that when I haue refuted the euill, I may shew you the good: we come together into one congregation, to haue recourse vnto God by prayer, forcing him (as it were) by the ioyning together of all our prayers: and this violent inforcement is well pleasing and acceptable vnto God. Wee pray for Emperors, for their Officers, and Potentates, for the estate present; for the quieting of matters, [Page 24]and for the deferring and putting off of the ende: we come together for the communicating of the holy scriptures, if the estate of the time present do presse vs, or to preuent somewhat to come, or to take acknowledgement of the present: and thus we shall feed our faith with holy spee­ches, we relieue and succour our hope, we make strong our confidence: and therewithall like­wise fortifie our discipline and manner of gouernment, by the vrgent and vncessant rehear­sall and renewing of the memorie of good preceptes. In our congregation are likewise v­sed exhortations, reprehensions, and the exercise of sacred censures: for there matters are iudged with great aduisement, as is wont to be done of such men, as assuredly know, that the face of God is towardes them, to behold and see their doings. And it is a great fore­shew of the iudgement to come, if any one amongst vs haue sinned so deepely, as to bee ex­cluded from the communication of prayer, and of the assemblie, and from all manner of hauing any thing to doe with this holy societie and fellowship. The Elders that are best approued and found most faithfull, [...], Iustino.doe sit as Presidentes in our assemblies, aduaunced and called to that dignitie, not through any summes of money, but vpon the waight and sway of the good testimony, Tertul. de Co­rona milit.which they haue giuen, &c. And at their handes (saith hee in another place) wee receiue the Lordes Supper. In the second booke written by him to his wife, speaking of the exercises of pietie, which a woman married to an vnbelieuing man could not inioy. Tertull. l. 2. ad vxorem. At whose hand (saith he) shall shee desire the Sacrament of bread? and of whome shall shee participate and take the cuppe? What shall her husband talke and com­mune of with her, or what shall she talke and commune of with him? Doe you thinke that it will be meete for one to bee talking of Tauernes in the time of the receiuing of the Lordes Supper, or of Hell &c? And where then shall bee our due and holy remembring of God, our calling vpon Christ, the nourishing of our faith, and the intermingled reading of the scriptures? Tertull. de ani­ma. In his booke of the Soule: There is (saith hee) a sister amongst vs, vnto whom is giuen the gift of reuelation: In the middest of diuine seruice, shee is cast in­to an extasie: She is brought into the companie of the Angels, and sometimes into the presence of the Lorde himselfe,Adlocutiones proferuntur.&c. Againe according to the scriptures which are read, or the Psalmes which are sung, or the Sermons which are made, or the prayers which are offe­red, newe matter of visions is administred and offered vnto her: she seeth and heareth the Sacraments, &c. In which words he may seeme to haue comprehended in briefe all the substance of the auncient diuine seruice. Tertull. de Pu­dicit. c. 10. For the circumstances in his booke of shamefastnesse, there was alleadged vnto him a chalice, whereupon was painted our Lord seeking the stray sheepe: Out of this cuppe (saith he) thou wilt drinke, that is, deriue and fetch a second kinde of pennance: (he speaketh after the phrase of the heresie of Montanus) but as for mee, I draw and drinke of the scripture of this Pastor, which cannot be broken in peeces: Tertul. de orat. c. 12. alluding to the glasse cuppes, which were of Glasse in his time. As likewise in his booke of prayer, he reproueth them which after the manner of the Pagans, Posit is penulis orabant, that is, put off their cloakes or vpper garments to pray. Where haue you (saith he) any commandement either from the Lord, or from his Apostles? This is superstition, and not religion; a curious and not a reasonable seruice: wherein was nothing but an apish imitation of the Gentils. I omit to speake of the kisse of reconciliation before the holy supper, which he calleth, Signaculū orationis: without the which we canot pray well vnto God; nor come neere vnto his mysteries. And therfore hee taketh them vp roundly, Tertull. in lib. de oratione. which habita oratione, subtrahebant osculum pacis: that is, which after prayer did depriue themselues of the kisse of peace, that is, refused the marke of reconciliatiō with their brethrē. But let it be that we & our aduersaries agree wel together about all these places; yet notwithstanding, they will draw vs forth an African Masse. But what wil they gaine themselues that way, seeing they shalbe able to proue nothing, but that the holy supper was distributed vnder both kinds vnto all, in generall, & euerie one in particular, by the Pastor or Minister? That there was vsed ardent and deuout prayers before and after? that the word of God was there read & expounded by the Praeses or Pastor of the Church, & applyed likewise in reprehensions and censures? That there­in men and women did vse to sing Psalmes? That all was done there in a knowne tongue, without any curiositie about the vessels, and without any distinction or [Page 25]difference for or about apparell and garmentes? S. Cyprian in E­pist. ad C [...]c [...]ū. Cyprian in an Epistle vnto Ce­cilius, disputing Contra Aquarios, against such as vsed water in the holy Supper; which he calleth Dominicum, as if a man should say, the Lords banket, sheweth vs very well, that we must keepe and hold our selues fast and close to the institution of Christ, with­out changing any thing thereof, and that throughout his diocesse hee vsed it so: for he sendeth them to the Gospell, and to Saint Paule to the Corinthians, 1. Cor. 11. out of whom he rehearseth the place, euen through to the very end. Of a truth (saith he) seeing that neither any Apostle, neither yet any Angell from heauen could declare or teach vs any thing, (Praeterquā quod Christus semel docuit,) besides that which Christ hath once taught vs: I can­not but meruaile, how against all both Euangelical & Apostolicall doctrine, men dare to offer (in some places) water in the cup, &c. Afterward he addeth: For they should aske counsell at those whom they follow: wherefore if in the sacrifice, which is Christ, wee are not to follow any other then Christ; it must of necessitie follow and be laid vpon vs, that we ought to obey, and doe as Christ hath done, and also commanded vs to doe: seeing hee telleth vs in his Gospell, If you doe the things which I command you, I call you no more seruantes, but friendes. For that Christ ought onely to be heard (saith he,) God the father himselfe hath witnessed it from hea­uen, saying: This is my welbeloued Sonne, &c. heare him. Whereupon then it must follow, that we are not to regard what euery one before vs hath iudged meet and conuenient to be done, but vnto that which Iesus Christ hath done, which is before all: because wee are not to apply our selues to follow and imitate the custome of man, but the truth and veritie of God. But and if thy conscience checke or trouble thee, by reason of the life and doinges of thy pre­decessors, who haue so and so liued, and which haue followed such and such traditi­ons, he putteth into thy mouth what to answere vnto thy selfe in that case likewise: For (saith he) if any of our Predecessors, either through ignorance, or foolish simplicitie, haue held otherwise then the Lord hath taught vs, eyther by his precept, or by his example: God will pardon such his simplicitie, through his rich and aboundant mercie, but vnto vs forewarned & taught the contrarie by himselfe, it cannot be pardoned and forgiuen. Now in deede it were meet that we should write out all the whole treatise, because it driueth onely and ay­meth at the annihilating of all manner of mens traditions, that so nothing might bee embraced, but the pure institution of Christ, contained in the Gospell, and in the A­postle. But that wee may come to the particular and speciall pointes of this diuine seruice, we haue alreadie seene and heard what he hath said of the generall confession which the Minister or Priest made of the sinnes of the people and his owne. There was also at this time in the Christian assemblies a mounted or raised place, out of which the reader appointed for the same vsed to reade the scriptures, as also the Bb. to make his sermons vpon the same so read. Cyprian de o­perib. Cardi­nal. Christi. Conciliū Lao­dic. Canon. 19. Which said place Cyprian calleth Tri­bunal ecclesiae, but others Suggestum pulpitum, &c. And the sermon or Homelie was made after the reading of the Gospell, and before the celebration of the Sacrament, as appeareth by the Councell of Laodicea: that is to say, before the going out of those which were to be instructed and catechised in Christianitie to the end that they might bee receiued into the Christian Church. This reading is likewise apparant, Cypr. lib. 2. Epist. 5. where Saint Cyprian ordained for the reader, a Confessor of the name of Christ: He was worthie (saith he) not for his age, but for his deserts of some higher roome in the church: but it seemed good vnto vs, that he should begin at the office of reading, because nothing soun­deth better in that mouth, which hath confessed Christ by a glorious professing and witnessing of him; then the sound of the celebrating of the diuine lectures. To reade (saith he) the Gospel of Christ, which maketh the Martyrs to come from the stockes, to the pulpit, &c. and because such ioy loueth not any lingring delay, Dominico legit, Hee began to reade vpon the day of the holy Supper, &c. And as for the sermon Eusebius maketh mention, that it was ordina­rily and commonly vsed in the holy assemblies of the African Churches: Euseb. lib. 7. cap. 22. and wee haue many places also to that effect out of Saint Cyprian. Wee learne also of Ori­gene, that it was the custome, that the Reader should reade the scripture, Socrat. lib. 5. cap. 12. Cipri. serm. in orat. Doinic. and the Pa­stor expound it. And Socrates maketh mention, that in the Church of Alexandria this was Origene his professed practise. And as concerning prayers: Our praying (saith Saint Ciprian) is publike and common, not for one man alone, but for all the people, for [Page 26]that likewise all this people is but as one. And to the end that all carnall cogitation may bee far from vs, the Minister before praier, prepareth the hearts of the brethren by this preface: Sur­sum corda, which is, lift vp your harts on high, to the end that the people which answere, Ha­bemus ad Dominū: that is, we lift them vp vnto the Lord, may be forewarned not to think of any thing but him onely. And consequently, the celebration of the Lordes Supper fol­lowed, the insticution whereof was read for the blessing of the sacraments, and after that a generall prayer: as appeareth in a historie of one possessed of a Deuill, of whom he saith, Cypr. in serm. de lapsis. that she was impatient during the time of this prayer. Precis orationisque no­stra impatiens &c. But that solennibus adimpletis, the holy things being accomplished, that is to say, Et accipienti­bus caeteris lo­cus eius ad­uenit. Cypr. de Caena Dominic. the blessing of the sacraments, the Deacon beginning to giue the cup, she would haue taken it in her place: howbeit very quickly, by a secret instnct, and motion from God, she began to turne away her face. At which time likewise all the faithfull indifferently without exception of any, did communicate, practising the same that he speaketh of elsewhere saying: The Priests are not admitted alone to the com­municating of this foode, but the whole church, euery one receiueth his portion equally, &c.

Hitherto you see the simple and sincere manner of diuine seruice, continued and vsed in the Church: but let vs see what thinges they were that in this meane time are reported to haue beene added thereunto by the Bishops of Rome. Some attribute to Pope Alexander the first, this clause: Qui pridie quam pateretur &c. that is, who in the day before his passion, tooke the bread in his precious hands, and lifting vp his eyes vnto thee O God his father most mightie, and yeelding thee thankes, blessed it, brake it, and gaue it to his disciples saying, take, eate ye all, &c. Whereby appeareth, that in former times, by their owne te­stimony, these words, Hoc est corpus meum, was pronounced without any Canon, and without any preface, Iustin. Apol. 2. Plat. in Sixt. 1. as we may reade them all naked, and by themselues in Iustine his second Apologie. Do this in remembrance of me; This is my bodie, This is my bloud, &c. To Sixtus 1. is attributed, Sanctus, &c. Holy, holy, holy, Lorde God of hostes, the hea­uens and earth are ful of thy glorie. And this which Platina did set downe of him, is in the historie of his life: Plat. in Te­lesph. That in the Apostles time, all thinges were done nakedly, plainely and simply in the action of this misterie, &c. To Telesphorus (or according to others, to Symmachus liuing a long time after) the song of the Angels to bee sung before the holy supper, that is to say, Gloria in excelsis, &c. But how many thinges are there in the Masse, and those of the most substantiall pointes thereof, which haue their seue­rall distances and distinctions of the time of their first being and entrance, as the same is said at this day? And it shall be further noted here by the way, that the San­ctus and the Gloria, are in the Lithurgies attributed vnto the Apostles and disciples, and before by vs confuted, as nothing else but the counterfeites of antiquitie. To Marke 1. in the end, the song of the Creede, in that manner that it was drawne & agreed vpon in the first Nicene Councell, about the yeare three hundred thirtie fiue, or according to some, to Iulius the first, to bee sung by and by after the Gospell, by the Cleargie and the people. D. l. [...]. vasa. c. vt Calix de con­seer. And as for the circumstances, Zepherine ordained, that the wine should be put in glasse vessels: but Vrbanus the first, that it should bee put into vessels of mettall: Siluester the first, that the priestes should not weare any silke, nor coloured cloth, but onely linnen: but not a worde all this while of the pompe of Rome. For I pray you what likenesse is there betwixt all that which wee haue here said, and that which may be said of that which is vsed at this day; whereof all the Authors going before, vntill this time, (how many soeuer haue written in Latine) haue not seemed to bee acquainted so much as with the name? That the name of the Masse was vnknowne at this time. For where as some would make vs belieue that the Masse was written of at this time; I do here once again giue you to vnderstand for all that, that this is a manifest fraude and tricke of deceipt, and that it is found in the Greeke authours translated in these latter ages, into La­tine, onely by the imagination of the translators, who were disposed to finde it where it neuer came. Ignatius in an epistle to the Church of Smyrna. Thus it is founde in Saint Ignatius, in Saint Denis, in the Tripartite historie, &c. in such places, as where these Authours haue writ­ten, [...], that is to say, to administer the Supper, to say seruice, to preach, and to call the Church together, &c. they haue [Page 27]not beene ashamed to translate to doe, say, sing, and celebrate the Masse. Dionis. lib. 3. Hier. Hist trip lib. 3. cap. 11. & lib. 4 cap. 13. & lib. 7 cap. 31. & lib. 9 cap. 9. &c. That the De­cretall epistles are ridiculous. And from the fountaine of a like good conscience are sprung those glorious Decretall epistles of Zepherinus, Calixtus the first, Pontianus, Sother, and such like, wherein indeede the same name of Masse is read, but to the iust making of those to blush who counter­feited them. For who will euer belieue, that at such time as there was a Tertullian & a Ciprian, which did write so eloquently, exactly, and learnedly, of the deepest and waightiest pointes of our faith, and that in Afrike, where the Latine tongue was not so pure and neat: the Bishops of Rome in the midst of the palace of the world, should euer busie their heades to make and write lawes, of such childish and fond things: and that in such childish, fond and barbarous manner? Persecutiones patienter portandae sunt: Praesentē fraternam syllabam exposuimus: Modernis temporibus Christianitatem susce­pistis: Habent potestatem ordinare regulariter, and these goodly words: Intronizare, prae­textatus modus, charitatiue conuenire: I appeale vnto their owne consciences, if these be eyther Latine wordes or phrases? Is it possible that they should bee hatcht or euer heard of before the ouerrunning made by the Gothes? And againe, what ancient & old writer did euer make mention of these Epistles, Eusebius, Ierome, Damascene, or others, who neuer forgot any one of the writings and workes of those men which yet were not any whit so earnestly recommended vnto them? And who is hee further­more, but and if he bring his eyes with him, will say and well perceiue that some craf­tie forger hath framed these lies, for the aduancing of their See and iurisdiction? As likewise the most and best learned do hold, that they were all made after the time of Syricius, that is neere fiue hundred yeares after our Sauiour Christ. And then from what spirit can they come but from the father of lies?

Thus we haue coasted along till we are ariued at the great and famous Councell of Nice, where were come together about the yeare 328. from all the partes of Chri­stendome, 318. Bishops, That the Masse was vn­knowne at the time when the Councell of Nice was holden. all of them vtterly without any knowledge of the Masse vsed at this day, eyther by name or deede, for any thing they could gather out of any an­tiquities, yea or out of the Romaine Church it selfe. Neither hauing any Canon, in­uocation of Saints, or any such other things, as are now become the principall partes of the same: and yet the Masse, the most formall part of seruice that the Church of Rome hath, the Canon, the soule and life of the Masse: without the which a man can­not possibly seeme to them to bee a Christian, and without the which it could not keepe the name it hath: yea whereof if there be but the least word left out, it becom­meth all and altogether vnprofitable and vnperfect. But well, we haue found the ad­ministration of the holy Supper of the Lord, celebrated with publique praiers: sin­ging of Psalmes of all the people: reading of the scriptures, and the interpreting of the same: blessing of the sacraments, according to the Lord his institution: and the distributing of the same, simply in their whole and sole nature vnto all the peo­ple: and all this in a knowne tongue, which euerie one present vnderstoode and aun­swered accordingly from time to time, Amen: without any superstitious affecting of garments, curiositie in vessels, or other vaine ceremonies. And all this vnder the name of Coetus Dominicus, [...], Caena Dominica, Epulum Dominicum, or Dominicum, simply and by it selfe: that is to say, of the assemblie, congregation, ho­ly supper, or banquet of the Lord. Wherefore let the readers iudge both of the one and the other, as namely which of them approcheth and com­meth neerest vnto the true antiquitie, the Church of Rome, or the reformed Church.

CHAP. IIII. What manner of seruice was vsed in the Church vnto the time of S. Gregorie, or therea­bout: and namely what manner of thing that was, that is called the Masse of those that are catechised.

NOw in the time of Constantine his rule and gouernment in the Empire, A notable alte­ration vnder Constantine, & afterward. we see and behold the estate of the Christian Church to change, from persecution to peace; from seruitude and slauerie, to principality, rule and dominion, by remouing out of the de­serts, to dwell in Citties, and from keeping in caues and holes, to sit in faire and stately palaces: Here we see it imbraced of the multitude, entertained of Emperors, and those the most famous and worthiest of all the rest, namely the Emperours of Rome, and receiued of whole nations, and those such as bare away the pricke and price from the whole world for pride and riotousnes. Let vs not find it strange, if in this great change we see it altogether changed euen at one blow: if the Church embracing the world into her lappe, become sweld and puffed vp with the same in a moment; if the worlde enter into the Church with the worlde, being brought thereinto, by the en­trance it obtained: I meane the vanities, superfluities, affections, and imperfections, together with all the rest of the infections of the world. The Church had beene nou­rished in mountaines and deserts, she came forth of such places clothed with Camels haire, in all so brietie, simplicitie, and innocencie. The Bishops for the most part brin­ging her forth into the world, were ashamed to shew her in such sort vnto the Gen­tils, to them which newly came, or else were willing to come out of Paganisme. These good Emperours likewise desirous to haue her receiued of these people, becomming more curious in setting out of the vtter partes, then of the inner: of the shew and ap­pearance, then of the truth, and of the ceremonie, then of the substance: did not make conscience or spare to decke her vp after the manner of Paganisme; to prepare her the glorious ornaments vsed amongst the Gentiles, and to accommodate and fit thereunto (as farre as they thought possiblie they might, without preiudicing of their holy faith) the seruice and ceremonies of the Christians to those vsed amongst the Pagans. And this their course and manner of proceeding was called amongst them zeale and prudencie: which Tertullian, a precise and seuere obseruer and challenger of the first puritie, had called sacriledge. Wherein againe they thought it meet to keep such a tempering, because that hauing at the same time to care for the satisfying of them of the circumcision, euen the Iewes, which embraced Christianitie, furthered and helped forward thereto, for the most part vpon a conceited opinion that they had dreamed of, of the greatnes of the Messias; they thought they might thereby be able to shew them the accomplishment of their expected hope in the outward gorge­ousnes of the Christian Church: and where they thought they ought to beautifie her simplicitie and nakednesse, there they borrowed willingly all they could, either of wordes or ceremonies from the Iewes.

Seeing then the whole outward seruice both of the Iewes and Gentiles did con­sist principally in sacrifices: (those of the Gentiles, hauing no certaine scope or marke to ayme at, and those of the Iewes looking all forward vnto Iesus Christ, vpon and in whom they were all founded and finished) it seemed hard and harsh vn­to them, and like to giue much offence, if they should wholly abolish all sacrifices: because these proselites newly conuerted to Christianitie, did not belieue that religi­on could stande without sacrifices; not conceiuing the truth, how that all sacrifices are nothing, further then they are applied vnto the onely true sacrifice of the Son of God fulfilled vpon the crosse. Least therefore they might exasperate and prouoke ei­ther the one or the other, the Christians applyed themselues to heare and speake both of altars and sacrifices. And because that the Apostles had taken paine to beate [Page 29]it into their heads and harts, that all sacrifices tooke their end in Christ: they tooke pleasure in calling their seruices, offeringes, and oblations, sacrifices: the table of the Lord his Altar; the remembrance of his death in his holy supper, the sacrifice of the Altar, a holy host: the Bishops and Pastors, Sacrificers, and the Deacons, Leuites, &c. These kindes of speeches being easily to bee vnderstoode of euerie one amongst them, and such as at that time were not hurtfull, howsoeuer in the ages following, falling out to bee fuller of ignoraunce, and further swaruing from the clearenes of the light: they became causes of great abuses, because they would aduenture further, & go from the figure and signe, to the thing: from the spirit to the letter; from an im­proper manner of speech, into an errour of doctrine. The Gentiles likewise had a multitude of Gods, vnto euery one of which they had builded churches, raysed altars, and made sacrifices. Now to restraine such a people at once, to the seruice of one onely God, and that God altogether a spirit, to a seruice altogether spirituall: be­ing a carnall people, a people brutishly enamoured with their pompous manner and ceremonies, with their images of wood and stone: the wisedome of man found to be scandalous, full of offence, and without the bounds of discretion: and therefore would haue regard of the saide Gentiles in such sort, as that they might build them vp, and not pull them downe: and feede them first with milke (as they called it) and afterwarde with strong meate, (for so this place was then abused,) [...] whereas then the first ages had sharpely and couragiously contested, that to haue many Gods, was not to haue any at all: It was found pleasing and plausible, to turne their Gods into Saintes, and their Goddesses into she saintes, and to place our Apo­stles and Martyrs in their roomes: to dedicate vnto them their temples and Altars, to allow them sacrificing priestes, and high priestes, to ordaine feastes and seruices in honour of them. But this matter is handled hereafter more at large. Where (be­fore that we come thereto) let vs consider, seeing the spirite of man is blinde in the thinges belonging to God) how that these good men vnder a shadowe of drawing Iewes and Gentiles vnto Christ, in course of time did faire and softly bring into the Church both Iudaisme and Paganisme: I meane their ceremonies and outwarde pompes, superstitions and vanities, yea and that is worse, many of their presump­tions and preiudicate opinions in the matter of doctrine: and how also it followed thereupon, that the people did euerie day apply and ioyne themselues more & more to the outwarde parte, and put vs in daunger to bee rather Iewes and Gentiles, then true Christians, abusing the example of Saint Paule, who became (as hee saith) a Iew to the Iewes, a Gentile vnto the Gentiles, and euery thing to euerie man, to winne them vnto Christ: and that without any manner of consideration how that the spi­rit of God is not giuen to all in one measure, or how that euerie man is not capable to stand fast, and keepe his hold in such tickle and slipperie places. Neither yet that S. Paule became a Iew, and obserued the law, but to the end that hee might draw them from their rudiments: or that in like manner by becomming a Gentile, hee held not any thing of their vnknowne God, but rather preached vnto them the sonne of God come into the worlde, that is to say, without the annihilating of the crosse of Christ, without preiudicing, yea to the aduauncing of the veritie, simplicitie and puritie of doctrine.

But as yet the substance of the truth ceased not to swimme and flote a long time vpon the face of these humane inuentions, being the good seed, & husbanded by the care and industry of good teachers, who suffered not the same to be choked & ouer­run with the darnell at the first blow: vntill the ouerflowing streame of barbarous and rude men, which happened some ages after, did vtterly ouerwhelme it, and make an end of the same: by occasion whereof the darke and palpable thicke cloudes of igno­raunce did burie and swallow vp Christianitie. The Pastors being partly ignorant and partly negligent, suffered the darnell to grow: so that the darnell occupied the place of the corne, euen the incorruptible seed of the word: in so much as that the greatest part of Christendome suffered the famine of the true breade, that is, of the true prea­ching of the Gospell, becomming drunken & opprest in the meane time with the ex­cessiuenesse [Page 30]of mens inuentions, the proper darnell-bread, thrust vpon them vnder the name of traditions. And this is that which we haue now to verifie concerning the matter of the Masse, going forward with the handling of the growth and proceeding thereof from age to age.

And here let vs call to mind in what estate & condition we left the diuine seruice in the former Chapter. It consisted of a general confession of sinnes; in singing of whole Psalms; in the reading of the holy scriptures; in the Pastor his preaching vpō the same: after that in a generall prayer for the whole world; in the blessing and distributing of the Sacraments to all the faithfull vnder both kindes; in a thankesgiuing for the be­nefite receiued of God in Christ, renewed in the action of the Sacrament: and how that all this was vttered in a knowne tongue, and a language vnderstood of all the people, which answered thereunto from time to time; the vessels and apparrell being such as were commonly vsed, & euery thing done in simplicity, without vaine ostenta­tion, & void of all manner of wauering ceremonies: and all these thinges continued vnto the times and ages that we are now to speake of, being the substantiall partes of the true and lawfull diuine seruice. Euseb. lib. 10. cap. 2. & 3. Eusebius speaking of the ordinarie actions of the true diuine seruice, maketh mention of prayers, psalmes, lessons, sermons, the bles­sing & communicating of the Sacraments, Euseb. lib. 4. of the life of Constantine. S. Hilarie psal. 65. S. August. in epist. 119. of thankesgiuing, &c. Likewise (saith he) Constantine the Emperour praied with the congregation, sung himselfe, heard the sermon reue­rently, and that standing, (saith he) not thinking it seemly for him to sit downe in that place. S. Hillarie: If any man stay without the church, he shall heare the voice of the people which pray­eth, he shall vnderstand the solemne tunes of the Psalmes, and in the offices of the holy Sacra­mentes, the aunswere of a denout confession. Saint Augustine in as many wordes: Jt is not to the purpose (saith he) to sing Psalmes in the Church when the scripture is in reading, or when it is in handling: [...] which is the same that he meaneth by these words: Quan­do disputatur: when the chiefe, the Pastors or the Bishops doe pray aloude, or when war­ning is giuen by the Deacons, that wee must giue our selues vnto the generall prayer. But these meane whiles excepted, what can the assemblies of the faithfull bee better occupied about? what more holy thing is there which they may exercise themselues in, then in singing of Psalmes? Hesychius vp­on Leuit. lib. 7 cap. 24. Dionys. in Hi­cratch. lib. 3. Hesichius: Prayer is holy, the reading of the scriptures is holy, the hearing of the expounding of the same is holy, yea and holy it is whatsoeuer is said or done in the church of God according to his law, &c. This in briefe is the summe of the whole seruice: as is testified likewise in the Hierarchie of Saint Denis, (for it must needes bee referred vnto this time) describing the manner of the celebrating of the holy Supper, for he affordeth and graunteth place vnto euerie one of these partes, [...] making it to begin with the harmonious singing of Psalmes, the whole ordinance of the Church singing with the Bishop. Afterward hee causeth the reading of the holy scriptures to follow [...], by the Ministers of the Church, and from thence to draw out exhor­tations vnto the people: after which hee giueth leaue to those which were not ad­mitted to the sacramentes, to go forth of the Church and temple, as namely those that were catechised, the penitents and the possessed. Then the holy sacraments are set vpon the table, and are blessed and sanctified by holy prayer: the which are first receiued and taken by him that is the chiefe in these holy actions, as the Minister or Bishop, and after giuen to all that are by, after that they haue testified their spirituall vnitie by a holy kisse. Which done, [...] (saith hee) [...], that is, hauing participated and distributed the Sacramentes, that is, the breade and the wine, hee closeth vppe the whole action with a holy Eucharist, that is, a publique than kesgiuing for the benefite receiued from our God in the receiuing of his ho­ly Supper.

Let vs now follow on, The Psalmes. Chryso. in his eight hom. vpō the Heb. Chrysost. in hom. 6. de paenitent. and go forwarde through euerie one of these partes. Chrysostome saith of the Psalmes: Euerie weeke the Psalmes are read, twise or thrice. Againe: Wherefore haue the Christians the Psalmes alwayes in their mouthes: seeing wee reade the Gospell but once or twice, neither yet the writinges of the Apostle? and why also doe wee sing those with our owne mouthes, doing nothing but lending our eares to these? Saint Augustine recommendeth them vnto vs by the example of [Page 31]Christ and his Apostles, for the profit comming of the precepts contained therein: & for the edge which they set vpon our zeale. Againe, he taketh vpon him the protecti­on thereof, against such as blamed the Church of Carthage, because it did sing them, S. Augustine li. 2. retract. ca. 2 [...] whether it were before the offering, or in the time of the distributing thereof vnto the people, that is to say, the Lordes Supper. Now it was the auncient custome to sing them, and that altogether & all throughout, The Psalmes cut in sunder & diuided into parts. Optat. lib. 4. Epiph. haer. 64. as it is to this day vsed in the Greeke Churches. But about this time the zeale of Christians waxing cold, they began in the Church of Rome to deuide them into certaine peeces or pawses, which were called partes, to the end that seruice might be made the shorter: as we reade in Optatus, who citeth the 2. part of the nine and fortieth Psalme. And alth ought this diuiding of Psalmes, into partes, may seeme to haue beene in the time of S. Hillarie, yet it was not receined into the Church. Epiphanius calleth them distinctions. S. Ambrose in his Lithurgie, Psalmulos, or little Psalmes, which are nothing else but verses: and they were sung within a certaine time after countervoicewise, one side singing one verse, and an other an other.

Of the Institution Theodoret reporteth of Flauianus and Diodorus in Antioch, Theodor, lib. 2 cap. 24. that they caused them to be thus sung about the sepulchers of Martyrs: but in the La­tine Church, Paulinus reporteth it to be by the appointment of Saint Ambrose in his Dioces: which was afterward about the yeare 430. spread abroad euerie where, and that by the authoritie of Pope Celestine, who by name did practise it, at the first be­ginning and entrance into ecclesiasticall or diuine seruice.

Of reading, S. Chrysostome reporteth ordinarily: When it is told thee in the church, Of reading, Chrysost. hom. 36. in 1. ad Cor. & hom. 3. in 2. ad Thessal. Concil. Laodi. cap. 17. Cut & diuided readings or lessons. Ambr. in prae­fat. in Psalm. De Offic. lib. 1 cap. 11. & 44. Seuer. Sulpit. de vita S. Mart. l. 3. De Offi. l. 1. c. 8 De Virg. l. 3. ad Gratian. l. 4. &c. S. Agust. tract. 9 in Ioann. serm. 236. de temp. serm. 7. & 10. de verb. Apo­stol. &c. Beloth. c. 57. Berno & Ra­dulphus. The Sermon. Ambr. epist. 33 post tractatū. S. Basil. in psal. 14. & 114. S. August. in 1. Epist. S. Ioh. Amb. epist. 33. S. August. de ciuit. l. 22. c. 8 August, de do­ctrina Christia.the Lord saith so, and that the Deacon doth bid all the world to be silent and still, thinke not that it is not to the ende that thou shouldest honour the reader, but rather him that speaketh by his mouth. Againe, when thou hearest the Prophete which telleth thee, the Lord saith this; Remoue thy solfe O earth, and rise thou higher O heauen, thinke within thy selfe, who it is from whom the Prophet speaketh vnto thee. If these readinges had beene such as are now a daies in the Masse; to what end should those exhortations of S. Chrysostome serue? But the Councell of Laodicea, is likewise plaine and pregnant in this point: Let the Canonical scriptures be read in the church, & not any others. S. Ambrose oftentimes: What seueritie of punishment haue we established in the Church, to the end that silence may bee kept whiles the scriptures are reading? whereas notwithstanding, the Psalmes doe keepe silence of themselues. And these readinges or lessons were aswell out of the law, as out of the Gospell and Apostle, as appeareth in infinite places of S. Ambrose, S. Augustine, and others: and that throughout whole books, vntill such time as S. Ierome by the com­mandement of Pope Damascene, because the lithurgy seemed as then to be too long, did make an extract of certain lessons out of the Prophets, Epistles & Gospels; where­vpon he composed the booke, called Comes, or the booke of lessons: from which time they began to be in vse in the Church. Now the Bishop or Pastor of the Church was wont to take the place whereof he wold make his sermō, ordinarily out of those lessons as appeareth by those wordes of S. Ambrose, S. Augustine, and others so oftentimes vsed: We haue heard in the lesson that hath beene read, &c. and vpon the same we must deliuer and speake as the Lord shall vouchsafe to enable vs, &c. And sometime out of the Psalme that had beene sung, as may be seene in S. Basill vpon Psalme 114. Or else they tooke a whole booke, as S. Augustine in his treatise vpon S. Iohn: saue that vpon the daies of great feastes, as the feast of the Natiuitie, Easter, and Pentecost, they chose out pic­ked places, from thence to intreate of the historie and misterie. And the sermon was called Tractatus Sermo, and from thence grew these speeches, Homilia tractare, de su­periori loco dicere, siue de exedra. And it was the custome of the Pastor before he began to speake to the people, to pray vnto God, that hee woulde shew him the fauor and mercie to teach them well, and to giue them well, and throughly to appre­hend that which hee should teach them according to Saint Augustine his precept: Before he speake, let him pray vnto God for himselfe, and for them to whom he is to preach, and let him be (saith hee) Orator antequàm dictor: which is, let him pray before hee preach. And this sermon did continue (as wee learne out of Saint Basill) about an [Page 24]houre, in the ende likewise concluding the same with prayer. In Saint Augustine: Conuersi rursus ad Dominum, &c. we betake our selues againe vnto God, &c. And further­more, as this is the principall charge of the Ministers to preach the worde: as those vnto whom our Lord (deliuering his commission) spake in these expresse wordes: Go preach the Gospell vnto all creatures, &c. So haue we from these great and worthie men, infinite sermons, as by name from Saint Cyprian, Saint Ambrose, Saint Augustine, S. Chrysostome, S. Basill, &c. but not from any one of these, any booke of rites or ce­remonies, neyther yet any patterne of any sacrifice: And they let not to take great paine to prescribe and point out vnto vs, the qualities of a preacher, and the partes and conditions of a Bishoppe, that is worthy the roome and place of teaching the people: especially Saint Augustine in his bookes of Christian doctrine: but for teaching of him howe many diuers wayes, and with howe many ceremonies hee should say Masse or offer his pretended sacrifice, they trouble not themselues at all.

Now after the sermon, That the holy Supper was frequented at that time of al the faithful. it was ordinarily the custome to beginne with the admi­nistration of the holy Supper, especially during the time of their first loue and zeale, when as the Christians for the most part did communicate euerie weeke: yea and some euerie day, the Sacramentes being neuer set vpon the Table of the Lorde, but that there would bee a number of faithfull Christians to communicate thereof. And furthermore, S. August. ad Ianuar. ep. 119 Saint Augustine exhorteth the faithfull to communicate euery Lordes day: Prouided (saith hee) that thy soule be not set vpon sinne. Saint Ambrose gi­ueth warning, and admonisheth them to celebrate the memorie of the Lord euerie day: rebuking certaine of the East Churches, which did not communicate oftener then once a yeare. And Eusebius saith, that the same custome was vsed in his time. And the same thing is witnessed by Saint Ierome, Euseb. l. 1. de Demonst. S. Hieron. ad Lucinium. Chrysost. in epist. ad Ephe. especially of the Church of Rome, and those of Spaine. Whereupon we see likewise that Chrysostome cryeth out most vehemently, as complaining of the frosennes of his age: as being such, as that though the supper of the Lord were celebrated dayly, yet there came but a very few people to the holy table: yea of so great accompt it was held, as that it appeareth vnto vs by a law made by the Church, and set downe in the ancient Canons: that the sacraments being blessed, all the faithfull, that is, all those which were admitted to bee of the communion & fellowship of the Church (for so they called them) should stay in the assemblie, The difference betwixt the faithfull, and those that were catechi­sed. and should be exhorted, euen as they would auoide the punishment for doing otherwise, to communicate. But on the contrarie, such as could not bee re­ceiued thereunto, namely such as were catechised, as not hauing as yet beene suffici­ently instructed: Penitents, which had not as yet giuen sufficient, cleare, and mani­fest signes of their repentance: as also the possessed, for being vexed of the euill spirit, should be aduertised to withdraw themselues, and to leaue the place cleane for the faithfull. Concil. Anti­och. c. 2. C. peracta. D. 2. de consecrat. And this is it which the Canons say: As for such as enter into the Church of God and heare the scriptures, but communicate not in prayer with the people, but rather by some intemperancie doe keepe backe themselues from the holy communion: let them bee excommunicate and cast out of the Church, &c. Againe, The consecration ended, let euerie man giue himselfe to receiue the communion, if they will not bee cast out of the Church: Hiero. in 1. ad Cor. c 11. Chrysost. in 2. ad Cor. ho. 18.for so it was ordayned by the Apostles, &c. Whereuppon Saint Ierome tel­leth vs: The supper of the Lord must bee common to all, for hee hath giuen the Sa­cramentes vnto all his disciples equally. And Chrysostome: In some thing the Mi­nister differeth not from the common people: Nihil differt sacerdos à Subdito; as when the participating of the holy mysteries is in hande: For wee are all alike thought worthie to receiue them: Not as in the olde law, where the high Priest tooke his certaine portion, and the people theirs: and so as that the people could not haue any thing of that which was the sacrificers part: for vnto euery one there present is deliuered one and the same bodie, and one and the same cuppe. And therefore hee was greatly offended with those, who stayed behind with the faithfull after those which were catechised were put forth, Chrysost. in epist. ad Ephe. hom. 3. and yet woulde not communicate, as offering iniurie vnto the Lordes table and feast. Thou art come hither (saith hee) and hast sung Psalmes in the place with all the [Page 33]rest, and in that thou hast not departed, hast acknowledged thy selfe to bee of the number of those which are worthy to bee admitted thereunto: howe commeth it therefore to passe, that thou hauing stayed, doest not receiue the Lords Supper? And if thou aunswere that thou art vnworthy: art thou not so likewise by consequent of the communion which is in prayers? &c.

As for those which were catechised, put to do pennance, and possessed, Of the catechi­sed which had leaue to depart the Deacon after the sermon, made knowne and signified vnto them in plaine wordes, that they were to depart and go away: which thing might bee practised with lesse adoe at this day: when as there is not almost one to bee seene possessed of the euill spirit, and for that the rigor and seueritie of doing of pennaunce is much abated: as thirdly, in that there come into our Churches none but the children of Christians. And this leaue which was declared and openly told them, was called, Mittere, vel dimittere: vnde Missio & Missa, in Greeke [...], From whence the name of the Masse grew. & hence was the first origi­nall of this worde Masse in the Church: because (as Bellarmin himselfe confesseth) that this leaue was deliuered in these wordes: Ite, Missa est, as amongst the Pagans was wont to be said, I, licet, &c. And by little and little (as abuse is apt to seaze vpon wordes that are most familiar and well knowne vnto vs) it came to passe, that that part of the seruice, which endured vnto the sermon, Raban. l. 1. c. 32. Innocen. l. 6. de Sacr. Hugo l. 2. part. 8. cap. 14. Tertul. de prae­script. & corona and inclusiuely vnto the re­hearsing of the Creede, was called the Masse of those that were catechised: and that which was afterwarde, that is to say, the celebrating of the holy Supper, had appropriated and giuen vnto it the name of the Masse of the faithfull, accor­ding to the olde and auncient distinction made in the Church, betwixt those which were called the faithfull, and those which were catechised. And this is likewise testi­fied by Tertullian in many places: and the Masse of the faithfull began where that of the catechised ended.

But admit that this sending away was practised in the Church, Rabbi Leui. in Leuit. cap. 5. after the manner of the Iewish Church, which would not suffer that any leprouse or other infected per­sons shoulde bee admitted vnto their sacrifices: or els according to the Pagans themselues, who woulde chase the prophane from their misteries and holy thinges with these wordes, [...], that is, leaue for the people to depart: so farre it hath preuailed, as that without all doubt it hath brought forth a name for the Masse, a name which was neuer read in any Hebrew, Greeke or Latine Authour be­fore this time, that is to say, till foure hundred yeares after the death of our Lord: and yet so new in that age of the worlde, as that Saint Ierome the Pastor of Rome, and one who hath written so many great volumes, hath neuer so much as once made any mention of it: yea and Saint Ambrose, who vttereth it once, and Saint Augu­stine onely twise, did yet neuer take it in that sence and signification, that we vse it: for neither the one nor the other doth speak of it, in touching or deliuering the mat­ter and doctrine of the Sacrament: although that Saint Ambrose haue written there­of sixe bookes: and that S. Augustine haue handled the matter more amply and large­ly, and more often then any other, both vpon S. Iohn, and in other places. But both of them in a signification farre differing from that wherein it is vsed at this day, that is to say; not meaning or vnderstanding by this worde, either sacrifice or sacrament. Furthermore, the place alleadged out of S. Augustine his sermons are of small force, because the best learned thinke not these sermons to bee his, as being founde else­where to bee attributed to Saint Ambrose, or to Hugo de Sancta victoria; such further­more as haue thus found them without any name, Erasm. de con­cionib. Amb. & August. ad frat. Eremit. August. in ser. de tempore. ⟨23/⟩ not knowing to whom well to at­tribute or impute them. Saint Augustine saith: Ecce post sermonem fit Missa cate­chumenis, manebunt fideles, that is, that after the sermon, leaue shall bee graunted vn­to those that are catechised to depart, that is to say, such as yet haue neede to bee instru­cted in the faith, whereas the sufficient instructed and grounded in faith shall abide. In which place by Bellarmine his owne iudgement, it cannot bee taken for any other thing then a simple leaue to depart, and not for any sacrifice or Sacrament. Againe, In le­ctione, quae nobis ad Missas legenda est, audituri sumus: that is, We shall heare in the lesson which shall bee read in the Masse, &c. In which place hee may seeme to comprehend, [Page 34]not onely the one or the other seruice, or part of seruice, that is to say, that of the catechised, and the other of the faithfull: but euen all manner of spirituall exercise in the Church, Cassian. l. 2. c. 7. l. 3. c. 7. & 8. Amb. l. 5. epis. 8 whether it did follow the celebration of the holy Supper, or not, as it is ordinarily taken and meant in Cassian, who writ more then a hundred years after, S. Ambrose: The day following, which was the Lords day, Post lectiones atque tracta­tum, dimissis catechumenis, &c. Missam facere coepi: After the lessons and Sermon, hauing giuen leaue to the catechised to depart, I began to say Masse: Where behold how that here seemeth no other thing to bee meant, then a restrayning of that hee did to the seruice which was proper to the faithfull, that is to say, to the blessing, com­municating and distributing of the Sacramentes, verie farre differing as wee shall well see, from the Popes Masse: once I say for all in Saint Ambrose, neuer in Saint Ie­rome, and in Saint Augustine cleane in an other sence: And this assuredly maketh the suspition of no small weight, which some haue had of these bookes: namely, that they should bee none of Ambrose his workes, Hieronymus in Prou. Salo. c. 11. as contrarying his doctrine in many places. For as for the place that is alleadged out of S. Ierome vpon the Prouerbes, who will belieue that it was his, seeing that S. Gregorie is there alleadged? and not rather some worke of Beda, to whom the best learned doe ascribe it? But what fa­tall chaunge or translation was destinated vnto this word, that from an ill throwne Latine word, signifying leaue or libertie, it should necessarily be drawne in first to sig­nifie a part of Gods diuine worship and seruice, then a pretended sacrifice: Thirdly, a worke wrought for the saluation of the quicke and the dead: and finally, to leape in­to the roome of the market place, called Palladium in Rome, promising as large and plentifull store of wares and marchandise for the Christian soule, as euer that other did commodities for the carnall bodie? And yet here we are not to omit that which wee haue alreadie touched: namely, that all the seruices and exercises of the church, as publique prayers, singing of Psalmes, by night, by day, euening, or morning, were called Masses, in the ages following: although they medled not at all with the administration of the Lords Supper: & the reason thereof was, because that all Chri­stian assemblies were wont to dismisse themselues vpon a general praier made, which was called Collecta, & sometimes Missa, that is, a leaue or libertie to depart, or a Masse: in asmuch as the departure followed imediately after the same. This appeareth by S. Benet his rule, wherein after he hath declared the order of prayers and supplications to be kept at the houres canonicall: there is added, Et sint, vel fiant Missae, which is as much as if he should say: And then let them depart, giue them leaue to go away. The same al­so appeareth by Cassian to be so, who saith, speaking of the Monkes of Egypt, that after the Masse of the vigils, they were permitted a little sleepe vntill it was day. And againe, that vpon the Lordes day they had but one Masse or departure before dinner, which was reckoned vnto them for their thirdes, and sixtes, &c. But in as much as in this they were wont to communicate and receiue the Lords Supper altogether: the name by little and little, and by succession of time tooke roote and continued, to the rooting out of all others.

But that we may not content our selues with our former store, & go no further, we haue testimonies of this dismission, Masse, or departure from the best & most appro­ued of this our time. I speake not of the Liturgies touched heretofore and which shall be againe touched hereafter, in all which these wordes are to bee founde and read: [...], Dionys. in Hie­rar. l. 3. Hieron. in [...]pi. ad Gala. l. 3. c. 6 Chrys. hom. 24 & 83. in Math. 24.61. & 79. ad popul. Antioch. hom. 3. & 4 de natur. Dei. &c. that is to say, let the catechised and such as are inioyned humili­ation for their transgressions, withdraw themselues, & let the faithfull onely stay, &c. And frō the time euen of Gregory this was the crie of the Deacon after the Gospel, & not any more after the sermon, because that after that time there was but little prea­ching, Si quis non communicat, exeat, which is, If there be any man that wil not communicate, let him go away out of the congregation. But in Saint Denis, in S. Ierome and in S. Chry­sostome this ceremonie may bee obserued and marked in infinite places. And the Counsels of the same time shew it euidently: Catechumeni in Missa corum ne demit­tantur, &c. Let not those that are catechised, bee licensed to depart from their Masse, [Page 35]except it bee after that they haue heard eyther the Sermon made by the Bb.Concil. Laod. c. 19. Concil. C [...]thgin. 4. c. 84.or the Sermon made by the Minister: Neither let the Bb. keepe anie one from entring into the Church for to heare the word of God, whether it be Iew or Gentile, or from staying there vntill the Masse, that is to say, vntil the time of admonition, to depart giuen to those which are catechised. And thus we haue seene what manner of seruice it was, whereat they were present, namelie, the first prayers, singing of Psalmes, reading of holie Scriptures, the Sermon and the Creede. It remaineth that wee see what manner of seruice the second was, namelie, that which was reserued onelie for the faithfull.

CHAP. V. What manner of Diuine seruice was vsed, namelie, in that which was called the Masse of the faithfull.

IT is first to bee noted, that in that space of time happening be­twixt the two seruices, that is that of the catechised, Of Offrings or obl [...]tions. and that of the faithfull, there was a place and libertie for the presenting & bringing in of offringes, which the Christians vsed to offer of their increase and fruits vnto God in his Church, to be imploy­ed, partlie to the vse of the Sacramentes, and partlie to the re­liefe of the poore: according to the example of the Israelites, Exod. ch. 25. Deut. 16 & 26. Leuit. 23.11. & the 17. c. 34. Deut. c. 26. De consecr. dist. 1. C. omnis Christ, &c. & 12. q. C. Vul­turand. Philip. 4. Heb. 13. Irenae. l. 4. c. 34 to whome it was giuen in charge: You shall not appeare before the Lord your handes emptie: These offrings were brought vnto the Priest, and presented with a protestation made of the grace and mercie receyued of God: which (sayeth the Lord) hee shall shake before the Lord, to the end that they may bee acceptable for your sake. And this is it which Walafridus & Berno told vs hertofore, namely, that the offring sprang and tooke his beginning from the old people, whereof also wee haue some steps and markes in the Epistles of S. Paule, where these offrings made for the relief of the poor, are called Sacrifices, Irenaeus sayth, The Lord aduising his Disciples to offer vnto God the first fruits of his creatures, not because he hath neede, but to the end that they should not be vn­fruitfull and vnthankefull, taketh that which by his creation was bread, giueth thanks and saith, This is my bodie, &c. Againe, we offer vnto him to giue him thankes for the gift which hee hath bestowed vpon vs, and for the sanctifying of the creature, that is the bread & the wine, con­secrating them in the bodie and in the blood of our Lord: Then a little after hee addeth the other vse: To feede (sayeth hee) the hungrie, to cloath the naked, &c. according to that which is written, hee that hath pittie vpon the poore, lendeth vpon vsurie vnto God, &c. From whence wee plainlie gather both the one and the other, Iustinus Mar­tyr. Apol. 2. S. Cypri. de E­leemos. & in Epist. ad De­centium. D. [...], C. parem igitur. Custome. [...]. Paulin. in libel. de Gazophyl. August. Ep. 121. Ad victorinum. Th [...]od l 5. c. 17. Nicephl. 1 [...]. c. 41. P [...]ul in vita Ambros. August. Ep. 187 and that these gifts were or­dinarie in the church, and that out of them they did take the bread and wine for to be sanctified, and serued in the holie Supper, the residue that remained, being reser­ued for the poore, Iustine sayeth, The bread and the wine [...], are brought vnto him, which is the chiefest among the Brethren, that is, to the Bb. or Minister, which per­formeth the action. S. Cyprian is more cleare and plaine in this point, As rich as thou art, Dominicum celebrare te credis, that is, thou thinkest to celebrate the Lordes day, or the feast of the Lord, and takest no care to bring thy offrings, and so thou commest ad Domi­nicum, to this holie assembly without anie sacrifice, & wilt thou take part of the sacrifice, which the poore shall haue offred? So auncient is this ceremonie in the Church: and further­thermore, Paulinus testifieth that there was a table in the midst of the Church, where­unto these offringes were brought; which S. Augustine calleth the altar of God, after the mannor of the Iewish imitation, complaining in a certaine Epistle, that the poore Captiues amongst the Barbarians, as the Iewes in Babilon, could not bring their of­fringes to this Altar, nor yet finde anie man, by whome they might offer vp the same vnto God. And were reade of Theodosius, that hee was wont to offer such giftes be­fore the celebration of the holie mysteries, and of the Emperour Eugenius, that his giftes and offringes were reiected and refused, because hee had polluted himselfe [Page 36]with Sacrilege: So likewise of the Earle Boniface, for hauing rauished one of the Church: for because (say they) to take of these the Sacrifice which they should bring vnto God, S. Hieron. in Hierem. l. 2. c. 11. & in Ezech. c. 18. l. 6. Innoc. 1. Epist. 1. c. 2. were to approue them to bee in state to bee partakers of the prayers of the Church. The abuse hereof grew in the ende to bee such, as that for to inuite and call euerie man to it, the names of those which offred, & the gifts which they gaue, were re­hearsed with a lowde voice in the Church: which likewise was found fault withall and reprehended at large by S. Ierome. Now these offringes were ordinarilie cal­led [...], in Greek & in Latine, Dona, munera, oblationes, that is, gifts, presents, fruits, oblations, &c. which did sanctifie & make holie the whole lump: whereupon it commeth that these wordes are read in the Lithurgies, [...], Tuaex tuis, that is, we giue thee of thine owne that which is thine: And they were con­secrated and dedicated to God by the prayer of the Priest, after the manner of the Iewish Church, in these wordes, or the like, Has oblationes famulorum, famularùmque tuarum benignus assume, quas singuli obtulerunt: might it please thee fauourablie to receiue these oblations of thy household seruants and handmaides, which euerie one of them hath offred vppe vnto thee. Sometimes going so farre as to name them by their names, contrary to the good liking and iudgement of Ierome, and that in such manner, as we see by the steppes and printes thereof in these wordes changeablie vsed in the Masse, Pro quibus tibi offerimus, vel qui tibi offerunt, that is, for whome we offer vnto thee, or which offer vnto thee. In like manner in the prayers of the fift, sixt, and seauenth Lordes daye after Whitsontide in these wordes, Has oblationes famulorum tuorum, &c. benignus assume, & accipe sacrificium à deuotis famul is tuis, & pari benedictione, sicut munera Abel sanctifica: that is to say, take this sacrifice of thy seruants, and sanctifie it as the offringes of Abell: A­gaine in these wordes of the Masse and of the Lithurgie: May it please thee to receiue them for a sacrifice of praise, and of a sweetesmell, as those of Abell, Noe, Melchisedech, Samu­ell, &c. Which forme of prayer grew afterward to be most blasphemously abused, as shall be shewed, by being applyed vnto the pretended sacrifice of the bodie and blood of our Lord. Now all the while that these offringes were in bringing to the ta­ble to bee laid thereupon, the people were ordinarily wont to employ the same in praysing of God by singing of Psalmes, whereupon came the Offertorie, that is to say, in the beginning certaine Psalmes, and afterward certaine verses onelie, which were sung in the meane space. Neither must it here be forgotten, that one parte of these offringes, according as was the aboundance thereof, beganne to be imployed about the maintenance of the Pastor: & hereupon couetousnes and other abuses compani­ons of the same, was first bred and brought into the Church, to the infecting of the Ministers of the same. S. Ierome sayeth, Clerici de altari viuunt, altari seruientes, altaris oblatione sustentantur, &c. The Cleargie liue of the Altar; those which serue at the Altar, are fed and maintained of the oblations of the Altar, &c. And as Walafridus, Berno and o­thers haue told vs, that the Offertorie came to bee in the Diuine seruice, by reason of such a custome practised amongst the Iewes, so indeed wee finde manie of the steppes threof by obseruing and marking of the same. For the bookes of the Hebrewes doe teach vs, that there are seauen thinges to bee obserued in the oblations and offringes of the first fruits; The first, that the chiefe and gouernours of the house, did bring them themselues vnto the Church porch, and hauing them vpon their shoulders, did euerie of them say these wordes of Deuteronomye, ch. 26. verese 3. vnto the Priest: I giue you to vnderstand this day before God, &c. that I am come into the land which hee had promised vnto our Fathers, &c. The second; that the Priest receiued the basket of euery one from his owne hand, and put it before the Altar: The third, that this excellent place of Deuteronomie, where this thankefulnes is ordained, with such a liuelie re­presentation of the miseries of the people; and of the mercifulnes of the Lord, should bee read vnto them all along: Of the eleuati­on. Exod. 29.24. & 27. Leuit. 23.11 &c. The fourth, that to the offring of the first fruites, there was ordinarily ioyned the Sacrifice of thankesgiuing; The fift, that there was an ordinarie singing of Psalmes, without which, say they, there did not passe anie Sacri­fice: The sixt, that the offring of those first fruits was lifted vp on high by the Priest, which wee read commaunded in verie manie places of the Scripture, and whereof we [Page 37]will speake hereafter in place conuenient: they adde thereto the seuenth: that they which offred were inioyned to passe the night in the Citie, to shew that they came not thether eyther for fashion sake, or in hast, but for to render thankes vnto the Lord vpon good deliberation.

Here now beginneth the seruice of the faithfull, Generall prayer. The Letanie with a generall prayer for the whole world, for the estate of the Church, for publike and particular necessities, which the Grecians call [...], that is to saye, supplication, [...], that is to say, pray­ers for peace; because that therein they vsed to pray vnto God for the peace and pro­speritie of euerie particular person: [...], that is, an vniuersall Collect, because it contained an abridgement of all prayers, wherof it may seeme that there a­bide some notes and markes in the Prosne, so called, because that euerie one did fall downe flat vpon his face, the Minister of the Church for to say prayers, and the peo­ple for the better ioyning of themselues in deuotion with him: and thereupon it is as yet called prayers in some places: the forme thereof continued (as we haue seene it) since the time of the Primitiue Church, is to bee found and read in the writers of that time, S. Ambrose, Oratio praemittitur, prayer for the people, for kinges and all others, go­eth before, &c.S. Ambrose, cont. relat. Sym mach. & Epist. 29. & l. 4. de Sacr. cap. 4. & in 1. ad Tim. cap. 2. S. Ambrose de vocatione gen­tium. August. Ep. 119. ad Ianuar. & serm. de temp. 237. & Ep. 59. ad Pau­lin. q. 5. Epist. 106. & de bon. per­seu. cap. 22. & haeres. 88. Chrysost. hom. 79. ad Pope Antioch. & 72. in Matth. The Lithurgie attributed vnto S. Basill. Chrysost. in Epist 2. ad Cor. hom. 18. The blessing of the Sacramentsand this rule is deliuered and giuen vnto vs and our Ministers by the Mai­ster of the Gentiles, &c. that is, by S. Paule. Insomuch (sayeth he) as that it became a rule and patterne obserued and followed in all the Churches: it became a rule obserued in all the Chur­ches to pray not onelie for the Saintes and regenerate in Christ: but also for the Infidels and e­nemies of his Crosse, for the Idolaters, persecutors, Iewes, Heretikes and Schismatikes. S. Au­gustine after the lessons and sermon addeth: Aut cum Antistites clara voce deprecan­tur, that is, when the Pastors doe pray with aloude voice: Againe, After the sermon those which are catechised, haue leaue to depart, the faithfull stay behinde, then they shall come to the place of prayer, &c. And for the form & maner, for all men, for kings, & for them which are in authoritie, &c. for those that are catechised, for the vnbeleeuers, and for the infidels. Chryso­stome, Wee pray for the whole world, for the Church spread and dispersed euerie where, for the vnitie of the same, for them which gouerne it, and are the chiefe in the same, &c. Againe, for the possessed, for the pentients, for sinners, for the afflicted, and for our selues. S. Basill, for the uire and weather, for the fruits of the earth, for peace, for Trauellers, Saylers, sicke persons, Prisoners, and Captiues, for the troubles, the forgiuenes of sinnes, the Church, the Bbs. and the Emperours, &c. And this is it which S. Denys calleth the holie prayers: others the Le­tanie, that is Supplication made and offred to one onlie God by Iesus Christ, and that euerie where and for all things. And that they were made properlie, in that place ap­peareth by S. Chrysostome: After (sayeth hee) that wee haue put forth them which may not bee partakers of the holie Table, we haue an other praier to make, and then we are altogether af­ter one manner cast flat vpon the ground, both the Pastor and the people, and do all of vs rise a­gaine, after one and the same manner, &c.

This prayer thus ended, which was verie long, but deuided into Articles, to euerie one whereof the people, that they might be kept the more attentiue, were bounde to aunswere, Amen: they came to set the bread and the wine appointed for the holie Sacramentes, vpon the holie Table, and that with reuerence and deuotion, and cer­tain forespeeches, which might stir vp the people to come also after the same maner: then the Pastor said, Dominus vobiscum, a Salutation vsed amongst the Hebrewes, that is, The Lord be with you, and the people answered him saying, Et cum spiritu tuo, and with thy spirit, The Minister saide, Sursum Corda, [...], which is, [...]ft vp your heartes on high, [...], Doe not imagine here, or thinke vpon anie terrestriall or earth­lie thing, the people aunswered, [...], Habemus ad Dominum, we haue them fixt and bent vpon the Lord. Againe, the Minister, [...], &c. Gratias aga­mus: Let vs giue thankes vnto our Lord God: The people, It is meete and conuenient, &c. And then the Minister did handle in manner of a briefe preface, the causes why they gaue thankes, as namely, for that he had created man after his owne image, for that he hauing reuolted and forsaken him, it pleased him to recouer and recall him in Iesus Christ, for the giuing of his Law vnto him, for hauing admonished him by his Pro­phets, for hauing sent them his onely begotten Sonne in the fulnes of time, to fulfill [Page 38]the law in his owne person, for quickning by his death, those that were dead in Adam to make them capable of eternall life; and for that to this ende hee had dyed, risen a­gaine, and ascended into heauen: and for that also hee gaue himselfe freene to the death, readie to deliuer vp his life for the life of the world; and for hauing left vs a liuelie representation of this so great a benefite: and for that he had taken the bread in his holie handes, blessing, sanctifying, breaking and distributing it vnto his Dis­ciples and Apostles, saying: Take, eate, This is my bodie, &c. and for hauing done, in like manner with the cuppe, saying, Drinke yee all; This is the cup of the new Testa­ment in my blood, &c. And in this place in the processe of this goodlie Preface, was read in a briefe manner the institution of the holie Supper, as it is to be seene also in all the Lithurgies: The Lithurgie of S. Basill. The Lithurgie of S. Denys. and this action was shut vp and ended, with the answere of the peo­ple in these wordes: Lord, wee remember herein thy death and passion, and do emfesse thy resurrection, vntil the time of thy comming, or as it is read in S. Denys, with a protestation, Lord [...], Thou hast said, Do this in remembrance of me: which done, the bread and the wine were held consecrate, sanctified, and for sacraments, by vertue of the institu­tion of our Lord, which is alwaies powerfull, and hath his efficacie, and not by vertue of certaine wordes spoken ouer the elementes. Of which thing as shall bee decla­red in his place, the purest old Churches neuer dreamed. Then there followed a prai­er, that it would please God to shew them all the mercie, as that they may commu­nicate the bodie and blood of his Sonne, by a true and liuelie faith, and not to their condemnation and iudgement; as also that it would please him to knitte them alto­gether in true charity and loue, in the communion of his Sonne by his holy spirit, e­uen in so effectuall a manner, as they did certainely eate and drinke all of the same bread and cuppe: then the conclusion followed with the ioyning thereunto of the Lordes Prayer: and after that, for a signe of this holy vnion of their spirites and wils in Christ, a mutuall kisse, the signe and testimonie eyther of true and vnuiolate a­mitie, or else of an vnfained reconciliation, and that they had not vainely and for a fa­shion spoken, The kisse of peace. Forgiue vs our sinnes, as wee forgiue them, &c. and thereupon also it was called Osculum pacis, the kisse of peace: as also further, to signifie that this knot of the v­nitie of the faithfull, did not end in this world. After this peace, there was mention made of them, who either had liued wel, or which were dead in Christ, especially of the Martyrs, whose names were read [...], that is, out of a certaine register or catalogue: partlie (sayeth S. Denys,) to signifie that they were not dead, but verilie liuing: (and therefore the Primitiue Church, called the death of man, by the name of birth & natiuitie:) and partly to stirre vs vp to the same constancie by their example: Now when this was finished, the Pastors and Deacons, which were to distribute the holie Supper, did first communicate themselues, and after deliuered the bread and the cuppe to the faithfull, and gaue it them in their hands, speaking the significatiue wordes of this ho­ly Mysterie; but so as that they did not all binde themselues to vtter them in the same tearmes. And during this whole action, Psalmes were sung by the people, and that such as concerned the thing in hand: and the same in the end was shut vppe with a so­lemne thankesgiuing, and before that, it was not lawfull for anie man to depart and goe away: and all this was alwaies done in a tongue, which the people vnderstoode, and with so loude a voice as might be, that so the people might bee able to say, Amen. And this order will wee runne ouer againe, particularlie, according to euery parte of same.

Of the Preface speaketh Chrysostome, saying, when we beginne to say, The Lord bee with you, Of the Preface Chrysost. in 1. ad Corint. hom. 36. & in 2. hom. 18. Chrysost. hom. de Eucharist. & ad Heb. hom. 22.the people doth aunswere, And with thy spirite: Againe, In the holie and reuerende Misteries the Pastor praieth for the people, and the people for the Pastor: for these wordes and with thy spirit, can not tell vs or giue vs to vnderstand any other thing: The councell of Nice 1. sayth, Let vs not rest our selues in the bread and wine which are set vpon the Table: but let vs lift vp our heartes on high, that is, Sursum Corda, namelie, to the Lambe of God, &c. Chry­sostome, Hast not thou promised to the Priest, who saieth, Lift v [...]o your h [...]artes and mindes on high; we haue them fixed and setled in the Lord? This table is altogether furnished with my­steries: the Lambe of God is offred for thee, &c. And in an other place; Wee lift vp our [Page 39]mindes on high: This is a table for Eagles, and not for Crowes to feede at, &c. S. Augustine; August. de bono perseuer. cap. 13. de ve­ra: elig. c. 3. de bono vid. cap. 16. Epist. 15. in Psalm. 85. &c. Chrysost. in hom. 26. in. Genes. That which is saide in the sacrament of the faithfull, namely, that wee should haue our heartes raysed vppe to God on high, Vt sursum corda habeamus ad Dominum, sheweth that it is a gift of God: as also, in asmuch as the Pastor saieth vnto vs afterwarde, that we are to yeelde him thankes, and that wee make answere, that it is meete and right, that we should so doe, &c. And these wordes are repeated in an infinite sort of places: And yet (sayeth Chry­sostome) not because hee hath neede of our thankes, doe wee say vnto him [...], &c: for who is able sufficientlie and worthilie to performe such a seruice, seeing the Cherubius cannot attaine vnto it? but he willeth it, to the end that the gaine may redound to our selues, &c. And the reasons of this thankesgiuing laid downe by the Minister of the Church, in the short abridgement of the historie of the redemption of mankinde, or rather of the Church, are no lesse to bee noted and marked of vs. Chrysostome, We thanke God (sayeth hee) in this Sacrament, for that hee hath deliuered vs from errour, Chrysost. in hom. 24. in 1. ad Cor.for that hee hath adopted vs for brethren, so far off as we were from al hope, by reason of our impieties, and ther­fore we call it the cup of blessing, and the Eucharist. In the lithurgie likewise, which is at­tributed vnto S. Basill, is wholie set downe the storie of our redemption, and in the ve­rie place of the Canon of the Romish Masse, Of the Canon and endeth with the institution of the ho­lie Supper, no word or mention made of anie propitiatorie Sacrifice, other then of our Lord himselfe: to bee short, it is worth the noting, that we cannot by tracing out, find or meete with anie one step or footing of the Canon of this Masse in the olde Writers, though otherwise diligent inough to anotomize vnto vs the partes and prices of their seruice: if it were not for one onelie place in S. Ambrose, in his bookes of the Sacra­mentes, and yet those bookes not acknowledged of all men to be his, howsoeuer vn­der his name for the foresaide end, abused most notoriously. S. Ambrose sayeth, S. Ambrose. l. 4. & 67. de Sacr. Fac nobis hanc oblationem adscriptam, rationabilem, acceptabilem, quod est figura corporis, & san­guinis Domini, &c. that is, vouchsafe O Lord to make this our oblation and offring to bee al­lowed vs in our account, and hold it as acceptable, because it is the figure of the bodie and blood of our Lord, who, the day before he suffered, tooke bread in his holie hands, &c. And wee haue said inough hereof before, namely, in what sence they vsed this word oblation, accor­ding to the imitation of the Iewish Church, which is likewise plainely seene by this prayer, framed according vnto that of the law, Let the offring of their gifts be acceptable. But whereas S. Ambrose vseth this word, figure, their Canon sayeth, Grant that it may be vnto vs the bodie and blood of Christ. Againe, of this oblation, that is to say, of the ele­ments of bread and wine, taken from the Masse, and whole lumpe of the same, set be­fore and presented vnto the belieuers, for Sacraments, and vnto God for a sacrifice of thankesgiuing, in remembrance of the passion, death, and resurrection of Christ, Saint Ambrose saide, Vnde memores eius passionis, &c. precamur vt hanc oblationem suscipias, &c. We pray thee that in remembrance of his death and passion, &c. thou wouldest receiue this ob­lation vpon thine heauenlie altar, by the hands of thine Angels, as thou didst vouchsafe to re­ceiue the gifts of Abell thy seruant and deare child, and the sacrifice of the Patriarch Abraham, &c. Now that which he speaketh of the oblation of the Elements, made Sacraments by the word, the Romish Canon vpon the insuing of the first corruptions, and depra­uing of thinges, tooke occasion to speake it of Iesus Christ himselfe; so that what the one said of the figure, the other spake of the thing it self, & so by consequent make the sacrifice of Christ inferiour to those of Abell, Abraham and Melchisedech: Acceptable (sayth he) as those, which indeed we know by the vniform consent of the whole Scrip­tures to haue been acceptable to God by no other meanes, saue onelie in Iesus Christ. And let vs further note by the way, that in the Lithurgie which they attribute vnto S. Ambrose, they haue razed and scraped out the worde figure, that so they might fit the Canon the better to that of the Romish Masse.

As for the consecration or blessing it was not attributed vnto certaine wordes, Of the conse­cration or blessing. and much lesse vnto a prefixt and set number of wordes, but onelie to the institution of the Lord, and to the effectuall power thereof. And this appeareth in that the olde Do­ctors did neuer teach otherwise: and in that diuerse men haue vsed diuerse and dif­ferent wordes herein also, for that in diuerse Lithurgies, the wordes are diuerse, and [Page 40]herein likewise, for that the Latines doubted not, but that the Greciās (as they speak) did consecrate; and yet notwithstanding the Greeks did not make account that their consecration was accomplished till afterthe prayer which followeth the instituti­on of the holy Supper: the Latines on the contrarie defend at this day, that it was accomplished in these onelie wordes; Hoc est enim corpus meum, &c. Let it bee so. In these Lithurgies, wherewith they would dazell our eyes, and which they attribute to S. Iames, S. Clement, S. Basill. S. Chrysostome, &c. according to the translations of their interpreters, In S. Clement his Lithurgie. Ostendat. the wordes of consecration are these, in the praier which they make after the reading of the institution of the Supper: We O Lord mindfull of the passion of thy deare Son, do beseech thee according to thy institution, that it will please thee to send thy ho­lie spirit vpon the Sacrament here present and set before vs, who may cause and manifestly de­clare, that the bread is the bodie of Christ, and the wine his blood, shed and powred out for the life of the world: And so likewise speaketh Cyrill in steade that in the Church of Rome, the consecration is neyther attributed vnto the institution that goeth before, nor vn­to the prayer that followeth, but vnto the onely pronuntiation or speaking of their wordes, giuen and deliuered by strict accountes without interruption, as though for­sooth it were some precise forme of wordes, for the passing of some bargaine in the ci­uill law, as the Schoolemen are wont to reason: notwithstanding, that the Cardinall Caietan doth hold, that when it is said Benedixit, it was Benedictione laudis, non consecra­tionis, and that hee was neuer willing to make any exposition vppon the pretended wordes of consecration, because hee coulde not finde therein anie ground or foun­dation laide vppon antiquitie. Now as for these wordes how they should bee vnder­stoode wee will handle that point when we come to speake of the question of Tran­substantiation, so that here it shall suffice to haue spoken of it by way of historie.

The prayer, The praier. that it would please God to make the faithfull communicating to be­come more and more one bodie and one spirit, that is to say, the misticall bodie of Christ, is in all the Lithurgies aboue named, according to that which Saint Augustine teacheth. That the Sacrifice of Christians is, their being of manie, one bodie in Christ: That which is most worthy (sayeth hee) and notable in the Sacrament of the Altar, August. Epist. 59.is for that in the oblation, which the Church offreth, shee is offred vppe her selfe vnto God, and to bee offred (sayeth hee in an other place) is as much as to bee vowed and dedicated vnto him: seeing that in this Sacrament we protest by a sacred and soueraigne vow, to dwell in Christ, and in his bond and couenant: And therefore (he addeth) I suppose that the Apostle commaunded, that in the sanctification and preparation going before the distribution thereof, there should be certain prayers made. S. August. Ep. 118. et 1. Tim. 2. Hee calleth them [...]; (because of the vow, as the A­postle sayeth to Timothie,) wherein this vow of vnion and agreement was witnessed: as furthermore, the scope and drift of the Sacrament is, that wee should grow to bee one with Christ, and one amongst our selues.

Of the Lordes prayer Saint Augustine sayth, Of the Lords praier. August serm. 237. de temp. Item Epist. ad Paulinum. &c. Ambrose l. 5. de sacr. c 4. Hieron. l. 3. ad­uers. Pelag. Concil Tolet. 4. The kisse of peace. Chrysost. in l. 1 de compunct. cord. After the Sermon we will come to the Prayer: you know whether we must come, namely, to the holie Table, and that which you shall haue first to demaund of God, Dimitte nobis debita, &c. forgiue vs our trespasses and debtes, as we forgiue them that are indebted to vs. And in an other place: All the Church almost con­cludeth this whole prayer, with the Lordes prayer, &c. And S. Ambrose, and S. Ierome in like manner: That this Prayer was said, Post verba Christi, that is, after the wordes of institution, and it was followed by all the faithfull: and there are also certaine coun­cels, which reproue the Priestes of Spaine, for that they did not say it but vppon the Lordes day. And as for the kisse of peace, Chrysostome sayeth, The Lord commandeth to leaue thy gift before the Altar, and first to be reconciled vnto thy brother, &c. We retaine the shadow of this commandement, and let goe the substance and the trueth thereof, for it is a common custome, to be present at the kisse of peace, at such time as the gifts are offered to God: but J feare me that it doth come from a number of you, from no further than the lips, &c. And in an other place hee putteth it presently after the Lords praier; We do all of vs (saith he) fall downe together) namely the Ministers and the people, and when we are to come to the dutie of the kisse of peace, we doe euerie one mutually salute one another &c. Ierome, Is there any that communicateth against their wils? or which in the administration of the holie food doe [Page 41]put out their hande to take it, but turne away their face, and offer the kisse of Iudas. Saint Augustine more plainely: After the Lordes prayer (sayeth hee) there is saide Pax vo­biscum, peace be with you, S. August. Serm. de vigil. Pasch. In Ambrosia­na. In Graecis.and the Christians doe euerie one mutually kisse each other with a holie kisse: but let the signe of the peace of Christ, which the lips doe testifie, be rooted inward [...] lie in the conscience, that so the harts may ioyn, and be vnited as close together as the lips. And it is the verie same which is read in the Lithurgies: Offerte vobis pacem, [...], Offer to your selues peace: Let vs salute one another with a holy kisse, &c. The peace of Christ and of the church be alwaies with vs, &c.

Now after that they had prayed vnto God to vnite & knit them more & more one vnto an other in Christ, The Commu­nion. and protested their sincere vnion in the Spirite amongst thē ­selues, there followed the communicating and distributing of the holy Sacramentes in this forme and manner: The Ministers did communicate amongst them, then they distributed them vnto the Deacons, and afterward the Ministers and Deacons vnto the faithfull: This appeareth by the Canon of the first Councell of Nice, ioyned to Ruffinus: Let the Deaconreceiue the grace of the holy Communion, at the handes of the Bb. Concil. Nic. c. 18. Ruff. l. 1. c. 6.or Pastor: and let the Deacon likewise distribute it in the absence of the Pastor: where we see, that this action was not thought to depend vpon the power and effectualnes of the Minister, as some afterward would haue had it: they did distribute it vnder both kinds, the bread and the cuppe. Whereby it appeareth, that (to speake in a word) it cannot be noted out of any olde Writer, in any one place, where the bread was separated from the cuppe, or the cuppe from the bread. In S. Ambrose also, S. Ambrose. in 2 ad Cor. who yeeldeth a reason, though not altogether so pertinent and fit: The Sacrament which wee receiue (sayeth hee) serueth both for the bodie and the soule: the flesh of Christ for the saluation of the bodie, and the blood for the saluation of the soule. Whereby at the least wee learne with what conscience our aduersaries alledge against vs S. Ambrose his Masse, which they haue most lewdly gelded in taking the distribution of the cuppe from it: they did de­liuer the Sacramentes into the proper handes of the Communicants, men or women: Euseb. l. 6. c. 43 and this is manifest by that which is spoken by Nouatus, who gaue vnto euery one his part of the oblation being consecrated; and by the hereticall woman, who made shew to take the bread at the hand of Chrysostome: and by these wordes of S. Niceph. l. 13. c. 7. Ambrose vn­to Theodosius: Wilt thou take with thy bloodie handes, the holie bodie of our Lord, &c? a most euident signe, that this opinion had not as then taken place, that this o­peration did change the nature of the thing in such sort, as that it might not be touch­ed with the handes of Christians: and the bread was giuen in gobbets, and the cup went along from hand to hand, according to the multitude of the Communicantes; The wordes. speaking and vttering vnto them in diuerse Churches, diuerse wordes: As in the La­tine; Accipe corpus Christi, Take the bodie of Christ: Take the blood of our Lorde, and they aunswered, Amen: let it bee so vnto me; or So be it. An other waye: The bodie of our Lord, the blood of Christ keepe and preserue thee vnto eternall life: Also, The bodie of Christ: And they aunswered, Amen: The blood of Christ, the cuppe of life: Aunswere, Ambrose lib. 4. de sacr. cap. 5. S. Clemens. in Lithurg. Microlog. c. 19. Amen: as it is to bee seene in the Latine Lithurgies, imitating therein the wordes in the Gospell; Take, eate, this is my bodie, &c. Where in the meane time wee may note and marke, that the wordes which the Priest rehearseth now a dayes for him­selfe alone, were then by the Minister spoken vnto all the faithfull Communicantes. In the Greeke Church, I giue thee to communicate, (sayde the Minister) the precious bodie of our Lorde and Sauiour, for the remission of thy sinnes, and to the assuring of thee of eternall life. And so likewise of the cuppe, according to the wordes of Saint Paule: The bread which wee breake, and the cuppe which wee blesse, is it not the Commu­nion of the bodie of Christ? And all the prayers in the meane time both before and af­ter haue these wordes continually mingled amongst them; Let vs not here thinke vp­pon any thing that is earthlie, anie thing that is carnall: all whatsoeuer is contained herein is full of mysteries: This is a sacrifice of praise, spirituall, reasonable, without bloode: a heauenlie breade, which is receyued by a firme and constant faith, and by a mind pur­ged from vncleannes: a Christ which is distributed, without being deuided into parts, eaten [Page 42]without being chewed; and which nourisheth, without being wasted or consumed, &c: that so wee may learne alwaies to keepe the reuerence due vnto the Sacramentes, and not­withstanding, not to confound them with the thing it selfe: that wee may not thinke of anie proper chaunge, that should be wrought in these signes: but rather of the chaunge, which this spirituall nourishment, which ioyneth vs to Christ, ought to worke and doth worke in vs. Let vs adde hereunto, that it is most certaine, that there was neuer any Seruice said at this time: but there was also the administration of the Communion ioyned therewith: and that all the Canon now receyued, speaketh of nothing but of the people their being assembed and come to gether for a Commu­nion, Cassan. in prae­fat. ad Ord. Roman. & their offring & communicating, not mentioning anie such thing to bee done of the Priest; insomuch, as that the best learned, and that before wee began to haue anie controuersies with them, did openlie hold and dispute it: that the Canon could not bee read, neyther haue anie worke or operation in priuate Masses; prouing the same by S. Gregorie. Psalmes in the time of the distributing of the Sacra­ments. Now all the while the Sacramentes were in distributing, because it was not without the spending of much time, there were many Psalms sung. Those which we find to bee most vsuall, are the 23. The Lord is my shepheard, the 34. I will blesse the Lord at all times, and especially this verse: Taste and see that the Lord is good: the 145. O Lord my God, and my king, I will praise thee: the 103. My soule blesse the Lord, S. Dionys. in [...]. De Hierarch. Cyril. Catech. Liturg. S. Cle­ment. August. lib. 22 Retract. c. 22.&c: as may bee seene in S. Denys, S. Cyrill, S. Clement their Liturgies and others; especiallie those of the Greekes, seeing that at Rome they beganne at this time to deuide them into verses. The place of S. Augustine is cleare and euident for the pur­pose, speaking of Psalmes; Let it be (sayeth hee) that they bee sung before the offring, or else at such time, as it is distributing to the people, which hath beene offred. And it must not bee forgotten, that the Psalms quoted aboue, are at this day for the most part, the most ordinarie in the reformed Churches of this Realme, in the time of the celebration of the Sacrament of the holie Supper.

After the distribution followed a Thankesgiuing, Thankesgi­uing. S. August. E­pist. 50. Dionis. in Hi­er [...]. 3. according to that which Saint Augustine sayeth; Gratiarum actio omnia concludit: Thankesgiuing in the conclusion, and ending of al. And S. Denys, The holie Communion endeth with a holie Thankesgiuing. And Chrysostome, After the hymne sung, they went vp to the mountaine: This word touch­eth you who doe not abide and continue vnto the end of the last prayer: for this song was this man his shot: Our Lord beganne and ended with a Thankesgiuing, that he might bee an ex­ample vnto vs for to doe the like. Chrysost. hom. 23. in Matth. And namely, in the Lithurgie that is called by Chryso­stome his name, there is for a Thankesgiuing, the Song of Simeon, as is vsed in the reformed Churches. But the auncient custome was (saieth hee) in one place, that the faithful, after they had heard the doctrine, offred their prayers, and communica­ted at the Lordes Supper, &c. did not returne home to their owne houses by and by after that the Assemblie was dissolued; but the richest caused their victualles to bee brought from their owne houses, and calling the poore, did feast them there in the Temple. Loue-feastes. Chrysost. in 1. ad Corinth. Opotret haere­ses esse. Tertul. in. A­polog. August. l. 20. c. 20. Siue frugibus siue carn [...]bus. Concil. Lao­dic. c. 27.28. August. ad Ianuar. Epist. 119. In a knowne tongue. And this was the thing which was called in the Primitiue Church by the name of Loue-feastes, whereof wee reade in S. Iude: These are spots in our loue-feastes. In Tertullian, Nostra caena, &c. Our Supper taketh his name of the thing it is called Aga­pe, that is loue: whatsoeuer it cost, yet this is our gaine, that wee spend with godlines for the com­fort and refreshment of the poore, &c. And S. Augustine, Our loue-feastes feede the poore, whe­ther it be with bread or with flesh; you say that the charitie of Christians is like to the Pagans their Sacrifices, &c. But for certaine abuses, which were therein committed, this cu­stome ceaseth, yea, and there were expresse articles framed in certaine councels, that those loue-feastes should not anie more bee made in the places appointed for pray­er. Well may wee see that in the time of S. Augustine, the manner of making a Supper was continued, and that vpon the day of the Lordes passion, in the breaking vp wher­of the guestes did communicate in the Sacrament together: and this is yet conti­nued in the Monasteries of S. Benet, as shall be seene else where, and they call it man­datum. Let vs adde for the shutting vp of this speech: that both the one and the o­ther [Page 43]seruice, aswell that whereat those were present which were cateehised, as that whereat the faithfull were present, was done in a language both well knowne and vnderstoode: as namely, to the Latines in Latine; to the Graecians in Greeke; to the Syrians in Syriacke, &c. and which is more in a loude voice the people not onelie an­swering, but oftentimes singing with the Ministers of the Church. S. Ambros. in 1. ad Cor. c. 14 Whereupon S. Am­brose saith, expounding that place of S. Paule; Better are fiue wordes spoken in the church in a knowne tongue, then ten thousand others, &c. That the intention of S. Paule was to reproue the Iewes, which tooke pleasure for the commending of their own language, to the vse of this Syriacke in their sermons and oblations, that is, in the celebrating of their diuine seruice & the holie Supper: directly against those which would main­taine, that it is sufficient, that sermons be vnderstoode, and not the seruice which is said in the Church.

CHAP. VI. An aunswere vnto certaine obiections: and what seruice it is which commeth neerest to that of the purest auncient times: that of the Church of Rome, as it is vsed at this day: or that of the reformed Church.

NOw therefore we haue seene in part, wherein the celebrating of the holy Supper consisted, during all this time: that is to say, from the first Councell of Nice where wee had left it, vntill the times of these great lights of the Greeke and Latine Church, S. Ambrose, S. Augustine, S. Ierome, S. Chrysostome, S. Basill and others. Where we wil note by the way, that the church of Rome hath had this il hap or rather curse, as namelie, that in so plenti­full a haruest of learned men as that age did beare, it cannot be founde to haue brought foorth so much as one Doctor of anie name or note in the Church; being (as may be presupposed) more studious to set her­selfe vp the Monarch of the world, then to establish the kingdom of Iesus Christ. But we may notwithstanding imagine, that althogh in substance the seruice of these chur­ches did agree together, that therfore there was one and the same prescript forme ob­serued and kept in them all. Diuerse pre­script and set formes of the holie Supper. Damas. in Ep. ad Hieronym. August. ad Ia­nuar. Epist. 118. Concil. Vene­ticum.. Canon 15. For besides that the differences and diuersities amongst them in that respect bee more then palpable, it appeareth also in Damasus, that the Greeke Lithurgie, was differing from the Latine: againe, amongst the Grecians, those also are differing, which are attributed to S. Denys, S. Basil, and S. Chrysostome: as a­mongst the Latines, those which are attributed to S. Ambrose, S. Isidore, and S. Grego­ry. And S. Augustin writing vnto Ianuarius saith, that Milain and Rome had diuerse & differing ceremonies. And the councell of Venice helde in the time of Leo 1. That not onelie in diuerse Prouinces, but in one and the same there were differences of seruice: inso­much as that the prescript and set formes were referred ouer to the discretion of the Bbs, prouided that they did keep the institution of the holy supper intire and inuio­late; such as it is set down in the Gospels & S. Paul. And furthermore, there is not any Lithurgie, how much soeuer it hath beene tumbled and tossed, wherein the same is not found: which is the same that Optatus, who liued at this time, calleth Legitimum, Optat. lib. 2. aduersus Par­men. The additions of the Church of Rome. Damas. in Ep. ad Hiero­nym. Tom. 1. Con­cil.quod in Sacramentorum mysterio praeteriri non potest: That legitimate, that is to say, essentiall part, which cannot bee omitted in the mysterie of the Sacraments.

But seeing that we are chiefly to stand vpon the Church of Rome; let vs consequēt­ly obserue and marke that which the Church of Rome hath added vnto this seruice, throughout this whole time. Damasus about the yeare 368. writing vnto S. Ierome, praieth him to send him Psallentiam Graecorum, the forme of the Grecians singing; because (sayeth hee) there is such a search and striuing after simplicitie, as that vpon the verte Lordes daye, there is not read anie more then one Epistle of the Apostle, and one chapter of the Gospell: Et nec Psallentium mos tenetur, nec hymni decus in ore nostro cognoscitur, that is to say, the decent comelines of singing of Psalmes is not knowne in our mouthes, &c. [Page 44]And thus wee returne to the thing whereof wee spoke before; namely, that of olde there was no certaine introit in the Romish Liturgie: and so wee haue seene that the Psalmes were more ordinarie there than any other thing: for euen after the councell of Nice, for to discerne and know the sound and true beleeuers from the Artians, the Gloria Patri was ordained to be added to the end of them, and that in the time of the Emperour Constantius. Theodoret. l. 2 c, 34. Sozom. l. 3. c. 19. C. Sacerdos. C. Apost. auth. The Orthodoxes said Patri, & filio, & spiritui sancto, that is, to the father, to the sonne, and to the holie ghost: the Arrians who would seeme to counter­feit them, Patri per filium in spiritu sancto: to the father by the sonne, in the holy ghost. Ana­stasius about the yeare 405. ordained that as well Clarkes as the vnlearned people, should stand at the reading of the Gospell. Innocentius the first, in the year 411: that at the assemblies and solemne feasts the Pax should bee giuen to Christians before the receiuing of the Sacrament. This leapt into the roome of the holy kisse, which we noted to haue beene vsed before, in signe of mutuall reconcilement of euery one to another; D. 1. de Conse. Can. Pacem. de Conseer. Dist. 2. Bergom. l. 9. and was called The publishing of peace, in these wordes, Pax omnibus fideli­bus, &c. Celestine the first, about the yeare 418. that the Psalmes of Dauid should be sung by countervoices, that is to say, by course one verse aunswering an other, by all the people, before the celebration of the holy sacrament: and from that time euer after, they were diuided into verses for the Introit, the Graduell, and the Offer­torie. The Introit was that which was sung at the entring into the seruice. The Gra­duel that, which was properly sung when the Deacon went vp to the steps of the pulpit for to reade: and the Offertorie that which was sung, while the people were offering vp their gifts. Leo the first, about the yeare 440 added this praier, Hanc igitur oblatio­nens, &c. We pray thee therefore o Lord, that thou wouldest fauourably receiue the offering of our seruice, as also of thy whole familie, and to settle and dispose of our daies in peace, without going any further, which, who so will diligently waigh and consider, shall finde that these words in the Canon did immediatly follow, Haec dona, haec munera, haec sancta sa­crificia illibata, that is, These gifts, these sacrifices, for it is spoken by name, super oblata, of the gifts and offrings of the people: and all that in the middest was notoriously placed in afterward, without any naturall coherence or hanging together. The same Leo the first did likewise thrust into the praier, Vnde memores (mentioned by S. Ambrose) after these words, Ambros. lib. 4 c. 6. Sabel. Ennead. 8. l. 1. Sigibert in Chronic. Polyd. l. 1. c. 21. Nauclerus in Gen. Innocent. 3. de Sacrament. altar. Let thy high priest Melchisedech offer vnto thee, those which follow, a holy sacrifice, an immaculate host, drawing the words of the praier by little and little ab obla­tis ad oblatam, that is, from the gifts of the people, to the part which was consecrate by the minister for the vse of the sacraments. And to him likewise doth Nauclerus attri­bute Orate per me fratres & Sorores, and the Deo gratias in the end. Gelasius came about the yeare 409. who ranged and set in order the Collects and complends, amongst the which there are some which yet doe stand and continue pure and vncorrupted: and the same were reperused and handed ouer againe by Gregorie, as he reporteth of him­selfe. Hee appointed likewise that the people should bee blessed in the end with these words, Benedicat vos omnipotens, &c, and that seruice was shut vp with the song of the three children in the furnace. Also, for that now the Church beganne to be very rich of gifts, that the sacrifices, that is, the offerings of the people, should be distributed and diuided equally into foure portions: for the Bb. or Pastour, for the Cleargie or mini­sters of the Church; for the poore, and for the repairing of the church. And there­vpon (and that not without cause) euerie one being hereby thus tickled and pricked forward to adde euery day some thing to the seruice as their fancie led them, the Mi­leuitane Councell in the time of S. Augustine tooke the matter in hand, ordaining that no other praiers, prefaces, supplications, and masses, that is, Collects, Recom­mendations or Impositions of hands should be vsed in the Church, but those which were approued in that Councel or Synode, Least (as the same saith) by negligence or igno­rance, there might slip some thing which might be contrarie to the faith: & this reason is like­wise giuen afterward by the Africane councell: and it came as yet timely enough if it had been well obserued by those which after came in place, yea by Gregorie himselfe.

And thus be hold, The vnlikenes of the Romish Masse. we are come to the fiue hundreth yeares after Christ, finding in all this time one seruice, consisting of confessions and praiers, Psalmes, reading prea­ching, [Page 45]blessing and distributing of the sacraments, according to the institution of our Lord, singing of praises vnto God, during the time of the communion, and a thankesgiuing for the end and conclusion, &c. without any new offering or sacrificing vp of the sonne of God, without any inuocating of the creatures by praying vnto thē, without adoring and worshipping of the sacraments, and without, & as yet free from infinite other, both impieties and superstitions; and therefore by consequent far from the Masse vsed at this day; and on the contrarie side, comming much neerer vnto the manner of the holy supper, as it is now vsed in the reformed Churches. The Romish Masse, which is the action of one onely man, saying, reading, speaking by figures in a language not vnderstood, that is, voide of edification: then eating & drinking with­out communion all alone: and yet speaking continually in the plurall number, being a colde ceremonie, if euer there were any. The holy supper on the contrarie, consi­sting of a feruent praier, by the which the Pastour maketh open protestation, The coker [...]ce and agree­ment of the Lords Supper, with that of olde. and de­claration of the miserie and destruction of mankinde, for the people and himselfe: of their serious repentance vnto amendement of life, and of remission of sinnes by faith in Christ: in Psalmes sung with one consent of heart and voice by all the people, for to quicken and stirre vp their fainting and ouer dull spirits vnto God: in the reading of the sacred word, and the interpreting and applying of the same in his time & place by the Pastour; as namely, after that he hath in solemne sort supplicated the Almigh­tie creator, in the fauour of his onely begotten, that it would please him to open his mouth, for to teach and deliuer the same profitably, and the eares and hearts of the people for to vnderstand well: in a generall praier for the necessities of the Church, and of the whole world: for Magistrates, pastours, the conuersion of Infidels, the ex­tirpation and rooting out of heresies, the publike peace, and all maner of generall and particular afflictions: in the reading of the holy supper, and expounding of the same, by the which, namely the faithfull, are exhorted to come to the holy table, in humi­litie and deuotion, in assurance of faith and ardent charitie, with an earnest acknow­ledgement of their sinnes, and notwithstanding in a stedfast affiance in the mercies of God, manifested and reuealed in Iesus Christ, admonished to renounce all rancour and hatred, contentions and strife, and carefully to labour to bee reconciled, if so be that they bee broken forth, and come to the knowledge of others: but the impenitent and wilfull obstinate are debarred from the same, and that not by the voice and decla­ration of the Deacon alone; but by a seuere denunciation of the iudgement of God, if they abuse the bodie of the Lord, as likewise by the sence and feeling of their owne consciences, or by the iudgement of the Church. After which things all and euery one came neere vnto the holy table in decent order and due reuerence, to communicate the bodie and bloud of our Lord; they receiued the holie sacraments at the hands of the Pastors, with the most significant words that are, either in the Gospel, or in any of the Epistles of the Apostles, lifting vp their hearts on high, and praying to God that it would please him by the vertue of his holy spirit, to giue them the flesh of his sonne for their spirituall repast and foode: and his blood for their drinke vnto eternall life; seeing that of his infinit mercie he hath vouchsafed to make them bone of his bones, and flesh of his flesh, &c, that so they may abide, liue, and dwell continually in him. And during all the time of this action the deuotion of the assemblie was cherished and nourished with the reading of the holy scriptures, as most meete to declare the death of the Lord, vntill his comming, and to record the vnspeakable benefite of the same: with singing of Psalmes also, chosen out of purpose, both for the calling to minde of man his miserie, as also for giuing vnto them the sence & feeling of Gods mercie; and thirdly, for the stirring of them vp to giue vnto God for the same, all vnfained and solemne thankes. And finally there followed the dismission of the assemblie, with a praier of the whole people vnto God, containing a briefe thankesgiuing, for that it had pleased him to make them to see and taste the assurance of their saluation in the communion and participation of his welbeloued sonne, ioyning therunto the singing of the song of Simeon, vsed of the old Church, as wee haue alreadie seene, to the same end and purpose. And after the solemne and accustomed blessing, admonition being [Page 46]giuen them, how they should witnes and testifie the coniunction & vnitie, which they feele and find in Christ, by the way and manner of that liuelie sence and feeling, which the members of the bodie haue with the head: they were to distribute euery one ac­cording to his abilitie vnto the poor, for whome the Deacons were to receiue what should be giuen. I speake nothing of the order of Catechising, both publikelie and priuatelie, which was wont to bee appointed and practised certaine weeks before, for the instruction and examination of such as should be partakers thereof: the mor­ning Sermon which ordinarily is spent in the expounding of the doctrine of the Sa­crament vnto the people: and that also of the after noone, tending to the stirring of vs vppe to the giuing of thankes vnto God. Now then let euerie man iudge without being partiall in the matter, in which of these two 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 [Page 47]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 vpon his cap: he then turning himselfe about, gaue one of them a blow with his fist, Theodor. l. 3. c. 15.16. esteeming himselfe (as saith Theodoret) defiled and not cleansed thereby, because he was a Christian. And fur­thermore he saith the like elie where: as namely, that Iulian caused all that which was sold in the market to be sprinckled, to the ende that the Christians might not buy any thing at all there. And that by this sprinkling, they held that sinnes were defaced, appeareth by these wordes of Hippocrates himselfe, de morbo sacro: Hippocr. de morb. sacro. that I may haue nothing to doe here with the alleadging of Poets: In going in (saith hee) wee sprinkle our selues with this water, to the end that if we haue any sinne, we may bee purified and made cleane. And Proclus saith: That it was not onely made of fresh water, but of Sea water also, Proc. de sacrif. & Magia. Turneb. in Aduers l. 13. c. 21. Athenaeus, l. 9.because that salt is detersiue. And they sprinckle Aspergillum, either of Rosemarie, or of the boughes of the Bay tree, or of the Oliue tree: and not onely for the purging and clean­sing of men, but Citties, Temples, and other things without life, as also is practised at this day in the Romish Church. To be short, as they had amongst the Gentiles a peculiar and proper forme of sanctifying it, dipping therein, as Athenaeus telleth vs, a fire brand taken from off the Altar, whereupon they offered their sacrifices: Durand. l. 4. c. 4. so like­wise haue they a peculiar manner of making this, exorcising the salt first, and then the water, and after that them both, being mixt together: which being done, both they and the Gentiles do thinke that it purgeth away sinnes.

Of burning of incense, it was so common a custome amongst the Gentiles, Of burning of incense. Theod. l. 3. c. 16. Sozom. l. 5. c. 17. as that Iulian the Apostate, that hee might cunningly binde the Christians to the same, ordained, that when anie came vnto him according to the custome, to receiue anie gifts at his hands, they should burne incense before him, whereupon certain no­table Christians hauing vnderstanding of his purposed intent, came and brought them backe againe vnto him, that so they might not be polluted: and but for a lit­tle [Page 48]he had caused them to haue beene put to death. Ruffin. lib. 1. C. 36. To be briefe, Thurificantes, that is, such as burnt and offered incense vnto creatures, no otherwise then to idols, were in old time accompted amongst them, which had turned aside from the puritie of Christianitie. But whether it come from the Gentiles, or from the Iewes, amongst whom incense represented the sweet smell of the holy praiers of the faithfull in Gods nostrels: by the same maner of peruerse & lewd imitation it came to passe, that in the end it was brought into the Christian Churches: but yet not so soone as some would haue vs to belieue. For S. August. S. Ambr. S. Basil, S. Chrysost. and other ancient fathers do not speake one word of it in any of all the books they haue written: if one­ly certain Lithurgies alleadged out of them be excepted, which yet hereafter wee will confute & proue to be false and counterfeit stuffe. S. August. in Psal. 49. & 50. S. Augustine to the contrarie: Be­hold (saith he) we are out of care: we go not any more to seeke incense in Arabia, God requireth of vs a sacrifice of praise: and such a sacrifice had Zacheus in his patrimony, &c. Againe, shal we not then offer any thing vnto him? shall we come before God in such sort? How then shal we appease his wrath? Offer, thou hast whereof to offer in thy selfe: go not about to take any farre iourney to buy incense, Plat. in vit. Sixt. 1. Polyd. l. 5.but saie: Thy vowes are vpon me, O Lord, which I will render vnto thee in singing of praises vnto thee &c. The onely man wherein it is found, is S. Denis, an Author better stuft with vaine ceremonies, then with solide and sound doctrine. And a long time after, about the yeare 800. wee reade that Leo 3. ordained that it should be vsed in the Masse.

For Tapers, waxe-candles, & lights in the Church: it is to be noted, that the grea­test part of Christians their diuine seruice was done in the beginning in priuate, Lightes. and secretly before day; as we may reade in Plinie the second, and in all the ecclesiasticall writers, and thereupon they could not be without light. Now this custome of com­ming together in the night because of persecution, did likewise continue and hold on in the times of peace: Euseb. l. 4. de vit. Constant. whereupon it commeth, that wee reade, that Constantine continued in holy watch vntill it was day, and caused to bee lighted for his going to the place, and comming backe againe, great waxe candles, Tapers, and verie great torches, throughout the whole Citie, and lampes in the place of prayer, to giue light to them that were present. Epiphanius calleth them thereupon, Psalmos & orationes lucernales, Epiph. l. 3. t. 2.that is, Psalmes and praiers which were said by a lampe: and this was the office of the Acoluthes, [...], to light them. after cleare day, we do not see that e­uer the Primitiue Church did euer vse them. Tertull. in Apol. Tertullian on the contrarie: Wherefore (saith he) do we not deck the posts with baies vpon the daies of ioy, and why breake we not off the day-light, by lighting torches? Againe, Who forceth the Philosopher to sacrifice, to play the malecontent, Lanct. l. 6. c. 2.and to light fond and vaine torches at high noone? because the Gentiles con­strained the Christians to do it. And Lactantius after he perceiued that he had beene a long time mocked of the Pagans, at length concludeth in these wordes: Who can esteeme or make account of him to bee wise, which offereth candles and lampes for giftes vnto him, who hath created and giuen the light? a reproch which had beene vnfitly charged vpon the Pagans, if then it might haue beene cast backe vpon, and obiected against the Christians. To be briefe, the Elibertine Councell forbiddeth them vpon paine of the curse, to light any in the places of the buriall of the Martyrs, being the places where the Christians vsed to assemble and come together: for hee called it, The troubling of the Ghostes and spirites of the Saintes and holy ones. But (as a great number of others did) this ceremony tooke his passage from the Gentiles to the Christians in the time of S. Ierome, that is more then 400. yeares after the death of our Lorde. And Vigilantius the Pastor of Barcelonia writ against the same, Conc. Elibert. c. 34. complaining of it, that he should see the superstition of the Pagans drawne into religion; and deriued & fetcht from the Gods of Paganisme, to bee bestowed vppon the Christian Martyrs. Saint Ierome did boldly take him vp for so writing: yea and somewhat too sharpely in the iudgement of the soundest writers: so farre as that Gregory himselfe said that hee could haue desired, that he had proceeded more modestly against him: and yet at the vpshot hee doth not defend them, Hieron. cont. Vigilant. except you call it a defending of them, to turne his backe vpon them and run away from them: We do not (saith hee) [Page 49] light candles when it is cleare and bright day, as you do slaunder vs, but we doe vse the light for the mitigating of the tediousnesse of darknes, that so wee may watch vntill day, &c. Else­where he confesseth, that there are some in deede, which doe lighten them euen at noone day, but that it is through ignorance and simplicitie in honour of the Mar­tyrs: With a godly zeale (saith he) but not according to knowledge. These reasons in consci­ence, are they not directly against the practise of the Romish church? In an other place he obiecteth against Vigilantius: that in the Easterne Churches they were vsed to be lighted, when the Sun did shine, at such time as the Gospell was read: not (saith he) to the end that they shold giue light, but for to be a signe of ioy and reioycing. So that in the end, they grew from the forbidding of them, to winke at them, to a tolerating of them, to the approuing of them: & by these degrees vnder Gregorie the Great, some hundred yeares after, to an expresse commanding and ordaining of them: Gregor. l. 12. in dict. 7. cp. 9. Platina in Sa­biniano. Du [...]nd. l. 4. in Ration. Extrauag. de celebr. Miss. c. sin. &c. Of the crosse. Coloss. 1.20. Galat. 6.14. for hee it was that ordained the reuenewes for the maintenaunce of waxe candles and tapers. And Sabinian his successor: let the lamps burne continually in the Temples. Where­vpon Durandus and others going about to giue a reason, thinke it better to say, that this is after the example of the candlestickes of the old testament, deriuing the Chri­stians from Iudaisme, whereas the Apostles had taken great paines to draw and pull them quite away from the same.

Of the crosse they alleadge maruellous wonders. They make a thousand allegories, and as many hyperboles. But what can be said more then S. Paule saith: God hath re­conciled all thinges to himselfe, hauing made the attonement by the blood of the crosse of Christ: And in an other place: God forbid that I should desire to know or reioyce in any thing but in Iesus Christ, and him crucified. But roundly and all together at a blow we see them come downe from this crosse, that is, from the death and passion of our Lord, the effectuall powerfulnes whereof is adored of the Angels, vnto the only signe of the crosse, name­ly the forme of the wood whereupon hee was hanged: and there passing ouer accor­ding to their custome, from the signes to the thinges, and from the thinges to the signes, they come to attribute vnto this dumbe and naked signe, all whatsoeuer is said eyther by the Apostles, or by the old fathers, of the true and very crosse of Christ: I meane not that of verie wood, that is the thing that there is least reckoning made of: but that of the precious bloode of our Lord, verily and really shedde vpon the tree of the crosse for vs. How much more worth had it beene for them to haue dwelt and rested vpon the first tearmes and phrases of speaking? Galat. 2.29 3.2 To haue Iesus Christ (saith he) painted before our eyes, crucified amongst vs and we with him. Now S. Paule teacheth vs, that the crosse of Christ was an offence vnto the Iewes, and foolishnes vnto the Gentils: and the truth is, that they scorned and cast in the teeth of the Christians, Minut. in Oc­tauio. Tertul. in A­pol. c. 16. [...] Cruces ferales, the deadly and mortall crosse, and called them, Religiosos crucis, the reli­gious cleauers vnto the crosse, &c. as vntill this day the latter Iewes do not call him by any other name, then the crucified one. Whereupon the Christians, to shew that they were not ashamed of the crosse, but rather that it was their glory; did plant it in the midst of their forehead, and made it their marke and badge: & whereas the infidels would shew it them in token of a mocke, they deuised how to vse it with honour and reuerence, and turne the matter of their reproch, into a most worthy monument of their victorie, and signe of their triumph. It is to the same purpose, Tertul. de co­ron. milit. Augu. de verb. Apost. serm. 8, & in Psal. 41. that Tertullian saith: Frontem signaculo crucis terimus: that is, we do oftentimes marke our selues in the fore­head with the signe of the crosse. And S. Augustine, We haue a hart, but not such a one as yours: we are not ashamed of the crucified one, that is to say, of Christ: for by contraries we deale, pla­cing the signe of the crosse, where shame is wont to be most apparant in his signes, that is, in the face or forehead, the barest and most vncouered part of man. But thinke not for all this that they did worship either this signe, or the figure and shape of the crosse: yea rather in the beginning, this signe was made amongst the Christians in the aire, Arnob. l. 8. ad­uersus gentes, aut Minutius. Cyril. 6. contra Iulianum. and so went away, hauing no abode: and those which haue written 300. yeares after the first wri­ters, at such time as the Gentiles did reproch and reuile them therewith, say in plaine and euident tearmes: We doe not adore or worship the crosse, neither doe wee wish for or de­sire it, but rather your selues, (saith Arnobius) who consecrate Gods of woode, and doe [Page 50]worship the crosses of wood,Chryso. hom. 55. in Matth. August. tract. 118. in Iohan.yea these make you the parties. And Cyril against a like reproch of Iulian, aunsweeth flat; That the Christians do neither adore, nor honour the signe of the crosse. But if in any place, there be any found which happen to fall in praysing of the crosse, saying, that it perfecteth all the Sacraments, that there is not any thing well done without the signe of the Crosse, &c. it must be vnderstood to be spoken by way of alluding vnto the crosse of Christ, and to the efficacie of his death, as that whereupon are founded all the Sacraments and Mysteries of the Church, Hieronym. ad Eustochium. Athanas. de humanitar. verb. August. de peccat. merit. l. 2. c. 26. Contr. Faust. l. 19. c. 14. & in Psal. 141. and with­out which all the doctrine of the same is as though it were not. As when Athana­sius saide: That the Deuil doth go away at the signe of the Crosse: hee addeth pre­sently, that this is by the calling vpon the name of Christ. But and if our aduersaries will needs take it strictly according to the letter, then let them learne also to be of the same mind with S. Augustine, when he saith in the very same places; That the catechi­sed in a certain maner were sanctified by the sign of Christ: That the signe of the crosse is a Sacrament, which is receiued in the forhead, as the others are in the mouth and in the bodie: improper speeches as well the one as the other, & haue begotten and hat­ched sutable & like opinions. Els, what will they say to Thomas Aquinas, who main­taineth and defendeth, that the signe of the crosse is not necessarie in the sacraments? And how much better had it beene to the purpose, for them to haue kept themselues to the serious meditation of the true crosse, the death and passion of our Lord? But all that they thus struggle and striue for, Thomas 3. p. Summae, qu. 84. artic. 42. add. 3. is to be able to approue and make good, the signes of the Crosse, which are so often in the Masse: but yet they cannot tell how to become friends with S. Denis, who amongst so many ceremonies reckoned vp in his lithurgie, hath not made any mention at all thereof.

But they tell vs, The lithurgies of this time. that all these ceremonies are found in the lithurgies or offices of this time; as that of S. Basil, S. Chrysost. &c. as likewise many doctrines which we ap­proue not. I auouch & confesse the same most freely, and reserue the doctrines to han­dle them in their place: but I aunswere here in a word, that I will not let to indorse & write vp the title of false and counterfeite, against all these lithurgies, and that by pro­uing either that they were neuer written nor made by them; or that if they did ordaine any prescript forme of the administration of the sacrament in their diocesses (as there is some apparance and likelihood that they did:) that according to the measure of a­buses that haue beene brought in, they were corrupted and depraued afterward. And first, he that shal compare that which the Syrians vse vnder the name of Basil, with that which we haue, shall find most notable differences therein. Then againe of that which we haue, there is one patterne and copie which the old interpreter did vse: and ano­ther which the latter & new interpreter did vse; & so likewise it standeth with it, in the matters of substance. Secondly, for that that, which is attributed vnto Chrysostome, is not agreed vpon by the copies of Leo Thuscanus, Erasmus and Pelargus: one of the making mention of the dead, & of the inuocating of the virgin, there being nothing in the other concerning the same: one of them also being printed at Rome, and the o­ther at Paris: where may also be obserued the forward readinesse, and zeale of one place to corrupt and falsifie a thing more then another, which is a matter of no small moment, to cause men to doubt of the truth of them both. And furthermore, the Doctor of Espence noteth: Claud. Espenc. de Missa pri­uata. That this Leo went about to alter and change that which Chry­sostome had said of the priuate Masse, into an ill fauoured sence, and that far from the purpose for which he had deliuered it: fitting and applying it to the fashion of the Latine Church in his time, into which as then they had brought the same: for he was Secretarie to Emanuel Emperour of Greece, about the yeare 1170. and did interprete vnto him the writinges of Trithemius the Abbot. Which notwithstanding (saith hee) I doe not stand vppon, eyther to make it suspicious, or to bee thought vnworthie of Chrysostome, and the Greeke Church: but rather to cause that it might bee receyued and certainly knowne, that as it was begunne by Saint Chrysostome, so it had beene amplified and inlarged by others in succession of time. The same likewise for the same reasons may bee saide of Saint Basill. Third­ly, wee haue the [...], both in the one and in the other. And wee haue shewed before, that it was not receiued till about a hundred yeares after them, by [Page 51]Proclus Archbishoppe of Constantinople, and in both of them there is menti­on of Confessors, after the Martyrs. Now it is confessed by our aduersaries them­selues, that their name was not receiued into the seruice of the Church, till a long time after, and yet also a great deale later into the Latine Church. Wee find also in both of them the name [...] the mother of God, speaking of the holy virgin: the doctrine concerning the same is as old, and was borne with the Church; but the he­resie of Nestorius gaue occasion of the worde, first receiued in the Councels of Ephesus, which were after them. In both of them wee find the offring vp of incense [...], for the remission of sinnes: a ceremonie altogether vnknowne vnto these auncient fathers, and a blasphemous doctrine not tollerable amongst Christians. In that of Basil particularly wee finde the [...]; in Latine Panis Catechumenorum, the holy bread, to bee distributed after seruice, vnto them which had not communicated; not knowne at this time in the Church of the Greci­ans, neither yet mentioned in Basil, Nazianzene, nor Chrysostome: againe, in that of Chrysostome by it selfe, the Priest adoreth the image of our Sauiour crucified, and of the holy virgine: a thing not heard of in the Greekish Church for 300. yeares after, neither made mention of in any one of all his bookes, though he writ verie many vo­lumes; and that amongst the rest, he was giuen very diligently to write of the ceremo­nies of the holy supper: yea and which is more, condemned by himselfe in expresse tearmes: Is not this (saith he) a shame, that those whome God hath indued with reason, Chsysost. in hom. 57. in Genes. c. 31.doe honour wood and stone? that those vpon whom he hath bestowed a voice and speech, should bee caried away to the worship of dumbe thinges? yea doe we thinke that such brutish and beastly Apostasie can be within the compasse of mercie? Fourthly, ioyne to the former, that there is mention made, not of Chrysostome only, who is inuocated and prayed vnto there­in in certaine copies, but of many moe Saintes, who liued after Chrysostome: and that therein is prayer made for the Emperour Alexius, and for the Pope Nicholas, by the name of Oecumenius or vniuersall. Now it is well knowne, that the Greeke Church, did neuer take any acknowledgement of the Bb. of Rome, by this name and title: but that euer since the yeare 1054. the Greekes haue degraded him, and set vp in his place the Patriarch of Constantinople, that is to say, more then 30. years before Alexius came to the Empire. And from other places it is to be proued, that the first of this name fell to be in the yeare 855. that is to say, more then 200. yeares before Ale­xius: in somuch as that this must needs be Nicholas the Patriarch of Constantinople, of whom Zonarus maketh mention, as liuing in the time of Alexius, & not the Pope. Zonar. tom. 3. Bellarmin. de praef. Ro. Pont. é Signibert. & Leon. 9. Ounph [...]fast. lib. 4. And furthermore, in the saide lithurgie are rehearsed all the names of the other Pa­triarks: and what appearance of truth can there be alledged, why the Patriarch of Constant. should be forgotten if it were made by him, & that the rather, because the Bb. of Rome is remēbred therein? as likewise for the empire of Alexius: And the first of that name raigned about the yeare 1080. This was 700. yeares after Chrysost. So that he whosoeuer he was that was the cōpounder & mingler of these liturgies, shold haue looked a little better vpon his receipt, & takē better aduisement with him in his matters. And neuertheles, we gaine and get the aduantage in these points ouer and aboue: namely, that by them it is said, that the people cōmunicated euery day in the sacraments, & that vnder both kinds, not the cleargie alone, as they call it: that as then it was not known what should be meant by the priuate Masse, neither yet by the Opus operatū, the worke wrought: and that there are in the same many thinges for to condemne the Romish Masse: but no one thing to induce or leade vs to the approba­tion thereof: and let the same serue likewise for other the lithurgies, which are at­tributed vnto the same time.

As concerning the Decretall epistles of these times, Decretall Epi­stles. they are not of any better passe then the rest going before. The very same reasons perswade me to reiect them: besides the barbarousnes, the fooleries and ignorances apparant and euident in them. If we allow them to haue been written by the Popes, thē let vs also giue this allowance vnto the Popes, as to be the most insufficient & least capable Bishops of any that were then liuing: and to haue beene more Gothish then the Gothes themselues. And yet in [Page 52]the meane, I am not ignorant, how that the pietie of these times was grown to a verie great confusion, as being much mingled with superstition, through the intermingle of infidels with Christians: by reason also of the deepe and dead bed of negligence that Christians were fallen into: the great swarmes of barbarous people, and the ig­norance of the Prelates: all which did one after another, as it were hand in hand fol­low and fall out. But I say, that these as yet were but the doting deuotions of some particular persons, and were not growne vp so farre, as to get a law vppon their heades: Particular Superstitions. [...], Verè appellemus, we may call them with the scripture, wil-wor­ships or seruices; the wandring and vnruled deuotions of some men, rather then of the Church. As for example, when we reade in S. Cyprian, that certaine women ca­ried away the Eucharist in their handkerchefes, kept it in their coffers, & took it eue­rie morning fasting. In S. Ierome, that it was wont to be sent to new maried folkes, to take it at their owne house together. In S. Augustine, that it was wont to be giuen to infants, Concil. Car­thag. 3. cap 6. Concil. Hip­ponensis compendium. Concil. Alti­siod. Amphi­loch. in vita Basil. mistaking this place following: If you eate not the flesh of the Son of man, you haue no life in you, &c. In the third councell of Carthage, and in that of Bonne in A­frike: That it was put into the mouth of the dead, contrarie to that which is said, Take and eate, which likewise we reade to haue beene practised by S. Bennet, about a woman that was dead, and forbidden in the Councell holden at Auxerre in expresse wordes. And likewise to be briefe in that goodly booke of Amphilochius (if we will belieue it) which telleth vs: that S. Basill caused a piece of it to bee buried with him, which hee had kept, I cannot tell how many yeares for the same purpose, &c. all of them being superstitions, which haue presidentes and examples of great antiquitie; though neuerthelesse at this day condemned by the Romish Church, which yet is faine to builde and boulster vp her selfe with such antiquitie. For who can tell into how many by-waies man erreth and wandreth, when once hee is out of the right path; or into how many falsities and vntruthes hee falleth, when once hee depar­teth from the institution of the Lorde, to follow his owne humour and floating fancie.

CHAP. VII. What a metamorphosis and mishapen chaunge was wrought vpon the celebration of the Supper, about the time of Gregory the great, which happened about the sixth age of the Church.

WE passe now from out of the calme pathes of silence, into the rough and vnbeaten way of darknesse; and from the glittering beames of dazeling pompe, into the blacke duskish clouds of the dreadfull ig­norance of the Church; I meane in respect of the outward face and appearance of the same, as it was then to bee seene. If the first did mightily inlarge the bounds of vanities and ceremonies, no doubt the other was not behind in the promoting of superstition and false doctrine. And that we may the more easily comprehend & compasse the truth here­of, let vs briefly call to mind in what estate and plight wee haue left, either the holy Supper, or the Masse, (and by this name onely let vs call it hereafter, seeing that this name beginneth to get the vpper hand in this time and age, whereof wee are now to speake.) It was an assemblie of Christians, calling vppon the name of God by Iesus Christ, singing his prayses, hearing his worde, attending vnto the expounding of the same, as it was deliuered them by the Pastors: then offering afterward vnto God, in giuing thankes for his graces, for the fruites and goods that hee had giuen them, that some part thereof might be consecrate to the vse of the Sacramentes, and some part imployed in the sustaining and nourishing of the poore, or for other such like necessities of the Church. And as for the Canon, that is to say, that principall part of seruice, in which the Sacraments were blessed, receiued and communicated, wee haue left it, as it was composed and made of a preface, which lifted vp the spirites of [Page 53]those who were at it, on high; of a rehearsall of the pure and holy institution of the Supper; of a prayer vnto God, that it would please him to giue an effectuall power, and operation to the sacramentes, to knit and vnite together more and more those which were communicantes, to Iesus Christ their head, & to the members of his bo­die, which is the Church, and as such to foster and feed them vp vnto eternal life, with a commemoration of the holy Martyrs; of their life, and of their death, for the stir­ring vp of the zeale of euerie one so farre, as that they may not grudge at, or be spa­ring in any thing which might serue for the setting forth of the glorie of God, neyther yet preferre any thing whatsoeuer to the working and assuring of their owne saluation: of the participating and communicating of the bodie and blood of our Lord, vnder the Sacramentes of bread and wine, distributed and deliuered into the handes of the faithfull: during which action the Christian assemblie was occupied in singing of Psalmes, and finally there was the dissoluing or breaking vppe of the whole assemblie concluded and finished by a post-communion, that is, by a solemne thanksgiuing, for the benefites receiued in Christ, and recorded and sealed in the ho­ly Supper. All this seruice was in a language vnderstood of all, common both to the Ministers of the Church, whom they call Clearkes, and also to the rest of the peo­ple, whom they call lay men, or the layetie: all, and euery one of which, euen to the simplest amongst them, did aunswere Amen: that is to say, did ratifie all the whole action, so much as lay in them, and put to their vowes and requestes vnto all that which was said and done, as vnto thinges by them well vnderstood. Now let vs in order looke vpon, & see that which was added thereunto afterward, and let vs iudge without all partialitie of affection, whether this seruice be amended or impaired by such addition and inlargement.

Certainly if the Mileuitane and Africane Councels had beene well obayed, The chaunge and cause thereof. wee should not haue had this trouble: for the auncient godly learned fathers that were present thereat, seeing the licentious scope and libertie, that euerie one gaue vnto his owne conceite and fancie: one sort vnder the shadow of tradition, and an other vnder the colour of good intention, had verie excellently ordained & prouided, that no man should dare to take vpon him, the placing or putting in of any thing without the aduise of the most graue-wise, and the authority of the Councels. But bold igno­rance, which is neuer without presumption, did quickly ouerskip all these boundes: and that so much the more daungerously, by how much it was ioyned with preuay­ling authoritie, which then grew vp to his height: the authoritie, I say of the Romish Church, which then succeeded the authoritie of the Emperours, and by little and little inthronised her selfe in their seates of more then royall estate, thereby growing mightie in power and credite, & nothing lesse or inferior in being followed in euery thing, as a most perfect patterne and example. Then the Gothes, the Hunnes and the Vandales, &c, more then a whole hundred yeares, spoiled and made hauocke of the Westerne Empire, and the Persians and Parthians of the Easterne: where­upon it followed, that all good literature lay raked vp in the dust, and in no lesse wise did they weaken the flourishing estates of all good and naturall policie. The great and worthie personages both in the East and Westerne partes, were taken a­way by death, hauing beene in their life time the lightes of the Church, and the scourges of heretikes, and hereticall opinions: their successors borne and brought vp in barbarousnesse, did go before them in power and authoritie, but they did not succeed them in like measure of sufficiencie. And this caused that the seedes of Pelagianisme and other heresies, hauing laine a long time rather couered then quenched, did reuiue, and found more carefull husbanding then the good plantes: because they had more affinitie with common sence, and the proud aspiring driftes of our corrupt nature. So then those which could not so well make their part good by sound learning, would yet beare the bell away with setting a good face on it: & such as could not feed their flocke with the worde of God, would fill them full with superstitions & ceremonies, and for want of milke, like vnto drie nurses, they [Page 54]would serue them with the first licour that they met withall: and for lacke of bread, they would set before them huskes. So then in this time and age we see all these no­uelties and innouations to flow in with full streame, without any barre, without any manner of let or bridle. Now became the computation of the shepheards Calender, to be accompted of for a worthie peece of historie, and the dreame, of men for sa­cred Gospell. And the Church likewise doth then come forth vpon the stage all mas­ked and disguised with the Pagane and Iewish guise, and that in a moment; and that not by shifting her robes onely, but (which is the worst of all the rest) by shaking off all the commendable parts of gesture and matter.

Let vs begin at the Greeke Church. Additions in the Churches of the Grecians We haue spoken heretofore of the [...], brought in by Proclus a Patriarch of Constantinople, and receiued into the Church, vpon the naked report of a certaine child, who being extraordinarily rapt and cari­ed vp into heauen, said that hee heard it sung there. We haue likewise handled the point, how in the Councell of Ephesus, as a thing following vpon the disallowing & condemning of the heresies held by Nestorius and Eutyches, it was said: That the holy virgine might bee called [...], that is, the mother of God. And now further behold a certaine man Petrus Gnapheus, who started vp in Antioch, and thought to make his aduantage thereof, for the establishing of heresie and superstition: this fellow was a priest of Chalcedonie, and of the secte of Eutyches, who through the fauour of Zeno Isaurus, afterward Emperour, shufled himselfe into the Bishop­ricke of Antiochia, by discarding Martyrius the true and lawfull Bishop of the same: and being receiued, then it was ordained in his Church, which was of very large precinctes; Theodor. Ana­gnostes in Collecta. that at the end of Trisagium, the hymne so called, because it contained these wordes, Sanctus Deus, sanctus fortis, sanctus immortalis, miserere nobis, there was added, Qui crucifixus es pro nobis, which wast crucified for vs, applying the same to God the father, whom in the vnsoundnesse of his hereticall assertions, hee held to haue suffered for mankind, confounding both the persons and the natures: and Ny­cephorus saith, Nyceph. lib. 16 that the same continued euen vntill his time. And moreouer, that in all the prayers made in his church, the name of the virgine the mother of God was called vpon, with an intent and purpose to make this doctrine plausible and well li­ked of the Councell of Ephesus, and as a baite for the giuing of free passage to the swallow of the rest of his heresies. Now it followed presently hereupon, that the Em­perour Leo the great being aduertised of these nouelties, condemned him into ba­nishment, vntill such time as he promised to disclaime and giue them ouer, which in deed he did, and made not shew to the contrarie, vntill such time as that false and for­sworne Basilicus went about to seize vpon the Empire, by the meanes whereof he re­couered his libertie and licence to worke mischiefe both at one time, his doctrine likewise being afterward supported and borne out by Anastasius the Emperor, being himselfe an Eutychian. Iustinian the Emperour added somewhat, but destroyed no good thing: for it was by him ordained that there should be sung in the Christian as­semblies this hymne, Paul. Diac. lib. 16. [...], &c. Thou sonne of God, thou diuine worde, who being immortall, didst vouchsafe for our saluation, to take vpon thee humaine flesh of the holy virgine the mother of God, and alwaies a virgine, dead, risen againe, &c. saue vs. This may seeme to haue beene by the authoritie of the generall Synode of Constantino­ple, for the repressing of the Samosatenians, Arrians, Monothelites, &c. And this was to honour the holy virgine, according to the intent and purpose of the Coun­cell of Ephesus, being without all preiudicing of the honour due vnto God, and de­nied to all manner of creatures.

At this time also the Letanies or supplications were hatched, and that first of all in the Easterne Churches, and then afterward in the westerne: not without some imi­tatation of the Pagans their Ambaruales, or Gangweeke: and the occasion therof did first rise from Constantinople, by reason of a plague: then from Lyons, by reason of an earthquake, from whence they tooke their flight all ouer the East and West. The forme and manner thereof was this: They contriued and drewe into cer­taine [Page 55]articles, the publike necessities and calamities, that did presse them or threaten them: vnto euerie one whereof, as it was vttered and spoken by the Priest or Bishop which went before, the people answered: [...], Lord haue mercy vpon vs, Lord heare vs. Praying vnto Saintes, or yet vnto the virgine Marie, was not admitted till a long time after, saue onely where as Anastasius the Emperour, an Eu­tychian & fauourite of Petrus Gnapheus his opinions, and an innouator in this be­halfe, did vndertake to set them a foote, and giue them force to stand.

But let vs come to the church of Rome, where we shal find a great deale more matter, Alterations & chaunges in the Romish Church. Alcuinus, Ber­no, Rabanus, Walafridus, &c. Symmachus the Bb. of Rome, about the yeare 506. ordained that euery Lords day, as also vpon euery festiual day, there shold be sung Gloria in excelsis: but this is attributed to Telesphorus by others. Other some distinguish betwixt both, & say, that this man did not ordaine it at all, but onely vpon the day of Christ his natiuitie. So farre is it off that the Grecians should haue it any sooner, for this is the same which they doe call [...]. He added in the Councell of Rome held vnder him: That no Priest in the Church of Rome shal say any Masse without his priuitie. Now let men iudge here­of, if this bee not to come backe to that which we reade and speake of in other places: That there was not any moe then one Christian assemblie in euerie parish, in which the faithfull did pray vnto God, heard the Gospell, and communicated to­gether in the Sacramentes. Agapetus the first did institute the processions, Petr. de Nata­libus. at the first, before the Masse at Easter: because (saith Durandus) that the Angels said to the women: Tell the disciples, that he will be before them in Galile. And of these pro­cessions did spring those which were afterward said vppon the Lordes daies. This was about the yeare 535. Vigilius ordained about the yeare 536; That those which were to celebrate the Masse should looke into the East: Petr. de Natal. and euer since the most part of the altars were set and turned to serue for the purpose: Also, That the festi­uall daies should haue their particular readinges and lessons: and yet notwithstan­ding he would haue the giftes, oblata munera, Vigil. ep. 3. to bee consecrated vnto God euery day af­ter one and the same order of prayers. Wherein wee see, that the Canon was not then growne to a rule and set thing, as wee see it was afterward: and in an other place, that the praiers whereof he is vnderstood to haue spoken, are referred; ad oblata mu­nera, to the giftes which were offered by the people: and not to the sacrifice of Christ the Sonne of God, that pretended oblation made by the Priest, vnto his father. The feast also of Candlemas is attributed to him; and there is a reason giuen vs for the same. The Pagans, Rhenan. in Tertul. de co­rona milit. (saith Rhenanus) in the entraunce of Februarie did celebrate the feast of Proserpina with burning tapers: Now that their wilfull obstinacie might not bee incensed or prouoked to discontentment, it was ordained, that the same day there should be the like burning of them vnto the virgine Marie: Iacob. de Vo­rag. serm. 82. de Sanctis. and Iacobus de Ʋoragine speaketh of the same thing after the same manner. Pelagius the second, about the yeare 580. ordained, that mention should bee made of the deade in euery Masse, after the eleuation of the host: (whether he meant it of all the of­frings, which after the manner of the old Testament were wont to be eleuated or lif­ted vp, for a presenting of them vnto God; or of that parte which was put apart for the Sacrament:) for so speaketh Hermanus Gigas, Hermanus Gigas. vsing the tearmes currant in his time to expresse what was then practised in this point, not being as then growne to that head and height of corruptnesse. Whereby appeareth the truth of that which wee said a little before: namely, that that which was done for the dead, was a custome fetcht and deriued from the Paganes, and not grounded vppon any Christian law; a sufferaunce and not an ordinance of the Church. And thus be­hold wee are come to Gregorie the first, who of all these ingredientes thus di­spenced and many moe, maketh one Masse, which hee calleth the Romish or­der, or Gregorie his Masse. And this is the point whereuppon wee are nowe to insist.

Gregory then (as Historiographers do tell vs) being come to the Archbishopricke, The notable change and alteration vn­der Gregorie his time. purposed to reforme the whole order of the church in al the parts therof; so far forth, as that after that Platina had specified the masses, songs, letanies, stations, processions [Page 56]feastes, Plat. in Grego. magno. &c. What shall I say more, (saith he) seeing all the whole order and institution of the ecclesiasticall office, (especially of the old and auncient one) is inuented and approued by him? which would to God we had kept, and not receiued this barbarousnes, which so much distasteth all the learned men that are liuing at this day, &c. But of a certaintie vnder the shadow of redressing the order and discipline which had sustained great iniuries by the bar­barous inuaders and spoilers, he did not a little damnifie the truth and sinceritie of doctrine: wherein yet those which came after and succeeded him, (as saith Platina) did worse. The Introit. For the lithurgie: It had no Introit in the beginning; and after that Ce­lestine had made one, Gregorie would haue it doubled and sung twice. The Psalmes at the first were wont to be sung intire & whole of all the people, and with one voice, where afterward they were diuided into pauses, and in the ende into verses; in the singing whereof the Cleargie and the people did by course sing one one verse, Hermanus Gi­gas in Flore temp. Psalmes. and the other the other. Gregorie appointed an Antiphonarie for the time and space of the whole yeare, consisting of Versicles & Responsories for euery day. Likewise he or­dained a schoole of singers to sing the lithurgie, and hee laboured greatly to haue his song or maner of singing receiued euery where throughout the Latine Churches, fin­ding himselfe much offended with the barbarous voyces of the French, Singing. Germaine & English men, Ioann. Diaco­nus. l. 2. c 6. & 7. Walafr. c. 22. Kyrie cleison. as not hauing beene able to fit and tune themselues thereunto. He ta­keth the Kyrie eleison from the Grecians, and was found fault with therefore: for said some: This is far off from reducing the Church of Constantinople vnder the church of Rome, seeing thereby he did nothing els but draw their fashions & manners vnto Rome. But he excuseth himselfe in these wordes: Amongst the Grecians all the people doe say it; but amongst vs the Cleargie (that is the Ministers of the Church) onely, and the peo­ple answereth. Greg. l. 7. epi. 63. indict. 2. Prayers. Againe, Looke how oft we say Kyrie cleison, so many times also do we say Chri­ste eleison: which is not done amongst the Grecians. For prayer, hee made a booke, some part whereof was taken and drawne out of that of Gelasius, which is called the Sacra­mentarie, containing those thinges which were to be said euerie day throughout the yeare. If there be found (saith Walafridus) any thing in this booke which halteth, it is to be thought, Gregor. l. 2. c. 17. Walafr. c. 22. Lessons.that it is none of his, but that some other hath added the same thereto afterward: yea and there are old Masse-bookes to be seene, where are noted the praiers, secrets, and Post-communions of Gregorie, to make them tobe knowne from the others, which in deed are more corrupt then his. For the lessons of the Gospell and Epistle, he fol­loweth directly and altogether the booke of lessons, or the bookes called Comes, at­tributed vnto Saint Ierome: saue onely that vpon the festiuall dayes, the institution of Pope Vigilius was receiued and kept: and thereto also was his booke of An­themes fitted and squared, endeuouring to raise and draw Anthemes taken out of the Psalmes, to answere to the seuerall drifts and purposes of the lessons: whereas before this prescript forme of reading, the Gospels, Epistles, Prophesies, and other bookes of the old and new Testament were read through. Sermons. And as for their preachings and expositions of the word of God vnto the people, hee speaketh of himselfe in a certaine place, that he had expounded forty lessons out of the Gospel, as it had beene accustomed to be read vpon certaine daies in the Office: Gregor. in praef. Homil. and that some of his exposi­tions were deliuered by word to his Clearke or Secretarie, that he might afterward reade them to the assemblie: and that he had himselfe pronounced and vttered other some of them with his owne mouth. But therewithal he complaineth himselfe great­ly of the iniquitie and abuse of the time, which had preuailed so far, as that The Pa­stors of the church had left and abandoned the chaire of teaching and preaching of the Gospell,Gregor. D. 92.and would not find leasure to do any other thing then sing. And this (saith he) grew, because singing men were aduaunced and placed in the Ministerie of the Church, who sup­posed themselues to haue discharged their duty, when they had opened their pipes, & tickled the people with their singing, though they had done nothing vnto them, ey­ther in instructing of them in the articles of their faith, or in the doctrine of manners. For offerings, Offeringes. they continued and were brought in euerie day, notwithstanding that the Church was growne very rich: in so much as that diuers of the old Fathers com­plained themselues saying, that the Bishops had not done as Moses did, who caused [Page 57]proclamation to be made amongst the people, that they should not bring any more, Gregor. in Di­alogis. when he saw that there was enough for the building of the tabernacle. For wee find likewise that in the time of Gregorie, there were offered sheep, and calues, &c, against the expresse Canon which commanded that nothing but bread & wine should be of­fered. But the greater abuses hapning about the consecration of the offerings, cause vs to leape ouer the other which were not so waightie, with a lighter foote.

Now we haue alreadie seene that it was the peoples custome to offer of their fruits and increase vnto God, as the old people of the Iewes did: and that these fruits were consecrated vnto him by a holy prayer, after the manner vsed by the Priest amongst the Israelites; wherin he was humbly intreated to take in good part that their thanks­giuing, and to accept of this their sacrifice of praise. And these fruits, as all the peace offerings amongst the Iewes, were lifted vp or shaken for to shew them vnto the peo­ple: after that of the same fruits, that is, of the bread and wine, was taken that which was sufficient for the Sacraments, and the remainder reserued for the poore, &c. Now all this so commendable a custome beganne not to degenerate, but to turne into a plaine poison, about this time of Gregorie: Walafr. c. 22. and not without iust cause saith Walafri­dus, seeing he ordained the order of Masses & consecrations as well as of singing. For in deed the forme of consecration was so far changed at that time, by chaunging of the subiect: as that the words properly vsed in the blessing of the gifts and offerings, were appropriated directly to the Sacraments. The Canon. There then beganne the worke about that part of the Masse, which properly they call the Canon. In the Primitiue Church the holy Supper was celebrated euery Lords day, and all the faithfull there present, were bound to participate thereof: by little and little thir zeale waxed cold, whereof we heare S. Ambrose, S. Chrysostome, and others to crie out. In the ende it came to that point, Can. non iste C. quotidie. de consecrat. dist. 5. that the people did not for the most part accustome any more to commu­nicate, neither were they pressed any thing thereunto by the diligence of the Pastors. Whereupon likewise followed a tolleration and ceasing from the looking vnto of the seueritie and straitnesse of the Canons; namely those, which enioyned men, that they should communicate at the least three times a yeare, at the natiuitie of Christ, Easter and Pentecost: otherwise they should not bee taken for good Catholikes, which af­terward was restrained to the Natiuitie of Christ onely. And thus it came to passe, Synod. Agath. c. 18. that there was not any one ordinarily to cōmunicate, saue the ministers of the church, whom they call Clearkes or the Cleargie. And what came vppon this? The Priestes notwithstanding would not leaue taking of offerings: and to the end that the people might not quaile, or let fall their deuotion that way, they make them belieue, that the worke which they doe, doth not cease to profit them, being but onely present. But by little and little these offeringes were not any longer brought from the table to the Altar, or from the bodie of the Church into the Quire, for to bee consecrated by the priest: as also in deed it had beene vndecent, seeing they were of such things, as the Canons did forbid, that is to say, consisting of siluer, wooll, cattell, &c: onely that part which consisted of bread & wine, and was to serue in the Sacrament, conti­nued his former course. And yet whereas they were wont to consecrate many loaues for the seruice of the whole assemblie, being cut into peeces & distributed; now the Priest contenteth himselfe with the blessing of so much as he thought would bee re­quisite and needfull for the number of communicantes, and that was verie small. In so much as that ordinarily hee needed not to consecrate aboue one loafe, which in Gregorie his time was great, large and round, kneaded after the manner of common bread, and of no other substance or matter then the ordinarie bread then vsed was: he calleth it Coronam, or Corollam, and this loafe grew lesser, Greg. l. dial. 4. euen as deuotion it selfe diminished, in so much, as that within a little after it became nothing, as the Canon testifieth, which saith: That the Priest cannot celebrate the Communion with fewer then three to communicate with him. And thereupon also it came vp for a custome to breake the bread made so small and thin, into three peeces; whereupon afterward, as we shall see in place conuenient, diuers and sundry allegories haue beene fra­med and made.

[Page 58] Now we come by these steps and degrees, The change & alteration, which was ab oblatis ad ob­latam. falling out in this time, to passe ab obla­tis ad oblatam; that is, from all such thinges in generall as were offered, vnto this small pettie parte reserued for the Sacrament, which by corruption came to bee called a Wafer cake; from such breads and loaues, as were vsually brought for offeringes, (as Saint Gregorie teacheth vs) to one onely bread without leauen; which also the priest himselfe within a small time after tooke vpon him to prouide for the seruice of the Sacrament. Gregor. in dialogis. And so also the praiers and supplications which were wont to be said and made in the consecration of these first offrings, came to be transferd & applyed vnto the bread and wine appointed and put apart for the priest, and that small com­panie that was to communicate with him. And here it was, that they found them­selues incumbred, whether it were Scholasticus, or Gregorie, whē as the question was of reforming these praiers that made vp a part of the Canon: for in deed these words, Vt accepta habeas & benedicas haec dona, haec munera, haec sancta sacrificia illibata: that is, that thou woldest accept these gifts, these offerings, these holy and whole sacrifices: Againe, Qui tibi offerunt hoc sacrificium laudis: that is, which offer vnto thee this sacrifice of praise: Againe, Supra quae propitio vultu ac sereno respicere digneris, & accepta habere sicuti dignatus es mu­nera pueri iusti tui Abel, &c, that is, that it would please thee to behold them with a mercifull and fauourable countenance, and accept of them, as thou didst of the offerings of thy righteous Sonne Abel, &c: Againe, Iube haec perferri per manus Angeli tui in sublime Altare tuum, &c: that is, Command that these may be conueyed by the handes of thine Angell vpon thine high Altar, &c: I say, all these wordes cannot be soundly vnderstood, but of these offeringes: nor without folly be turned to the blessing of the sacraments, which wee receiue from God, & in stead whereof it pleaseth him to receiue againe at our hands the sacrifice of praise. No not without blasphemie can they be wrested to the oblati­on which the Priest pretendeth to make of the Sonne of God, seeing likewise that it is said: Qui tibi offerunt; they which offer vnto thee: for this must needes bee meant of the people that are present, and not of the priest alone. And yet notwithstanding all this, they skip me at one iumpe in their Canon, ab oblatis ad oblatam, from the obla­tions and offeringes, to the Wafer cake: without any manner of agreement, coherence or consequence: from a sacrifice of praise, to a Sacrament: and from a Sacrament, to a sa­crifice propitiatorie: from the signe to the thing signified: & from the remembrance of the death of Christ, to the pretended real sacrificing & offering vp of himself. And they will haue it, that all this which hath beene spoken and said of these offeringes, should bee spoken of Christ, whom they pretend to offer and sacrifice vp vnto God: notwithstanding whatsoeuer absurdities in construction and diuinitie vtterly con­uincing and ouerthrowing them in their fond and blinde assertions: As namely in Diuinitie these: That he would be intreated to vouchsafe to accept of the sacrifice of his onely begotten sonne, as he did of that of Abel: That his Angels should offer him vp vnto him vpon his Altar: and a thousand such impertinent thinges, which shalbe better examined in their place. And notwithstanding after certaine praiers which stand indifferent betwixt both, they cannot looke to themselues to goe on with the course which they are fallen into, but they returne againe vnto these offringes, yea and that after the consecration: Per quem (say they) haec omnia Domine, semper bona creas, sanctificas, viuificas, benedicis, & praestas nobis, by whom thou O Lord, doest alwaies create, sanctifie, quicken, blesse and giue vs all these good thinges, &c. which is most eui­dently and directly applyed to, dona, munera, sacrificia illibata, to the giftes, offerings, and whole sacrifices: and was wrested by them first to the Sacraments, and afterwards to the sacrifice of Christ himselfe, which by such their accompt and reckoning, they did acknowledge for a creature, that was to be created, sanctified, quickened and blessed day by day. And in deede in the lithurgie which they attribute to Clement, yea and that after the consecration they pray, Pro dono oblato, for the gift offered: but in no such sence or meaning as the Romish Masse, that is to say, after this man­ner: That it wold please that our good God, to receiue it vppon his holy Altar by the intercession of Christ, for a sweete sauour: which cannot by consequent bee spoken of Christ himselfe.

[Page 59] In the Seruices going before there was mention made of Saintes and Martyrs, The Praiers of the Saints. the names wherof, as sayth S. Denys, were read [...], out of a certain regi­ster or catalogue: partlie to shew vs that they did liue and make vppe one part of the Church: and partlie to encourage vs to follow their example: and afterwarde the de­uotions or rather superstitions of some particular people had brought it so aboute, as that they were prayed vnto. But in this Canon they are a great deale more forward; namelie, to pray vnto God, that hee would receiue their merites and intercessions for the liuing. And it was in this time that Gregorie would haue it put into the Leta­nies, for the virgin Marie; Ora pro nobis Deum, pray vnto God for vs. And this in tract of time, became common, and was not thought vnmeet or vnworthie of anie one of the Saints. And indeed it is most cleare, that in the time of S. Augustin, not the Saints, but God alone was prayed vnto in the prescript forme of the celebrating of the Lords Supper. The place is plaine and euident; They are named (sayeth hee) as men of God, August. de Ciuit. Dei. l 22. c. 10.which by standing vnto their confession haue ouercome the worlde: but they are not pray­ed vnto by the Priest, which sacrificeth, that is, which performeth the holie office, &c.

Afterward there was taken vp a custome, that they which died, Prayer for the dead. should bestow some giftes vpon the Church; and their kinsfolke for them; that they might be distributed vnto the poore: and these gifts were wont to be blessed, as the other giftes & offrings were: but by this meanes men fell into the fowle errors of the Pagans, as namelie either to pray for the dead, or to moue it themselues, that they might be prayed for af­ter death. And this is it which we haue before obserued to haue in expresse wordes been ordained by Pelagius the second. As then offringes grew to come in place of sa­crifices: so these giftes in their place did grow to bee sacrifices for the dead: and there­vpon we read those wordes in S. Gregorie: Gregor. in Di­al. 4. & passim. To offer a wholesome and sauing host for e­uerie one; vnknowne to the a ges going before; and after which a certaine time sprung vp the Masses for the dead. And thus this parte is receyued againe into the Canon, in more forcible tearmes then before; although as yet not receyued and practised euery where: for there are as yet some Masse bookes to bee found, The old Masse booke of Zu­rich. Bullinger de origine erroris c. 8. and those verie auncient and authentike, where prayer for the dead is not any thing specified at all. Againe, if we waigh and consider well the wordes of the Canon; Pro his qui dormiunt in somno pa­cis, for such as sleepe the sleepe of peace: they may seeme rather to concerne the memo­riall of such, whose saluation is sure and certaine, or the opinion of men, as it was then most commonly receyued, of a place of refreshment, or rest, where they wait & attend the fulnes of glorie to be inioyed after the resurrection, then anie opinion of Purga­torie full of tormentes: or else the forme of prayer vsed at this day, for the deliuering & setting at libertie of the dead.

For the liuing, For the liuing. Gregorie bringeth in the custome of making mention of them in the place of the mysteries, (as wee see) hee writeth vnto Constantius Bb. of Millaine, Gregor. l. 3. Epist. 37. & l. 6. Ep. 71. that it is done (by name) of Iohn Bb. of Rauenna: although before the ordinance and appointment of Innocent the first, there was nothing spoken of any in that place, saue such as had offred, whose names were wont to bee read in the place of the conse­cration. And thus wee see clearelie, that all that which is said and done in the Canon for the liuing and for the dead, is traduced and wrung from the Sacrifices of praise, that is from the offringes which the Christians offred, whether they were as tokens of their plentifull increase, or for to impart and bestow vpon the poore, to this preten­ded propitiatorie sacrifice of the Priest.

Now Gregorie telleth vs that the author, be it of the Canon, Who shoulde bee the author of the Canon. Gregor. l. 7. Ep. 63. or be it of the prai­er of the Canon, was one Scholasticus: and of him we finde not a iot in Eusebius, S. Ierome, Sophronius, yea nor in Gimodius, though he haue drawne a catalogue of ecclesiasticall writers, about the yeare 500. insomuch, as that hee cannot bee eyther anie ancient author, or worthy personage, as may also be easilie gathered of his work. And as for them, who to acquite themselues somewhat the better, say that it was Pope Gelasius called by Gregorie, by the name of Scholasticus, as willing by this title to signifie the worthy account and name which he had obtained before hee came to the [Page 60]Popedome: it is answered them that it appeareth by other places of S. Gregorie, that this Scholasticus was a proper name, and verie vsuall: for a Iudge of Champagnie in Italie, Gregor. lib. 2. Ep. 54. & l. 6. Ep. 14. and an other, who stoode out for a defender of the Church, are both of them called by that name. But wee know from else where by the historie of the Church, all whatsoeuer is attributed to Gelasius, who therein is neuer called nor qualified by the name of Scholasticus: besides, that it is most plaine, that Gregorie had rather haue adorned and marked it with his proper name, which carried so great honour with it, then with a borrowed name, which wee know not whether euer it were bestowed vpon him or no. Againe, it is not the phrase or custome to call men, yea and those greate personages, by the first and least offices which they haue borne, but by the last, as being ordinarilie the most worthy and excellent.

But whosoeuer it was that was the author, The three petitions. S. Gregorie doth not let to take it in hand againe after him, as is very apparant vnto vs: and indeed it is agreede vpon that hee did adde thereunto; Diesque nostros in tua pace disponas, &c. which they call the three petitions; issuing and proceeding euermore from that spirite, which wre­steth the offringes of the faithfull vnto the sacrifice offred by the Priest. For the prai­er of Leo the first, which was called (as yet the Masse is called) Super oblata, vppon the giftes and oblations, it did onely carrie and containe, That it would please thee O Lord to receiue and take in good part these giftes of our bounden dutie, and of all thy family; And after some Authors, And dispose of our dayes in peace, that is, to continue vnto vs of thy fauour and mercie, thy holy blessinges, according to the praier of the Israelites. But Gregorie, which sticketh fast to the pretended offring of the bodie of Christ, go­eth further; To deliuer vs from eternall damnation, and to ingraft vs into the number of thine elect.

Now after this consecration, the Priest and Ministers of the Church were wonte to communicate, That the Communion is the most part of it sup­prest. Iohn Diac. l. 2. c. 41. as wee haue said, and consequenthe the people; to whome the Sa­craments were distributed, euen yet in the time of Gregorie, with these wordes: The bodie of our Lord Iesus Christ, preserue thy soule vnto eternall life: The blood of our Lord, &c. that is to say, so oft as they did present themselues at the same. But as the people became carelesse and negligent in the communicating of the sacramentes; and the Priestes verie eager and forward in hauing them still to continue their offringes, they beginne to giue them to vnderstand, that it is sufficient for them to heare the Masse without anie communicating in the same. Whereupon within some time after, there beganne to grow vp this manner of speaking, to heare the Masse, and to sing the Masse, which was vnknown, & neuer had been heard of in al the former ancient times: & in summe, that if they did not cōmunicate in the Sacrament, that yet they had their part in the sacrifice, &c. And so from hence by little and little crept in the priuate Masses, especiallie in the Monasteries, at which the people would bee present; but the Priest alone, or with him some certain number of Monkes, or Clearks, did onely com­municate. And then these wordes; Corpus Domini, &c. & Sanguis Domini, &c. custo­diat animam tuam in vitam aeternam: The bodie or the blood of our Lord preserue thy soule vnto eternall life: which were wont to bee spoken to all manner of persons, and to ey­ther sexe; and who aunswered thereunto, Amen; tooke vppe their habitation in the Masse; at the first, for those few persons which did communicate with the Priest, and in the end, for himself alone. And yet notwithstanding, to continue, and hold on al­waies in their contradictories, although hee tell them, that they are for himselfe, and accordingly do take them himselfe: yet in the Prayers following afterward, hee spea­keth fondlie of al; Quod ore sumpsimus Domine, fac pura mente capiamus: Grant Lord, that what wee haue taken in at our mouthes, we may receiue with pure and cleane minds, &c. Which is the cause that some olde expounders of the Canon, helde opinion, that it could not be read but in publike Masses, such as in which the people was wont to re­ceiue the Sacramentes, that is to say, according to the Canons of this time, in any case at the feast of the Natiuitie, at Easter and at Pentecost; because it is altogether set down in tearmes of the plurall number.

And yet S. Gregorie had this one good thing in him, namelie, that he alwaies left [Page 61]it in the libertie of the Churches, Gregory doth not presse o­thers to re­ceiue his Masse. Gregor. in Ep. ad August. Anglic. Episc. Change of speech. Sabel. En. 8. l. 5. eyther to receiue the order which hee had newlie set vppe at Rome, or else to retaine their owne. For in the Epistle likewise, which hee writ vnto Augustine a Bishoppe in England, who would haue brought it into England, hee vseth these wordes: The Churches haue diuerse formes of celebrating the misteries: It is left in the libertie of euerie one of them to follow that which shall like them best: In euerie Church take and retaine that which thou shalt finde the best.

Let vs yet furthermore adde two other verie great changes and alteratiōs in this time; the rather, because they are in thinges that are sensible, and to bee conceiued of euerie one. The one is, that about the yeare sixe hundred, (as wee reade in Sabel­licus) the swarmes of barbarous people continued in Italie, France, and Spaine for a long time, where the Latine tongue was receiued, and by consequent the ser­uice of the Church in Latine: but by little and little it was found in such sorte to bee corrupted and chaunged into Italian, Spanish, and French, as that it was not anie longer to bee vnderstoode of the common sort, and further in space of time, from age to age it still became more obscure and intricate. Whereuppon insued though not by anie decreed ordinance, but eyther by too much tolleration and sufferance, or else by negligence, that the seruice continuing in Latine, & the people growing to vnder­stand it nothing at all; euerie thing was done in the Church, contrarie to the in­stitution of the Apostles, the vse of the auncient Churches, Iustin Nouel. 123. yea and the verie ordi­naunces of the Emperours, in a language that was not vnderstoode: and by consequent without edification, and the meanes for the people to come by in­struction.

The other is, that in steade of the Christian simplicitie, Alteration in apparrell. which was easie to bee seene and obserued, in the habites, apparell, and garmentes of the Pastours that celebrated the Sacramentes and other holy exercises: Gregorie brought in the pontificall and statelie garmentes; imitating therein, Raban. l. 1. Institut. c. 14. (as sayeth Raba­nus) the Iewish Church, the Priestes and Leuites; as also their consecrations, annointinges, and purifyinges; yea, and that in the matter of Temples, Altars, garmentes, vessels, and euerie thing that is of vse in the Church; thinges alto­gether vnknowne vnto his time, and not finding anie manner of grounde or foundation in anie of the olde Writers, except one weake and reeling Canon, which appointeth for the Readers, Laeuam lino tectam, the left hand couered with some linnen; and some Surplisse made of them for the Priestes. And yet this riseth from hence onelie, namely, that Innocent the third, maintained that the ceremo­nies of the law were not abolished. Innoc. 3. lib. 4. de Sacr. Altar. cap. 4.

And yet it was too great a worke, (notwithstanding that the foundation of abuses, and superstitions, were deepelie laide in the time of Gregorie:) for the vpper building and top-frame to be finished therewithall at a trice. For both in his time and afterwarde that law remained in the Church: That the faithfull did communicate after the consecration of the Sacramentes: and the good Pa­stors did blame and finde faulte with all carelesse negligence therein, as they espied and founde it out: exhorting and stirring vppe their Parishio­ners to continue their zeale and forwardnes in the participating of the same: they continued also to administer it vnder both kindes, yea, and it was ratified and confirmed by the ordinances of the state Politique, now and then, as wee shall see hereafter.

CHAP. VIII. In what sort the Masse prospered, and grew greater from the time of Gregorie the great, vntill about the time of Charles the great.

GRegorie was no sooner dead, but that Sabinian his successor caused his bookes to bee burnt, Platin. in Sabinian. either for hatred and enuie, or for some other sinister opinion that hee had conceiued. Inso­much, as that whatsoeuer wee haue of his at this day, was saued at the request of one Petrus Diaconus, hauing some care of the same. But it was to verie good purpose, that hee had in his life time left the forme of seruice, to the discretion of the Pastors; and that those, which presentlie after succeeded him, did not stirre much or trouble themselues in causing of his to bee ob­serued; for by that meanes the Churches remained a long time, inioying their liber­tie, in such sort as wee haue alreadie acknowledged to bee contained in the Canons of the Councell of Venice and Gerond, helde about the yeare 500. and 550. that is to say, that all whatsoeuer was to bee got thereby, was; That in one and the same Pro­uince, or vnder one and the same Metropolitane, there was obserued one and the same seruice: except it were in such countries, as where Christianitie did settle it selfe a fresh, for there the reformers, sent thether from the Popes, caused them strictlie and directlie to admit and follow the Romish order.

In France, this Augustine a Monke of Rome, of the Order of S. Bennet, trauelling on the behalfe of Gregorie into England; found himselfe offended, that the Order of Rome was not obserued, and thereupon did write vnto Gregorie, who repressed & redressed his ouer forwardnes in these wordes: That hee must take that in euerie Church which is good, &c. Againe, the authoritie of the French Church was then so great, as that it helde his councels apart, and within it selfe, and not fearing or stan­ding vpon whatsoeuer anie man could or would gain-say, as caring but a little, or else nothing at all for the Church of Rome.

In England, The Romish Masse first re­ceiued in England. where hee thought hee should find a greene ground, that neuer had beene husbanded or tilled, hee proceeded further, insomuch as that hee procured from the Pope, to bee created Archbishoppe of Canterbury: and the rather, because of his good happe so seruing him to meete with an ignorant king, and a superstitious Queene: and there hee preached (so was it called) the Christian religion, that is to say, all the ceremonies and trumperie of Rome; as their Masses, Letanies, Processi­ons, Copes, Vestmentes, Altars, Candlestickes, holie Waters, Consecrations, &c. and there hee brought to passe to haue them receiued: and yet vpon condition, That no man should bee forced or constrained thereunto. Beda lib. 1, & 2. But going about to purchase still further credite to himselfe, and beginning of a wilie Foxe to play the fierce and furi­ous Lyon, a famous Abbot named Dinoth, a great Diuine, who taught vnder him more then two thousande Monkes, for the Nurcerie of seauen Diocesses in England, opposed himselfe verie stoutelie against him, in a full Synode, and boldly auouched, that hee ought not to chaunge the olde and auncient formes of Christian religion, refusing therewithall to acknowledge him for an Archbishoppe, &c. insomuch, as that this good Augustine did incense Ethelfred king of Northumberland against him, who caused him to bee knockt in the head with twelue hundred of those that did belong vnto him. From that time forward, the people being bold, and farre from feare, about the yeare 637. at the earnest sute of Pope Iohn the fourth, and the solici­tation of Laurentius, Mellitus, Iustus Honorius and others, sent from the Sea of Rome one after an other, to presse and vrge forward the kinges and Cleargie of England, for the entertayning of this change and alteration, beganne to celebrate the feaste of Easter after the manner of Rome. And about the yeare 666. the Bishoppes receiued [Page 63]shauing and vnction: and the Pastors which were there, beganne to bee called Sacerdo­tes, that is to say, Priestes. Afterward, about the yeare, 679. there was established the manner of celebrating in the Latine tongue, Beda lib. 4. c. 18. de geshs Anglor. at the great labour and diligence vsed by an Archchanter, or chiefe singing man of Rome, whom the Pope Agatho sent thether: and as for the playing of organes, it being added vnto the Romish manner of singing by Pope Vitalian, Beda could not abstaine but say; Heretofore in steade of these thinges the principall seruice of God consisted in the preaching of the Gospell, and hearing of the word of God.

But as the Romains thought not themselues absolute Lordes and Conquerours of anie Countrie, who did not consent to liue according to their lawes, The Romish Masse first re­ceiued in Italy & speak their lan­guage: euen so the Popes at this time aspiring vnto, and greedilie gaping after the Monarchie of the Church, did not thinke, or make account of hauing the same in good earnest, except they brought it to bee subiect vnto their lawe of the Latine ser­uice, and that ioyned with the Latine tongue. And as Pipin and Charles the great, new vsurpers both ouer the French, as also ouer the Empire in the West, had great neede of their fauour, for the authorising of them, and making of their places to be graunted and acknowledged, as rightlie descending vnto them by the people: so the Popes did not spare to looke to receiue from them againe, a giue for their gaue: as namelie, to establish their lawes, seruices and ceremonies, so farre as they shoulde be able, that is, so farre as their authority or sword might establish and settle the same. Thus Adrian the first, about the yeare 790. held a councell in Rome, Adr. D. 63. Durand. l. 5. c. 2. wherin hee caused to bee ordained, that Gregories Masse should bee obserued in all Christi­an Churches. And Charles the great liuing at the same time, ordained that the de­crees of the Pope should bee obeyed throughout all his Empire and Dominions; and particularlie, that Gregories Masse should bee receiued into all the coastes and coun­tries of the same: and for the easier accomplishing of the execution of the same, which could not but be full of difficulties, hee did not spare either threatninges or punishmentes: The historie is set downe all at large in Nauclerus, Naucler. Gene. 2 [...]. fol. 44. Iacob. de Vo­rag. in legenda Gregor. & B. Eugenri. Iacobus de Vo­ragine and others, to the breaking out of these wordes: Carolus Imperator omnes Clericos minis & suppliciis coegit libros Ambrosiani Officii, &c. Hee compelled all the Church men by threatninges and punishmentes to burne all the bookes of S. Ambrose his Of­fice or Lithurgie, &c. Yea, there was no sparing of miracles; whereupon the malice of a few became very pregnant and fruitfull, preuailing much against the ignorance of a great sort. It is reported that in this Councell of Rome, the Masse-bookes or Of­fices of S. Ambrose, and S. Gregorie, were laid vpon S. Peters Altar, the dores of the Temple close shut, and sealed with the seales of diuers Bishoppes, they all abiding in fasting and prayer, vntill such time as it shoulde please God by some signe to shewe which of the two was most acceptable to him. Now in the Morning when they should come to open the dore, they found the Masse-booke of S. Ambrose open and whole, and in the same place where they had laid it: and contrarywise, that of S. Gregories all rent and torne in peeces, and scattered round about the Temple. Thereuppon it seemed to bee the law of the game, that S. Ambrose his Masse-booke should conti­nue whole, and that of S. Gregories rent and torne in peeces. But on the contrarie, they expounded it quite after an other manner: Quia placuit, aut placeat, because it so pleased them, as they say in their councels (for they neuer giue anie other reason:) That that of S. Ambrose, should not bee permitted in any place but Millaine: but that of S. Gregories should bee licensed to passe throughout the whole Church. And thus be­holde it was first receiued throughout all Italie, there being no other place properlie left or remayning to come and witnes any thing against it, except the Diocesse of Mil­laine, by reason of the authoritie of S. Ambrose.

Berno Augiensis testifieth, that before the time of Gregorie, The change and alteration in France. Epist. Hilde­win. ad Ludo­uicum pium there was an other manner of seruice in France then there was at Rome, and this hee proueth by a cer­taine epistle written by Hildewinus to the Emperour Lewes the Gentle; and that not­withstanding Pope Innocent, Gelasius, & Gregorie (Bbs. of Rome,) had done their vttermost endeuour by gentle intreaties and faire words, to bring them to conforme [Page 64]themselues to the Order of Rome: and hee sayeth asmuch of Spaine and Germany: yea further, that in the Registrie of his Monasterie, he hath as yet an olde Masse-book, that is farre differing from that of Rome. Guaguin. l. 3. Pipin then to shew himselfe deuoted and inwardlie affected towardes the See of Rome, which had set him in the throne of the kingdome, defrauding Chilperich (the lawfull king) of the Crowne of France, at the instant request of Pope Steuen, who came of purpose into France for to hallow it, re­ceiued at the first the whole order of Rome, and gaue charge for the establishing of the same vnto Giles or Remigius Archbishoppe of Roan, his brother. But as it fal­leth out in such changes, that they cannot bee done all at a dash, Charles the great, vnder colour, that by combining & knitting together of both the seruices, the church and the Empire would be vnited in a neerer and straiter bond of loue and agreement, tooke it to bee needfull for him of his owne accord to intermeddle in the matter, and to shew some parte of his power and authoritie, seeing especially the fauour of Pope Adrian the first (acknowledging him for Emperour) did somewhat stir him vp there­to: for so also he constrained (sayeth Durandus) all the people of the Church, that were of the nations vnder him, by tormentes and punishmentes to obserue the ser­uice instituted by Gregorie: and yet by reason of the resistances, that hee met with­all in that attempt, hee was contented to begin his purpose by the help and assistance of the Monks, which at that time had Masses in their Monasteries; wheras the custome had been, Carol. l. 1. c. [...]0 that they should bee bound to those of the Parishes. And this is that which we read in the ordinances of Charles the great, Let the Monkes (sayeth hee) obserue and keepe the manner of singing vsed in Rome: (for now it was come to that, that no man spake of any thing but singing) according as our Father of worthy memory Pipin, decertauit vt fieret, Alias decreta­uit. did his endeuour to bring to passe, when hee tooke away gallicanum cantum, the French manner of singing; for the confirming and better ratifying of the concord and vnitie betwixt him and the See Apostolike, &c. which also he continued by the Go­uernours in the Churches; Lib. 5. c. 219. Let euerie Priest (sayeth hee) celebrate the Masse, ordine Ro­mano, after the manner of Rome with sweete so unders; and let the people bee put in minde to offer euerie Lordes day, and that the same bee receiued without the place compassing in the Altar. Sigibertus in Chronic. Odo Camera­cen in Canon. Walas. c 25. Ioan Salisbu­riens. lib. 1. Policr. c. 6 Chronic. En­golis. Gregory his Masse recei­ued in Germa­ny. And yet the soundest opinion is, that the fift book and those following, are of the constitutions of the Emperours that came after him. But so it is as the Chro­nicle of Engolisme sayeth, that Charles demaunded some of Pope Adrian his singing men, to conforme the manner of the French singing to that of Rome; and that ther­vppon hee graunted Theodore and Benet, whome hee calleth doctissimos Cantatores, and the bookes of Anthemes, which S. Gregorie had noted with his owne hand, that hee might correct those of France by them. And the greatest maistrie of singing (saieth hee) doth abide in the City of Mets.

About the same time the Popes forgot not Germany: Gregorie the seconde shooting at the same marke with those before him, sent thether for Legate a certaine Englishman, named Venofridus, a slaue well knowne for his ambition; who afterward for hauing preached his owne inuentions, and not the Christian faith, which conti­nued pure and vncorrupt there for a long time, was surnamed the Apostle of the Germaines. This man after he had well sounded the state of Germanie, and through­lie looked into all their affaires, returned to Rome; where the Pope for the easier at­chieuing of his purpose, created him Archbishoppe of Mentz, and appointed that hee should bee called Boniface: hee gaue him the booke of the Decrees of Rome, accor­ding to the ordinances whereof, hee willed that the Churches of Germanie might be reformed; and thereupon to that end taketh an oath of him. Hee setteth him out with manie letters of recommendation of diuerse and sundrie Princes, Estates and Nations; insinuating by them that hee craueth nothing, but that they would patient­lie and willingly suffer themselues to bee reformed: hee promiseth Paradise to all such as shal help forward this his enterprise; but denounceth a curse against all them which shall not receiue him as the Legate of Iesus Christ himselfe: and for to make vppe the paire, hee ordained Charles Martell to stand by him as a stout Champion in the defence and patronage of this attempt and great enterprise, in respect of the [Page 65]high conceite and hope that was put in him for his prowes. 2. Tom. de cō ­cil. vbi epist. Gregor. 2, & 3. Auent. lib. 3. Naucl. Gent. 25. Gregorie the third comes after and walketh as crookedlie as the crab Gregorie the second, that went before; hee fortifieth himselfe in his place with as much care, vsing Pipin and Charles the great with their ioynt power and authoritie: Pipin by name being indebted and bound vnto this Boniface, whome the Pope Zacharie had vsed as his Agent in the deposition of Chilperich, and the establishing of him in his place; and in absoluing and discharging of the French men of their naturall oath: insomuch, as that they in­duced the people of Franconia, Hessia, Bauaria, Saxonie, Frisia, &c. to receiue the Romish Order: they preuailed by might against such as with stoode them, Vide literas Zachariae ad Bonifacium & cius rursus ad Zachariam. Item Iuraniē ­tum quod Papae dedit. as Virgili­us the Bb. of Iuuauia, otherwise called Saltzburge, Clement, Scotus, Samson and other great personages; as also one Albert a French man by nation, whome Boniface suffe­red to dye in prison, for writing of a booke against his innouations: then to continue this order, hee created new Bbs. in the countrie, and there accordingly installed thē after his manner; as namely, at Wirtzburge, Bamberg, Erford, Eichstat, Hirtafeld, &c: all which were shortly after confirmed by Pope Zacharie; and these in their places in­stituted and set vppe the Romish ceremonies: the which that they might bee so much the more strongly auouched, it was ordained, Munster. aetat. 3. that there should be a Synod held yearelie in Germany. The particular wordes of the oath that Boniface made vnto the Pope, are not to bee ouerpassed without noting; Fidem meam atque concursum ti­bi, & vtilitatibus Ecclesiae tuae exhibebo; I promise thee my faith and help, in,Auent. lib. 3.and about euery thing which shall concerne the profites of thy Church. Againe, writing to Zacharie; As manie Disciples (sayeth hee) as God doth giue mee in this my embassage, I am not slacke or cold in drawing their affections vnto the obedience of the See Apostolike. Wherupon may ea­sily be discerned whether his chief scope & drift were to win them to Christ or to the Pope; to preach the Christian faith, or the Romish authoritie. Neuerthelesse, Annales Carē ­tanorum. wee reade that about the yeare 860. a great and holy Personage, named Methodius Illiri­cus, did bend himselfe againe and againe against these abuses; turning the holie Scripture to this end into the Sclauonian tongue; reestablishing the auncient seruice in all the Churches of this language; assaying likewise to doe the same in Bauaria, Austria, Sueuia, and other Prouinces of Germany; abolishing from thence the La­tine Masse, and the ceremonies of Rome: against whome these new Bbs. raised the princes and people, which notwithstanding, he dyed peaceably in Morauia, being buried in Olmuntz, the Metropolitane Cittie of the Countrie, and where his name is yet had in great reuerence.

In Spaine (the people being giuen to cleaue fast vnto the thing which they shall once take hold of) the Popes had not so soone wonne this goale. The Masse re­ceiued in Spaine. In the beginning they had many prescript formes of seruice as wee learne out of the Councell of Ge­rund, wherein it was ordained, that vnder one Metropolitane at the least, there should bee but one forme of seruice. And after that in the fourth councell of Toledo, it was decreede, that in all Spaine there shall bee vsed one order in prayers, in singing, Concil. Tolet. 4. cap. 2. C. Bracar. 1. c. 22. in the Sacramentes, and in the solemne celebrating of the Masses, &c. which thing also was confirmed by the councell of Bracare: and it may seeme that the forme or order in­stituted eyther by S. Leander, or by Isidore the Bb. of Siuill, and Disciple of Saint Gregorie (cōmonly called the Office of the Mozarabes) was preferred before all the other, because the Moores mixt amongst the Christians, did vse the same in Spaine, not much differing in the rest from the Gregorian seruice, no not any more then the Disciple differeth from the Maister. And indeede it appeareth by the Councell of Bracare, that the Metropolitane Profiturus had brought it from Rome, into the Church of Bracare, by the authoritie of the See of Rome. Notwithstanding the Popes to procure vnto themselues all manner of further credite, woulde haue that all manner of considerations, consultations, deliberations or aduises, being omitted and quite forgotten, the order of Rome should bee receiued in Spaine: but this they coulde not obtaine, till a long time after that they had gained all other nations: namelie, in the time of Gregorie the seauenth, and Vrban the se­conde, aboute the yeare 1090. and that because of the contradictions and re­sistances, [Page 66]which were brought in and made against the same. Then sayeth Roderi­co Archbishoppe of Toledo in his historie; Pope Vrbane the second reprouing the waies of Pope Gregorie the seauenth, Roderie. Tole. lib. 6. c. 24. called Hildebrand his predecessor, sent a Legate into Spaine named Richard, Abbot of S. Victors of Marseilles, at the request of king Alphonsus the 6. to reforme the Churches of Spaine, endamaged by the long and hard persecutions which they had suffered, which Richard vnder this colour ha­uing perswaded the king Alphonsus by the means of the Queen Constance his wife, which was a French woman; hee ordained that the French Order, and that was then the Romish or Gregorian Order should bee receiued, and that of Toledo o­therwise called Mozarabique abolished and banished out of Spaine. The three estates of the Realm fell to be verie turbulent; and yet notwithstanding the king would not goe backe from his worde, to the procuring of his least discredite: insomuch as that in the end the thing came to this issue, namely, that it should bee decided by a combat: and thereuppon there was named and chosen for the king a Knight, and hee should fight for the French or Gregorian Office, and by the States an other, and hee should fighte for the Office of Toledo. But the kinges Champion, as say­eth the historie, was quicklie ouercome, not without the exceeding ioye and re­ioycing of the States, for the victorie obtayned of their Champion for the Order of Toledo, who was of the house of Matanza neere vnto Pisorica, whereof there is a hardie and valiant race and offpring remaining aliue yet vnto this daye. The Queene Constance hauing so much the more edge set vppon her, did not giue o­uer to follow the point with the king her husband, alleadging for herselfe that the triall of the combat should not stand as a righteous sentence, or become Iudge and Vmpier in such matters, &c. vppon which wordes the States were much discontented, and neare vnto the raising of a tumulte and mouing of sedi­tion. Insomuch as that it was the seconde time agreede vppon, that the booke of the French Office and that of Toledo, should be both of them cast into a great fire, and that the Primate, the Legate, and the Church men should in the meane while keepe all the people in fasting and prayer. And now likewise it so fell out, as that the booke of the French Order was burned and consumed all into ashes, whereas on the contrarie, that of the Order of Toledo remained whole, not so much as smelling of any flame. And notwithstanding, (sayeth the Historiogra­pher) The king continued as yet obstinate, without being moued to feare at the sight of the miracle, and nothing turned at the humble sutes and requestes of the people: but on the contrarie commaunded vnder the paine of loosing goodes and life, that the French, that is, the Romish Order, should bee kept throughout all his Countries. Then it was saide to the great hearte griefe of euerie one, and that not without dolefull teares: Quo volunt Reges, vadunt leges &c. The Law must sing as likes the king, &c. Now this Legate Richarde was called home againe to Rome from out of his Ambassage, because of his insolencies, by Pope Vrbane the seconde, after hee had effected this mu­tation and chaunge: which notwithstanding for some manner of contentment vnto the people, the auncient office and seruice was retained in sixe parishes at Toledo, and there it continueth still vnto this present, as it doth likewise in the Cathedrall Church, in the Chappell of Cardinall Ximenes, and in that of Doctor Talabricas, in the Cittie of Salamanca. But wee neede not doubt whether after all this time that Lithurgie bee much altered or no, no more then of that of S. The seruice of S. Ambrose corrupted. Ambrose, wherein they are not ashamed contrarie to all his writinges to rob the Communion of the cuppe, which continued without gain-saye, more then sixe hundred yeares afterwarde in the Church. Neyther haue they lesse spared to thrust into it certaine prayers, aswell in the little Canon (as they call it) as in the great, which by their owne confession (as wee shall see) were not receiued in­to their Masse till a long time after, as Suscipe sancta Trinitas communicantes, &c. Other­wise who coulde belieue that of so small differences shoulde rise so greate a discorde, or of so few wordes, so daungerous and notable an alteration in thinges of estate?

[Page 67] But what manner of Order, that Romish or Gregorian order was at that time, What manner of Order the Romish Order was. Ordo Roma­nus ex Cossan­dro & caeteris. which was brought in both with such earnest desire and difficultie; it may be seen in the booke which is left vs, approued and allowed by the most diligent searchers out of antiquitie: wherein notwithstanding wee obserue and note, that during the time that the Offertorie verses are singing, the people present and bring their offringes, that is to say, men and women, and nothing but bread and wine, & the Priestes and Deacons bread onelie: that hee which sayeth seruice, receiueth the of­fringes, the Archdecon following him, who powreth all the little wine pots into one great cup, and the Subdeacons doe receiue and wrappe vppe the loaues in a sheete or white table cloath: that these offringes being receiued without the roome inclo­sing the Altar, are by them brought in and set vppon the Table or Altar: then the Of­fertorie being ended, that they are blessed with a prayer vttered in a low voice: & that eyther by the Bb. or the Pope himselfe, for in this Order whereof we haue the book, hee describeth the Masse of the Bb. of Rome: That the Bb. after hee hath communica­ted himselfe, causeth the hosts or offrings (for so he calleth the consecrated bread) to be broken by the Priestes which are assisting, and partly he distributeth them himself: partlie he causeth them to bee distributed by the Bbs. Suffraganes, or by the Priestes vnto all the people, both men and women: That those to whome the Pope or Bb. of Rome hath ministred the Communion, are confirmed by the Archdeacon (these are the tearms and language of that time) that is to say, the Archdeacon giueth the cup to those, to whome the Pope hath giuen the bread, &c. That during all the time whiles the people are in communicating, the Schoole of singing men singeth Psalmes by counteruoices; which done, the postcommunion doth follow, that is to say, the Thanksegiuing after the Communion, and that shutteth vp all, making an end of the seruice. And it is not to be forgotten, that both leprouse men, and those which had the falling sicknes, were admitted to this publike Communion: the Leapers at one ta­ble by themselues, and those which had the falling sicknes came all together, and al­waies last, as it is to bee seene in the Epistles of Gregorie the third, Epist. Gregor. 33 & Zachar. ad Bonifacium. and Zachary vnto Boniface Archbishoppe of Mentz. Now vnto this forme appertained those ordinan­ces which were made eyther by Charles the Great, or by Lewes his sonne, and they are those which follow: No Priest can sing a Masse alone: Lib. 5. c. 93. Add. 2. c. 7.for how then should hee say, God bee with you: Lift vppe your heartes on high? And in an other place: We finde not by the wordes of our Sauiour, the preceptes of Paule, nor the practise of the Apostles, that one Priest can celebrate alone the mysterie of the bodie and blood of our Lorde, &c. where hee calleth such Priestes, Solitarios, consecratores, sole and solitarie consecrators: and such courses to bee, Dehonorationem mysterii, to dishonour the misterie or sacrament. On the contrarie, L. 5. c. 182. festiuitates praeclaras. l. 6. c. 167. Ad. 3. c. 38 Charles the great willeth and vnderstandeth that things should be done according to the auncient Canons; That all vpon the Lords day and good feastes do communicate the Eucharist: Againe, That they offer daylie in the Church, and at the leaste haue one Sermon and communicate vppon the Lordes daye: because it is said, who so eateth not my flesh, and drinketh not my blood, &c. albeit the ecclesiasticall cen­sure and punishment was practised principallie against those, which did abstaine and keepe themselues away three principall feaste dayes, and especially vppon the day which they called the day of the supper. But now in all this what similitude or a­greement is there betwixt the Masse which is vsed at this day, where so many people present, are nothing else but so many gazers on, not participating, not hearing, not vnderstanding, and that which was then vsed? and by much stronger reasons, how farre vnlike must it bee vnto those, for the retayning whereof, there was such op­posing and resistances made against the Romish Masse? And indeed the Latine Masse, which was vsed before the vniuersall receiuing of that other, about the yeare 700. What manner of Masse the Latine one was about 800. years ago. Index expur­gatorius. p. 77. such as it was when Cassander brought it foorth vnto vs, and printed it in Germa­nie, hath not that parte which is called the Canon; which yet is esteemed as the verie life and soule of the Masse. Wherefore they must not bee abashed if the Index expurgatorius ordayned by the Councell of Trent, inioyne that the Li­thurgies of Cassander, aswell as the Catholike Romish and that Latine Masse [Page 68]should bee razed and quite blotted out. And here let euerie man note and obserue the good faithfulnes and sound dealing of that Councel: for this booke is an Index or table of all the places, And what it is that doe displease them throughout all the authors, which haue written at anie time within this hundred yeares; yea, of some such as haue writ­ten seauen or eight hundred yeares agoe, all which they appoint in the first next fol­lowing impression to bee eyther omitted or chaunged, or cut off, and namely, those which are found in the commentaries which haue beene written vppon the auncient Doctors. Amongst others, they doe not forget Volaterrane, Polydore Virgill, Faber Stapulensis, Reuchlinus, Munster, Langus, Rhenanus, Viues, Erasmus, Cassander, &c. and to bee briefe, the most worthiest men of this age, that professe, as the Church of Rome professeth.

That therefore wee may returne to our former purpose, such was the Masse in the time of S. Gregorie, yea and a long time after Charles the Great, through the grea­test part of Christendome: such I say, as against which, notwithstanding for many no­uelties contained therein, there were that opposed themselues, and yet neuerthelesse such as in which there remained the communiō intire, administred vnder both kinds, and vnto al the people: Concil. Bracar. 2, c. 84. neither did there any Canons or Doctors appeare at that time, which did anie thing contresay the same. The Councel of Bracare the second: Jf any man enter into the Church of God, and there hearing the Scriptures, doe insolenthe auoide himselfe from the communicating of the Sacraments, Concil. Altisi­od. c. 42.&c. we will that he be excommunicated and cast out of the catholike Church. The Councell of Auxerre: Let euerie woman when shee communicateth haue her Sabath: but and if shee haue not, then let her not communi­cate the next Lordes day. And Rabanus describing the seruice of his time: After the Sanctus (sayeth hee) the consecration of the body and blood of our Lorde is celebrated, then a verie earnest and feruent prayer vnto God, and after that the Lordes prayer; after­warde when they come to communicate, the faithfull doe mutuallie giue and take the kisse of peace one at a nother, singing, O Lambe of God that bearest the sinnes of the world, haue pittie vppon vs: to the ende, that receiuing the sacrament in peace, wee may bee thought worthie to bee numbred among the children of God. And indeed to shew that the con­secration serued not for any other purpose then for the Communion, Alexander Hales the auncientest of all the schoolemen, hath vttered these wordes a long time since; Alex. Hales. 4. q. 35. memb. 2. Ibid. solut. 2. Consecratio est propter communionem, communio maior est in effectu sanctitatis, quàm consecratio, &c. that is, the consecration is for the communion, and the communion is more holie in effect then the consecration, &c. And Cardinall Humbert, Hoc quotiescunque feceritis, &c. As oft (sayth he) as you shall blesse, as you shall breake, & as you shall distri­bute & giue,Humber. cont. libel. Nicet. Monach. Gabr. Biel. Lect. 38.you shal do it in remembrance of mee: because (sayth he), that if anie one of these three (which soeuer it be) be omitted; it is not perfectlie to represent and shew the remembrance of the Lord. And Gabriell Biell of our time hath these wordes; The consecration is not alwaies the end of consecration: but rather the vsa that the faithfull make thereof, for the bodie and the blood are properlie consecrated, to the end that the faithfull may make vse there­of in eating of the same, &c. And neuerthelesse, wee are not to doubt, but that the priuate Masses were very nimble and full of endeuour after the best manner that they could, to plant and establish themselues, though it were against the discipline of the Church, and that for both respectes, that is to say, in the first place vnder the name of being priuate; and secondlie in as much as they were without com­munion: for against these wee haue the expresse lawes of Charles the Great, and of his sonnes: Lib. 5. c. 38. Addi. 4. c. 39. Lib. 1. c. 25. & 154. The Priest which performeth the Agenda, that is, the seruices in priuate pla­ces without the license of the Bishoppe, let him bee degraded: let no man doe it in an other mans parish: yea, and let none bee ordained, but such as are appointed to some certaine parish, &c. And against the same in a further degree then the former, Walafridus, who liued in the time of Lewes the Gentle, after hee hath discoursed vnto vs by what de­grees the Masse came to bee so common, as that in stead of one, which was wont to bee celebrated vppon the Lordes day in euerie Parish, at such time as the faithfull were wont to communicate all together, doth come in the end to make compari­son or rather opposition betwixt the legitimate and lawfull Masses, and the solitarie [Page 69]or priuate ones, calling the lawfull and legitimate those, Where there are (sayeth hee) a Priest, Answerers, Offerers and Communicants, as the forme of prayers vsed doth shew; and by consequent the solitarie or priuate ones (as hee calleth them,) wherein there is no communion, Walafr. c. 22.illegitimate, vnlawfull, and bastardlie. Adde hereto further, that in the time of Charles the Great, it was not wont to bee saide, Pro quibus tibi offerimus, for whom wee offer vnto thee: but which offer vnto thee this sacrifice of praise, Qui tibi offerunt hoc sacrificium laudis: seeing it was the people and not the Priest which of fered vnto God, Lib. 6. c. 173.and that a sacrifice not propitiatorie, but of praise. Againe, it is not to bee forgotten, how that amongst all the Churches which professed the name of Christ, there was not one but the Latine Church which did receiue them: witnes to all those of Greece, Russia, Syria, and Ethiopia, No Lithurgie but the Ro­mish without a Communiō. in all which there was not vsed anie priuate Lithurgie or Masse: yea, some goe further and say, that there was not anie at all vsed, either for the liuing or for the dead, neither yet vpon anie other particular deuotion: but rather a publike one, and that according to the multitude of the people, whether it were dayly, or but euerie Lordes daye, and that in the language of the common people, and in which they did all communicate together in the Sacraments, and that vnder both kindes.

Now let vs come to that which these ages and latter times haue added ouer and aboue vnto the making vp of the Masse: first, we reade how that in the time of Agatho, Additions to the Masse af­ter the time of Gregorie. Plat. in Agath. that is to say, about the yeare 670. Iohn Bishoppe of Port did say the first Latine Masse in the Temple of S. Sophie at Constantinople, whereupon the allowance of Masses is drawne from the Grecians: and then we aunswere them, that if they approue and allow of that which was then, and not of that which is now; that then it must bee now at this day such as it was then. But was hee not ashamed for the insinuating of himselfe into the fauour of the Grecians, to father vppon Chrysostome a booke of the Masse, seeing wee finde it euident by that which hath beene saide heretofore, that it was not possible for him to heare it once spoken of in this signification? Processions. In the second place, Gregorie the first had instituted a procession to bee made vppon Easter day with a supplication or Letanie. Now the ordaining of these supplicati­ons or Processions, did first rise vppon the occasion of publike calamities, as of the plague, of the earthquake, &c. for the taking away whereof the people ioyned together in prayers vnto God. But Honorius the first appointed that euery Lordes day, there should be a Procession made at Rome, from the day of S. Apolli­naris vnto the daye of S. Peter, with Gregorie his Letanie. Some attribute that or­dinaunce to Agapet. Sergius as a thirde Promoter of this worke of augmentation followeth aboute the yeare 690. and casteth in vnto the rest all the festiuall dayes, as namelie, the fowre Ladie dayes: and thus more and more superstition increased, as the Moone when shee is past the change, vntill it had gained the place and preheminence vpon the Lords dayes, and that in all places. This is the thing that Charles the Great, the true and trustie aduancer of all Romish in­uentions speaketh of: Let the Priest with the companie of singers goe aboute the Church, &c. This same Sergius did further appoint, that whiles the bread of the Communion was in breaking, there should be sung, Agnus Dei, &c. hee gaue censers to the Church­es: he ordained that the Priest should make three partes of the bread which he held in the Masse, according to the custome which was then established, namelie, that there should alwaies bee an ordinarie and set number of Communicantes: and that there should not bee anie Masse without a Communion: The breaking of the bread into three parts and that the casting of the bread (ordained for the same) into three parts, should bee to the end, that the Priest might haue one part; the other officers of the Church an other, and the people that did com­municate the third. But whereas then also; these priuate Masses beganne, in which the same order of breaking and deuiding of the bread into the said partes was conti­nued notwithstanding that no man but the Priest alone did receiue & eate of it, that no absurdity might seeme to cleaue vnto this practise, it was clapt into a misticall mat­ter: the meaning whereof sayeth hee is, Because that one parte of Christ is risen, ano­ther parte walking vppon earth, and a thirde parte of him remaining in the Sepulcher, &c. [Page 70]Others there are, who had rather vnderstand it to signifie and haue relation to the faithful in heauen, on earth, and in Purgatorie. Others again vnderstand thereby the Patriarkes Abraham, Isaac, and Iacob: and so euery man according as his inuention pleased him, The Pax. and Allegories likewise of the same stampe. The fourth Maister of this augmentation was Innocent the first, who in steade of the custome vsed amongst the auncient faithfull to kisse in signe of peace, ordained a Canon, whereout leapte that law & decree of Charles the great: Lib. 1. c. 53. & l. 5. c. 94. Vt pax detur ab omnibus, confectis Christi sacramentis: that is, that the peace, that is, the kisse of peace shold be giuen of al, &c. And he yeeldeth a rea­son: because that therein is signified the true concord, &c. Now a little before the time of Charles the great, Leo the second had changed the same into superstition, orday­ning in stead thereof the plate of siluer or copper, which is wont to bee held out to kisse after the consecration, Of taking of the Eucharist with the mouth. Lib. 7. cap. 367 Concil. Altifi­od. c. 36.37. which within a while after was receiued together with the rest of the ceremonies. The fift practise of augmentation was, that where the Eucharist had wont to bee deliuered into the hands of the Communicantes, yea and that in the time of Charles the great, as appeareth by this Canon: Vt qui accepe­rint, sumant, That those which haue taken it with their hand, may take it with their mouth, for otherwise let them bee shutte out and excluded for sacrilegious persons. It was now forbidden women to touch it with their naked handes, yea, and to touch the lin­nens wherein the Sacramentes were wrapped: far from the practise which was vsed by Gorgonia, the sister of Nazianzene, who handled it with her handes, and kept it about her, going aboute her busines. Then they beganne to giue it them at their mouthes, Alber. Krantz. in Metrop. l. 1. c. 19. Beda de rat. temp. lib. 2. Paul Diacon. l. 6. de gestu Longobard. Adon. aetat. 6. Many Masses. as wee reade of Iustinian in Nicomedia, who tooke it with his mouth at the hand of the Bishoppe of Rome; and of Witikind which saw, as hee said, a little childe, who had it giuen into his mouth; for euen such fables were plentifull at this time. The sixt, there was wont to bee celebrated but one common supper for all, and so by consequent they had in euerie Temple or Church but one Table or Altar. But as the people grew slower and slower in communicating; so they perswaded them so much the more to bring offrings, yea constrained them thereto by the Canons of their Synods, and by the lawes of the Empire: and to this end they made men belieue that it was sufficient for them to bee present onelie, so that they forget not to offer, in so much that Masses and Altars did multiplie, the communion in the meane time wi­thering and falling away; and that so farre foorth, as that the Priestes themselues sometimes did not receiue it, Lib. 7. c. 50. though they had consecrated the same. This is faithful­ly witnessed by Charles the great his lawes: Let the people bee warned to offer, Iugiter, continuallie: Whereas the former went no further, but to communicate often, and the reason is added: Because that these offringes are verie profitable for those which offer and for theirs: Lib. 6. c. 16 [...]. Concil. Altissi. cap. 10. Againe, Let the people offer daylie to the Priests, or at the least euerie Lords day, &c. And for the multiplying of Masses these goodlie Canons: It is not lawfull to say two Masses vpon one Altar in one day: neyther yet for any Priest to say anie the same daye vpon the Altar, whereupon the Bishoppe shall haue saide one. And of the not com­municating of the Priestes themselues: Wee will (sayeth Charles) That so oft as the Priest doth offer the bodie and blood of Christ, so oft hee doe receiue the same, &c. Because (sayeth the Canon) manie doe otherwise as it is reported vnto vs: Concil. Tolet. 12. De consecr. Dict. 2. c Re­latum est. Lib. 6. Car. c. 118. Concil. Worm. c. de purgand. Monach. Concil. Altisi­od. c. 12. Carol. lib. 1. cap. 161. insomuch, as that there is neede that the Emperour his authoritie shoulde prouide for the same. The seauenth, and by this you may see how farre the abuse was now growne: namelie, as that if a Monke had robde the Monasterie of neuer so little a thing, for his pur­gation, hee was put to receiue the Sacrament in these wordes: Corpus Domini sit tibi in purgationem, Let the bodie of the Lord bee thy purgation; that is for a proofe and triall, whether thou bee guiltie or no: whereas they were wonte to say in the sup­per: To feede thee vnto eternall life: Some gaue it vnto the deade; whereuppon the Canon in the councell of Auxerre was made, De Eucharistia mortuis non danda: and all did vse to giue it to young children: whereuppon came the constitution and lawe made by Charles the great: To haue the Eucharist readie for to giue to children e­uerie daye. Others, did weare it at their breast, as they vse to doe the Agnus Dei, the blessed graines, &c. at this day. The eight practise was the beginning of the con­secrating [Page 71]of it in honour of the Saintes, the Masse drawing to their profit and aduan­tage, all the abuses and poisonous infections which were sprung vp together in the Church. Whereupon we reade, that Gregorie the third added these wordes vnto the Canon: Quorum festiuitas hodiè celebratur, whose feast is solemnized this day: About the yere 750. and 800. because that at this time beganne the inuocation of Saintes to be very rife in the Church of Rome. To be briefe Adrian the first, as we haue seene, redoubled and drew out the Offertorie into a far greater length; to the end that there might be the more time & leasure for the bringing of their offeringes, and caused to be receiued, so neere as he could, the Gregorian office in euerie place. So likewise did Stephen his successor: and ordained moreouer, that in euery Masse said vpon the Lords day, there should be sung Gloria in excelsis; whereof wee haue a law by Charles the Great: lib. 6. c. 170. The saying of Masses for the dead, was not yet established by law. Ep. 2. Gregor. ad. Bonifac. in Tom. 2. concil. Naucler. Ge. 25 so carefull was he to apply himselfe to all their decrees and nouelties. And all this fell betwixt the time of Gregorie the first, and the thirde, which fell about the time of Pipin and Charles toward the yeare 800. And yet this is to be noted, that Masses for the dead were not as yet established by law: for Boniface the great Apostle of the Romaine ceremonies in Germanie, consulting with Gregorie the second about his commis­sion, demaunded of him amongst other questions: If kinsfolkes shoulde offer for their dead, and so thereupon was inioyned by the Pope to see it done and obserued.

CHAP. IX. What was the manner of the proceeding of the Masse, and of the making vp of the same, as also of the vse thereof after the time of Charlemaine, and particularly of the ta­king away of the cup of the Lord.

NOw we haue hitherto seene the setting together and building of the Masse, and that for many ages, and by many authors and rearers of the same; and of the diuers & differing peeces where­of it was patcht. From henceforward we are to looke vpon and take the view of the rising, not so much of the building, as of the vse and manner of vsage thereof, falling out more pernicious & faultie then the former. Let vs alwaies call to mind; that the holy Supper by hy his first institution, was a remembraunce of the death and passion of our Lord, and a communicating of the faithfull in the bodie and blood of the same, with the creatures of bread and wine, as seales and assurances of eternall life: and wee haue seene the making of a Supper without any Communion; a pretended sacrifice without any remembraunce of the death of Christ. But now it becommeth a custome to vse it in remembraunce, not any more of the passion of our Lord, and of the merite of his crosse, but of the Saints, Masses in the honour of the Saints, and for diuers other vses. of their sufferings, and of their merites. It is made good for all vses, for the liuing & for the dead, for the whole and for the sicke, for men and for beasts, for the fruits of the earth and the distemperatures of the aire, &c. This is now from henceforth be­come a Catholicon and vniuersal remedie, good for euerie thing, except for that from which it is fallen and degenerate: as namely for that for which the holy Supper was instituted: and contrariwise, there is not left vnto the holy Supper, (whose place it vsurpeth) the least marke or signe of it selfe.

It is good for the dead: Let the remembrance of the dead be made in all Masses, Concil. Cabi­lon. Can. 33. (saith the Councell of Caualion: and the reason is added though it bee smally to the pur­pose: For euen so (saith it) therein is prayer dayly made for the liuing. And it was likewise at this time, that they were begun to bee ordained by tennes and thirties, &c. as it appeareth by the Epistles of Sigibaldus, Torchelmas, Cuthbertus, Lullus, &c. of gi­uing landes to the Church, in these wordes: Offero Deo omnes res quae in hac chartula continentur insertae, pro remissione peccatorum meorum & parentum, ad seruiendum Deo ex its, in sacrificiis, Missarumue solemniis, &c. I offer vnto God all that which is contained in this [Page 72]scedule, for the remission of my sinnes, and the sinnes of my forefathers; for the seruice of God practised in the offering of sacrifices and saying of Masses: a thing neuer heard of to bee vttered and spoken of by any former writers. Good against tempestes: Call to your mindes (saith Lullus) and remember to sing the Masses, which are accustomed to be sung for tempests. Good against sicknes: The priests (saith Wigbertus) at this time haue said euery one of them fiue Masses, for the recouerie of Lullus. Good for warres: Let the Priests (saith Charles and Lotharius) say the Masses vsed for them that go to wars with vs. Good for to purge offenders: If any man in the Monasteries (saith the Councell of Wormes) be suspe­cted of theft, let him be purged by the taking of the Sacrament. And Sybicon Bb. of Spire in the councell of Mentz, about the yeare 1100. did by it purge himselfe of adultery. Good to hallow cities and fortresses: Leo the fourth about the yeare 900. did hallow the Cittie Leopolis, against the Saracens. And finally, good against inchanters (for the priestes do vse the hallowed linnens, wherein the Eucharist is wrapped) for to quench and put out fire. And it was requisite, that the Councell of Schelestat should helpe and remedie the same by an expresse article. Concil. Seleg­stad. c. 6. But how farre off are all these vses from that which is ordained by the Sonne of God: He that eateth my flesh, and drinketh my blood, he abideth in me, and I in him. Againe: All we (saith the Apostle) which doe eate one and the same bread, are one bodie, &c. But let vs proceed: if it bee S. Gregories, it deliuereth soules out of Purgatorie: if of S. Roc, from the plague: if of S. Anthonie the Hermite, it saueth cattell: if of S. Sigismund, it cureth the feauer: if S. Anthonies of Padua, it bringeth againe lost things: if S. Apollines, it taketh away tooth-ache: if S. Lucies, it cleareth the eyes: if of the holy Ghost, it giueth a faire husband or a beautifull wife, &c. And for euery one there must be obserued a particular ceremo­nie; a set number of tapers lighted, & to say them vpon some certaine altars, &c. And would S. Paule say, Paul, or Apollos, or Cephas, were they crucified for you? And is there any other death or passion auailable amongst Christians, but the Lords? or any other commemoration & remembrance ordained in the Church but that of Christs? what more? Gabriel Biel saith: It profiteth verie specially, indifferently, and very general­ly: most specially him which saith it, for it is worth eternall life to him: most generally, that is, all the Church: for all the members thereof doe participate of the same though they bee not there: and yet but indifferently, that is to say him, for whom it is particularly said: (and in his greatest efficacie, and highest prerogatiue) Ex opere operato sine bono motu vtentis, onely by the worke done, & being present thereat, though there be neuer a good motion brought there­to by him that is present. How farre then (if we will belieue them) is it more precious then the holy supper instituted by Christ? for the worthy receiuing whereof, euerie man is to proue himselfe, enter into iudgement with his deeds, turne ouer the booke of his conscience, and foresee the wrath of God in comming vnworthily? And who will find it strange, that the people did cast off the holy supper, for to runne to the Masse, the practise whereof is so easie, and yet withall so readie to bring saluation? where there is nothing to do but to cast abroad the eyes, without taking any due con­sideration of any thing, or to open the eares, without the vnderstanding of any thing. Againe, it is scarce credible, how vnder the ignorance of these times, it was receiued of kingdomes and commonwealthes, and the Lordes supper laide aside, as a mani­fest iudgement of God, for the despising of his holy institution, and casting of it far from them, for from hence forwarde you heare not any thing spoken, but of the founding of Masses: all whatsoeuer duties belonging to the quicke or the dead are reduced into that: all the whole order of priesthood hath no other occupation. And whereas our Lord had said vnto all his Apostles: Go and preach the Gospell vnto all na­tions, baptise, do this in remembrance of me: about the yeare 1000. they beganne to or­daine and make priestes, Vid. Iuellum, c. 13. Synodus Sele­stadiensis, c. 5. Synod. Rom. c. 5. c. 21. q. 2. Praecipimus. with these wordes: Accipe potestatem Missas celebrandi, & sacrificium offerendi provinis & mortuis, take thee power and licence to celebrate Masses, & to offer sacrifice for the quicke and the dead: yea you may see the Councels busied and bent to the keeping in of the forwardnesse of the ouerflowing streames of the same. Let it not bee lawfull (say they) for any Masses to bee said in publique places: let it not be lawfull for any moe to be said in one day in the Monasteries then one Masse, [Page 73]yea and that by the decree of Saint Frauncis: Francise. in ep. ad fratres. Carol. l. 1. c. 25 Let it not be lawfull (saith one) for the Priest to say any moe then one: saith an other, not to say any moe then two: and an other then three at the most in one day. There shall not any priest be made absolute­ly, that is to say, without title, or without a certaine parisp; and hee shall say but one in the place of the publique assemblie. On the contrarie, there is now no more spo­ken of the Supper of the Lord in the Church: the Chambermaid hath put her leg o­uer her mistresses bed. One Canon saith: That who so shall not communicate three times a yare at the least: as at the Natiuitie of Christ, Easter, and Whitsontide, shall nor bee held for a Catholike. But an other doth yet rebate of this number, and saith: Who so shal not communicate at the least once a yeare, shall be held as excommunicate. And then commeth the custome of distributing the holy bread vnto them, that is, a great loafe com­ming of the offerings, in stead of the bread of the holy supper. And which is worse; to aduance and raise themselues in authoritie from day to day aboue the laytie: first they bring in a custome, that the laitie should not communicate any more with the Priest but onely three or foure of the Clearkes: and afterwarde neither laitie nor Clearkes, setting it downe that it was sufficient if there were one answerer, whome they called Gampanarium, that is, he who is wont to ring the hell. And finally the laitie came to be almost quite shut out from all, for the Priestes euen then when they were to communicate, did take from them the cuppe of the Lord; and to leaue them some shadow and blind picture of the same, they allow and permit them onely to wash their mouthes: whereas the Lord had said, Drinke ye all of this: which all the church vnderstandeth to bee, that, All the people haue commandement to take and to drinke. Now also this is the reason, wherefore by degrees they came to this little bread or wafer cake vsed in the Masse. For as the assemblies were great, so they brought many great loaues, which were cut in gobbets, and distributed vnto the people: and as they grew to drawe backe, and to diminish in number, came the decree of Clement the third: that there should not be any more bread set vpon the altur, then should bee necessarie and requisite for the number of the people that was to communicate. And so in the end it comming to this, that there did not any moe but the priest and his clearke cōmunicate; yea & for the most part none but the priest himselfe alone: from many loaues of an ordinarie bignesse, they came to one great one, and from one great one to a middle sised loafe: and in the end to this little one (saith Durandus) of the bignes of a penie, denarioli. And to help and salue all the whole matter, Gemma ani­mae. c 36. he goeth about to pay vs with an allegorie, for lacke of sound reason to make better payment withall: Because (saith he) our Lord was solde for the like peece of money. Let euerie man iudge here againe, who ought to be accounted the innouator, and new fangled: they which woulde restore and set antiquitie in her place againe, to the shouing out of these nouelties, which are we: or els they who would vphold and maintaine these nouelties against antiquitie: and those our aduersaries doe euidently shew them­selues to be.

And yet let vs not think that this spirit of nouelties, Additions to the Masse. which hath of so long time ac­companied the Romish church, hath cast it off and forsaken it in these latter times, for we haue manifest marks and signes to the contrarie. All the curious ouerlookers and expounders of the Romish order are of one mind and consent; that betwixt the offe­ring and the Canon, or the secret, as they call it, there was not any prayer wont to be said. But now we find within the space of these foure hundred yeares, or there about, fiue to be placed and put in, as they themselues also doe acknowledge; and it is the same which they call the pettie Canon: that is to say, Suscipe sancte Pater hanc hostiam: or els as it is in some others, Suscipe sancta Trinitas hanc oblationem, Belarm. de Canon.receiue O Lord God this oblation or host, which I offer vnto thee for my sinnes, which are innumerable, and for those of all them which are present, and for all faithfull Christians either aliue or deade, to the ende that it may be profitable vnto mee and them vnto saluation, and eternall life. Againe, O Deus qui humanae substantiae: Offerimus tibi Domine calicem salutaris, in spiritu humilitatis, &c. Ven: Sanctificator Spiritus: Then the blessing of the incense, Anno 1065. wherein there is men­tion made of a propitiatorie sacrifice: and of the intercession of Saint Michael: new [Page 74]praiers cast and molded according to the mettall of the time vpon new and straunge doctrines. Alexander the second, put the Alleluiah out of office, from the time called Septuagesima, Herm. Gigas. vntill Easter: albeit that by an epistle written frō Michael of Constanti­ple, Anno 1090. 1165. 1200. 1370. 1250. Nauclerus Gezer. 42. Vnder the Em­perour Ro­dolph. The Councell of Colen. it may seeme that that decree was more ancient. Vrbane the second ordained a Masse to be said vpon euerie Saturday in the honour of the Virgine Marie. Calixtus the third ordained the office of the transfiguration. Innocent the third, comman­ded that the Psalme Deus venerunt Gentes, should be sung after the Agnus Dei. Grego­rie the ninth, brought in the Salue Regina, with the ringing of the bell. Albert the great, compiled the sequences for the most part. And Thomas of Aquin the Office. which they call the Office of the feast of God. A Councell held at Colen ordained how the host should be chosen, namely round, and verie smooth and sleeke, not too old, of what bignes, how it should be couered, how it should be eleuated, what man­ner of wine it should be, and what water, in what proportion and quantitie, how the priest should discerne and iudge of them by their odor and smell: what manner of ones the hallowed linnens should bee, what cautions, prouisoes, and remedies are to bee vsed in respect of the sowring and moulding of it, as also to keepe it from the rats, mice, cobwebs, &c. that is to say, according as the errour of Transubstantia­tion increased, An. 1165. so likewise the errours in ceremonies accompanying the same increa­sed. Whereupon it came, that Innocent the third, in the Councell of Laterane willed that the host should bee kept in some coffer or casket appointed of purpose for the same: Anno 1216. Blond. l. 7. dec. 2. and declareth how that the wordes of the Canon are equall to the wordes of the Gospell. And Honorius the third enioyned euerie man to kneele downe at the eleuation of the host: and that it should be caried in decent habites vnto the diseased and sicke. And Grergorie the ninth for notice or warning sake, added the ringing of the bell. It was likewise instituted and ordained in these latter times, that the Canon shoulde bee vttered in a lowe voice: whereuppon it is called a secrete. And Hugo de Sancta Victoria, Durand. l. 4. c. 35. Beleth, cap. 44. Durandus, Honorius, and Beleth doe yeelde a rea­son: Because (say they) that euerie man can it by hart, and because that some of the Pastors a­bused it to transubstantiate their bread into flesh, as it came to passe, and yet they were neuerthe­lesse miraculously punished by fire from heauen:Gabriel Biel.contrarie to the auncient vse of the East and West Churches, as appeareth by all their lithurgies, in which the wordes of the consecration are pronounced with a loude and audible voice.

And yet notwithstanding it is to be noted, The prescript formes of the Masse, were diuers and not all one till the yeare 1200. that it was a long time, that is to say, more then 600. yeares after Gregorie the first, before it could bee obtained, that there should be but one prescript forme of the Masse throghout all the latine church. For we reade about the yeare 1000. and Bellarmine confesseth the same; that Bruno the brother of Otho the Great, Archb. of Colen, did as then reforme the office and order of the Masse in his diocesse, according to that of Rome. And likewise in France they had Masses, which they called two faced, three faced, and foure faced Masses, bifaciatas, trifaciatas, &c. becaused they respected three or foure diuers subiectes: as namely diuers Saints, & for that they were to diuers ends, saue onely when they came to the offertorie; and notwithstanding they concluded with one Canon, which time hath at length abolished, Petrus Cantor in verbo ab­breuiato, Such as haue spoken a­gainst these abuses. or rather the good husbanding of the priestes, who would haue dispatched all at twice or thrice. Tantae molis erat (saith one speaking to that pur­pose) Romanam condere Missam. Loe here you may see how that the Masse would take his foundation & root from the holy Supper, hath in the end cast it quite out of house & harbor, so that now the place thereof doth not know it, or any the signes & markes therof any more. And therefore they need not to maruaile, if Petrus Cantor more thē 400. yeares since, did taxe & confute the multiplying & profaning of Masses: blamed the priests for hauing left the preaching of the word, for to sing Masses: for hauing se­wed and set together again the vale of the Temple, Petrus Cantor in verbo ab­breuiato, citat. per Cardinal. Alliac. rent in sunder by the death of our Lord, to bring Iudaisme again by their ceremonies: & in summe (saith he) for hauing neglected the commandements of God to follow the inuentions of men. Neither yet if Arnoldus de Villa noua one of the most famous men of his time and age, saide: that for these three hundred yeares, the Masses and sacrifices for the deade haue [Page 75]not beene any thing but abuses and departinges from the veritie of Christ: that the Priest in his pretended sacrifice, doth offer nothing vnto God; and that the Deuill by succession of time hath turned out of their right way, and caused to erre all Christian people from the truth of our Lord and Maister. If the Waldenses, and after them the Albigenses, which haue replanted Christianitie by their dispearsinges and scatte­ringes, according to the purenes and sinceritie of the Gospell, did teach at this time; that the Masse did retaine and hold nothing of the institution of Christ, neither for the liuing nor for the dead: that the consecration was not tyed to the wordes of the Canon, but to the Lordes institution: that the holy Supper ought to be celebrated according to that institution, or else that it is no supper: that all other ceremonies therein are vnprofitable, and the vulgar or naturall tongue of euery people necessary for the instruction of the people, &c. If also, the king S. Lewes, (although caried a­way with the streames of custome,) did exhort Henrie king of England to heare ser­mons taken out of the word of God, rather then to frequent Masses: Matth. Paris. addit. Because (saith he) the one will bee much more auaileable vnto you to saluation then the other. But because we haue handled it before, how that the priestes had got so much by their daies la­bors, that they had in the end cut off, and taken away the cup of the Lord from the people: it concerneth vs now consequently to looke about vs, and see by what pro­ceedings they attained thereto, being no change or alteration, but a meere dismem­bring and violent rent, vndertaken in so deepe a degree of presumption, and perfor­med with so high and horrible an enterprise of sacriledge.

CHAP. X. That the Communion vnder both kindes was practised all in the old Church.

SEeing for certaintie that our Lord Iesus Christ hath once said, The commu­nion vnder both kindes. Take, drinke ye all, this is the cuppe of the new Testament in my blood, which is shed for you: where shall be found such a priest, as dare vn­der the name of the church, refuse & deny to giue the same vnto the faithfull? and what faithfull person should he be, that should not be so bold as to vrge and importune the priest, if he denie the cup, the blood, and the saluation in the blood of our Lord shed for vs: the cup of the couenant, if we will not willingly bee excluded and shut out from it: the cup of the new Testament, if wee will not by too open and euident a contempt, frustrate and make of no effect our inheritance: if wee will not be blotted out of the booke of children? And yet such are excommunicate, as require that they may haue the communion in the blood of Christ: and which do stifly hold and contend, that the one halfe of the legacies bequeathed them by their Lord and Maister his last will and testament is stolne from them, those are called Sacramentarie Heretickes, which complaine, that the Sacrament of the bloode of Christ is taken from them. And it is nothing but noueltie, newfanglednes, and inno­uation, to haue recourse to this will and testament, whose title is so auncient and authentike: or to sue by force and vertue of the couenantes and conditions contai­ned and agreed vpon therein. It is antiquitie to eiect, disseise and dispossesse vs, by a new ordinance, which hath no ground nor foundation but meere fansies; no reason but presumption; an antiquitie which cannot but verie hardly and with great diffi­cultie deriue his pedegree further then one generation. But now let vs looke into the stately march and proceeding of this great abuse. The holy Supper of our Lord is cut off, as we haue seene close by the ground and vpon the ruines thereof is built the Ro­mish Masse. By this meanes the people hath beene frustrate of the ordinarie vse of the bodie and blood of Christ. From weekes it hath beene reiourned and put off to monethes: from monethes to quarters: and finally from quarters to once a yeare. In stead of the bread of the Eucharist, there is giuen the holy bread when they go out [Page 76]from the Masse: In stead of the cuppe of the Lord in the communion: they are now vouchsafed as much as will wash their mouthes, and all this from time to time coue­red with the glorious name of the Church. And what shall wee then say if all the olde Church be cleane contrarie thereunto? If of all the deformities and corruptions of the same there bee not one that is newer or later then this? Let vs trace ouer there­fore the ages of the worlde, and the workes of the fathers: for I am willingly dipo­sed to take the paines to make it plaine vnto the readers, though they might enuy me for the same; and though this matter be of the nature of those, whereof S. Augustine hath giuen this rule: Valeat ad sui demonstrationem ipsa rei ouidentia, let the euidence and clearnes of the thing it selfe, deale and speake for the proofe thereof.

Saint Paule in the first to the Corinthians beginneth at that end: 1. Cor. 11. I haue receiued of the Lord, that which I haue also giuen vnto you: he is not so bold as these fellowes, which giue cleane contrarie, euen that which they haue neuer receiued; and that which hee had receiued, and that which he gaue, that is, the communion vnder both kinds. Let vs vse this word kindes for the signes or Sacraments, that so we may the better ap­ply and fit our selues vnto them. As oft (saith he) as you shal eate this bread & drink this cup, &c. Let euerie man proue himselfe, and so let him eate of this bread, and drinke of this cup, &c. The man (saith he) and not the Apostle, nor the disciple, nor the Priest, nor the Clearke, but euerie Christian, for so he writeth vnto the Church of God which is in Corinth, to the sanctified in Iesus Christ, to them which are called Saintes: Yea and vnto all them (saith hee) which call vppon the name of our Lord, in what place soeuer they be.

Ignatius writing to the whole Church of Philadelpha: The consent of the fathers Ignatius ad Philadelph. Anno salutis. 100. Iren. lib. 4. c. 32 33.34. I exhort you (saith he) that you vse all one faith, one publike ministerie and preaching of the word, and one Eucharist: for there is but one flesh of Iesus Christ, and one blood shed for vs; one bread broken for all, and one cup di­stributed to all. He saith to all and not to the priestes onely: for euen in the same epi­stle before these words he had made mention of the Bb. Elder, Deacons and people.

Irenaeus ioyneth and coupleth both of them together continually. The Lord hath commanded (saith he) vnto his disciples, to offer vnto God the first fruits of his creatures; the bread to be his body, and the cup to be his blood, &c: and we neuer find them seperated the one from the other in him.

Saint Cyprian writing vnto Cornelius the Pope: Epist. 2. Anno 200. How (saith he) doe we teach, how doe we incite and stirre vp the faithfull to shedde their blood, for the confession of the name of Christ, if we denie vnto them his blood? vnto them who haue to fight for him? How shall wee fit them for the cuppe of Martirdome, if wee haue not first receiued them into the Church, to drinke the cup of the Lord, by the right of communicating? And in an other place making mention of the historie of a Deacon, which gaue the Sacrament of the wine vnto a young maid possessed of a Deuill: Serm. 5. de lapsis. As (saith he) after the solemne consecration accom­plished, the Deacon began to giue the cup to those that were present, and that the rest hauing re­ceiued the same, it came to the young maid her turne to take it; she began to turne her face away, by the instinct and motion of his diuine Maiestie, &c. Loe here the distributing thereof vnto the laitie both men and women, and not vpon speciall priuiledge, but by com­mon right, for he calleth it, Ʋis communicationis. Besides that all the rest of the dispute which hee maintaineth against them that tooke nothing but water, Contra A­quarios, may bee brought into this purpose, in as much as his scope and drift is to bring them continually to vse both kindes, Gabr. Biel. lect. 84. litera R. commanded in the holy Supper. Where­upon Gabriel Biel saith: He spake (saith he) according to the manner of the Church which he gouerned, in which it may bee that in his time the communion was administred vnder both kindes. And in like sort Ecchius De sumptione Eucharistia, hom. 33. Both these not­withstanding great schoolemen in our time.

Tertullian saith: Lib. 5. aduersus Marcionem. Tertul. ad vxo­rem. lib. 2. By the Sacrament of bread and of the cup, we haue proued in the Gospell the veritie of the bodie & of the blood of our Lord against the fantasticall dreames of Marcion. And in an other place, speaking of the woman which was maried to an infidell: At whose hand shall she desire, vz. the sacrament of bread: With whome shall she participate of the cup? that is, the sacrament of wine.

[Page 77] Origen neuer otherwise: The faithfull (saith he) doe eate in the bread the bodie of Christ, they drinke in the wine his blood: For so said our Lord vnto his disciples: Take and eate, take and drinke, &c: and he would not that either the one or the other should be reserued for the next day, &c.

Iustinus Martyr is yet more plaine: After the Pastor hath giuen thankes, Iust. Mart. Apol. 2. [...]and the bles­sing of all the people, the Deacons gaue vnto euerie one of those that were present, a piece of bread, & of the cup delaied with water, by which is administred the Eucharist or Sacrament of Thankesgiuing: & likewise they left off the carrying of it vnto those which were absent. And this is it which we call the Eucharist, &c. And this place is so much more forcible, be­cause therin is described the whole forme of the holy supper in the Primitiue church.

And as for S. Denis, I can produce him as a witnesse in this point in his Lithurgie, where he speaketh orderly of the communicating and distributing of both kinds: but I let it alone for a fitter place, in as much as I haue sufficiently shewed, that this re­straint of the cup could not be either in the first or second age. In the same manner the lithurgies attributed vnto S. Iames and S. Clement: besides that in this latter by name, speaking of them which communicate in the bodie and blood, by the distri­bution of the Bb. and Deacon, he vseth these wordes: After that, let the Bishop take the Eucharist, then let the Elders, Deacons, Subdeacons, Readers, Chanters and Ascets: and of women, the Deaconnesses, maides and widowes, & in the end the children & all the people, eue­rie one in his order and place, with reuerence and without any tumult, &c.

The Article of the Councell of Nice which is found in the librarie of Vatican, Anno 300 saith thus: At this diuine table let vs not abase or bow our selues before the bread & cup, which are there set before vs, but lifting vp our minds, let vs by faith thinke and consider, how that the lambe of God taking away the sinnes of the world, lyeth in this table offered by the priests, with­out being sacrificed; and how that we receiuing in truth his precious bodie, do belieue these things to be the signes of our resurrection. This is the cause why we take not much, but a little, to the end that we may know that we take them not to fill vs, but to sanctifie vs. Now wee cannot doubt of whom he speaketh, for there the question is of all the faithfull.

S. Hillarie: The bodie and bloud of our Lord taken and drunke, doe cause vs to be in Christ, Accepta & hausta. Hillar. l. 8. de Trinit. Hillar. de con­secrat. D. 2. C. Si non.and Christ in vs. These two tearmes are vsed respectiuely, and haue relation to the two kinds. And in another place: If that a mans sinnes be not so great as that they let and hin­der him from the Communion, then let him not in any case seperate and keep away himselfe from the phisicke of the bodie and blood of our Lord.

And as there were at this time, (that is to say, about the yeare 340.) some which would not altogether cut off the vse of the cup, but giue bread dipped in wine, which they called Intinctam, vnder the colour, Euseb. l. 6. c. 44. Cyprian serm. 4. de lapsis. Prosper de promis. c. 6.26. q. 6. C. Is in Decret. Iulius Papa de Consecratione dist. 2. Canon. Cum omne paragr. illud. Anno 400. Ambr. l. 2. Of­fic. c. 41. Ambr. l. 4. c. 6. de Sacram. & l. 5. c. 3. l. 5, c, 1, 2.3. that in extraordinarie cases it had beene pra­ctised in the behalfe of children and those which were sicke, as may be seene in the hy­storie of Serapio, in S. Cyprian de lapsis, and in Prosper de Promis. &c. So Iulius the Bb. of Rome maintained the contrarie, and that very roughly, namely, that it was against the institution of Christ, against the doctrine of the Apostles & Euangelists, & against the custom of the Church. And that for to decide the controuersie, there was no other course to be taken, but to repaire to the head & fountain of truth, frō whence the my­steries of the Sacraments do proceed. Where (saith he) hath our Lord-ordained the bread by it selfe, & the cup by it selfe? &c. And what would he say then if he should see his suc­cessors, cutting the cup off altogether? & condemning of heresie those which demand it? Or what can they aunswere vnto vs, when we are able to proue against them, both by authoritie, as also by the very same reasons that their predecessors vsed?

In S. Ambrose, Laurence the Deacon saith, that the Bb. Sixtus had committed to him the dispensing and administring of the blood of our Lord, (and so in deed this was the ordinarie Office of the Deacons:) and he called it Consummationem Sacramen­torum, the accomplishing of the sacraments: as not accompting it perfect without the cup. Yea, and he himselfe did neuer seperate the bread from the cup: Thou hast (saith hee vnto the people) receiued the heauenly Sacraments, the body and blood of our Lord, &c. And thereto applyeth the words of the Canticles: I haue eaten my bread with my hony, Canticl. ch. 5.and drunke my wine with my milke, &c. Againe: If as oft as the blood is powred out, it be vnto the [Page 78]remission of sinnes, [...]e consecrat. [...]st. 2. c. Si [...]uotiescūque. Ambr. in epist. [...]. ad Cor.I ought to receiue it euerie day, to the end that euery day my sinnes may bee forgiuen me. And in another place, to the end that we may not thinke that he speaketh of himselfe, he speaketh vnto euery faithfull one: Thou receiuest the remission of sinnes, and art drunke with the spirit, &c. And yet more plainely: for hee will giue a reason, al­though it be but a bad one: Because (saith he) that that which we take serueth for the de­fence of the bodie and of the soule: for the flesh of Christ is offered for the saluation of the bodie, and the blood for the saluation of our soules, as Moyses did foreshew: The flesh (saith he) is of­fered for your bodie,Ambr. in 1. ad Cor. 11.and the blood for your soule, &c. Which agreeth well with the rule which he giueth, intreating of this sacrament. Hee is vnworthy (sayeth he) of the Lord which celeb rateth this mysterie otherwise then it hath beene giuen him: for hee cannot bee de­uout therein, who presumeth to giue it otherwise then it hath beene deliuered vnto him by the author, &c. And yet notwithstanding impudent and shamelesse dealing hath so raig­ned heretofore, Officium Am­brosianum. as that in the office going vnder his name, there is no mention made of the communion of the bodie, against the expresse doctrine of S. Ambrose.

S. Ierome vpon Sophonie: Hieron. in Soph. cap. 3. The Priestes which serue in the administration of the Eucha­rist, and which distribute vnto the people of the Lord his blood, do transgresse wickedly against the law of Christ, in supposing that the wordes and not the life do make the Eucharist, &c. He speaketh by name of the people. Ad Damas. And vnto Damasus: We are fed euery day with the flesh of the Lord, we are watered with his blood: this banquet is celebrated euerie day.

Saint Augustine: August. in lib. sentent. Prosper. de consecr. d. 1. ca­non. Du fran­gitur. & Can. Qui mandu­cant. August. in Le­uit. c. 57. When the host is broken, when the blood is powred out of the cup into the mouthes of the faithfull, that is, of all the communicants, what can be ment or signified ther­by but the bodie of the Lord offered vpon the crosse, and the blood shed out of his side? Againe: They which eate & drinke Christ, do eat and drinke life: To eate him is to make himselfe again; to drinke him is to liue. And the Glosse doth say excellent well vpon that place, Vnder the kinds of bread & wine. And in another place he proceedeth further: So far is it off (saith he) that it should be forbidden any man to take for spirituall nourishment, the bloud of this sacri­fice, (seeing it was so taken of the old Churches) that on the contrarie, all they which will haue eternall life, are exhorted to drinke the same.

The Grecians haue not spoken otherwise at any time, and yet to this day they pra­ctise no lesse, The consent of the fathers of the Greeke Church. communicating all of them vnder both kinds, holding it for a horrible sacriledge to doe otherwise: notwithstanding whatsoeuer our sophisticall schoole­men vnder colour of some fables, or cold and foolish histories would go about to make them belieue. The lithurgie of S. Denis is verie plaine for the communicating and distributing of the sacraments vnder both kindes vnto all the people, in these words, [...], &c.

S. Basil saith: Basil. de Bapt. l. 1. c. 3. It behooueth them that shal approch & draw neere to the body & blood of the Lord, to proue themselues, &c. He speaketh simply of all the faithful, & not of the priests: De accedente, non de offerente: For feare (saith he) least he should eate and drinke to his iudge­ment. In the lithurgy which they vse whē it pleaseth them, he did not administer other­wise vnto his people. Basil. in ep. ad Caesar. And as for that which they alleadge out of him; that there were certain hermits in Egypt which had no priest, but kept the communiō in their hermi­tages, taking it by themselues: our aduersaries striuing to conclude frō thence, that they had nothing in their cōmunions but bread, in asmuch as wine wil hardly be kept in Egypt: assuredly, in stead of deciding this tauerne case as they do, I answere, that whether wine keep well in Egypt or not, it were better for thē to conforme & fashion thēselues both vnto S. Basil, & the holy assemblies of the church of his time, thē vnto these hermits: and yet they should haue done far better then so, if they had learned the sharp & seuere sentence, Basil. in Mo­ral. Summa. c. 14. Nazian. in o­ratione in sanct. Pascha. which he telleth them of in that place, which is: He that commandeth what God forbiddeth, or forbiddeth what God commandeth, let him be accursed vnto all them that loue the Lord. Nazianzene in the prayer of Easter, saith vnto the peo­ple, Without shame and without doubt eate the bodie & drinke the blood, if at the least thou de­sire eternal life. The example of his sister Gorgonia doth not proue the contrary, being but the deuotion of one priuate person, which cannot make against the publike vse & practise of a church: but in deed to proue the quite contrary there is mention made of both kinds as thus: That she did mingle her teares with the types or figures of the precious bo­dy and blood of Christ, &c.

[Page 79] Saint Chrysostome will yet giue vs in a clearer testimonie, himselfe administring the Sacraments in that famous citie of Constantinople: for wee may not imagine to finde in him this Maxime grounded: Chrysost. in 8. ad Cor. ho. 18. that it behoueth that in the sacramentes the priestes should be priuiledged to receiue one kind more then the laitie, seeing euen in the entrance he giueth vs an other rule cleane contrarie: There is a thing (saith he) wher­in the priest differeth nothing from him ouer whom he hath charge, that is, from the lay man: as for example, when the enioying and receiuing of the high and reuerent mysteries is called in question: for we are all alike thought worthy to receiue them: and not as in the old law,Hom. 84. in Matth.where the priest did eate his part alone, and the people theirs by themselues; so as that it was not lawfull to take part of that which was appointed for the part and portion of the priest. It is not so at this day, but there is set before and giuen to all one and the selfe same bodie, & one and the same cup. The lithurgie also which they attribute to him, doth so celebrate the same. And when he would stirre vp the people to reuerence the sacraments, he doth it alwaies by ioy­ning together of both kindes; What manner of mouth wilt thou bring for this bread? Chrysost. de Eucharist. Theophilact. in 1. Cor. c. 11. Idem in Ioha. c. 10. Idem in Ioh. c. 10.and what manner of lips for this cup? and such like speeches. Whereupon also Theophilact, which hath made in manner an abridgement of Chrysostomes workes, saith: That the cup of the Lord was ordained for all equally and alike. And in another place: When (saith he) thou commest to the cup of the communion of the blood of Christ, so dispose thy selfe, as if thou camest to drinke of his proper cost and charges. These wordes when thou commest, can not be vnderstoood but of the faithfull people.

In the time of Leo the first, about the yeare 440. The condem­ning of them that take but the bread. Leo serm. qua­drag. 4. Rom. 16. the communion vnder both kinds was so ordinarie and certaine, as that it was the marke whereby to know the Mani­chees, the most pernicious heretickes that were in the Church. And thereupon Leo the Pope saith in a sermon: They take in their vnworthie mouthes the bodie of the Lord, & refuse altogether to drinke the blood of our redemption: which he calleth a sacrilegious hy­pocrisie, and applyeth to the same purpose the words of S. Paul to the Romaines; Be­ware of them that raise dissentions and offences, contrarie to the doctrine which you haue lear­ned, &c. What would he haue said then if the priests and Bishops had refused to ad­minister it to the people? But as euerie Processe doth intend an arrest, and heresies ingender decrees: so there being certaine presumptuous and superstitious priestes about the yeare 540. which were tampering to seperate the bread from the cup, Pope Gelasius vttereth his iudgement; De consecrat. D. Can. 2. We haue heard (saith he) that there are some mē which ha­uing receiued the bodie, do abstain & refuse to receiue the cup of the sacred blood: whom, seeing superstition hath blinded them, we will either wholly & entirely to receiue the Sacraments, or els to be wholly & vtterly restrained & shut out from the same: because that the renting a sunder and diuiding of one and the same mysterie cannot be done or tollerated without great sacriledge. Note and marke that he saith Superstition, not heresie. He speaketh not then of the Ma­nichees, as Leo doth, but of other persons receiued into the Christian Church. Again, that Gelasius saith and declareth; that not to receiue any more then the bodie, is not to receiue the whole Sacrament: but to the contrarie, it is so far from receiuing the Sacrament, as that it is nothing else but a notorious inwrapping of a man in sacri­ledge. And here Gratianus his Glosse is not to be admitted, that this Canon is to be vnderstood of certain priests, who hauing consecrated both kinds, did take but one of them: neither yet the deprauing and corrupting of the same, as it is done by some Chroniclers, who to apply themselues to the abuses of their times, say that Gelasius ordained this Canon, that the priests should not consecrate the one kind without the other. For here I would aske of them, if they consecrate both, what must bee done then with the other? but if one onely must be consecrated, then I would know of thē where I might find any history making mention therof? But the truth is, that by that Canon are condemned such superstitious persons as would receiue but the one, as may well be collected out of these words: Ab integris arceantur, let them bee wholly put backe & debarred: which must needs be applyed vnto the parties receiuing, and not to the parties distributing. Now superstition is called of the schoolemen, Cultus Dei in­debitus; that is, when one serueth God after his owne manner, & not according to his com­mandementes.

[Page 80] Let vs adde as an ouer-measure of these first fiue hundred years, S. Remigius, who is called the Apostle of the French men: Hincmarus Archb. of Rheimes writing a book on set purpose of him, telleth vs, that he neuer celebrated it otherwise: For (saith he) these verses are yet found written vpon his cup vnto this day.

S. Gregorie, The further continuance thereof after the time of Gregorie the Great. an. 600. Gregor. in ho. de Pasch. De consecrat. di. 2. C. Quid sit. Greg. Dialog. l. 3. c. 36. notwithstanding that he was a great changer and alterer of religion in his time, yea, and in that parte thereof, namely, the administration of the Sacra­ments, doth not meddle any thing with this point. In the Homelie on Easter day: What is it (saith he) that you haue not yet learned of the blood of the lambe, in hearing of it, as also in drinking of it: which blood is then sprinckled vppon the two postes, when it is drunke not onely with the mouth of the bodie, but also with the mouth of the heart: now hee speaketh in that place vnto all the people. He sayth the same in the Homelie which beginneth, Fractus longa molestia. And writing to Augustine Bishop of Canterburie, as also in his dialogues he reporteth, how that a certaine man named Maximinian, afterward Bb. of Sarragossa in Sicilia, being distressed by tempest, all they which were in the vessell, receiued the bodie & blood of our Lord, after they had prayed for the peace one of another: in stead whereof they vse not now a dayes to say any but drie Masses vppon the sea. Ordo Roma­nus. Micrologus. But that which is more, the Romish order which is held to haue beene ordai­ned in his time, doth carrie it in expresse tearmes: as that the Archdeacon did distri­bute the cup to all them to whom the Bb. did giue the bread, and the blood to those to whom the body was giuen: whereby the one was called by the name of communi­cating, and the other of confirming: and that these words were vttered and spoken vnto them; Corpus Domini, sanguis Domins, &c. custodiat te ad vitam aeternam: the bodie of our Lord, &c. the blood of our Lord, &c. preserue & keepe thee vnto eternall life: and there are by name comprised and specified the clearkes and the laitie, men and women of euery condition. And in deed the prayers before and after haue these wordes: We beseech thee O Lord, that all we which haue receiued the holy body & blood of thy Son, may be replenished with all grace & heauenly blessing, &c. And the Post-communion, that is, the Thanksgiuing after the communion was there: Thy body O Lord which we haue taken, & thy blood which we haue drunke, let cleaue vnto our inward parts, & let not any spot of vnclean­nes abide in vs, which haue beene refreshed with so precious Sacraments.

Beda in the homily vpon these words of S. Iohn, An. 700. Beda in hom. Vidit Iohan. &c. Iohn s [...] Iesus comming vnto him, &c. Iesus Christ (saith he) doth wash vs dayly in his blood, when the memorie of his death & passi­on is vnfolded vpon the Altar, when the creatures of bread and wine by the vnspeakable power of the sanctification of the holy Ghost is translated into the Sacrament of his flesh, and of his blood: for then his bodie and his blood are no more slaine or shed by the infidels to their destru­ction,Concil. Tolet. 11. c. 11.but taken by the mouthes of the faithfull to their saluation. And the eleuenth Councel of Toledo of the same time witnesseth, that the one and the other kinde were caried vnto the sicke, when it excuseth them from excommunication, which through weak­nes did cast out of their mouthes the one or the other. Beda l. 4. c. 3. Vincent. l. 23. c. 7.81.97. Vadianus in Aeoli. & Tro­ade. Anno 800. Carol. Mag. l. 2 & 3. de imagi­nibus. Gregor. 3. Pap. And Beda maketh mention of Ceadda a king of England, and Vincentius of Bauon, Furseus & Richarius, that they did receiue both the one and the other at the time of their death.

Charlemaine saith: We take the flesh of our redemption for the remission of our sinnes, & we escape the stroke of the Angel, being besprinckled with his blood. And again, The misterie of the bodie and of the blood of the Lord is daily receiued by the faithfull in the Sacrament &c. And Pope Gregorie the third at the same time saith: That there is neede that two or three cuppes should be prouided to set vpon the altar, at such time as the Masses are celebrated, that the people may communicate. And thus likwise do all the great men of this age witnesse and testifie vnto the same.

Rabanus: Anno 900. Rabanus. l. 1. c. 33. de Instit. Cleric. Lib. 1. c. 29. The water and the wine in the cup doe shew the sacraments, which did run out of our Lord his side vpon the crosse, wherwith we are watered. Again, the faithfull in the church do dayly eat the bodie of Christ,, and drinke his blood. And in another place he teacheth by the comparing together of corporall food, which consisteth in meates and drinkes, [Page 81]that we haue neede of both kindes: likewise he commandeth that all those which are baptised, doe communicate in the bodie and blood of our Lord.

Paschasius saith: O man as oft as thou drinkest this cup, Pasc. de Euch. c. 15. c. 48.think not that thou drinkest any o­ther blood then that which hath beene shed for thy sins. And afterward he addeth: Take and drinke ye all, as well the ministers (saith he) quā reliqui credentes, as the rest of the beleeuers. And againe: The flesh is well accompanied with the blood, because the flesh cannot bee by good right communicated without the blood, neither yet the blood without the flesh. And therefore he saith in another place: We are refreshed with the flesh, c. 7. Anno 1000. Haimo l. 1. c. 2. in Apoc. & su­per haec verba, Ecce Agnus Dei. Super haec ver­ba, In Cana Galil. Item, tum ve­nit Iesus in partes Caesar. Philip. In 1. Cor. c. 11. Conc. Worm. 1.36. Rup. Abb. Tu­icens. in Mat. c. 27. in Ioh. c 6 De Offic. Diui. l. 6 c. 9. & 22. Vincent. l. 24. c. 75. Regino Mo­nach. c. 119. de discipl. eccl. Radulph. Tungrens. in Leuit. lib. 14. c. 4. Anno 1100. Ansel. in epist. ad Cor. c. 10. Lanfranc. de Euch. Alger de Euch. l. 2. Damianus in Apol. ad Ni­col. Papam. Berno in serm. de purific. Mariae. S. Bernard. in Psalm. 90. ser. 9 Ser. 3. de Ram. palm. Serm. 2. de Coen. Dom. Serm. 3. super Cant.of the diuine word and we haue our thirst quenched with his blood. Haimo the Bb. of Halberstat, writing vpon the Apo­calips: The faithfull doe daily eate in the Church the bodie of Christ, and drinke his blood. Againe: The cup is called the communion, because of the communicating therein: for all doe communicate thereof. And in like manner vpon S. Iohn. ch. 1. & 2. and vpon S. Math. Chap. 16.

The Councell of Wormes speaking of the incestuous: Let him abstaine for the space of three yeares from the communion of the bodie and blood of our Lord. And moreouer, that about this time, Gisilbert vpon the ensuing of the reall Transubstantiation, taught the doctrine of concomitance, that is to say, that vnder one of the kinds there is com­prised as much as vnder both: and further inferreth, that it were more to the purpose not to be in daunger of shedding, that the people might not communicate of the cup at all, howbeit that continuall and dayly vse bee to the contrarie. Witnesse Robert, Abbot of Duits, who maketh mention how that the Sacrament in his time, was giuen and taken vnder both kindes, purposely handling this matter. And Vincent, who saith, that a certaine holy Lady named Elgyfa receiued them at the time of her death. Regino the Monke: The soules of the infirme and weake must be refreshed with the bodie & the blood of our Lord. And Radulphus Tungrensis yet more plainely: The people receiue the sacred body of Christ, and drinke a holy draught of his blood, &c.

Anselme, Archb. of Canterbury: All we which take of the same bread and of the same cup, are made one body. And Lanfranc: The host of the Lord is broken, when the blood is pow­red out of the cup into the mouth of the faithfull. And Alger: The bodie and blood of our Lord are taken of the faithfull together, to the end, that hauing receiued the bodie and soule of Christ, the whole man in bodie & in soule may be quickned together with Christ. And Damian: How may we thinke that the Lord is agreeued, when a wicked man commeth to the holy altar to re­ceiue his body & his blood. And Berno Abbot of Reichenaw; We are not onely fed euery day with the bread of Christ, whem we are refreshed by the nourishment of his flesh, by the Masse of the altar: but we haue also our thirst quenched with his blood, as he hath promised vs: He that eateth my flesh & drinketh my blood, &c. And so are all those aboue named, especially they that writ against Berengarius.

Saint Bernard: He that soweth nigardly and sparingly shall not be without a haruest, but it shalbe but a poore & niggardly haruest: for this reaping is to receiue hire. But we know him who hath promised, that he that shall giue a glasse of cold water for his sake, shall not bee without his hire & reward: but this is to be knowne, whether that it shall bee measured backe againe vnto him in the same measure which he measured out and gaue: or whether in the recompence he shal be made equall to him, who not in giuing of water, but in shedding of his blood, shal haue drunke the cup which God the father hath powred out vnto him. Assuredly here is not any cup of colde water, but a cup full of strong wine to make drunken, a cup of pure and neat wine, &c. For my Lord Iesus & no other hath the pure wine in his possession, &c. In another place: Iesus Christ the night before his passion prescribed vnto his disciples the forme of this Sacrament, gaue it po­wer, & commanded them to doe it. The prescription giuen for the forme, consisteth in bread and wine. Marke the order: As they were yet at supper, he rise from the table, washed the feet of his disciples; and returning to the table, instituted the sacrifice of his bodie, and of his bloode, giuing the bread by it selfe, & the wine by it selfe, saying of the bread: Take, eate, this is my bo­die: of the wine thus, drink ye all of this, This is my blood, &c. And the same may be gathered out of diuers other places. And in deed Vincent reckoneth vp one Tundatus, Vincent. l. 27. c. 88. a wicked man, who seeing himself smittē frō heauē with a mortal blow, required the cōmunion: & whē he had taken the body of the Lord, & drunk the wine, he cried, O God thy mercy [Page 82]is greater then mine iniquitie, how great soeuer it be. And William Duke of Normandie hauing to giue the Danes battell in England, we reade that he caused all his armie to receiue the sacrament, and by name vnder both kindes. But it is more then time to see by what manner of proceeding, and vnder what colour the blood of Christ was cut off and taken away from the people: and this will afforde vs matter inough for an other Chapter.

CHAP. XI. How the cutting off of the cup of the Lord from the faithfull proceeded and grew, and vn­der what pretext and colour.

NOw in deed the case standeth thus, that the Deuill, the enemie of the blood of Christ, who neuer shrinketh backe, or giueth o­uer, did from time to time and at an inch prosecute the point of cutting off of the cup from the faithfull: and which is worse, vnder the shadow of deuotion. For we haue seene that about the yeare 350. vnder the shadow of children and sicke folke, it was laboured to bring in bread dipt in the wine: which Iulius Bishop of Rome did hinder, expresly opposing thereto the in­stitution of the Lord. And againe we reade, that about the yeare 950. the Monkes of the order of Clugni, vnder the colour of fearing to shed the cup, did institute in their conuents, to deliuer bread wet in wine, Intinctā vnto their no­uices, though freely acknowledging, that it was against the vse and order of other Churches: Because (say they) that there are of our nouices so raw and grosse-headed, as that if they did receiue the blood by it selfe, they would fall into an inconuenience: and this incon­uenience is that which they call, Periculum effusionis, the daunger of shedding, bred and brought vp as we shall see, with transubstantiation, and hath spred it selfe abroad in­to as many countries as the other. From that time forward, in a Councell held at Tours, for the same consideration, it was permitted to giue Intinctam, breade dipt in wine, vnto the sicke, and that not onely in Monasteries, but in Parishes: and the rea­son thereof is added; Yuo de diuinis Offic. Hildeb. se E­pise. vocat, epist. 64. To the end (saith he) that the Priest may truely say, The bodie and blood of our Lord doth profite thee vnto the remission of thy sinnes, &c: so needfull did they alwaies iudge both the kindes to be. In the end of the time of Yuo Bishop of Char­tres, it came to be giuen in some places vnto the whole & sound. But Hildebert Bb. of Mantz, kept a great stirre about it, findeth fault with the custome, and insisteth vp­on the institution of Christ, vrging the same: That either kind ought to be giuen by it selfe, and that otherwise it is but to giue Iudas his sop and not the bodie of Christ.

And in deed it is cleare, About the yere 1280. Hugo de Sacr. Altar. that at this time the greatest and most autentike writers did speake no otherwise. Hugo de Sancta Victoria saith: Men receiue both the one kind and the other, to signifie that this sacrament hath a double effect: for it is the redemption of the bodie and of the soule, which will not be sufficiently expressed and signified, if it should not be receiued vnder any moe then one kind. And in another place: The receiuing vnder both kindes signifieth his redemption vnto him that so receiueth them, and that both of bodie & soule, &c. Now thē of which of the two wil they frustrate & depriue vs? Peter Lombard saith the Maister of the sentences maketh this question: Lombard. dist. 11. l. 4. Wherefore do men receiue Iesus Christ vnder both kindes, seeing bee is whole and intire in one? Who answereth him with Saint Ambrose his answere, vz. Because this Sacrament profiteth both bodie and soule, and because that our Lorde would shew thereby that hee had taken vppon him the whole na­ture of man, that so hee might redeeme whole man. So that now alreadie there was some dreaming of a concomitancie, (that is, an vnseperable fellowship and vnion of the flesh and blood of Christ) a thing deriued and springing from transubstan­tiation, as in deed followed to be maintained more fully afterward: and yet notwith­standing this consequence did not inforce that which followed afterwarde: namely, [Page 83] That of necessitie against the expresse wordes of the institution the cuppe must be cut off from the Laitie. On the contrarie, Lombard l. 4. dist. 11. The Eucharist dipt in wine (sayeth hee) must not bee gi­uen to people in steade of the Communion: for wee reade not that the Lord hath giuen it so vnto anie of his Disciples, but onelie vnto Iudas, &c. Gratianus the compiler and Author of the decree, intreating at the same time of this matter in his Treatise, Of the conse­cration, repeateth it more then twentie times, that Iesus Christ his ordinance vnto his Disciples, was vnder both kindes, and neuer speaketh otherwise: so farre off is it, that there should bee the printes and markes of the forbidding of the cuppe in his decree gathered out of all the Fathers. De conse. dist. 2. Canon. tun [...] [...]is Petrus. ex August. de vtilitate cre­dendi. & Psal. 33. & 35. Vide de consec. dist. 2. C. Com­perimus. C. quia passus. C. Si non sunt. C In Caena C. Timorem. C. Quum fran­git. C. Quid sit Sanguis. C. Sacerdotes 1. q. 1. Hymnus iste extat in Offi­cio. fest. Sacram. quod S. Tho. attribuitur & ea de causa co referendus est. And indeede the places which hee there al­leadgeth out of the old Writers, are verie expresse and fit for the purpose: 'Peter (sayeth hee) preacheth vnto them to belieue in him, whom they had crucified, to the ende that belieuing, they might drinke the bloode which they had spilt in their madde and furious moode. Againe, The same blood which they shedde in their follie, they drunke by his grace, &c. And the Canons which hee draweth out of Iulius, Gelasius, and Gregorie the Great, doe vtter the same: neither doth the Glose vpon the decree speake otherwise in any part thereof, de Consecr. d. 2. To bee briefe, the olde Agends, euen to this daye in the Rubrick of the visitation of the sicke, do beare these wordes; Let the bodie and the blood of the Lord bee administred vnto them vnder both kindes, yea and since that su­perstition brought in that which they call Periculum effusionis, the daunger of shed­ding; so that vntill this time there is not one bare worde to bee found in all the olde Writers to the contrarie, but that the cuppe was administred vnto the people: Suf­ficient proofe of the same are the verses engrauen vppon the olde cuppes: as like­wise this Hymne in vse as yet vnto this daye.

As likewise Beatus Rhenanus reporteth, that in his time there were to bee seene in some cathedrall Churches the cuppes wherewith they ministred vnto the people, and that they were called ministring cuppes: likewise in the Romish pontificall, which were couered, and of the weight of some 480. or 560. ounces: hauing a certaine pretie little beake or pipe, at which the people did drinke to auoid all shedding. And name­lie, there is to bee read of that of the cathedrall Church of Mentz, and of that of the Abbye of S. Gall in Swisserland. And as yet to this day in the Abbye of Clugni at the great Masse, the Priest doth consecrate three hostes, the one whereof, they say is for himselfe, and the others for the Deacon and Subdeacon; which being receiued, hee drinketh in the cuppe one parte of the consecrated wine with a hollow reede or pipe; and then after him his Deacon and Subdeacon, one after another doe drinke the rest with the same reede or pipe. And the Christians called Maronicks of the Citie Marcinas in Syria, remaining still vntill this present in Ierusalem practise the same.

And now wee are come to twelue hundred yeares and more after the death of our Lord, obseruing in all ages, and pointing out from age to age this vse of both kinds in the Church. And then what manner of antiquitie is that which our aduer­saries can obiect against vs from that time forward? But as the doctrine of Transub­stantiation, authorised by the Councell of Lateran after the yeare 1200. had within a while after engendred and brought forth by consequence the concomitancie or ioyning and coupling of the bodie and blood of Christ together, as also the daunger of shedding, this new conclusion followed of these two ouer-measures about the yeare 1300. That therefore it was sufficient (seeing also that it was lesse daungerous,) to giue [Page 84]vnto the Laitie onelie the kind of bread. And yet hetherto it stoode rather by tolerati­on then by ordinance or constitution; for it was not yet throughlie founde out as be­ing but in certaine Churches, not in all, and the rather seeing the daylie resolution of the best learned, was, That the Sacrament was not perfect, but vnder both kindes.

Gulielmus Durandus Bishoppe of Miniat, Gulielm. Du­rand. in ration. diuinorum. L. 4. p. 3. titulo de osculo pa­cis. did euerie where maintaine and defend, that our Lorde did institute it for all vnder both kindes, and that they are requisite for the perfection of the Sacrament: in briefe, hee sayeth, All those in the Primitiue Church, which were present at Masse, did communicate, because that all the A­postles had drunk of thee cup the Lord commaunding them, Drinke yee all: for they offered a great loafe sufficient for all, which thing is as yet practised of the Grecians. Where is now the difference betwixt the Priestes and the Laitie? Againe, Although that vnder the kinde of wine the bodie bee receiued with the blood: Duran. l. 2. p. 2. tit. simili mod.notwithstanding, according to the iudge­ment of Innocent the third, the blood cannot bee drunke vnder the kinde of bread, nor the bodie is not eaten vnder the kinde of wine: because that like as the blood is not eaten, nor the bodie drunken; so neyther is the one and the other drunke vnder the kinde of bread, nor eaten vnder the kinde of Wine, &c. And this is the cause why he addeth in certain places after the taking of the bodie and of the blood, there is reserued and kept behind in the cup some little quantitie of blood and wine powred vpon it, to the end that the other Communicantes may take it, because it should not bee conuenient to make so much blood, and because also, that there cannot be any cup found to containe it: and notwithstanding, (sayeth hee) in manie places, men doe communi­cate with breade and wine, that is with the whole Sacrament: and this is also confirmed vnto vs by Thomas. And hereof it commeth, that some do attribute the taking away of the cuppe vnto this Innocent, notwithstanding, that he made not anie decree for the same. Balaeus, l. 5. de vit. Pap. But yet it was much about the verie same time, that the giuing of wine to wash the mouth withall was brought in; in steade of the cutting of the kinde: for wee reade in the Synodall booke of the Church of Nisme these wordes: Wee com­maund and inioyne all Priestes,Synodalis liber Nemau, eccles.that they haue pure wine readie in the Church, to giue vnto e­uerie one of the people presentlie after that hee shall haue receiued the bodie of the Lord, for­bidding them in expresse tearmes, not to depart out of the presence of the Priests, vntill they haue taken some, and verie well washed their mouthes therewithall. And notwithstanding, this error did not vniuersallie as then possesse all Christendome: Abbas Visper. for wee reade that the Christian Souldiers which were to vndergoe the assault made vpon Damiata, before that they would buckle themselues thereunto, did all of them communicate the bodie & blood of our Lord, &c.

Alexander Hales maketh mention, how that in his time the deuout and religi­ous persons found it strange, that the cuppe should bee taken from them, de­maunding that it might bee restored vnto them againe: and that this their request was made of no effect by a pretended miracle, which was by the making of blood to come out of an host, Alexand. 4. q. 40. M. 3. art. 2. & 4. q. 53. M. 1. &c. And yet in respect of himselfe, you may perceiue what his iudgement was by these words: Though it may seeme to receiue but one kinde, notwith­standing to receiue both is of greater merite and desert: Againe, Whole Christ is not sacra­mentallie contained vnder either of the kindes: but the flesh vnder the kinde of bread, & the blood vnder the kinde of wine. Againe, it appeareth that the rule was not generally re­ceiued in his time, when hee sayeth, Jtafere vbique fit á Laicis in Ecclesia, fere vbiua non vbiue: it is almost thus practised in euerie Church by the Laitie, almost euerie where, say­eth hee, Linwold. de sum. Trinit. & fide Cathol. but not euerie where. As likewise when Linwoldus sayeth, That in the lesse and inferiour Churches it is not permitted saue onelie to the Priestes to receiue the blood, vnder the kinde of consecrated wine: for in that hee sayeth, In the lesse or inferiour churches, hee meaneth the Countrie Churches, thereby excepting those that were in the Citties, presuming that Cittizens had more knowledge then Countrie men. Insomuch, as that this Sacrament instituted by our Lord, to signifie in the Cōmunicating of one and the same bread, and one and the same wine, the vnion and agreement betwixt al the saithfull in one bodie, would serue by meanes of this corruption, to sunder and separate in manifest and open shew, first them of the Cleargie from those of the Lai­tie: [Page 85]and secondlie the Countrie people from those that dwelt in Citties: as though forsooth the soules of the one sort were more deare then the other, to him who hath purchased all with one and the same blood. It springeth likewise out of the same Di­uinitie, which Thomas Waldensis a white Fryer sayeth in his book, which he hath written, of the Sacramentes against the Wickleuistes, and yet approued by an expresse Bull from Pope Martin the fift: for after that hee hath reasoned mightilie for the maintaining of the Communicating of the Laitie vnder one kind, hee commeth in with this exception, vz. That it is notwithstanding permitted the Pastors, if they haue not made an end of the Sacraments, but onelie receiued the same in part, that is, if they haue not drunke all, that then they should distribute the remainder vnto those of their Parishioners, which are strong in faith, and discreete persons: Euen as (sayeth hee) the Pope is wont to deale with the Deacons and Ministers, and with other persons famous for their faith, or aduanced in dignitie and worthines, with Doctors & with Kinges, or as the Church dealeth at this day, with religious persons, or men of great place, &c. And againe, wee doe not allow it them (sayeth he) generallie, neither doe we generally forbid it them: for wee know that it is reserued of purpose for the Church and Prelates, to com­municate and distribute the cuppe vnto such persons, &c.

And yet in the meane time, it hath thriuen so well in their fingers, as that indeed Kinges hauing kept the Charter and priuiledge of this libertie, all others haue by one meanes or other lost and forfeyted the same: and yet Kinges hold not this te­nure (say they) as they are Laye-men, but as they are sacred persons: whereuppon we reade that the great king Frauncis demaunding the reasons of his Diuines: Because (said they) that kings are annointed as the Priests be: Which thing S. Ambrose as it may seeme by this reckoning did not vnderstand aright, when hee caused the Emperour Theodosius to come out of the Queare of the Temple, as a meere Laye-man.

Thomas Aquinas sheweth vs plainelie, that it was in his time, Thomas de sacram. altar. that this abuse was brought into the Church: for in the place where Lombard had made this question, Wherfore the Sacrament was receiued vnder both kindes, Thomas did propound the con­trarie: why doe not the people receiue the blood vnder the wine. And there is some dif­ference betwixt them, in respect of some certaine yeares; during which distance this sufferance crept into the Church. Now these are his reasons: first, That as there is neede of a more speciall vessell to put the wine in, then to put the bread in; so it is meet and requisite, that it should bee a more speciall and sacred person for the re­ceiuing of the blood, then for the receiuing of the bodie: which must bee expoun­ded of the holie Priestes onelie, and not of any of the vnholie Laitie. But how shall those wordes of Chrysostome then take place, where hee sayeth: That in the recey­uing of the Eucharist, there is no difference betwixt the Priest and the people? The se­cond, That there is danger therein, least the people should shed the bloode, which was not to bee feared in receyuing of the bodie. And then what place shoulde bee found for the prudencie of the old Church to abide and rest in? how hath shee mai­med and wounded herselfe for these manie ages, at such time as the people flockt and ran to the receiuing of the Sacrament by millions, that shee did not foresee, yea re­medie and helpe this inconuenience; but onelie because that new opinions haue be­gotten new prouisoes? The third, For feare least the common people, which is giuen to bee wilfullie rude and ignorant, hauing taken the blood vnder the kinde of wine; could not afterward belieue the receiuing of it vnder the kinde of bread; how true notwithstanding soeuer it bee, that it is therein truelie and verilie. What other thing is this, but to reach vs that Transubstantiation hath begotten concomitancie, and concomitancie the communicating vnder one kinde; and by consequent, that the Communion vnder both, practised by the space of twelue hundred yeares in the Church, did presuppose and take for granted a farre other kinde of doctrine, then that of Transubstantiation or concomitancie? But this saide Thomas did acknow­ledge in an other place, that both the kindes are the institution of the Lord: for hee sayeth expresly: Thomas ad­uers. Gentes. l. 4. c. 51. Because that the working of our saluation was accomplished by the [Page 86]passion of Christ, by the which his blood was separated from his bodie; the Sacrament of his bo­die is giuen vs apart and by it selfe, and the Sacrament of bloode vnder the wine by it selfe, to the end that vnder this Sacrament may bee contained the remembrance and representation of the death of our Lord, and that so it may be fulfilled which hee sayth: My flesh is verilie meat, and my blood verilie drinke, &c. And there hee speaketh expresly, not of the pretended Sacrifice of the Priest, Iodoc. Clit­ho. in Elu­cidario Theo­logico. but of the distribution of the Sacramentes vnto the faithfull. Likewise in the Office appointed for the feast of the Sacrament, ordayned by him, this Hymne doth testifie the same vnto vs: Dedit fragilibus, &c. Again, in the Hymne Ʋerbum supernum prodiens, he sayeth.

Where hee acknowledgeth the institution of Christ. Thom. in 1. ad Cor. 11. lect. 5. But vpon the Epistle to the Co­rinthians, This Sacrament (sayeth hee) is giuen vnder a double kinde for three reasons: The first, for the perfection therof, for seeing it is a spirituall sustenance, it must needes haue a spirituall meate, as also a sprituall drinke: wherefore it is saide in the tenth Chapter: that all haue eaten one spirituall meate, and all haue drunke one and the same spirituall drinke: The second, by reason of the signification thereof, for this is a remembrance of the death and passi­on of our Lord, wherein the blood was separated from the bodie: and therefore is giuen alone, and by it selfe in this Sacrament. And the third reason is this, because of the sauing effect that is in this Sacrament: for it serueth to the saluation of the bodie, & therefore the bodie is giuen: it serueth to the saluation of the soule, and therefore the blood is giuen. But tell mee I pray you, how farre more fit these three reasons are for to proue, that it ought to bee gi­uen, then the other three are to proue that it ought to bee taken away? And what followeth hereof then? but that to cut off the same, is to depriue men of their spirituall food? to weaken the remembrance of the passion of our Lord? yea and to frustrate his people, so much as in them lyeth, of their saluation? But see how time carrieth thinges away: Thom. in Summa par 3. q. 8. art. 12. for after that hee had saide: To the perfection of this Sacra­ment there is required manducatio & potatio, eating of the bodie and drinking of the blood & by consequent he that shall take the bodie without the blood, shoulde haue but a lame and imperfect Sacrament: hee addeth vnto this truth (the error of the time carrying him away: Notwithstanding, there had great care & reuerence need to bee vsed of them which re­ceiue the same, that so nothing may bee committed which might turne to the misprision & con­tempt of so great a mystery: which is most chiefly like to happen by shedding of the bloode, if it should bee vndiscreetlie handled, (this is that which they call periculum effusionis): & be­cause the Christians encreasing in number, & that there are amongst them old men, young men, & children, all which cannot bring such discretion as were requisite to so bolie a Sacrament, it is obserued in some Churches, not to offer the blood vnto the people to bee taken of them; but the Priest taketh it himselfe alone: hee sayeth that it is obserued, wherein wee way well picke out this construction, Thom. Opusc. 58. c. 13. vz. that it is not a law, but a custome, & in some churches, that is, that as yet in his time this custome had not preuailed euerie where: And his reason of the great number of Christians is not to the purpose; for the question is not of the daunger of spilling, or of the number of Christians, but of the number of Com­municantes. Now wee haue shewed before, that the zeale of the Primitiue Church in frequenting the Sacramentes, did farre exceede and goe beyonde the zeale of this time. In brief, for the vpholding of this opinion, it is resolued vppon and conclu­ded by him, that the blood vnder the signe of bread is ioyned with the bodie, per connexienem, Scotus in Rep. dist. 10. q. 3. as all the rest of the humors, which is one branch of his Transubstan­tiation. But Scotus disputeth against him, both in the stocke and in the branches in these wordes: Non est certum, nam vtrumque potest sustineri, & noutrum probari: This is not certaine, for the one and the other may bee argued and reasoned, but neyther the one nor the other can be proued.

[Page 87] Richardus de Media villa, and Petrus de Tarentasia, who liued since Inno­cent the fourth, doe witnes that in their time the Sacrament was distributed vnder both kindes, not onely to the ministers of the Altar, but also to the best of the pa­rish, being such as by reason of their discretion were not to be feared of committing this matter of daunger. Petrus de Palude sayeth: Petrus de Pa­lude in 4 Sent. d. 11. q. 1. That in certaine Churches this was done vnto all manner of persons in his time, by the good order that was taken to a­uoide shedding: also, It is meete and of necessitie that there should be a twofold matter in this Sacrament, meate and drinke, D. 11. art. 1.because the effect of the Sacrament must be perfectly repre­sented by the figure: now the effect of the sacrament is the perfect nourishing of the soule, &c.

Cassander out of Gulielmus de Monte-landuno; Idem in 4. Sent. d. 11. q. 12. art. 1. q. 1. Qui recipit corpus Christi, totam veritatem recipit, sed non totum sacramentum: & ideo multis in locis cōmunicatur pane & vino. i. toto sacramento: He that receiueth the bodie of Christ, receiueth the whole truth, but not the whole sacrament: and therfore in many places they communicate with bread and wine, that is to say, in the whole sacrament, &c.

Bonauentura, a gray Frier famous amongst the schoolemen, In the sacrament two things are to be considered, the efficacie, & the signification: Bonauent. in lib. 4. Ser. t. d. 11.and therefore to be of the perfection or soundnesse of the sacrament, is ment two manner of waies: either according to the efficacie and power fuluesse thereof, and so euery part is the whole: or as concerning the signification, and in this sort and manner, the two kinds are of the perfection and intirenesse of the sacrament, in as much as this sacrament is not sufficient in one of them but in both. Also, Of the two signes there riseth a perfect sacrament, of the integritie and perfection whereof, the dispositiue reason riseth naturally: because neither the bread nor the wine doe either of them apart, refresh and feede mā, but rather both together. The reason completiue riseth also of the holy institution, which hath ordained these two signs, to represent a perfect nourishment. And he neuer speaketh otherwise.

In so much, as that yet euen in these latter ages and times, men were not come so farre as to denie, that the Communion vnder both kinds was the institution of Christ, or the obseruation of the auncient Church: Lyran. in 1. ad Cor. c. 11. & Proucrb. 9. Sup. haec ver­ba, bibite vi­num quod miscui vobis. Dionys. in 1. ad Cor. c. 11. & 2. part. serm. In die caenae Dom. or else to alleadge any other cause of the taking away of the cup, then the daunger of shedding: for Lyranus saith plainly, ex­pounding the place of the first to the Corinthians, He speaketh here of two kinds, because that in the primitiue Church, they were both giuen vnto the faithfull: but for feare of spilling, there is nothing giuen now a daies vnto the laitie, but onely the kind of bread. And a long time after him, Dionys. Carth. called the Doctor of trances, said vpon the same place: In the primitiue church the sacramēt was giuē vnder both kinds to al the faithful: afterward the church did forbid the distributing of the kind of wine vnto the people, propter periculum effusionis.

And now wee are come to the notable opposition that Iohn Hus and Ierome of Prage made against this abuse, about the yeare of our Lord 1400. At the same time (I say) that the taking away of the cup gained and got entrance in Church after Church throughout Christendome, by the practises of the ingrossers amongst the Cleargie. And it is to be noted, that this Iohn Hus, as Pope Pius the 2. Aeneas Syluius hist. Bohem. c. 23. maketh mētion in his hi­storie of Bohemia, was a mā Lingua potēs, & mūdioris vitae opinione clarus, mighty & power­full in speech, as also in being reputed to liue a holy life: and which is more, one that was called to the function of the ministrie: for besides that, he was principall of the Col­ledge erected at Prage by the king Wenceslaus, according to the foundation of that of Paris: hee was called to preach the worde of God in the vulgare language, in the Church of Bethelem (as they call it.) This man then began to preach against the abuses of the Romish Church, and namely against the profaning of the holy supper, and the taking away of the cup, contrarie to the institution of Christ and practise of the Primitiue Church: and he was seconded herein by Ierome of Prage, and followed of many. But whereas the Romish Church should haue reformed what was past, and returned into the olde and auncient way, repenting her selfe, and correcting her by­waies and doctrines, by the originall of all wholesome and sound doctrine, the holy Scriptures: she calleth a generall Councell at Constance, at the instant request of the Emperour Sigismund, and summoneth or calleth to appeare there before them, vpon warrantize of being equally and vprightly heard by the pawning of their faith and [Page 88]faithfull promise thereupon, the said Iohn Hus and Ierome of Prage: they against the publike and sacred oath and promise passed both by the Emperour and Pope, did condemne them before they had heard them: the one of them forthwith, and the o­ther (after long imprisonment) to be burned quicke, leauing in the end a writ for the posteritie succeeding to learn & hold: that there is no faith or promise to be kept with pretended heretickes: to the end, that from thence forward, all hope of reforming the Church, or curing and reconciling of the pretended schismes by that Councell, might be cut off. Wee haue not any to beleeue or giue credite vnto, concerning the matter of their martyrdome, saue Pope Pius or his Secretarie Poggius, who in their owne persons did sit iudicially vpon them in the same Councell: Pertulerunt (saith he) ambo constanti animo necem, & quasi ad epulas inuitati, ad incendium properarunt, nullā emit­tentes vocem, quae miseri animi possit facere indicium. Ʋbi ardere caeperunt, hymnum cecinere, quem vix flamma & fragor ignis intercipere potuit. Nemo philosophorum tam forti animo mor­tem pertulit, quàm isti incendium. Poggius Florentinus aetatis nostrae nobilis scriptor, de morte Hieronymi ad Nicholaum Nicol, conciuem suum elegantem scripsit epistolam, &c. Both of them suffered death very couragiously, and went as merrily to the fire, as if they had been inuited vnto some great feast or banquet, without vttering of any one word, that might argue a sorrowfull heart: when they began to burne, they sung a hymne, which could hardly by flame or noise of fire be kept from being heard. Neuer did any Philosopher suffer his death so constantly as they indu­red the fire.Poggius in Epist. ad Leo­nard. Aretinū. Fasciculus re­rurn expeten­darum.Poggius a Florentine, a worthie Secretarie of our age, hath written an excellent epistle vnto Nicolas Nicol, his fellow cittizen, of the death of Ierome, &c. And as for this Poggius alleadged by Pope Pius the second (who was Secretarie to the Councell) writing to Leonardus Aretinus, his Epistle deserueth to be read vpō that place, or els to be here set downe at large: It is not credible (saieth hee) how hee defended himselfe by arguments, how well he was furnished both with scriptures and Doctours, &c. He neuer vttered one word mis­beseeming a good man. If he beleeued as he spake, he was so farre from being worthie of death by iust desert, as that indeed there was not any cause of offering him the least discourtesie that may be. Euery man tooke his case heauilie, in bewailing him, euery man desired that he might be saued: but he desired rather to die, than to vnsay any thing that he had deliuered. Was there neuer Cate, Scae­uola, or Stoike, that inaured with such courage and patience the losse of one member, as he did of his life: nor that so went to his death, as he to the fire. But this (saith he) deserueth a more large discourse, &c.

But the Councell kicking against the pricke and hardning their hearts of a custome brought in by sufferance, made a law: and in stead of restoring the communion, ex­communicated all those which were vrgent and earnest suters for the same. The very words are (let euery man iudge whether the spirit of Christ or Antichrist did speake in this Councel:) Seeing we are giuen to vnderstand that in many Churches there is continued the administration of the Sacrament vnder both kinds vnto the laitie, wee pronounce and declare that although Iesus Christ hauing supped, did institute and minister this reuerend sacrament, vnto his disciples vnder both kinds: and that since then it hath been receiued a conficientibus, by those which haue administred it, that is by the Priests, vnder both, and by the laitie vnder that onely of bread: yet notwithstanding all this, the laudable authoritie of the holy Canons, and the commenda­ble custome of the Church, hath obserued and doth obserue, that for the avoiding of certaine daun­gers and scandals, this sacrament shall be onely administred vnder one kind. Thus then you may see the Pope his Canons opposed to the institution of Christ, the onely Canon and rule of all sacraments: the Church of this time opposed to the Primitiue, howsoeuer it be the patterne by which all others ought to square & fashion themselues through­out all ages. And therefore he addeth, wee commaund vnder paine of excommunication, that no Priest doe administer the communion vnto the people, vnder both the kinds of bread and of wine, contrarie to that hee had reserued and kept in the power of the Church and Pastors, to iudge of the discretion of them to whom they were to administer, as wee haue al­readie seene out of Thomas Waldensis, who writ at this very same time: yea and it is a worke of this time which our maister Gerson drew into a treatise against the heresie of the cōmunion vnder both kinds; therby condēning of heresie both Iesus Christ, the author of the sacrament, and the whole Primitiue Church, but hee was intreated to [Page 89]doe it by the fathers of this Councell, two yeares after this decree, for the iustifying and confirming of the same after the best manner that hee was able. And this he per­formed to the vttermost that hee could, as may appeare by the proude, arrogant, and presumptuous clauses hee inserted into the same, to the offending of all Christen­dome therewithall; Licet Christus aliter instituerit, licet Primitiua ecclesia aliter obseruauit, howbeit that Christ haue otherwise instituted it, The foolish reasons of the Councell. Can. Interro­go vos D. de Consecrat. 6.and the Primitiue Church otherwise obserued it, &c. and that with this Notwithstanding following vpon the said clauses: and a little more, grounded vpon the reasons of these good fathers alleadged in the saide Coun­cell, which are those that follow. The first, That a licour may be shed. S. Augustine in like manner saith, that the bread may fall: and is hee therefore of iudgement that it ought to be cut off, and not at any time to be vsed in the sacrament? Secondly, That it cannot be carried without daunger, neither indeed was it euer ordained to bee carried: and the Churches which carried the same to the sicke, did neuer busie or trouble their mindes with this inconuenience. Thirdly, That it might be frosen in winter, and that it might turne and become tart in summer. And thus it was subiect to do during those 1200. yeares, wherein it was vsed, and yet not a word in all the old fathers to bee seene con­cerning these questions, Quid siacescat? quid si congelescat? aut computrescat &c. Fourth­ly, That it may hurt and annoy the heart, after that so many people haue drunke of it: but in the Primitiue Church they vsed to communicate as oft and oftner, and in greater mul­titude. Fifthly, That in some countries wine is not to be come by, but either at a very deare rate, or otherwise very hardly. Neither was it lesse deare or scarce amongst the Christians in the Primitiue Church. Sixtly, That whiles it was practised, the laitie did touch the cuppe. Where are they forbidden to touch it, seeing they are bidden to take it? Seuenthly, That some haue ouer long beards, and that other some haue the Palsey, &c. How much more tollerable were it to cut off the beard, then the cup? and to supplie the infirmities of such as haue the Palsey, rather then to cut off the perfection of the sacrament? And who seeth not that all these reasons are hatcht vnder the hen of Transubstantiation, vnknowne vnto the whole Church for euer before? The eight, That the dignitie of the Priests and of the laitie by this should be all alike: where haue they euer read that our Sa­uiour Christ and his Apostles did make any distinction or difference in the sacrament? The ninth, Men would then co nceiue that the sacrament consisted more in taking of it, then in consecrating of it; in receiuing of it, then in seeing of it, and thus we should come back again from our pretended sacrifice vnto the sacrament. And who can doubt hereof, seeing our Lorde hath said: Take, eate, drinke, &c. The tenth, Euerie man will iudge, if it shall be giuen to the people, that then it will be alwaies necessary and needfull. And what more vrgent and vna­voidable necessitie can there bee, then for the disciples of Christ to fulfil the wil of their maister? Lastly, That then the Church of Rome should haue failed in the sacraments, and the Councell of Constance in the matter of faith and manners, whereuppon would followe a contemning of the Church, and consequently a schisme in Christendome. Now heere indeed is the sore and pinching griefe: and it is for nothing else but for the top of honour, that all this contention falleth out. But how much better had it beene to haue bewailed and wept for the fault committed, when they heard the cocke crow? And doe we not see how God hath cursed all these reasons bent vpon the setting vppe of a pompe and statelinesse, and not to the establishing of the Church? when as vnder pretence of a­uoiding of a pretended schisme, they haue made themselues odious and abhominable vnto the greatest part of Christendome? But our worthie maister Gerson, doeth take the checke, and is offended at this clause of Notwithstanding, and therefore setteth his wits vpon the racke, to find out some others, but no lesse blasphemous, then those alleadged by the good foresaide fathers, were sottish and ridiculous, That the cup had no ground in the word of God, and that it was not of the necessitie of the sacrament? That it was not appointed or ordained for any but the Apostles, and in them for the Priests: That men must not hold so much of the scripture, as they must of the traditions of the Church; that is, as Car­dinall Cusanus saith in his second epistle to the Bohemians, That the institution of the scripture doeth change in time, and apply it selfe vnto the ceremonie that is currant and receiued [Page 90]in the church, Secundum currentem ritum ecclesiae. But the strongest of all the rest, and that which alreadie hath beene practised in that place, is, that in this point, Viendum est (sayeth hee) brachio seculari contra refragantes, that is, there must the secular power bee stretched out, and punishment with all hote pursute bee executed vpon those that will not obeye vnto this Canon: neuer trobling the braine with disputing and arguing aboute the matter, and that the Emperour must bee exhorted to put his helping hand thereto freelie and willinglie.

But it is not to bee belieued, how much blood hath beene shed in Bohemia, Mo­rauia, and other Prouinces, for the taking away of the blood of Christ from the faith­full. The Pope will haue obedience what price soeuer it cost; the people to keepe this pretious pledge of the blood of Iesus Christ, freelie exposing themselues to losse of goods and life. In fine the affaires of Christendome so vrging in respect of the Turke, The Councell of Basill. there was held some twentie yeares after, the Councell of Basill, where the Pope (whose custome it is to stretch out and shrinke vp his constitutions and ordinan­ces at his pleasure, according to the length of businesses which he hath in hand,) did decree cleane otherwise: The faithfull (sayeth hee) whether they bee of the Laitie or of the Cleargie, are not bound by the commaundement of the Lord, to receiue the holy Sacrament of the Eucharist vnder both kindes, but the Church gouerned by the spirite of truth must ordaine, how the Communicantes, Conficientes.and not those which consecrate it, ought to receiue the same, according as it shall seeme expedient in respect of that reuerence which is due vnto the Sacrament: whether therfore a man cōmunicate vnder one kind or vnder two, according to the ordinance & obseruati­on of the church, it auaileth vnto saluation, vnto such as worthilie communicate therein. Note that for the saluing of the honour of the Councell of Constance, hee will haue the thing not to depend vpon the institutiō of Christ, but vpon the custom of the church. Againe, how that hee maketh that to bee a matter of indifferencie in the Sacrament, which is indeed essentiall vnto the same, and further, he will haue the Bohemians, not onelie to take it thankefullie at his hands, but also binde themselues, that when hee hath solde them the blood of Christ, they should quite claime and wholie burie in silence, whatsoeuer other agreeuances which they had conceiued against the Church of Rome, especiallie that of the iurisdiction and Primacie of the Pope; If (sayeth he) the Bohemians persist to demaund this communion, and according lie send their Legate with ex­presse commaundement to bee instant and importunate for the same, then the holie Councell shall giue libertie to the Priestes of Morauia, and Bohemia, to administer the communion vn­to their partishioners vnder both kindes: but yet with condition, sayeth Nauclerus, that if so bee, in all other thinges, the onelie matter of communicating vnder both kindes excepted, they doe conforme themselues vnto the faith, Naucl. Gen. 48. f. 174.ordinances & ceremonies of the church of Rome. Wher­fore were those deadlie and cruell wars, wherefore was there so much blood shedde, to purchase this decree in the end? Let euerie man iudge, if it were not vppon good ground and cause, 1500. that Albertus Pigghius one of our great aduersaries said, speaking of these two Councels: That they haue made decrees against the law of nature, against the cleare and manifest Scriptures, against the authoritie of antiquitie, and against the Catholike faith of the Church. As also the Thomists doe holde that the Councell of Basill was assembled and called in ill sorte, and ought to bee helde as no Councell. And yet after these Councels the Doctors stoode not firme and well assured of the soundnes of their determinations: so harde a thing is it for falshoode to get out of the clouches of Veritie and Truth: for Gabriel Biel sayeth that, The Priestes are more worthie then all the holie Laitie, Gabr. Biel. Lect. 52. litera f.yea then the virgin Marie, because that they doe communicate vnder both kindes. And therfore the Sacrament vnder one kinde, (notwithstanding their concomitancie is more excellent, then vnder both kinds.) And yet in another place he lancheth deeper. That it is not sufficient to haue the grace of the communion by the taking of the bodie which is signified by the element of bread, if we haue not the grace of redemption by the bloode, signified by the element of wine: otherwise sayeth hee) The Sacrament is imperfectum alimentum, that is, an imperfect foode and nourishment.

[Page 91] In the ende wee are come to the Councell of Trent: Concil. Trid. Sess. 6. wherein as appeareth by the tenor of the same, it was required by many great Princes and estates of Christendom, that the cup might be restored vnto the people: which thing was put to be consulted vpon, & about the same was the whole summer in the yeare 62. passed ouer with great strife and contention in wordes; some holding with the inhibition ordained in the Councell of Constance, Consule. Cas­sand. de com­munione sub vtraque specie, edita Colo­niae. 64. the hard tearmes onelie (whereof they had been admonished by Gerson) being somewhat qualified, and others for the grant and allowance there­of, made in the Councell of Basill vpon certaine conditions, which being indifferent; Talis confessio fieret sine detrimento & imminutione plenariae potestatis ecclesiae Romanae: such graunt and allowance should be made as might stand without the preiudice or diminishing of the ful power of the authoritie of the Church of Rome. But manie words hauing passed to and fro, they keeping a middle way, ordayned, That non conficientes, that is, such properlie as make not the sacrament, but receiue it onely, aswell Priestes as the Laitie, are not bounde by the institution of Christ to receiue both kindes; Wherein they doe not stretch the priui­ledge of the Priestes, but quo ad actum conficiendi, so far foorth as it concerneth the acte of Consecration: But what greater necessitie can wee looke for to bee laide vpon vs then the commaundement of God: they goe about to proue That it hath beene alwayes in the power of the church to dispence of the Sacraments, as hee shall thinke best, salua eorum sub­stantia, that is, reseruing their substance safe and entire vnto them. But from whence shall wee learne the substance thereof, but from the institution of Christ? And yet not­withstanding they conclude, That it is verie considerately and well done of the Church to ordaine the communion vnder one kind alone: as if that the receyuing of it vnder two were not of the substance of the Sacrament. But what is there notwithstanding, that can bee more substantiall in the sacramentes, then that which maketh them Sacra­mēts, that is, the signes instituted by Christ? And moreouer, That seeing that Iesus Christ is whole and entire vnder one of the two kindes, it is not needfull to take anie moe then one, and that those which take that one alone are not defrauded for all that of anie thing necessarie vnto their saluation. Who doubteth that this Diuinitie was vnknowne vnto the Primitiue Church: That Christ in what place soeuer hee bee, is there whole and entire? And notwith­standing who euer was so bold to draw from thence a conclusion directlie contrarie to the expresse institution? and is the question in this place about the practising of that rule of naturall Philosophie: That which may bee done by the fewer and lesse num­ber, should not be done by the greater, &c? And if this might finde place, who would not take vp some one colourable excuse and reason, or other, to reiect all the sacramēts? seeing it is saide, That Jesus Christ dwelleth in our heartes by faith: Ephes. 2. Heb. 3. Iohn 6. Calat. 3.that we are made parta­kers of Christ by faith in his word: that hee dwelleth in the belieuers, and the belieuers in him: that we put him on in Baptisme, &c. For who cannot conclude from thence, Baptisme is sufficient, what haue I to doe with the holie Supper? The word sufficeth, what neede haue I of the Sacraments? if it were not that wee did giue that reuerend and Christi­an regarde vnto the institution of Christ, to bound and limit all our conclusions with­in the tearmes of the same. In the meane time it curseth all them which hold that the Communion vnder the two kinds is necessarie, either in respect of saluation, or otherwise in respect of the commaundement of God: as all those likewise which say, that the cuppe hath beene taken from the Laitie without anie manner of sounde ground or sufficient reasons: and as for the sute and request amde by Princes, that it might bee restored to them and their Subiectes; they commit that to the Pope alone for to decide and aunswere, together with the aduise of diuerse Bishoppes: and in euerie case they send vnto him certaine conditions and articles, whereto hee is admonished to binde them, by whome hee shall bee wonne and ouercome; and these articles are such as are not contained in the Decrees of the Councell, but were then retained in mente Curiae, and were afterwarde communicated vn­to the saide Princes.

First, Those that wil cōmunicat vnder both kinds shal protest that they agree in hart & mouth vnto al that the church of Rome hath receiued, aswel in this matter of the sacramēt, as in all the [Page 92]rest, either of faith or ceremonies, and that they doe religiously imbrace all the Decrees of Coun­cels, as well published as to be published. How many errors may they thus gaine and get in, whiles they doe nothing but grant some one thing or other that is done?

Secondly, That the Pastors and preachers vnto those nations or people to whom the vse of the cup shall be graunted, doe beleeue and teach that the custome of communicating vnder one kinde, is not against the sacred institution of the Lard, but rather laudable and worthie to bee obserued & kept as a law, if the Church ordain not otherwise. That such as teach or beleeue otherwise are hereticks: and that they shall not administer vnder both kindes vnto any but such as shal both be­leeue and confesse the same. But and if this be to applie themselues onely to the infirmi­tie of the people, that they thus giue place and yeeld vnto them in this their request, then what a hell is that, to force and violently to wrest this profession from them, cō ­trarie to their infirmitie; by this meanes offering them one fauour with the left hand, and in the meane while drawing twentie from them with the right?

The third is, That they shall promise to acknowledge the Pope to be the lawfull Pastour and Bishop of the vniuersall Church, yeelding to him as dutifull children, all manner of reuerence, from a free and loyall heart. Who will beleeue that such things did euer come from the Apostles? or who will beleeue that Saint Peter before that euer hee would graunt the sacrament to the faithfull, had gone about to draw such an oath & homage frō them? And againe, who doth not see that they sell the blood of Christ to the people? yea the same blood which Christ himselfe did so freely and without any price shed for them, doe they not make them buy with the high price of the seruitude of their soules? and not of their soules onely, but of the whole Church? yea and of the truth it selfe?

But in as much as these conditions seemed vnto the Princes and Estates too hard and heauie a yoake, and too much ouerlaid with tyrannie, it was thought good that things should stand and continue altogether in such state as was graunted and allow­ed by the consent of the Councell. And let them not maruaile any more at that which Luther said; That it was wisedome to be well aduised and warie in taking any thing that the Pope shall yeeld and agree vnto: namely, seeing that for to take away one abuse, hee would vn­doubtedlie aime at and stand for the establishing of all others how many soeuer. And it standeth him vpon, seeing that of all the Christian Churches that are, whether Greeke, Russi­an, Syrian, Armenian, or Abissine, &c. there is not so much as one, but the commu­nion is administred therein vnder both kindes: and contrariwise, the administration thereof vnder one kinde disallowed and condemned. And this is the reason why they wish so much mischiefe vnto the writings of Cassander containing the Lithurgies, ra­ther then the reformation of their own profession: Index expur­gato. p. 38. ordaining in their Index expurgato­rius (in that booke, I meane, wherein they haue set downe a register of all the places which they would haue razed and defaced in the reimprinting of the good and sound books that are now extāt) that what soeuer Cassāder hath writtē of both kinds, should be blotted out, Deleantur apud Cassandrum, quae de vtraque specie, &c. Now I woulde gladly know, 2. Thess. ch. 2. by what priuiledge or dispensation the Pope is able to claime and chal­lenge to himselfe alone this power, if it be not from that which is belonging onely to the man of sinne, the sonne of perdition, who is deciphered in the second to the Thessalonians; That he opposeth and lifteth vp himselfe against all that which is called God: or that is worshipped, so that he doeth sit as God in the temple of God, shewing himselfe as if he were God, &c.

CHAP. XII. Wherein the pretended reasons of the aduersaries are aunswered: as well by the holy scrip­tures as by the Fathers.

THus then it behooueth vs brieflie to examine the reasons which they pretend to beare them out, The cōsutati­on of the rea­sons that are made against the vse of both kinds. in so bold and hardie an enter­prise of change: howbeit indeed to goe about to alleadge and oppose reason against Christ his sound and solide institution, is properly, as the Poet saith, Cum ratione insanire. And first they in­ferre that the cup is not necessarie in the sacrament, because (say they) that the sacraments of the old Testament, which did pre­figure and foreshew the same, had no drinke; as the Manna, the Paschall lambe, &c. Indeed those sacraments were figures and types of this, the Man­na of the true bread, which was to come downe from heauen; the lambe of the true lambe, which should beare and take vpon him the sinnes of the worlde; in the com­municating of whom we are saued. But what force can this reason carrie with it, being drawne from a figure or shadow, against the expresse word of Christ? So then, Bap­tisme comming in place of circumcision, because that in circumcision men were cut and not washed: should it follow that in Baptisme men should be cut, seeing they were so in circumcision? or else that it should not be needfull to wash in Baptisme, because in circūcision there was no washing? On the cōtrarie, Paul speaking of the sacraments of the olde law; as of the sea, of the cloude, &c. 1. Cor. 10. Our fathers (saith he) were all baptised in the cloud & in the sea, they did all eat of one spiritual meat, & they did al drink of one spirituall drinke, &c. & from hence haue some of the old writers proued the communicating vn­der both kinds. But what wil they say of Melchisedech, whō they (the said old writers) would haue to represent in bread and wine the sacrament of the Eucharist, when as wee cannot but see that hee did distribute them to Abraham, and those that were with him, as his seruants and souldiers? It is said, Drink ye all, all say they, that is to say, all the Apostles: and therefore this precept prooueth nothing for the rest of the faith full. Math. 26. These men boast much of antiquitie, whom will they haue to be their expositor? S. Paul: But he giueth (saith he) that which he hath receiued. 1. Cor. 11. He giueth to the Church of Corinth both the kindes: then he had receiued them for it. And indeed Lyranus saieth vppon this place, That is, because the faithfull in the primitiue Church did communicate vnder both kinds. Doe they beleeue the primitiue Church? the old doctours? we cannot possibly iudge better of their expounding of the word, then by their practise which wee haue seene, and by their condemning of them which did abstaine from the one kinde, would they heare the Councels? That of Constance guided (as they say) by the holy ghost, publi­sheth and proclaimeth with a loude voice, That although Iesus Christ haue instituted the Sacraments vnder both kinds, when he gaue it to his disciples: & although the Primitiue Church hath so distributed it vnto the faithfull, &c. In briefe, Iesus Christ did either speake vnto his Apostles alone; or else in their persons, to all the faithful, or to the Priestes onely. To his Apostles alone it cannot be auouched: for it is written, Doe yee this in remem­brance of me; Declare the death of the Lord vntill his comming. Vnto the Priests alone vn­der the names of the Apostles; but what apparant shew or likelyhood is there of that? For the Apostles in this action, Non erant conficientes, sed sumentes, they did not occupie the places of Priests, but of the faithfull, not of Pastors, but of sheepe. And to take it then at the hardest, Iesus Christ hauing spoken vnto them, whom they call non conficientes, and hauing commaunded them to take the cup, it should follow, that the commaun­dement of God doeth of necessitie charge them to communicate vnder both kindes, which is directly contrarie to the Article of the Councel of Trent: which saieth, Clericos non conficientes non obligari ad viramque speciem, &c. That Clarks themselues not consecrating the host, are not bound to receiue vnder both kinds. It remaineth then that those wordes are spoken vnto them, as being faithful; and so representers of al other Christian people, that is to say, that Iesus Christ as the housholder and maister or Pa­stour of the church hath dispensed & distributed the Eucharist vnto his disciples; and [Page 94]ordained and instituted it for them which did beleeue their word, that is, his owne; and that hee did appoint them to distribute vnto them, euery one in his place, that which they had receiued at his hands. Gerard. Lori­chius in lib. de priuata Missa abro­ganda. And indeed Gerardus Lorichius, howsoeuer he be a great patron of Transubstantiation and the Masse, is ashamed of this starting hole, in these words: There are (saith hee) false and counterfeit Catholickes, which make no conscience of hindering the reformation of the Church by all manner of meanes. They to the end that the other kind maey not be giuen to the laitie, spare not to vtter blasphemies, for they say that Iesus Christ said vnto his Apostles onely, Drinke yee all: and therein doe nothing consider the proper words of the Canon; Take, eate yee all. Let them now therefore (I pray them) tell vs, if these wordes also should be intended and ment onely to the Apostles, for then also the laitie must needs abstaine from the bread, which would prooue an heresie, and a pestilent and execrable blasphemie. Wherefore we must conclude (saith hee) that both the one and the other word, was intended and ment vnto the whole Church.

It is said; S. Luke. ch. 22. Doe this in remembrance of me, sooth indeed (say they) but this commeth onely after that the bread is distributed: and therefore this commandement doeth not binde the Pastours to distribute the cup. But assuredly the Euangelist doth shew it plainly enough in the words that follow; likewise also he tooke the cup, &c. that if these words Doe this, &c. haue relation to the bread: that then by the same proportion they are to be vnderstood of the cup. 1. Cor. 11. But Saint Paul doth resolue vs in this difficult point: for after that he hath said; This is my bodie which is broken for you, doe this, &c. he addeth thereupon, This cup is the new couenant in my blood, doe this euer and as oft as you shall drinke it, in remembrnnce of me, that is, you Pastours administer the bread and the wine; you that are the faithfull receiue them at their hands, being the Sacraments of my bodie and my bloud; manifesting my death vntill my comming. And this also is the opinion of Iohn of Louaine taken out of the old writers.

What shall we say, Luke 24. if they will not onely make vs beleeue, that our Lord hath not onely not commaunded it, but that he hath done the contrarie? S. Luke in his 24. chapter maketh mention, that our Lord after his resurrection, being at table in Ema­us, tooke breade, gaue thankes, brake it and gaue it to two disciples whome hee had met withall; and that then their eies were opened, and that they knew him, &c. They would that this should be the bread of the supper, administred by consequent, vnder one kinde vnto his disciples. The frame and scope of the historie is cleane contrarie: for he had said before, that they had trauailed farre, that they came neere vnto a vil­lage, that the night beganne to come on, &c. all which is as much as to say, that it was time to eate and refresh themselues. Esa. 58.41. Lament. ler. And the word of breaking of bread is ordinary amongst the Hebricians in this sence. But heere againe, whom shall we cleaue or giue credit vnto in this controuersie? The Syrian Interpreter saith, They knew and perceiued who hee was, as hee broke the bread. Saint Ambrose, Theophilact, and other old writers, in their commentaries at large make mention of no such thing. Hugo, The bread, that is, the word of God, which the Pastour must blesse by praier, breake by expounding of it, & giue vnto the hearers by preaching of it, &c. Lyranus, They seeing him breake it (saith hee) as smooth and eauen, as if he had a knife, according as he was wont before his passion, that is, whiles he abode with them. And the Cardinall Caietanus in like sorte, and Dionysius Carthu­sianus vpon this place, Caietanus in Luc. Dionysius Carthus. Gulielm. Wi­def. contra Wicklef. Alph. de Ca­stro lib. 6. August. de consensu E­uangel; l. 3. Not as in the supper, but according to the ordinarie manner of bles­sing of meat. And the great Postill, as he was ordinarily wont before his passion. Gulielmus Widefordensis, writing against Wickliffe, goeth further, It cannot be gathered (saieth he) neither from the text, nor from the glose, nor from the olde Doctours, that the breaking of bread spoken of by Saint Luke, was the breaking of consecrated bread. And Alphonsus de Ca­stro would not define or say any thing thereof by way of expounding of the same. And indeed the Councels of Constance, Basill, and Trent durst neuer alleadge this place, leauing it to such Aduocates and mainteiners of their errors, as had put on a more brasen face, to make their best aduantage therof. For whereas they alleadge, that S. Augustine calleth this breaking of bread, Sacramentum panis, they themselues know that it neuer came into his minde, to gather and frame the sacrament vnder one [Page 95]kinde: and that in his Church to the contrarie it was alwaies administred vnder both. And that this came by allegorizing vpon the place: and that Sensus allegoricus, as they cal it, is not argumentatiuus, that allegoricall sences do not proue any thing. And that it is af­ter the same maner that he calleth by the name of Sacraments, that is, mysteries, other ceremonies, which in deed are no Sacraments at all, as the signe of the Crosse, all the obseruations of Baptisme, the bread of those which are catechised &c. As likewise S. Hillar. in Mat. c. 11 12. [...]. & lib. to de Tri­nit. Bernard. in s [...]r. de caena D [...]. Hillarie calleth, Sacramentum orationis, ieiunii, saturitatis, sitis, lachrimarum: The Sacra­ment of prayer, fasting, refreshment, thirst, teares, incarnation, &c. S. Bernard, the washing of the feet a Sacrament, &c. Likewise S. Augustine allegorizing vpon this place, ex­presseth the two kinds: The man (saith he) that doth not eate nor drinke his iudgement and condemnation, doth know Iesus Christ in the breaking of bread. Wherein he manifestly ac­knowledged a Synecdoche, which is when one kind is named for two. But his intent and drift is more manifest in these wordes: In as much as they haue loued hospitalitie, they haue knowne in the breaking of bread him, whom they could not knowan the expounding of the Scriptures. Then followeth S. Augustine his conclusion: Let no man thinke that hee knoweth Christ, if he be not a partaker of his bodie, that is (saith he) of the church, the vnitie whereof the Apostle recommendeth vnto vs in the sacrament of bread, when he saith, we are all one bread and one bodie, &c. And in deed, Lyranus doth necessarily inferre of these words of S. Augustine, that it must not be vnderstood of the naturall, but of the my­sticall bodie of Christ, which is the Church. And their owne Doctors likewise at this time do iarre and disagree about this place of S. Luke. For as Belarmine confesseth, Iohn of Louaine would haue it vnderstood of the Eucharist, and would also fit S. Au­gustine to his humor. Cornelius Iansenius is of the contrarie iudgement, and resteth satisfied in himselfe, in taking it for a figure of the Eucharist, and not the thing it selfe. And he proueth his collection out of the place of Saint Augustine aboue named, by Beda, Theophilact, Innocent the third, &c. But in the end what manner of diuinity will this come to be, by a place verie intricate & doubtfull, to ouerthrow that which is grounded vppon verie many most plaine and pregnant places? by the storie of a matter passed and done in an Inne, the prescript and precise institution of the sacra­ment in the assemblie of his Apostles? And what will they say to Lyranus, who saith, that S. Luke was one of these trauelling pilgrims? And vnto Epiphanius, which saith, that it was Nathaniel? if they will not conclude, that euen the ecclesiasticall persons themsel [...]es ought to be debarred from the cup as well as the laitie.

They go forward: The Apostles themselues likewise did neuer vse it otherwise. Act. 2. & 24. And this is proued by the Actes: for there it is said, that they did communicate in the breaking of bread. In deed some of the old writers do vnderstand it of the Eucharist; others of the societie and brotherly fellowship that was amongst the Apostles, but neuer a one of them all of the communicating of the sacrament vnder one kind. But Chrysostome & all the Greeke expositors, collected into one by Oecumenius, inter­prete it of the sober diet, which they vsed being come together. And the ordinarie Glose is somewhat doubtfull vpon this place, In fractione panis (saith it) tam prophani quam sacri; as well common as holy. So farre off are they from such impudent collecti­ons, as Gardinall Hosius would seeme to gather, namely, that S. Iames in his church did administer the sacraments neuer but vnder one kind; howbeit that S. Paule did deliuer two: wherein they are confuted both by the hand of fellowship, which these Apostles had giuen one vnto another, Galat. 1. in respect of the vnitie of doctrine: Galath. 1. as likewise by the lithurgie which they attribute to Saint Iames, where there is distribu­tion made of two. But this is a maruaile, that these men should in another place go about to gather the whole bodie of the Masse from this place as if the day of Pente­cost had then beene first celebrated: and now they content themselues, that it stan­deth them in stead for the establishing of their communion vnder one kind, Actes 20. nothing at all considering, that it is said Actes 20. that S. Paule tooke bread, being the man that did consecrate the sacrament, and so they make him to communicate vnder one kind, that is, to commit sacriledge; it being a Maxime amongst them, that no conse­crating [Page 96]priest, may omit to take either of the kinds without sacriledge. What then? will it be collected any thing more directly out of Act. 27? Act. 27. They had beene four­teene daies vpon the sea without eating: S. Paule exhorteth them to take foode: for the better incouraging of them so to do, he himselfe taketh bread, he giueth thanks, hee breaketh it, and eateth it, and then they doe the like after him. Whereto doeth all this discourse and all these circumstances carrie vs, but vnto an ordinarie manner of taking of meate? Wherefore should that be a sacrament vnto S. Paule, which was but an ordinarie food vnto the saylers? And againe, if it had beene the sacrament, how could it haue beene giuen vnto them which were infidels? And if it were but for himselfe, was he not then also Consiciens, that is, he that consecrated it? And wherefore then did he not communicate but vnder one kind alone; that is to say, why would he commit yet a second sacriledge? If it were not yet further, that they would drawe from hence, their goodly institution, of not being able to say any other but dry Mas­ses whiles they are a shipboard at sea? But and if they say that he blessed it, that hee gaue thankes, who can make any other thing hereof, but that he onely did accor­ding to the laudable manner of the Iewes, who neuer take either bread or wine with­out this blessing? Blessed be the Lord that giueth vs, &c. Againe, the ordinary Glosse saith in that place: He tooke bread, that he might be an example to others to do the like: Et gratias egit, he gaue thankes: Iuxta morem solitum in comedendo, according to their wonted custome in eating: Et cum fregisset, coepit manducare; and hauing broken it he be­gan to eate: Exhortationis verbo (saith it) & operis exemplo, in the word of exhortation and example of worke, &c. The same which Oecumenius saith, [...]: And Chrysostome, that he perswaded them to eate, for feare that after so long fasting they should die with hunger: and the Cardinall Caietan likewise did not vnderstand it otherwise. In this place then there is nothing that toucheth the Supper: and in deed the foresaid Councels durst not alleadge it.

But the great word remaineth behind, Oecumenius in Acta. Chrysost. in Act. Cardinal. Ca­ietan. in Act. Caetera cum venero, disponam, I will set in order the rest at my comming. We haue answered therunto before: vnder one Et caetera, they would make S. Paule the father of all that which they haue chaunged, added and ta­ken away from the holy supper. They will haue to dispose and set in order, to be to ouer­turne: what all the old writers haue vnderstood, as wee haue shewed heretofore to be meant of certaine circumstances, they would stretch to the substance. They would (to speake in a word) that by vertue of this word, euerie thing might bee lawfull for them. But how much more commendablie & soundly dealeth Durandus de S. Por­tiano, Durandus de S. Port. d. 7. q. 3 art. 10. & 11. he whom they cal in Sorbone by the name of the most resolute Doctor, intrea­ting of this matter? We must hold and keepe fast (saith he) according to the common doctrine, that nothing which is of the substance, and essence of the sacraments, or els of the things belon­ging vnto them, being instituted by Iesus Christ, may be chaunged by any man whosoeuer: for in such thinges Christ hath not giuen commission to any man, no not to the Pope himselfe, fur­ther then for the simple administring of the same: and that which is more, the church hath very small authoritie to change, take away, or diminish any thing about the order and manner of the administration,Lib. 4. Act. 10.&c. And in another place: The matter (saith he) and the forme are of the perfection of euery sacrament, that is, it can not be kept sound and entire, except they bee kept sound and entire. But I aske of them, euen in their consciences, if the bread and the cup bee not the matter? if they bee not Sacramenta, neither yet Sacramentalia? And what will follow hereof then, but that all manner of men, all the Popes, and all the Councels in the world cannot touch the same?

Finally, they renounce the Canonicall scriptures, and flie for refuge vnto the Apo­crypha; they let go sound and authentike histories, to take hold of fabulous tales. It is read (say they) in the Gospell according to the Hebrewes, that our Lord after his re­surrection gaue the Eucharist vnto Iames the Iust vnder one kind. In the Legend of S. Denys, Roffensis. that our Lord administred nothing vnto him but onely bread. What itch­ing fingers these fellowes haue, to cut off and pare away this sacrament, seeing that al the holy scriptures elswhere cannot satisfie them: and that here they shold content [Page 97]themselues with such writings? And of how contrarie sorts of spirites are they com­posed and made, when as in the forme of this Sacrament they do so presse the letter, and in the matter of the same they build so much vpon figures and allegories? The aduersa­ries their con­tradictions. that they which haue taken so great paines and labour in the kind of bread, by heaping additions of their owne [...]hereupon, should please themselues so greatly in paring & cutting away of the kind of wine? But let not vs forget their manifold contradicti­ons, the ordinarie traine attending vpon false doctrine. For sometimes they say, that the Iewes did not drinke in their sacrifices, & from thence would draw a consequence for the holy Supper. Sometimes they alleadge this place of Exodus; how that after that the people had sacrificed to the golden calfe, they sate downe to eat & to drink. Also, it was (say they) left indifferent in the primitiue Churches, Verga de Euch▪ to communicate the sacrament vnder one onely kind, or vnder both, and as it were with one breath they by and by againe auouch the contrary. As that two were ordained for the Gentiles, Idem Verga and but one for the Iewes: as being a people that loathed wine in their sacrifices; & neither the one nor the other grounded vpon the scriptures. Againe, the two kinds were instituted for the Gentiles: and yet in the turning of a hand they go and exclude the laitie, and allow them vnto the priests onely. Againe, sometimes they say, Verg. & Bel­larm. that the vse of the one kinde is come from the Apostles: and a little after they say, that the Church did ordaine it against the Nestorians, who did not confesse or admit of concomitancie, where of notwithstanding the ecclesiasticall histories doe not speake a word. In briefe, in one place they say, that Hoc facite, do this in remembrance of mee, respecteth both the kindes: and in another that properly it must bee restrained vnto the bread, as meant thereof onely: for it (say they) was giuen a long time be­fore, yea and was disgested before that our Lord had distributed the cup. And thus you may see how in parting the kinds of the sacrament, or rather the signes, and pul­ling them a sunder, they are rent and diuided one from another, and euery man in himselfe.

And as for the practise of the old Church, when they are not able to deny it, yet they will not cease to extenuate and diminish the same: The Councell of Trent espe­cially in these wordes: Licet in Primitiua ecclesia vtrius (que) speciei vsus non infrequens fuerit, although that in the Primitiue church the vse of both kindes was not seldome vsed: whereas the Councell of Constance had declared with an open mouth, Licet in Primitiua eccle­sia hoc sacramentum à fidelibus reciperetur sub vtraque, &c, although that in the Primitiue church the faithfull receiued this sacrament vnder both kindes. Now we haue seene, that for the space of 1200. yeares the holy supper was not otherwise distributed through­out all Christendome: and that when it began to be administred otherwise, it came to passe but by sufferance, and not by any law; Latomus. vntill the time of the Councel of Con­stance. Others say, that the Primitiue Church being as yet rude and dull of conceit, Latomus. did obserue most religiously, the institution of Christ: but that afterward she learned of the fathers, that the two kindes were for the priestes, and not for the laitie: Bellarminus. a learned ignoraunce and eloquent rudenes, to keepe themselues to the law of their maister, but an ignorant learning, and rude vnderstanding to depart from the same and leaue it. Others say, that the course was good whiles there were but a few Chri­stians: but that after there grew to be such great concourse and flocking, it was no good order: and by this goodly reason they would cleare themselues of all the olde fathers. But what will they say to Tertullian, who saith: Tertul. in Apol. We haue filled your cities and your fieldes, your pallaces and your armies: where is the empire that can withstand vs, if our doctrine did not carrie with it the doctrine rather of dying, then of killing? And notwithstan­ding all this people did receiue the communion vnder both kinds. Or to S. Chryso­stome, where we see soldiers pressing and endeuouring desirously to receiue the cup? And to the conuersion of the nations vnto Iesus Christ, all which intirely and wholy we read to haue receiued both kinds? I meane the citties, prouinces, nations, and armies, yea and that in the wide open field? whereas we see on the contrarie that this custome came in when Christendome beganne to decline and fall away from her first [Page 98]zeale, euen at such time as there was not such pressing forward nor deuotion, eyther vnto the word or Sacraments.

They say, What the laye mans commu­nion is. yea wee do ordinarily reade in the old writers, Communionem laicam, the communion of the laeitie: that was this which is administred vnder one kinde. This guile and craftie shift is too plaine and manifest, the distinction and difference of the laitie and of the Clearkes, is well inough knowne what it meant in the old Church: these being such as were to take charge in the ministerie vpon them, as to be Pastors, Elders, Deacons, Subdeacons, &c. and those to be such simplie as were faithfull, go­uerned and led by the ministerie of the others. Now the old Church, that they might the better containe and kepe such as had charge of the dispensing of the word in the performance of their dutie, did hold them vnder a more straite and seuere kind of discipline: and if it had happened, that any one of them had swarued in the confession of Iesus Christ, or grieuously failed in any parte of his dutie, accor­ding to the qualitie and measure of his fault, he was suspended from his ministerie, or els he was wholy depriued and put from the same, notwithstanding whatsoeuer acknowledgement of the same that he made: reserued notwithstanding their libertie to be receiued into the Christian societie, and to communicate in the sacraments, af­ter the manner of other faithfull people, that is of the laitie: but not to dispence or distribute the sacraments in the charge & place which before they had inioyed, nei­ther yet to communicate amongst them of the cleargie. Euseb. l. 6. c. 33 And this is that which they call, recipi ad laicam communionem, that is, to be receiued to the communion of the laitie. And in the Canons, Ad veniam non ad dignitatem, &c. In this sorte saith Eusebius, that of three Bishops which had vpon importunate sute & request laid their hands vpon the hereticke Nouatus, there came one incontinently vnto the Church, confessed his sinne, and was receiued into the communion of the laitie, and that at the request of the people, that is to say, not to be any more a publike person in the Church but a pri­uate: Cypr. 2 cp. ad Stephanum. and to be simply a sheepe and not a shepheard. And Cyprian layeth the mat­ter open in more plaine sort writing vnto Stephanus: If there be any Elders or Deacons (saith he) which hauing beene ordained in the Catholike church, are become rebellious, or car­rying themselues disloyally or vndutifully towards her, &c. we adde and set downe this by com­mon authoritie, that if they repent, communicent laici, that is, let them be receiued into the communion of the Church, as laye people, and let them rest satisfied that they are receiued into the peace of the church, hauing beene the enemies thereof: but not to heare armes or any ensigne of ordination or honour, seeing they haue abused them to rebellion against her, that is, that which commonly they call Orders, &c. as if they should say, let them bee receiued into the church, to receiue the Eucharist with the faithfull, but not to blesse and distribute it. And the reason which he addeth, taken out of the olde Testament, doeth wit­nesse as much: For it behoueth the Priestes and Ministers (saith he) which serue at the altar and sacrifices, C. 1. Q. conue­nientibus.that they bee without spot and blemish. The Glose of Gratian saith: By this authoritie wee learne, that those who haue beene willing to be ordained by the heretikes, if they came to forsake their heresie, are receiued into the Church; but yet so as that notwith­standing they cannot exercise their office. And by that of S. Cyprian: That they are excluded and altogether restrained from all ecclesiasticall Ministerie. This is then to say, Ad laicam communionem recipi: to be receiued to the communion of the laitie: is interpreted by these words: Administratione ecclesiastica prohiberi, to be excluded from all ecclesiasticall admi­nistration,Dist. 84. C. Quisquis Cle­ricus. 1. q. 4. C. homini.&c: which a certaine Canon of Pope Syricius calleth, Omni dignitatis eccle­siasticae priuilegio denudari, to be stript of all manner of priuiledge of ecclesiasticall dignitie. And by one pronounced by Innocent against them which are baptised by here­tikes, that Laicam quidem communionem accipiant, ne ex iis aliquis in clericatus honore vel ex­iguo subrogetur,Concil. Sard. c. 1. Conc. Agath. c. 34.let them receiue the communion with the laie people, but that no one of them be admitted vnto the least dignitie of the cleargie: that is to say, that the graunting of the one pre­supposeth the deniall of the other. And thus also it is vnderstood in the Councell of Sar­dis, of Agatha, and others, wherein is handled the question of Bishops, going from one citie to another, of Elders & Deacons offending in matters of life and death, &c. [Page 99]Whereupon also Georgius Wicelius doth confesse, that Laica communio in S. Cyprian, Georg. Wicel. in lib. qui in­scribitur typu [...] ecclesiae prio­ris. Cyprian. lib. 4. c. 2. is no other thing, but that Triphonius a Pastor reuolted from the truth, and repen­ting of the same, might communicate with the laye people, but not celebrate the communion according to his office of ministerie. Adde hereunto, that all these ca­nons are of the same time, wherein as we haue proued, all the faithfull did receiue both kinds. And it is nothing to the purpose that Bellarmine saith, that these canons doe speake for the most part of Deacons, to whom it did not belong to consecrate. For besides that he speaketh there of Bishops also, he doth not deale onely with per­sons whose office serueth to consecrate, but with all maner of persons hauing charge in the Church: besides that it was the ordinary function of the Deacons to admini­ster the cup. As little consequence is there in that which he gathereth of that, that the ambitious Bbs. at the request of Osius were not receiued to the cōmunion of the laie people, no not vnto the death: which is likewise affirmed afterward of all haynous crimes: for the seueritie of the old Church did excommunicate all such as had com­mitted any criminall trespasse, from the holy supper, Concil. Sardic. c. 1. for the reuerence they had of the sacrament, and detestation of malefactors, according to the qualitie of their offences; for ten yeares, for twentie yeares, for the whole time of life, and sometimes so as that they would not giue it them, no not to the death. Whereupon at this time riseth that practise which wee see, of not giuing it to such as are conuicted of any enormous crimes, nor vnto those which are going to execution. But in the meane time they lay amongst the penitentes, in a place seperated both from the Cleargie and lai­tie. And of them if they bee laye people, speake the Councels: Ne in fine quidem iis communionem dandam, that they should not haue the communion, no not to their dying day. If they were Clearkes, then there is added: no not the Communion amongst the laitie, Ne laicam quidem: for tenne, twentie, thirtie yeares, yea not to death. And when they did graunt it vppon the manifestation of their repentance, and shedding of their aboundant store of teares, yet it was not to any other effect, but to accompt and take them as laye men, without any inabling of them to their former places of dignitie, that so the Ministers of the Church might bee the better brideled and kept in the doing of their duties. For as for that which Bellarmine sayeth: That there was nothing giuen them but bread, because they durst not touch the cuppe: what appearance of truth is there in it, that they should take the bread in their hand; a thing that some doe agree vnto, and durst not touch the cuppe? that they durst not touch the vessell, and yet touched the Sacrament? Againe, what punishment had it beene to giue the bodie and not the blood, and the bodie according to their concomitancie, which extendeth to the containing of the blood? And had not this rather beene an iniurie to the sacra­ment, then a punishment to the crime? In briefe, it is apparant by many exam­ples, that both the one and the other was giuen to the sicke. Iustinus saith, Iust. in Apol. that the one and the other was carried to those that were absent. Saint Ierome speaking of Exuperius Bishop of Tholosa, saith: De canistro vimineo, & de vase vitreo, out of a wicker basket for the bread, and out of a glasse for the wine. The historie of Serapio vseth these words: to runne and to poure into the mouth: which cannot be vnderstood but of licor. But euen as we haue said before, that wheresoeuer they find Eucharist, Iustia. Apol. 2. they haue translated it Masse: so now they will vnderstand by this word Eucharist, nothing but the sacrament of bread, against all antiquitie, which speaketh it both of the one & of the other: And this food we call the Eucharist. Againe, When the word commeth to the wine min­gled, & the bread broken, they are made the Eucharist of the bodie & blood of our Lord. And as for the sicke, the old fathers did not carrie it indifferently vnto all, Irenaeus lib. 5. but vnto them which were neare vnto death, hauing beene suspended from the Sacraments, as may bee seene in the historie of Serapio, that so there might effectually be declared vnto them their reconciliation with God, and their peace with the Church, to the esta­blishing of their consciences, vpon their departure out of this life into another, which otherwise should haue beene diuersly tossed and perplexed in this agonie; [Page 100]dying vnder the censure of the Church. To this purpose S. Cyprian saith: In the ex­treame perill of death, the excommunicate must not stay till he be reconciled by the Bishop, but let him testifie his vnfained repentance before the Deacon,August. ep. 180and so depart in peace. Saint Au­gustine: When it is come to that point (say they) they runne to the Church, some desire to bee baptized: others to bee reconciled: others, the testisying of their repentance, &c. And if the Ministers faile, into what daunger do they cast them which depart from the church, either not baptised, or bound with the censures ecclesiasticall? But the historie of Serapio cleareth this matter. In the time of persecution he had sacrificed to an Idoll; the Church had excommunicated him, deliuering him vp vnto Sathā: then he was as a heathen & ido­later, shut out not only from the communion of the sacraments, but from the societie of Christians. Hauing in the end beseeched his brethren with teares, hee fell sicke through sorrow and heauines of heart, losing his speech within three daies, which he recouered againe vpon the fourth, and said: How long will ye hold me in this case? bring me hither a minister, that I may be reconciled vnto God, and restored vnto the church before I die. And then the sacraments were administred vnto him, in token that the Church was at peace with him againe.

Against the ordinarie vse of the Church which we propound and stand vpon, they continue to oppose the extraordinarie abuses of certaine women or priuate persons. There are found (say they) such as did take the cup in the Church, and notwithstan­ding carried home to their houses the sacrament of bread. And thereupon they al­leadge vnto vs the example of Gorgonia the sister of Nazianzene: Tertul. lib. 2. ad vxorem. Ieronym. ad­uer [...]. Iouinian. Nazianz. in funere Gor­goniae. of Satyrus the bro­ther of S. Ambrose, &c. & of a certain infidel woman, who stole the bread from Chry­sostom, &c. as also of S. Ambrose himself, who died after he had taken the sacrament of bread. &c. what can the authoritie of these priuate examples doe, against a pub­like law and custome? these examples of poore sillie women, of infirme and weake persons, or such as had beene slenderly taught, against the institution of the Sonne of God? And if these examples be so infalliblie certain, why then did they not rather depraue them of the bread; seeing they all agree, that they caried it home with them & tooke the cup in the Church? And afterward, why did they not call to mind, what is said of Gorgonia, that shee kept both the one and the other kind [...], saith Na­zianzene, [...], the signes of the precious bodie and blood? And that in the historie of Satyrus there is mention made, Haustionis & fusionis in viscera, of the shedding and poowring of them into the entrailes: which cannot be vnderstood but of li­cour? And that this pretended Paulinus which hath written of S. Ambrose, is he, as saith Erasmus, Which hath marred all S. Ierome and S. Augustine: borne (saith he) onely to spoile good writers? But as we do not denie vnto them, that these superstitions tooke place at the least amongst some particular persons: so they should not haue concea­led and kept backe, Concil. Tolet. 1. c. 14. Concil. Caesar. August. c. 3. Liturg. Prae­sanctificatorū Interprete Ge­nebrardo. that they were condemned by the Councels. The first of Toledo saith: If any man do receiue the Eucharist of the Minister, and doe not eate it, let him be put backe and excommunicate as a Church robber. And that of Saragosa: If hee doe not eate it in the Church, that is, in the verie place, let him be accursed for euer. Whereas Bellarmine alleadgeth the lithurgie of the presanctified amongst the Grecians, which was said in Lent, pretending that therin they did not consecrate or take any moe then one kind: for certaine, the lithurgie saith expressly; that after that the Minister hath sanctified the bread, he powred out the wine and water into the cup, & pronounced the accu­stomed words. And the praier of the faithfull saith; For behold his bodie without spot and his quickning blood, &c. which are set vpon this table. And in the Post-communion they giue thankes vnto God, for the receiuing of the one and the other. That which is more speciall & proper herein, is, that they consecrate for many in one day: where­of they alleadge some one or other tradition. But these are their cold and friuolous arguments vpon this point: and in deed how can they be otherwise against the ex­presse word of God? But we against these particular deuotions so endles and bot­tomles, doe set this Maxime and generall rule: In vaine do you serue me after your owne fancies: being properly called in the scriptures [...], will worship. And against [Page 101]that custome, Tertul. de virg. veland. Cypr. ad Quin. & ad Iuba [...] ­num. August lib. 2. contra Dona­tist c. 6. & de Bapt. cont. Donat. lib. 2. c. 14. that euerie man frameth and fashioneth to himselfe whether new or old, as best pleaseth him, let vs set the true antiquitie: Iesus Christ (saith Tertullian and S. Cyprian) hath said: I am the Truth, and not Custome. And whereas Custome hath preuailed against the law, let vs say with S. Augustine: We must waigh and ponder the doctrines in the right balance of the scriptures, and not in the false and deceiptfull scales of Custome. But let vs draw all vnto a conclusion, and let vs not be ashamed with S. Cy­prian his saying: That what others before vs haue erred in and done amisse: let vs correct at the admonition and warning of the Lord: (and where doth he speake lowder and more clearely, then in his word?) to the end that when he shall come in his glorie and heauenly Maiestie, he may find vs holding fast such admonitions as hee hath giuen vs, obseruing that which he hath taught vs, and doing that which he hath done. So be it.

And now by this time wee haue looked into all the partes thereof, A Recapitula­tion. how and by what degrees the holy Supper of our Lord is degenerate and turned into the Masse: how of the corrupting of the one, the other was first begotten, then nourished: and afterward brought vp to that state wherein it hath stood for these certaine ages, and that so long, as vntill it hath vtterly brought the other to nothing in the Church of Rome: So straunge an alteration, as that in the whole frame and booke of nature there is not the like to bee met withall: seeing the Masse now retaineth no more of the holy Supper, either in his outward or inward partes: seeing that the best sighted, hauing considered the one, could not obserue or find so much as one step or note of the other: because also, it is to go against and exceede the lawes of nature, to passe from one extremitie to another: a thing not credible, not possible to be acknowled­ged, if the diligent obseruation of histories did not point out vnto vs both the first proceedings, and also the growing of the same, till it came at the midst. The holy sup­per was an assemblie, a bodie of the faithfull, vnited and knit together in one spirite, strengthning the faith; stirring vp the charity; and kindling the zeale one of another: in one common manner of celebrating of the seruice of God. The Masse what con­taineth it, being said by a priest, in some corner of the church, & shuffled vp by a cleark who vnderstandeth not for the most part of the time, one word that he speaketh? The holy supper did resound with songs to the praise of God, sung indifferently by all the people: it taught them by the reading & expounding of the holy scriptures: it lifted them vp vnto God, & raised them out of themselues by feruent & ardent praier. But what impression can the Masse make in the heartes of men? being a certaine kind of muttering noise, posted ouer by one man alone, not vnderstood of those which are present, yea hardly vnderstood of himselfe, where the scriptures are read of purpose, so as they may not be vnderstood: the praiers vttered with a low voice, in an vnknown tongue, that so they may not be heard with attention, and lesse followed deuoutly by the people, where by consequent they abide fixt vpō that which they see, not minding any higher matters: it hath signes, without any signification: it hath pretended my­steries, without any thing misticall in them, except it be the muttered hums, artifici­ally affected by him that consecrateth, and the carefull regard of a premeditated ig­norance to be wrought and effected by such meanes vpon and in the poore silly peo­ple. In the holy Supper was celebrated the memory of the death and passion of our Lord, by a plaine and open rehearsall of the cause, manner, and benefites of the same: and thereby the faithfull were taught to acknowledge and call to minde the greatnesse of their sinnes, and to admire and magnifie the great and vnspeakeable mercies of God, stirred vp consequently to renounce and forsake themselues, to giue themselues vnto God, to die vnto their lusts and concupiscences, to liue vnto Christ: to Christ I say, who hauing once deliuered himselfe to the death of the Crosse, for to giue them life, did yet further vouchsafe to giue himselfe to them in his sacra­mentes euerie day, as meate and drinke vnto their soules, to the feeding of them vp vnto eternall life. In the Masse I appeale vnto the consciences of all those that eyther say or see the same, who of them it is that can say by being at the same e­uerie daye, that hee can learne or carrie away any of all this; that the infidell [Page 102]can thence playe the diuine; that thence hee can receiue any instruction, either of the deadly fall of Adam, or of the quickning death of Christ; that the Christian can profit therby any thing be it neuer so little, in the true acknowledging of the mercies of God; or in the knowledge of himselfe, or in briefe that he can therein perceiue his transgressions, that so he may run to seeke the remedie: or this drynes & alteration of the soule and mind, which our Lord calleth the thirst of righteousnes, 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 [Page 103]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.

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 [Page 104]rather, in that the voice of Gods owne Sonne manifested in the worlde did sound therein, Euseb. lib. 2. c. 16. & 17. in the doctrine of the Gospell. For whereas Eusebius would applie vnto Christians, that which Philo saith in the treatise [...], that they had at that time sacred or consecrate houses, which they called [...], the best learned do vnderstand & acknowledge, that he speaketh there of those religious & Monkish Iewes which were called Essei, for that he saith that they are [...], alluding vnto their name: De praeparat. e. uang. l. 8. c. 4. and Eusebius himselfe in another place doth ex­pound it of them. Those which haue written after him, as Sozomenus, Epiphanius, Nicephorus, &c. as they followed his steps, so they stumbled at the same stone. And that which Onuphrius saith, that Anacletus the first in the life time of S. Peter, did build the temple of Laterane at Rome is verie fond and friuolous.

And in deed the first Christians were without temples for certaine ages: That there were no chur­ches at the be­ginning. Orig. contr. Celsum. l. 8. Minutius in Octauio. Euseb. l. 9. c. 10. Tertul. cont. Valentinian. Onuph. in ap­pendice Platin. Euseb. l. 7. c. 9. Euseb. l. 9. c. 42. which ap­peareth by Origen and Arnobius, who were reproched by the Painims, for that the Christians had not any. As also by Eusebius, who saith, that the places wherein they prayed, were caues and dennes, as hauing made them places for to pray in: whereas on the contrarie our Sauiour Christ reproueth and reprocheth the Pharisies, for that of the places of praiers they had made dennes for theeues. Tertullian sheweth vs that in his time they had no where to assemble and come together, but in simple and silly houses, where he saith: The house of our doue is but a simple one, scituate in high places, & daily inuaded and beset. This was about the yeare 200. & their first publike assemblies were in the places where they vsed to burie the Martyrs. So wee reade, that in the time of Valerian, Aemilianus, gouern or of Egypt, defendeth the exercise of religion in the Christians of Alexandria, by these words: You are vnthankefull for the mildnes and lenitie of the Emperors, &c. you are not like to hold and inioy your Synodes and assemblies in the places of buriall of your Martyrs any longer. And it is said of Galerius: That hee may spoile vs and bring vs to nothing, he will take away from vs the libertie of our assemblies, in the places of the buriall of our Martyrs. Euseb. l. 6, c. 3. But contrariwise of Galienus: That he restored them the places of the buriall of their Martyrs, to the end that they might celebrate the diuine seruice: that is, saith Onuphrius, baptisings, the holy Supper, and sermons, &c. But in time they began to build and erect certaine slight manner of buildings to defend them against the iniuries of the weather, and them they called frames. And this is attributed to Fabianus a Bishop of Rome, and a Martyr by Damasus. And hereby is seene the impudencie of those men, which haue imagined and deuised these good­ly legendes; wherein is reported, that Sauinian did build a temple vnto Saint Peter in his life time: and Alexander the first another which hee called Advincula. And Hyginus ordained, that temples should not be dedicated without Masse, & that the stuffe brought into the place to build withall, should not be conuerted vnto profane vses, &c. All such as liued in the heat and raging times of persecution, being more bu­sie to build the Church by their death, then by any such monuments which might be the remembrauncers of their life. After the yeare 200. at certaine spaces of time which fell out calme, they assembled more freely, and builded more solide and sub­stantiall places of praier, and that in Citties, in the time of Alexander Seuerus, Gor­dianus, Euseb. l. 8. c. 1. 2 Philippus, Aemilianus, Marcus Aurelius, &c. Whereupon Eusebius crieth out: Who shalbe able to describe vnto vs these goodly assemblies in euerie citie, this great con­course of people vnto the places of praier, which are so far inlarged and made much bigger then the old? But within a short while after they were seene, pulled downe again and ouer­throwne by Dioclesian, The beginning of Temples. in so much as that their foundations therewithal were razed; and in this ruinous & vnprouided estate they continued, till it pleased God to raise vp Constantine, who did not onely command that they should be built againe with all diligence: but himselfe began to erect & build them in most sumptuous and cost­ly manner, going on from necessitie to vtilitie and profit, and from profitablenes, to wast & superfluitie, conuerting and turning by little & little in the great & famous ci­ties, the temples that had beene dedicated vnto idolles, vnto the vse of Christians: the like did his successors according to his example. And from that time forward we [Page 105]find the Bbs. of Rome more careful & industrious to build churches, as they call thē; then the Church it selfe: the Doctors on the contrarie, calling vpon them, that rather (to the praise of God through the beauty and brightnes of the same) they wold labor for the true ornaments of the Church. Lactantius the Maister of Constantine saith; It behooueth not to build such sumptuous temples vnto God, but it behooueth euery man to con­secrate his breast vnto him, to retire and betake himselfe into the same, therein to fall downe & worship. And Chrysostome: Wouldest thou build a house to God, giue vnto the poore faith­full ones, to sustaine their liues withall, and then thou hast built him a reasonable house.Chrysost. in Matth.The Martyrs take no delight or pleasure in it to be so honoured with thy siluer: when the poore in the meane while do mourne and weepe. But Ierome more then any other, Hieronym. ad Demetriad. howsoeuer or­dinarily too much giuen to outward decking and trimming: Let others (saith he spea­king to Demetrias) build Churches, parget the walles with marble rough-cast, let them gilde the heades of these huge pillars, which do nothing at all perceiue their beautifying, &c. I speake not against it: but it behooueth thee greatly to haue some other drift and purpose: and what must that bee? To cloath and couer (saith he) Iesus Christ in his poore, to visite him in those that languish, to feed him in the hungrie, to barbour him in those that haue no house or roofe to lie vnder, but especially in those which are of the houshold of faith, &c. Meaning by these speeches that Christian charitie proueth a far better lodging and house, then all these goodly and stately buildings. And vppon Aggee: Hieronym. in Aggeum. Wouldest thou know what I meane by the money, wherewith the temple of God is to be garnished? verily the words of the holy scripture whereof it is written: The words of the Lord are pure words: they are as siluer purified in the fire, purged from the earth, & refinedeuen seuen times. And what gold is that whereof the Pro­phet speaketh? verily such as is hid from the outward sences of the Saints, but in the inward clo­set of their hearts is bright, and shineth with the light of God, according to that which the Apo­stle saith: that some build vpon gold, others on siluer, and others on precious stones, &c. And thus behold how that, faith & true doctrine is the true building of the Church. And againe: Many people do build walles, and raise pillars, &c. but where is the choise that is made of the Ministers of the church? And let not any man alleadge here vnto me the temple of the Iewes, the table, the lampes, the censors, &c. These thinges were good when the priestes did sacrifice beastes, when their blood was the ransome for sinnes, &c. Idem in c. 7. Ierem.But now that our Lorde (poore though he were) hath dedicated the pouertie of his house: let vs not thinke vppon any thing but his crosse: let vs make lesse accompt of riches then of durt: let vs not be in loue with this Mammon, which our Lord hath called vnrighteous: let vs not loue that whereof Saint Peter confesseth so freely and cheerefully, that he hath none; let not vs say of our goodly marble stones, as the Iewes did: The temple of the Lord, the temple of the Lord: for the temple of the Lord is there where a true faith, a holy conuersation, and the societie of all manner of vertues doe dwell. That is to say, if wee belieue S. Ierome, that the temple of God is that place, Chorus. what manner of one soeuer it be, where pure doctrine is preached by good Ministers, and where it is receiued by the faithfull vnto obedience of faith and charitie, &c. Whereby we also see, that after that Christians had these gorgeous temples, they now and then forsooke and cast them off, to retaine and hold fast the pure seruice of God. Victor. l. 1. & 3 Vnder the time of the persecution by the Vandals, Victor maketh mention, that they came again to celebrate diuine seruice without making any difference of place, euen wheresoeuer they could: & further, that because of the furious outrage of the Arrians, they assembled in priuate houses. And at Constantinople we reade, Sozom. l. 8. c. 21. & 27. that the Ortho­doxes, for the vniust exile of Chrysostome, did forsake the temples to come together in priuate: First at Constantine his cestern: thē without the citie, in a kind of old the­atre: & finally, during the sharpnes & rage of the persecution, Socrat. l. 6. c. 18 Chrysost. ho. 46. in Math. sometimes vnder close walks in the suburbs, somtimes in the fields. Wherupon Chrysost, saith in certain pla­ces: We haue retained the fundamental points of doctrine, howsoeuer we haue left for them, the foundations & groundworks of the temples & wals thereof. Now the places of Christian as­semblies, according to the diuersitie of the time, and manner of building had diuers names. In Actes 1. [...], a high hall; in other places [...], houses; then [...], places or houses of praier; Dominica, the Lords places, Martyria, because they met in the [Page 106]places of the Martyrs their sepulchers, for the kindling of their zeale. As they grew in the faith about the time of Constantine, they called them Basilicae, borrowing their names from the pallaces where Princes were wont to sit and hold their assises: Then Temples, at such time as Christendome fell to gratifie and temporize with Paga­nisme: as is to bee seene in the time of Saint Augustine, S. Ierome, &c. And in the end the thing containing, taking the name of the contained, they were called Chur­ches, because that the Church was there assembled, as prophane authors doe say, [...], Lueia. in Dial. Merc. & Maiae. to make cleane the Church or assemblie, or banquet, that is, the place where these things should be done.

In this first antiquitie it is not read that they were built or dedicate to any other then God onely: To whom they were built. Sozomen. l. 2. c. 3. Euseb. l. 3. de. vit. Constant. & l. 5. c. 2. Sozom. l. 2. c. 26. Socrat. l. 1. c. 16 and therefore were called Dominica, [...]: and from thence came the name Kirke, as yet in vse amongst the Germains. And Constantine did not vse to doe any otherwise: and therein they had a purpose to differ from the Paganes. In the place of Christes sepulcher he builded a stately Church: Eusebius calleth it Mar­tyrium magnum, because (saith hee) it was consecrate to Iesus Christ the great and faithfull Martyr, &c. At Constantinople hee named one Irenen, by reason of the peace of the Gospell: and another, the Church of the Apostles, because of their do­ctrine, but both of them dedicated vnto the Sonne of God. For as concerning that which is read in Nicephorus, that Constantine did dedicate the citie of Constan­tinople [...], to the Mother of God: Langus (although a Romanist) hath ve­rie well noted and proued from Eusebius, that the accent is abused, taking [...], for [...], Dei genitricem, for Deo genitum, that is, the mother of God, for the Sonne of God, where there is nothing to make the difference, but onely the accent. And Nicephorus in another place acknowledgeth the same. Niceph. l. 8. c. 49. & l. 7. c. 49. Athan. in lib. de passione Domini. August. ad­uersus Maxim. In Athanasius, (but this little booke cannot be his) the Iewes of Beryta being conuerted, did dedicate their Sinagogue vnto the Sauiour of the world: and many others afterward by their ex­ample. And Saint Augustine also reasoneth from thence against Maximinus the Arrian; If we build (saith he) a temple of stone and of wood vnto any holy Angell, be he neuer so excellent; should we not be accursed of the truth of Christ, and of the church of God: seeing that thereby wee shoulde giue vnto the creature, the seruice which is due vnto none but vnto God onely? Idem de ciui­tat. Dei l. 8. c. 27. l. 22. c. 10. August. in Psalm. 94. As likewise he teacheth in euerie other place, that the temples, the pastors, & the sacrifices are not belonging or due to any but to God: Ʋni magno debentur: And that there was not any temples or altars built vnto the Martyrs: Because (saith he) they are no Gods, but haue the same God that wee haue: but although there bee sepulchers built for them, memorias sicut hominibus mortuis, they are but as memorials of dead men, whose soules notwithstanding liue in the presence of God. Whereby we learne, that if we reade (yea though it were in his time or somewhat after, as abuses crept in) that there were pla­ces of prayer, as chappels, chauncels, or temples, called by the names of Martyrs, or of saints, that the doctrine of the Church was contrarie thereunto, holding them as mo­numents rather then temples, and differences of names, rather then of any such in­tentions. But the great abuse sprung vp vnder Iustinian the Emperour, and in the time of Gregorie, about the sixt age: after that the great personages which did vnder­prop the Church, and beare it vp against the assaults of idolatry, were dead, when bar­barousnes had ouerflowed all nations, and consequently ignorance had besotted the Church: For then it was, that after the imitation of Paganisme, saints crept vp into the places of Gods, and challenged or was thought worthy of, euerie one his temple: that all the edifying and building vp of the Church seemed to consist in buildinges, and not any longer to assemble and couple together, according to the doctrine of S. Peter & S. Paule liuely stones: that successiuely and by degrees, sinnes beganne to be ransomed thereby: And that so greatly, as that Chroniclers ordinarily, after that they had set downe and deliuered all the wickednes & mischiefe that they could of any king or Emperour, yet they would conclude in these words; and notwithstan­ding Erat pius & deuotus, he was full of pietie and deuoutly giuen towards God: For (say they) he builded such a monasterie, such a church, &c.

[Page 107] Together with excesse in buildings, The dedicati­on of Tem­ples. there entred into the Church the ceremo­nie of dedications, taken from the Iewish rites; for the simplicitie of Christianitie knew no such thing, and that which wee reade in the Epistle of Clement vnto Saint Iames, is very friuolous: for seeing there was no Temples in their time, it could not possibly come to passe, that there should bee any dedicating of them. But as Salo­mon had dedicated the Temple by a solemne prayer, which hee vttered and deliue­red with his owne mouth in the presence of all the people; Constantine consecrated the Citty of Constantinople vnto God in the presence of the Fathers of the Councell of Nice: the Temple of the holy Sepulcher at Ierusalem, Euseb l. 4. de vit. Constant. Athanas. Apo. 2. before them that were as­sembled at the Councell of Tyre. And this manner of consecration was performed by solemne prayer, and in homilies and exhortations taken out of the word of God; as also in the celebrating of the holie Supper, then with a publike and generall ioye and reioycing, in large and bountifull giftes from the Prince, and such like things. But as for holy water and all such odde trumperies as are vsed at this day, there was not a worde: but as the authoritie of Bishoppes grew, so they drew vnto themselues this power and facultie of dedicating Temples. And thereupon it is that Gelasius his Decree came forth a little before the yeare 500. 26. q. 5. De Conse. 1. C. Nemo. Socrat. l. 2. c 8. That the Basilickes or new Temples should not bee dedicated without the commaundement of the Bishoppe of Rome: and that of Felix the third a little before the yeare 600. That the Bbs. should dedicate them and not the Ministers. And Socrates addeth thereunto this word, with the con­sent of the Bb. of Rome. Whereupon Durand giueth an excellent reason, saying, Be­cause hee carrieth the image of Christ, of whome it is saide, without me yee can do nothing. A­gaine, If the Lord build not the house, the builders labour but in vaine.

For the forme, who would belieue Clement in his Epistle vnto S. Iames; Clem. in Epist. 2. ad Iacobū. Euarist. in De­cret. Epist. Diui­nis precibus sacrabantur; they were consecrated by prayers: For it is too cleare and manifest, that as then there were no Christian Temples. Or who in like manner would follow Euaristus his assertion, that sayeth it was with saying of a Masse: when as wee haue proued that this word was not knowne of more then 300. yeares after him: and yet it is from this place and assertion, that Gratianus woulde haue it that the Masse is of the substance of the dedicatiō. But the truth is, that the first was made by Constantine, Anno 350. with prayers, sermons, Psalmes of praise vnto God, &c. And Siluester the first, con­secrating the Temple of Lateran, added vnction thereunto, after the custome of the Iewes, as sayeth the Bull of Clement the sixt. Clemens. 6. in Bulla. An. 6 oc. But this was with a purpose to doe some manner of extraordinarie honour thereunto, the like whereof was not practised a­gaine till the time of Gregorie the first, who ordained furthermore that there should be vsed perfumes and the reliques of Saintes: but this was yet no further grounded then in a simple admonition: but thereupon commeth the idolatrous Councell of Nice, namelie the second, and maketh it a law; Anno 788. Concil Nic. 2. c. 7. Synod. Bracar. 2. c. 5. That there should bee no more consecra­ting of Temples without the reliques of the Saints. It was an vsual custome in the time of their ioye and reioycing, willinglie and freelie to giue somewhat to the maintenance of the Church: and this also was drawne into a Decree; That they were not further to consecrate, then when and where as they did see meanes for the maintaining of the Priestes, Cleargie, Lampes and all the rest of the seruice: and this they tearme to bee assured of a dowrie: And thereupon the historie deliuereth great and plentifull store of the deceitfull and craftie sleightes which the couetousnes of the Priestes did there­upon practise and deuise: Then they made a Sacrament, consecrated them to the name of the holie Trinitie, and in vttering the wordes, gaue the name vnto the Tem­ple, and they accounted it as a great error to consecrate the thing twise, as though forsooth it had beene so deepelie imprinted, as that it could neuer bee worne or blot­ted out, and thereby they proceeded to strengthen it with the same lawes that were due to Baptisme, as wee finde in the Epistle of Zacharie vnto Boniface, Anno 800. about the yeare [...]00 wherein hee sayeth; If in the time of his Priesthood he haue consecrated Churches in the name of the Trinitie, or baptized infantes, let such consecration and baptisme abide firme and immoueable: And in this goodlie Decree deuised by Gratianus saying, The churches [Page 108]once consecrated, must not be consecrated againe, no more then a child once baptized in the name of the Father, of the Sonne, and of the holy Ghost. Finally, towardes the yeare 1000. it was grown into a full and absolute forme, Anno 1000. D. 68. c. ecles. stmel. as namely, that the Bb. after a short pray­er, should besprinckle the outside of the wals with holy water, with a bunch of hy­sop, and afterward strike the dore with his pastorall staffe, saying, Lift vp your gates, O ye princes, &c. and that thrice, which being opened, then hee painteth it with some manner of letters on the inside of the wals, he coniureth the salt, the wine, the water, the ashes, & maketh a composition thereof, wherin he dippeth his thomb, vsing euer amongst certaine prayers hanging together like sand-ropes. And for the making vp of the full measure of his superstition, he vttereth these wordes; Sanctificetur hoc tē ­plum in nomine patris, & filii, & spiritus sancti, Amen, halowed and consecrated be this temple in the name of the Father, and of the Sonne, & of the holy Ghost. And yet neuerthelesse Du­randus hath taken the paines to allegorise vpon all these apish trickes (which haue no other foundation but fickle mans fansie,) Anno 1300. Thom. test. 1. Summae. q. 83 art, 3. vnto good purpose. And Thomas is not ashamed to say, That Churches and other thinges without life consecrated as before, do put v­pon them a spirituall power, by the which they are made the more apt for the seruice of God. Let euerie man here iudge and consider how auailable vnto edification all this can bee, and withall what grounde or foundation it hath in Iesus Christ. If in brief, this haue not beene the same, that S. Paule saide, that is, to builde vpon it, wood, haye and stubble.

Let vs come to the Altars: Of Altars or Tables. Behold the honour, behold the reuerence that is done vnto them, is there any man that can bee so blind or harde hearted as to thinke that these were vnknowne in the old church? assuredly and without all doubt, together with the accomplishing of the sacrifice of our Sauiour Christ, all other sacrifices were complete and fullie finished: this same being euermore new & fresh before the eyes of God must serue & suffice. Neither need we doubt but that in his Crosse are abolished all Altars whatsoeuer, Heb. 13.10 there being one onelie left vnto vs, euen that whereof the Apo­stle speaketh, saying; We haue an Altar whereupon they may not eate which serue in the Ta­bernacle, that is, Iesus Christ our Lord. The Pagans did ordinarily reproach and vpbraide the Christians, for their not hauing of any Altars: and wee see how they iustified their doinges. It had beene a more easie and readie thing for them to haue aunswered that they had Altars, and that in saying that they had none, it should seeme that they were mis-informed. Clem. Alexan. l. 7. strom. Clemens Alexādrinus, sayth; Yea rather we haue an Altar: & what maner of one? The earthlie congregation and company of those who bow themselues in prayers, which haue one voice and one common intention. And againe, one holie Altar, one iust soule, one holy smell of a sweete sauour which proceedeth out when we are in prayer, but they belieue it not. Origen hath the same thing obiected vnto him by Celsus, hee telleth him not that he abuseth him, Orig. l. 8, cont. Celsum. but he sayeth; Yea rather our Altars and our Temples are the spirites of good men, which smell as sweete incense, and the vowes and prayers of a good conscience. What comparison is there betwixt those of thine, and these O Celsus? thine are perishable and subiect to corruption, but these of ours as immortal as the soule it selfe. Minutius Felix likewise in his Octauius, bringeth in one Cecilius a Pagan, mouing this question. Wherefore haue not the Christians Altars, Arno. l. 2. &. 4Temples, nor Images? And this reproach continued in the time of Arnobius, that is, neare 300. yeares after our Lord; for hee sayeth; You accuse vs that wee haue no Temples, no Images, nor Altars. And these are the most auncient Do­ctors of the church. Our aduersaries say, that seeing there were Altars, there were pro­pitiatory sacrifices of the Masse also, &c. but we reason to the contrarie; There was ne­uer a Masse in all this time, because we cannot see that there were any Altars.

It is obiected against vs, that Sixtus the first ordayned that the Masse should bee saide vppon an Altar. These forenamed Fathers haue tolde vs, that for 200. yeares after him there was not any: Tertul. de pae­nit. c. 9. Cyp. l. 1. Ep. 7. & 9. l. 3. Ep. 13. and I haue proued vnto them, that for 400. yeares after him the name of the Masse was not knowne: then I woulde haue them giue vs leaue not to belieue them. They replie with greater likelyhood and appearance, that Tertulliā maketh mentiō, Adgeniculationis panitentiū aris Dei, of penitent persons kneeling [Page 109]at Altars: That S. Cypriā likewise speaketh sometimes of the Altar. Certainly they can­not be contrarie, being all of one faith, & al of one time, there must then be admitted somedistinction. Now as concerning the place of Tertullian, Pamelius Archd. of S. O­mer, correcteth it by the copies of Vatican, wherein there is a mutuall harmonie and concord, Caris Dei adgeniculari, & non aris, and they maintaine this correction by a verie plaine and euident reason; That the Penitents were not suffered to come vs (que) ad Pastophoria virorum & mulierum, vntill the men and women were departed: much lesse to the grates of the Cleargie, and least of all neare vnto the Altars. As for the place of S. Cyprian, it is certaine that in the Primitiue Church, there was presenting & bringing of offrings, as we haue said, partlie for the vse of the holie supper, and part­lie for the reliefe of the poore; and that in the middest of the saide assemblie there stoode a Table, whereupon they were laide, or whereto they were brought. And be­cause that these offringes which the people brought of their fruites vnto God, were by them called sacrifices, (imitating therein the olde law,) yea and by S. Paule himself (who calleth the almes sacrifices) this Table by consequence, did likewise sometimes beare the name of the Altar: at such a Table did our Lord celebrate his first supper, with his Apostles: and of such a like one, S. Paule sayeth; 1. Cor. 10. ver. 11. 1 & 8. You cannot participate at the Table of Christ, and at the table of Diuels. Now hee in that place speaketh of the Com­munion, which wee haue with Christ in his holie supper: and before hee had saide, Those which eate of the sacrifices, are not they partakers of the Altar? drawing his reason from the olde Altar vnto this Table. Of the Tables that were ordinarilie of wood, the olde writers haue made mention to haue beene in the Church long before. The first Councell of Nice intituled the Article of the holy supper, [...], Athanas. in E­pist. ad Ortho­dox. that is of the holy supper. Athanasius speaking of the furies of the Arrians and Ma­cedonians, sayeth, It is not credible what impieties they commit, and what outragious spee­ches they cast out against the holie Table, as you shall see there sacrificed and offered birdes, pine-aples, &c. And in his Epistle to such as liued a solitarie life, hee sayeth plainelie, Idem in Ep. ad solitariam vitam agentes. Theodor. l. 3. c. 11. Idem l. 5. c. 18. August in Io­han, tract. 26. that they were of wood. So Theodoret amongst the insolencies of Iulian, the vncle of Iulian the Apostata, sayeth, that being at the Temple builded by Constantine the Emperour, he pissed against the sacred table. And in an other place hee sayeth, that in Millaine there was a Table, whereupon were offered giftes. And S. Augustine vpon S. Iohn, That the Sacrament of the bodie and blood praparabatur in mensa Dominica, & in mensa Dominica sumebatur, It was prepared vpon the Lordes Table, and vppon the same it was taken. And after that hee had called it a Table, hee calleth it also sometimes an Altar in the same place: where by wee see that the table of offringes, the table of the Lord, and the Altar were one and the same thing, he saith: Men vow vnto God that which is offred vnto him, especiallie the oblation of the holy Altar. Idem Ep. 50. And if wee doubt eyther of the offring or of the Altar, he maketh himselfe plaine, saying, When that which is v­pon the Table is sanctified and blessed. And Durandus acknowledgeth that this Altar is the Table, whereat our Lord banqueted with his Disciples: Durand. l. 1. c. 2. That the Ta­bles were of wood. Optat. l. 6. and those Altars were of woode, (if wee may belieue Optatus) who sayeth, In some places for want of wood, they haue scraped them; and whereas there was good store, there they broke them, &c. And Saint Augustine in his fifty Epistle, where the Donatists breake the woode of the Altar, af­ter that they had hurt the Bishoppe. And those, such as were to bee taken in sunder or remoued and not set fast, or made all of a peece: for in another place hee sayeth, that the office of the Deacon was to carrie the Altar, that is, this Table. Chrysostome calleth it ordinarily the holy or sacred Table. The Greeke Lithurgies in like maner. August. in quaestione ve­teris & nouitestamenti. q. 101. Iraen. l. 4. c 24. And when they speake otherwise, it is but by a Metaphore: and yet notwithstanding, not that I denie altogether that they vse this word Altar, in this sence, but more often in the other. Thus sayeth Irenaeus: Our Altar is in heauen, whether our prayers and obla­tions are directed; that is to say, Christ. Origen giueth the same name vnto our hearte, and the Greeke Lithurgies doe pray God, That it would please him to receiue the spi­rituall Sacrifice, the Sacrifice of praise vpon his heauenlie and spirituall Altar, &c. And the Masse, Iube haec in sublime Altare tuum ferri, nimirum dona. But after the time [Page 110]of Constantine, vse preuailed by little and little, whereupon they became to be made of stone, as witnesseth Gregorius Nyssenus, (but yet not at the first dash in euery place,) and to make them immoueable, according as the estate and condition of Chri­stians grew more and more stable. Whereupon Gerson saieth, that Siluester the first was the first that made them of stone: Gerson l. 4. cont. Florent. Gab Biel. lect. 13. in Can. De Conse. D. 1. Can. Nemo. Durand. l. 100. 7. & l. 4. And Gabriel Biel: That in former times they vsed a portable Altar of wood, which Clement calleth the Table of the Lord. And Durandus hauing witnessed the same, yeeldeth a reason worthie of himselfe, why they were made of stone, saying: Because that the rocke was Christ, the stone which the builders refused, the stone cut out of the mountaine without hand, &c. But whether wee call them Tables or Altars, they were consecrated to the participating of the holy Supper. And to the end that men might come vnto it on all sides, it was placed in the midst of the Temple, The Table in the midst. Euseb. l. 10. c. 4 inclosed and set about with a certaine kinde of lattise-worke to holde out the presse and throng of the people. Eusebius describing the famous Temple built by Constantine, sayeth, After that the Temple was finished, and raised seates placed for the Presidents, August. in Iohan. tract. 42.&c. there was placed in the middest, the Sanctum Sanctorum (after the manner of the Hebrewes) that is to say, the Altar. And S. Augustine teacheth vs that this was the custome: Iesus Christ feedeth vs dayly, behold and see the Table prepared in the mid­dest: whereof commeth it O yee hearers, that you see his Table and come not to eate of the meate? Concil. Con­stantinop. 5. c. 1. Whereupon wee see that in the Councell of Constantinople the fift: Sub tempus Diptychorum, at the time of the commemoration of the Martyrs, all the people ran with silence round about the Altar for to heare. And how had that beene possible, if they had beene as at this day, trussed close vppe to the end or vtmost partes of the Temple or place, wherein they stand, or fastened into some wall? But further, the Minister or Pastor, at such time as the holie supper was distributed in the Church, did not turne his backe vpon the people, but saw them, and was seene of them all vpon the face: and hereof there remaine some prints and markes in the Cathedrall Churches of Rome, Millaine, Naples, Florence, Lyons, Maguntia, &c. where the Priest turneth his face towardes the west, & hath thereby the people continually before his eyes: and Durandus doth acknowledge the same. Durandus l. 4. One onely Al­tar. Ignatius ad Phila. Euseb. l. 10. c. 4 Chrysost. in 2. ad Cor. ho. 8.

This Altar likewise was onelie one, and this did shew the Communion of Christi­ans, communicating at one Table; Ignatius sayeth, There is but one Altar for the whole Church: Eusebius speaking of this great and magnificall Temple, built by Con­stantine, sayeth, One onely Altar in the middest, and that a greate and statelie one. And this Altar is interpreted by Chrysostome in these wordes, saying: One Baptisme and one Ta­ble. And indeed in all the ancient Christian Temples of Greece and Italie, their manner of building was not fit to receiue anie moe Altars then one, as hath beene obserued by the studious in antiquities, & where there are more to be found they are not vsed. And as to this day, there is but one in the Temples of the Grecians, & that in the midst of the Quire.

And consequently this one Altar was dedicated vnto the one onely God. Dedicated vn­to God onely. For the first ages or antiquitie which worshipped not Saintes, did not yeeld them anie: for else with what face should S. Augustine haue reproched vnto the Gentiles, the Altars consecrated to the Gods? And what power or force should this argument haue had in the mouth of the Christian against the Gentiles: There may no Altar bee con­secrated,Augustinus, [...].10. serm. 6. de verbo Domin.but to that which is called God: If at such time the Christians should consecrate anie vnto Saintes, and againe, if the Saintes of the Christians were not taken of them for Gods? It is the Altar (sayeth hee) which testifieth that he is taken and held for God, to whome it is erected and consecrated: for otherwise what should the erecting of an Altar doe, if there were not a Deitie belieued and firmelie receiued? Let no man tell mee: It is no Godheade: It is not a God: what was pleasing and acceptable to God, they belieued and knew aswell as wee doe know or belieue any other thing that is. But notwithstanding, so it is, that the Altar doth testifie, what they tooke that to bee, for which they made and erected the Altar, &c. Now with the inuocation of Saintes, entred the multiplying of Altars, after the manner of the Pagans, and yet the multitude thereupon receyued, did not satisfie thē, [Page 111]but afterwarde they added thereunto according to the fruitfulnes and manifold in­crease of their Masses, according to the verse of the Poet; Vbi Templum illi, centumque Sabaei, Thure calent arae: or rather according to the saying of the Prophet; Osee. c. 8. Ephraim hath multiplied his Altars, &c. But in the meane time it came to passe, that there was neuer a Table to bee found in the Temples for the ordinarie Communion of the holy sup­per, for the which and not for any other vse, all, whether Tables, or Altars were at the first instituted and ordained, in such sort as that the Masse hath wholy displaced the holy supper, and the Altars the holy Table of the Lord.

Hereupon followed, as one abuse begetteth an other, Consecration a thousand superstitious de­crees, and a thousand apish toyes, some deriued from the Iewes, and some from the Gentiles: Let the Altars bee consecrated, let them bee annointed with creame, Concil. Epau­nense. c 26. Gratianus de Consec D. 1. C. Altaria. & C Nullus. Concil. Bracar. c. 37.but not any saue those onelie which are made of stone: thereby they haue by little and little banished the Tables: Let the Bbs. onlie doe it, if any Clearke do meddle therein, let him be degraded: and if any Laye man, let him bee excommunicated. Was this the charge which S. Paule inioyned Bishoppes? And what foolerie is this, that a Priest should receiue the body and the blood of the Lord for the people, and not to bee helde able or allowed, to powre out a little oyle vpō a stone? The Consecrating of these Altars, is made of the same ingredientes with that of the Temples: that is, of a sprinkling with water ming­led with salt wine, and ashes, of crosses made with holy water at the foure corners, & in the midst, the Bishoppe his going about it seauen times, the singing of the one and fiftie Psalme; Asperges me Hyssopo: not without the prophaning of the wholesome Scripture, and in particular that doctrine of the remission of our sinnes. Therewith­all hee prayeth to God, that he would vouchsafe to accept of his sacrifices; not with­out the making of the Crosse of Christ, as the Apostle sayeth, of no effect. Therein he burieth some reliques: Three (say they) are too few, fowre sufficient, and fiūe too manie: hee putteth them in some prettie little case with three graines of incense, to the ende, that for the affection and good will that God beareth vnto them, he may receiue the prayers and sacrifices which shall bee offred thereuppon, &c. Then hee annointeth the Table of the Altar: andas hee is annointing of it, singeth: Erexit Iacob lapidem, &c. Iacob set vp a stone and annointed it, &c. All of them late inuentions, growing long after the times of the Apostles, 700. 800. 900. or 1000. years, & that from their owne doctrine, which is a great deale further swaruing from that of the Apostles, without sence and signification, yea and without all solide and sound foundation. And this same ceremonie extendeth it selfe within a while after vnto all the ornamentes, as linnens, cups, wine-pots and censers; and that with far more carefulnes and industrie, then euer they tooke about the Lord his lawfull Sacraments. What may wee thinke that these fellowes will aunswere, when he shall say; Who hath required all these thinges at your hands? And howmuch better had it beene to haue taught Christians the abo­lishment of all sacrifices, by the one only sacrifice, and of al Altars, by the Altar of the Crosse? then to haue led vs frō the corner stone, to Iacobs stone; from the annointing stone, to the stone annointed; from Christianitie to the Iewish religion, and to the e­recting and setting vp of Altars after the manner of the Iewes, in hope of some newe sacrifice to bee offred vp, to the annihilating of the sacrifice of the Lambe, slaine be­fore the foundation of the worlde, and yet new and fresh in the eyes of God to the ende of the world? And againe, how much more worthie a thing had it beene, to haue destroyed the Altars of the Gentiles, then to haue dedicated them vnto Saints? and to haue pluckt their ceremonies vppe by the rootes, then to haue transplanted them into the Church? seeing it is most plaine and euident, that they were not de­riued or borrowed from anie where else, as appeareth, when as wee see that the Soothsayers take ashes from the towne-house, Pausaanias l. [...]. to mingle them with the water of the floode Alpha, and therewithall to besmeare the Altar of Iupiter Olimpius, &c. For what is there that can come more neerelie vnto the same then our manner of Dedicating? And againe, when wee see our Altars washt with wine and wa­ter, and rubde with the boughes of Sauin, Durand. l. 6. c. 76. with the singing of some penitentiall [Page 112]Psalme, Arnob. l. 7. &c. For is it not like the washing of the picture of the mother of the Gods with sope, wherewith our Countrie man Arnobius sporteth himselfe in his time?

CHAP. II. Of Images, and that the old Christians had not any.

NOw follow the Images, the ornament and goodliest garnish at this day, that is about eyther Temples or Altars, the refuge and succour of such as are deuoute: without which the Temples seeme prophane, notwithstanding, whatsoeuer holy manner of seruice bee offred to God therein in all holy and reuerend sorte, neither are the people thought to bee sufficientlie in­structed, how clearelie, purelie, and shrill soeuer his worde do sound therein. Who doubteth but that (if they bee of such importance, (if they haue anie such roome and place in the Church,) there is eyther precept or example to be found for the warrant of the same? And againe, who will not conclude and acknowledge it for manifest impietie, or ex­treame lightnes, if there bee nothing to bee found for the maintenance thereof, but much to the prouing of the contrarie. The eternall God sayeth in his law, in the law which was giuen to his owne people in the toppe of the mountaine, with thunde­ring and lightning, the visible threatners of the dreadfull sounde that was to insue; Thou shalt not make to thy selfe anie grauen Image, nor anie likenes, &c. thou shalt not bow downe to them, nor worshippe them. When God speaketh so clearelie and so loude, what is it that men can possiblie finde out to cauill at to the contrarie? but hee ad­deth a reason: For I am a strong, mightie and ielous God, visiting the iniquitie of the Fathers vpon the children, &c. setting foorth vnder this title of ielousie a burning fire, and such a seuere taking of vengeance as neuer sleepeth, as also so aggrauating and laying out the hainousnes and enormitie of this sinne, and the extremitie of the punishment, and that by the drawing out and continuing of the same, as hee doth not the like againe in any other of the commaundementes. And againe, we see this commaundement repeated in the olde Testament almost in euerie line: and in all the holie histories, nothing more vsuall, then the reuenging of this sinne, vppon kinges, vppon people, vppon whole estates and kingdomes. In the Pro­phetes nothing more vehement then the threatninges against Idolaters, and ala­rums against Idols. And if any should replie and say, that all this is against Idols, and not against Images (a pittifull distinction against the expresse commaundement of God. It is aunswered, that hee manifestlie speaketh there of euerie similitude and likenes, before which there is anie bowing or kneeling, and of euery resemblance, which is worshipped. And all the Church vnder the law hath so expounded and pra­ctised the same, insomuch as that thereuppon they haue refused to receiue the pi­ctures of Emperours, and the Eagles of Rome into their Churches. In like man­ner (sayeth Origen) to the ende they might not bee tempted of this sinne, they haue decreede not to admitte or tollerate anie ordinarie abode, Origen, cont. Cols. and being for Painters, or Caruers of Images in their common wealth: and yet notwithstanding, they did not want puissant kinges, holy Prophetes, and other excellent seruantes of God in all this time; by whose handes and Ministerie hee manifested his pow­er; by whose mouthes hee declared his will, and who as subiectes meete and wor­thie for his seruice, woulde haue intertained and retained Images in the Church, if it had not beene the verie indirect and contrarie course; yea and woulde haue honoured, worshipped, offered incense vnto them, yea and prayed vnto them; as Moises, Aaron, Iosua, Dauid, Ezechias, Iosias, Elias, Elizaeus, Isaye, Da­niell, and diuerse others moe. In all whose dayes and times this was not to bee [Page 113]found, notwithstanding whatsoeuer corruption otherwise, that tooke place vnder the law yea notwithstāding whatsoeuer the Pharisaical mis-interpretations & Gloses had afterward brought in. Now if vnder the law in his people of Israel, the Lord haue so greatly abhorred, and so straightly forbidden & condemned Images, who wil belieue that the Son, the liuely Image and ingrauen forme of the Father, hath approued them in the Gospel, hath accepted of them in his Christian church? And who doubteth on the contrarie, whether being come to teach and iudge the world, he teach according to this law or no? as we see in S. Iohn: My little children flie from Idols: 1. Cor. 6.10. Apoc. 22.15. As likewise iudge according to the same; following the sentence set downe by S. Paul, saying; Idolaters shall not inherite the kingdome of God. Yea, himselfe speaking in the Apocalyps not of old and ancient Idols, but of them of the latter times, he saith; They which shall do my com­mandements, shall eate of the tree of life, they shall enter in at the gates of my cittie, but without shall be Dogs, Enchaunters, Idolaters, & all those which make and loue lies. Wherefore? but because Idolatrie, as sayeth the Glose, is directlie against the commandement of God, yea euen against himselfe, as also because it is the schoole of vanitie and lies.

Againe, the Christian Primitiue church, did neuer practise it otherwise; and that we shall see by the succession of times. Clemens Alexandrinus sayeth: That there were no Ima­ges amongst the first Chri­ans. Clemen. in Paraenetico, & in 6. strom. It is forbidden vs to vse this cosening and deceitfull art; for the Prophet sayth, Thou shalt not make the likenes of anie thinges, that are aboue in heauen, or below here on earth, &c. There belongeth not vnto vs anie sensible Image of sensible matter, but that onelie which is apprehended by the vnderstanding and inward mind, inasmuch as God, which is the onely true God, is apprehended of the vnder­standing and inward mind, and not of the outward sences, &c. And therefore also he saith: There belongeth not vnto vs any maner of Image, or the counterfeyte of anie thing in this world, because that amongst all the thinges created, there is not any one that can represent the image of God. But and if you will needes haue Images saieth the other Clement, which was more ancient, and Bb. of Rome, Successor (say they) to S. Peter, writing as they pretend vnto S. Iames: Yet make you not anie (sayth he) of stones, to intitle them with the name of God: Clem. Episco. Rom. ad Iacob. fratres Dom. l. 5.for who dare be so bold as to make any of the Emperour? But and if you will honour them, then this is that which we perswade you vnto, you do good and bestow the honour thereof vppon men your neighbours, which are the image of God: looke to the feeding of the hungrie, giue drinke to the thirstie, cloath the naked, visite the sicke, harbour the straunger, succour the prisoner, &c. And not to runne (saith hee) vnto these Images of wood and stone, to honour pistures and I­mages that haue no soule: and in the meane time to make no account of thy neighbour, the true and verie Image of thy Creator. This is nothing but the suggestions of the old Serpent, who ma­keth you belieue that you are verie deuout, when you honour the insensible thinges, and to for­get that you are impious and wicked, when you offend the reasonable, not onelie sensible. And what manner of impietie, (saieth hee) and how great an ingratitude is it, to receiue the be­nefite from God, and to giue thanks vnto stockes and stones. Whereby it appeareth, that these first Christians had no Images, that they did not acknowledge any other here on earth, but the members of Christ, their poore Brethren. And this lesson had this Clement learned of Simon Peter, not making any distinction betwixt Idols and I­mages by the names that are giuen them but by the honour which is bestowed vpon them: but our aduersaries haue receiued and learned the contrarie doctrine of Simon Magus, and not of Simon Peter: of whome it is written by S. Theo. & Aug. de haeresib. Augustine and Theodo­ret, that hee gaue vnto his Disciples his owne image, and the image of his concubine Selene to worship, in the forme of Iupiter and Minerua, as also of Basilides and Car­pocrates verie auncient Heretikes, of the sect called Gnostici: of whome Irenaeus saith: That secretlie they vsed certaine Images, eyther painted or grauen in gold and siluer, Iren. l. 1. c. 23. &. 24. Epiphan. l. 1. haeres. 27. Tertul. de co­ron, Milit.which they affirmed to be Iesus Christ, whereunto likewise they did vse to sacrifice.

Tertullian ordinarily doth either mocke at, or else is angrie with Idols. And that no man may thinke that he distinguisheth them from Images, hee expoundeth himselfe in plaine tearmes, saying; S. Iohn crieth aloude: Little children keepe your selues from Jdols: not so much (saith hee) from Idolatrie, that is, from yeelding anie dutie or reue­rence towardes them, as from the Idols, that is, euen from the verie shapes and images: For [Page 114](saith he) it is a great indignitie, that the Image of the liuing God shold be translated into the I­mage of an Idol or of a thing that is dead. Now there is no cause for thē to obiect against these plain and expresse words of the old Father, Tertul. lib. de pudicitia. that in his book of shamefastnes, he maketh mention of a certaine cup, whereupon was painted the historie of a good Pa­stor, going about to gaine and get againe his stray sheep: for what agreement is there betwixt the painting of a cup, and the worshipping of an Image? the workmanship of a glasier, with the iudgement of the Church?

Origen against Celsus handleth the question throughly. Origen. cont. Celsum. l. 7. This Pagan did obiect a­gainst him: That the Christians were worse then the Barbarians, yea worse then Atheistes: who would not see or looke vpon (saith he) eyther Altars, Images, or representation of any thing, &c. The aunswere whereto, if hee had belieued or taught, as our aduersaries do, had beene easie and readie, vz. It is not our intent or desire to haue anie Idols, but rather Images, we will not honour the resemblances of your Gods, but of our Saintes, &c. But what sayeth hee? The Christians abhorre Images, (saith he) but not for the same reason that the Persians doe, whome thou callest Barbarians. For they verily doe not suffer anie wor­shipping of Iesus Christ in Temples, in Altars, in images, &c. but it is, because it is written: Thou shalt haue no other Gods but mee: Thou shalt not make to thy selfe anie likenes: Thou shalt not worshippe them nor serue them. Then the question in this place is of the Images of Christ, and not of the Gods; which notwithstanding, hee taketh to bee no lesse forbidden in this place, then those of the Gods themselues. Heracli­tus saide: It is a follie to pray vnto Images, that do not know the Gods. Origen go­eth further, saying: Yea rather wee know God: wee know his onelie begotten Sonne: wee know the Saintes: Statuis. Simulachra.but wee doe much more confidentlie affirme, that it is impossible for to know God, and to kneele downe to Images: and it is not onely follie to fall down before them, but euen to make a semblance or similitude of them: and therefore wee worshippe not Images for feare least any man should thinke that we attribute vnto them anie manner of Deitie. What doth Origen here in this place leaue vs to conclude, but that hee setteth the Images of the Sonne of God, and of the Saintes, in the same rowe and ranke with the olde Idols? Furthermore hee sayeth, that hee knoweth verie well to put diffe­rence betwixt the true God, and the false and counterfeite: the Sonne of God, and the Saintes: and betwixt Sathan and his Angels. But if Celsus replie, as others doe a­gainst vs: who is so ignorant but he knoweth that Images are not Gods, &c? hee taketh not this excuse for good payment: For sayeth hee, You cannot acquite your selues from being in fault, seeing that you honour them: The poore idiote seeing what you do, taketh them to bee Gods: though wee do not so, which know that they cannot bee so much as Images: seeing that God cannot be represented by any Image, seeing likewise that man is not his Image, but inasmuch as regard and consideration is had of his reasonable soule, which he hath in­spired into him, and not in any respect of his outward forme and shape. In briefe, if Celsus say, You abhorre our Images: Origen. l. 8. hee saith not: It is to set vppe others in their places: But ra­ther: We haue others in our selues, fashioned according to the word of God, the examples and pat­ternes of vertues in our Soules, drawn and fashioned according to the patterne of our Lorde, the first borne of euerie creature. And if hee say againe, why set you them not vppon Al­tars? No rather, We will lodge them in our spirits the true Temples of God, wherein he vouch­safeth to dwell by his holy spirit, &c. Now there is no cause that any should after so many plain & pregnant proofes, alledge vnto vs the distinctiō that he maketh vpon Exodus, betwixt an Idol, Idem hom. 8. in Exod. & the likenes of a thing: Inasmuch (saith he) as that the Jdoll is a fantasti­call picture of some thing which is not in nature: but a likenes is a representation and shadowing out of a thing that is. For besides that, the Hebrew will not beare it, what skilleth it vs how or by what names hee calleth them, seeing hee condemneth both the one and the other? and seeing he declareth and manifestlie sheweth by the law of God, that both the one and the other sort is disallowed and condemned? So farre as that they are not to bee honoured, either in affection inwardly, or by anie outwarde appearance. And this to be meant of all those, which eyther are not but in our fantasies and imagina­tions, as well as of those which haue a bodilie substance in some one place or other, [Page 115]aswel of those which are of the true God, as those which are of the false Gods, & aswel of those, which are of his only Son, God and man, and therefore representable in the humaine nature, as of that of the eternall God, which is not able to be comprehended of vs, either by our inward spirites or outward sences. And this suteth with that of S. August., cont. Faustum. l. 20. c. 3. Augustine, vttered by him in a word; Pagani ea colunt quae sunt, the Pagās worship the things which are: and therfore not fansies, and yet such things as are not to be worshipped for Gods; Sed quae pro Diis colenda non sunt: Wherin resteth the effect and worke of Idola­trie. And hereby likewise is taken from them that which they alleadge out of S. Paule; An Idoll is nothing. Sunt quidem Idola (saith Chrysostome) sed nihil possunt, 1. Cor. 8.4. Chrysost. in 1. ad Cor. hom. 20. Theoph. ibid. August cont. Foust. l. 20 c. 5. Beda, Bruno. Hugo victor. Dionys. Carth. Faber Stapul. Genebrard, in Psal. 65. & 96. Arnob l 2. aduers. Gent. Lactan. l. 2. c. [...] 4.18.Idoles (saith he) are something, but they can do nothing. And S. Augustine. They are, but they are nothing vnto saluation. And their own Doctors: Formaliter sunt, efficaciter non sunt, if you look vpon them outwardlie, you shal perceiue them to haue a forme and shape, but and if you looke vpon them as effectuall and powerfull, then they are nothing at all.

Arnobius and Minutius Felix say, We haue neither Altars nor Images; and they do defēd and answere for themselues against the Pagans, who reproched them therewithall, & that so far, as that Arnobius telleth them, that they can haue no religion, wheras there are Images, he saith, Simulachra, & not Idola. How far was this man from being of their minds, who can finde no religion, if they see no Images? But Lactantius his Disciple & Schoolemaister to Constantine the Great, doth lay open this matter at large in these generall rules: That Images, Imagines, inquam, were not taken vp for any other cause, then for such as were absent, & that the Image of God is alwayes superfluous, because he is present euery where: That man is the truest Image that can be made of him, as re­presēting him in the actions of the soule: That it is a meer foolerie to paint such things as one hath, and after to fal down and worship them, seeing that the Images to the cō ­trary, if they had vnderstāding, haue iust cause to fal down and worship man, who hath made them. It is likewise a great blockishnes for them which haue sence to worshippe senceles thinges, and for those which haue reason, the vnreasonable, as it is for them which are heauenly borne to worship the earthlie: That Images are nothing else but the shapes and similitudes of dead men, or the works of mortall men: In the end con­cluding after the maner of his Maister in these words; Nō dubium est quin religio nulla sit, vbi simulachrū est, It is most certain that there is no maner of religion whereas Images are. But with what face could he say this, if in his time, that is in the time of Constantine, the very time wherein was held the famous Councell of Nice, the Christians had Images? seeing that all the reasons which he alledgeth against the Pagans, are aswell to be ap­plied to the Christians, in asmuch as they may equally and as indifferentlie be spoken against their Images? And indeed the Councell of Elibert held at that time, Concil. Elibert c. 36. deliuereth vnto vs this writ in expresse tearmes: Placuit picturas in ecclesia esse non deberi, ne, quod colitur aut adoratur, in parietibus depingatur, It hath seemde good vnto vs, that is, it is de­creede, that there should be no pictures in the Church, for feare that what men do honour and worshippe, should be painted vpon the walles. Yuo. in decret. l. 2. Therefore not the three persons of the Trinitie, for wee worship them: but so do we not the Angels, neither the Saintes in the same sence with our aduersaries, who worship and adore them: Neither is that to bee taken for an aunswere which some men alledge, namely, that this was in the time of persecution: for the reason serueth indifferently for all times: As that that which is worshipped shold not be painted, &c. But on the contrarie it may seem that this Decree was made for feare that the rest, which then the church inioyed, should minister occasiō to the Christians to follow the lewd maners of the Pagans, it hauing bin freely confessed before by the Pagans, that the Christians did not vse thē at all; as may bee gathered as well by the reproches wherewith they were ordinarily giuen to reproach them; Lampridius in Adriano. as also by the testimony of the Historiographer Lampridius: as That the Emperour Adrian willing to receiue Iesus Christ into the number of the Gods, caused to be prepared for him many Temples without Jmages, which were well remembred vnto the time of Constantine, and called the Temples of Adrian, &c. Athanas. cont. Gentes.

Athanasius sayth, The inuention of Images is not good, it sprung from that euill one: and [Page 116]that which hath an euill beginning cannot bee iudged good, but altogether and wholy naught: for how I pray you can God bee knowne by Images? If it bee by the matter, then what needeth any forme? And doth not his glorie appeare in all thinges? If by the forme, what neede is there then of colours & painting? and might hee not be better known in reasonable creatures? And other­wise what a pittifull and lamentable thing is it, that the seeing should worship the blind? the hea­ring pray vnto those which cannot heare: for where is there any creature that can saue an o­ther, &c? Reasons altogether alledged against the Pagans, but so, as that they haue the same force against the Christians: and as for that little treatise of the Image of Christ, slipt in amongst the workes of this great and worthy man; let it bee farre from any man to obiect it against vs: there is indeed recorded therein, that Nicode­mus did make one, and that it fell into the hands of Gamaleel, Zacheus and others, & after that into the handes of the Bbs. of Ierusalem, and that after the destruction thereof it was carried into Barutus a Citty of Syria, where being pierced and thrust through by a Iew, there issued out of it blood, & that by it likewise were miracles done &c. For besides that this fable may seeme to come out of the Legends budget, and for that also it is not confirmed by any Author, Nannius in praef, in Atha­nas. Nannius a Doctor of Louaine, who hath reduced the workes of Athanasius into tomes, doth not let to put it in the number of the bookes imagined falsly to bee his: and Bellarmine himselfe for shame cannot deny it: whereunto you may also adde the testimonie of Sigibert, who sayeth, that that accident in the City of Barut happened in the yeare 765. Sigibert in Chronic. Le­gend 30. and the historie of Lombardie in the yeare 750. that is neare 400. yeares after the death of Athanasius: as indeed this Treatise is neuer found to be alledged before the second Councell of Nice, about the yeare 800. and thus you see how vpon this and other such vntruthes, this doctrine of lyes is founded and built. And indeed we read these words in Atha­nasius: He that worshippeth the Image of the king, worshippeth in it the king himself. And this our aduersaries vse to serue their turn withall against vs but they do willingly let passe to speake what image it is that hee meaneth: Serm. 4. cont. Arrian. for indeed he meaneth not that made by Nicodemus; seeing it would haue serued his purpose for the maintaining of the wor­shipping of the Sonne of God against the Arrians: but the substantiall Image of the Father, Iesus Christ our Lord, whome hee concludeth to bee worthy to bee worship­ped in himselfe, August. Epist. 119. and the Father in him: as S. Augustine sayeth by the same reason: That whereas it is forbidden in the law of God, to honour his similitude or likenes; it was not as though there were not an Image of God, but because hee had but one which ought to be worshipped, euen that which is himselfe, namely, the Sonne of God, and that not for him and his sake, but with him: not Christ himselfe considered as a man, how glorious soeuer he be, seeing that the holy Fathers do call the Arrians Idolaters, because they honoured Christ as they held him to be a Creature: and like­wise the Nestorians, worshippers of men, because they separated the two natures, that is the Sonne of God, Athan. cont. Arrian. orat. 1. Greg. Niss. in laud. Basil. Synod. Ephes. in Ep. ad Theo. & Valēt c. 67 Synod. Nic. 2. Act. 7. in Epist. Synod. ad Constanti. & Iren. Amphilo. Ambros de obitu. Theod. & in Epist. ad Rom. from the Sonne of Marie. Athanasius, Gregorius Nissenus, and the first and second Synodes of Ephesus, and the second and last of Nice: how be­it otherwise very idolatrous: and yet with this priuiledge and prerogatiue, that if a­ny creature were to be worshipped, who should be more worthy then Christ the man, because Christ was acknowledged by these heretikes to be the Sauiour of men?

Amphilochius Bb. of Iconium; We take no care to set out in colours or tables the Images of Saintes, because we haue no need: but we ought rather to call to our mindes the puritie of their liues And this he may seeme to speake against the Carpocratian Heretikes so called, which did honour the Images of Christ and his Apostles.

S. Ambrose sayeth: Helena found out the title. What did shee? shee worshipped the king & not the wood: because this is an error of the Pagans, & an impious vanitie: Thē she worshipped him that was hanged vpon the wood, who was described by this title. Now hee speaketh there of Helena the mother of Constantine: the contrarie wherof our Legends wold make vs belieue. And in another place he saith: By what reason or by what authority ought wee to worship the Images of Angels or of Saintes, when as the Angels and Saintes in their life time did neuer suffer themselues to be worshipped?

[Page 117] Optatus Mileuitanus maketh mention that the Donatistes to make the Catholickes to be hated, did threaten the comming of a people amongst thē, Optat. cont. Parm. l. 2. which would set Ima­ges vpō their Altars: And worthily saith he, if the thing had succeeded according to the report: but there was no such matter seen, there was not seen amongst them anie thing but the accustomed purity & ordinarie solēnity, &c. S. August. skirmisheth very hotly in many places against Images: as in the Epistle 222. and on the 114. Psalm, August Ep. 222. & in Psa. 114. which is very plaine & powerfull against the vanity thereof: and we can bring from thence whole leaues: for he abaseth them, & maketh them more vile then bruit beasts, carrion, or any other creature, cal­ling them the instruments of error, and the habitations of Diuels, &c. And addeth his reasons agreeable with those of our times: but trussed vp in a few wordes, saying: They worship what their own hands haue made of gold and of siluer: and we haue like wise certain ves­sels of gold & of siluer for the vse of the Sacraments, which are called holy, for the ministery sake wherein they serue. If there had beene anie such like Images in the Temples of his time, who seeth not but the scope of the text, did carrie him to haue spoken much ra­ther of thē, then of these vessels? wherunto he annexeth a conclusion which cannot by any meanes be deluded, saying: They haue more power to bend & bow our miserable soules, because they haue mouthes, eyes, eares, nostrils, &c. then to correct & amend them: Cassand in Consult. 4.151inasmuch as they neyther speak, see, heare nor smel, &c. And indeed Georgius Cassander in his consul­tation with the Emperour Maximilian, proueth from this place: That there were not anie in the Temples within S. August. his Diocesse. But to the end that no man may ga­ther to himself any opiniō, that he meaneth here the Pagans only: he saith in his book of the maners of the Catholike church: August de morib. Cathol. Ecclel. l. 1. c. 34. I know manie that are worshippers of Sepulchers & pictures, which make good cheare vpon the graues of the dead, and burie or powre wine vpon those that are buried, and place these their actions amongst the workes of religion, &c. If any man say that he reproueth this fault in the Manichies, how would he then haue taken it in the true professors of Christ? For the Church (saith he) condemned these dealings, & forced her­self as much as she could, to correct & amēd them from day to day. Idem contra Adimant c. 13 And against Adimātus the Manichie, he saith: Adimantus reproueth our zeale, that is, Of the Catholikes: by which we abstaine to honour Images: his meaning is therfore that we should belieue that he fauoureth them: which for certaintie no man need cal in question, or doubt of concerning the Manichies, who by that means seeke to win grace and fauour to their accursed sect from the Pagans. Then it appea­reth hereby, that to honour Images, is to play the Pagans, Idem in l. 6. de fi [...]d. & Symbo. c. 7. and contrariwise to liue as a true Catholike, is to detest and abhorre them. In his booke of faith and of the Creed he sayth: Wheras we say that the Father is set, we do not imagine, that it is as men vse to sit with their hams bended: for that were an impious and vngodly part for a Christian to place such an Image in a Temple, but much more in his hart, which is the very Temple of God? And what would he then haue said of these Images of the Trinitie, which are painted at this day, where the Father is set with a gray beard, a crown imperial vpon his head, Index expur­gatorius. 146. Pet Ram. in Schol. Meta­physic. Damas. de Or­thod. rid. l. 4. c. 17. Nicaetas in vit. Isaaci, commē. Niceph. l. 18. c. 53. Synod. Nicen. 2. Act 6.7. art. 3.4.5 6.7. Thom. part. 3. q 23 art. 3. Oleaster. in Deu c. 4. Abusens. Epis. in Deut. c. 4. & the Son in his arms, &c? And what wold he haue said to Bellarmine, who blusheth not in the cleare light of the Gospel to maintain thē? To Pope Sixtus the 5, and Pope Clemēt the 8. who pictured thēselues in the begining of the Bibles, which they caused solemnly to be imprinted? To the Councel of Trent, which appointed that these words should bee raced out of a certain book? Taxat, inquit, cos qui Trinitatis Imaginem humana specie depin­gunt in Templis: deleatur, &c. A thing detested and accounted of in the Church as abo­minable, euen to these latter ages, and to the most part of the worshippers of Idols? To Damascene, telling vs, that to paint God is an extream impietie? To Nicaetas calling it a madnes and doting furie? To Nicephorus calling it an heresie? And to the Idolatrous Councel of Nice the 2. iudging it impossible, vaine and wicked? And to Thomas and Oleaster maintaining in plaine tearms, that God cannot be pictured in the olde Te­stament, but rather in the new, since such time onely as the worde hath become flesh? Wherupon Abulensis doth note 2. inconueniences in those which picture the Trinity: Of Idolatry, for feare that we shold worship the Image: for so goeth the case (saith he) that God doth not forbid onlie to worship Images, but likewise to worship him in Images: Of heresie also, least that by such meanes wee should attribute to God a corporall and bodilie Masse, or essen­tiall [Page 118]difference, such as we may obserue to be giuen vnto him in these three figures and shapes. And thus much be saide by the way of the pictures of the Trinitie. And in another place S. Augustine sheweth the daunger generally of all Images in these wordes say­ing: When men see them set in places appointed to honour in, the resemblance which they haue with our members, toucheth and striketh the spirites of the infirme and weake, with some affec­tion of praying and sacrificing vnto them, especiallie at such time as the multitude is seene to runne and flocke thether. August. l 1. de consens. Euang. c. 10. And in an other place speaking of such as deuised Epistles & letters from Iesus Christ to S. Peter, and S. Paule: Can it bee (sayeth hee) because they had seene them pictured together. And thus deserue they to bee mocked, which haue sought Christ and his Apostles on painted wals, and not in the holy scriptures.

Chrysostome vpon Genesis, Chrysost. in Gen. c. 31. ho. 57. mocketh at Labans Gods: Wherefore (saieth Laban vnto Iacob) hast thou stolne away my God? A deepe dotage: And thy Gods (sayeth hee) are they such as that one may steale them from thee? Again, You know that when you were Gen­tiles, you were turned aside vnto dumbe Idols, euen you, who speake, see and heare, vnto insen­sible thinges, and is it possible that this thing should bee pardoned? But and if in the Tem­ples of Constantinople any such abuse had beene, how had hee beene able to haue spoken these things, and not to haue become ridiculous? But yet (sayeth hee) to the ende that it might be known that these rules reached to the Images of the Christians, We haue not to deale but with the Images of our Saintes: for wee doe not inioy their presence, by their bodilie Images, but by the Images of their soules which wee haue, in asmuch as that which they spake, Litur. Chry­sost.was the Image of their soules. Now there is no cause why any shoulde obiect, that in the Lithurgie attributed to him, there is mention made of the Image of the Crucifixe: for how can that be Chrysostomes, seeing therein is prayer made ey­ther for Pope Nicholas the first, neere hand 500. yeares after him: or for Nicholas the Patriarke of Constantinople, who was more then 700. yeares after likewise for the Emperour Alexius the first more then 700. yeares after? for who cannot perceiue & see that it was made 400. Hieronym. in Esa. c. 2. Idem in Iere. Idem in Da­nicl. c. 3. yeares or thereabout after his death, a long time also after the second Councell of Nice, which established Images.

S. Ierome sayeth, Man a liuing and reasonable creature, doth worship copper and stone, &c. And againe, This error hath ouertaken vs, euen to place and put religion in riches. And in another place notwithstanding, that he entreat of the matter of the three children in the bote fierie furnace, yet he giueth this generall rule: The seruantes of God must not worshi [...]e Images. And vpon the 113. psalme, hee dealeth no better with them then S. Augustine did before. But amongst the rest of his Epistles, there is one of the fa­mous man [...]piphanius, Bb. of Salamine in Cipres, writing vnto Iohn Patriarke of Ie­rusalem which S Ierome hath not disdained to translate: by which it appeareth mani­festlie vnto vs, what opinion the Church had conceiued of Images euen vnto this time, Epist. Epipha ad Ioh. Hiero although as hetherto it neuer came in their mindes to worshippe them, but on­lie to haue them as remembrances. As I was come (sayeth hee) into a village called Anablatha, & had espied as J went along a burning lampe, and therewithall learned, (after some enquirie made) that it was a Church: I went in to pray, and found at the entrance into the same a vaile hanging, dyed and painted, hauing the Image as it were of Christ, or of some Saint, for I doe not perfectlie call to mind of whome it was. Then when I had seene this thing, that in the church of Christ, against the authoritie of the Scriptures, was hung vp the image of a man: I cut in pieces the vaile, & furthermore gaue counsell to the keepers of the place to burie some poor dead persō therin, &c. And now also I am to entreat you, that you wold giue in charge by straight commandement, that there be not any moe such vailes hung vp in the church of Christ, as do stand against our religion: for it is more seemlie to take away this disquieter of a tender and soft consci­ence, being vnworthie of the church of Christ, & of the people which are committed vnto thee. They labour themselues & fall into a great pusle about this place, some one way, some an other way: some disputing against Athanasius, and indeed these are they that haue vndertaken the waight and burthē of the strife and contention: others in most solemn and deep sort, auouching that this Epistle was but lent him, which notwithstāding is alleadged vnder his name in the famous Synod of Paris, whereof we shall speake by & [Page 119]by. But whome may we better belieue then himselfe, if he teach the same in his works? Epiphanius tom. [...]. cont. haereses, l. 3. In the second tome against heresies, hee maketh a beade-roule of the traditions then obserued in the Church, and our aduersaries would make vs belieue, that ima­ges come in by Apostolike tradition: but of images notwithstanding not one word. What is there of more honor in the Church of Rome, then the image of the holy vir­gine? and yet you shall see what he saith euen of her selfe; We vnderstand (saith he) that there are some, which would bring her in for a God, and which doe sacrifice vnto her Collyri­dem, (this was a certaine kind of tarte or cake) and which assemble and come together in her name: but this is a blasphemous worke, contrarie to the preaching of the holy spirite, a diue­lish worke, and the doctrine of the vncleane spirit. And herein are accomplished the wordes of the holy Ghost: Some shall depart from the faith, giuing themselues to fables, and the instru­ctions of deuils, &c. And let it be then (saith he) that she be dead and buried; admit that shee were taken vp, or suppose that she abideth and liueth still, let vs take out this lesson, that we may not in any case honour the Saints, further then is decent and becommeth, but rather the maister of the Saintes, our Lord. And let this errour broached by these seducers vanish and cease: for Marie is no God: let no man offer in her name: for hee that doeth it, destroyeth his owne soule, &c. Who will belieue that hee which spake these wordes should euer approue of images? Yea, on the contrarie, who doubteth but that hee would haue thundred against them, in the fierie flames of his holie zeale, if hee had seene these couents of Friers, & other fraternities, these vowes, hanging tablets, these gorgeous garments, of cloth of gold, and siluer, renewed and repaired according as the fashions alter and chaunge? And all the idolatries of the Pagans of all ages heaped together in these our daies, and bestowed vpon the image of the holy virgine? But let vs heare what he saith of her image in expresse tearmes: This loue and longing lust to make images, Haeres. 79.what is it, but the vttermost endeuour and whole strength of the Deuill, who vnder a colour of iu­stice, conueieth himselfe into the vnderstanding part of man, seeking to set vp and aduaunce to the place and dignitie of God, mankind that is mortall, making Gods of them by pictures & images, bearing the shapes of men? But those whome they worship are dead: but not content therewith, they set vp their images to bee worshipped, which in deed cannot possiblie die, be­cause they were neuer aliue: And thus man goeth a whoring from the true and onely God, as a common harlot, prostituting her selfe to euerie mans couch and companie, &c. In deed the bodie of Marie was holy, but not a God: and as certainly she was a virgine, and an honorable virgine, but not giuen vnto vs, that we should fall downe and worship her: but rather she wor­shipped him, who according to the flesh was begotten of her, but yet descended of heauenly na­ture, by the father-side. And therefore the Gospell armeth you against this errour, when hee saith: What haue I to do with thee O woman? as it were thereby prophesying of the sectes and heresies which should rise thereupon in the world, least that any doting vpon, or too deepe falling in loue with her holines, might be plunged into the pit of this rauing and senceles madnes of foule and filthie heresie, &c. But she is honourable and renowned as Elias, as Iohn the Euangelist, &c. yea and more renowned by reason of the dispensation of the mysterie, for which she was thought to be a fit and worthy instrument: but yet not so worthy as to bee worshipped and adored no more then the other. For farre be it from vs, that we should euer be ouertaken with that old errour of leauing and forsaking of the liuing God, to fal a worshipping of the things which he hath made. For if he will not haue any man to worship the Angels, how much lesse her that was borne of An­na, which was giuen by Ioachim to Anna, begotten of the seed of man and woman, after the or­dinarie course of all other men and women, &c. Let not Marie then go without her due honour, but let vs bow before and worship the Father, the Son, and the holy Ghost: let no person, whether man or woman worship and bow before Marie. This mysterie is due vnto the one onely God: the Angels looke not for any such glorie: let vs blot out all such abuses as haue beene cursedly carued and written in our hearts: let vs take from before our eyes the coueting of wood: and let euery creature turne and apply themselues to him which hath made them. Now he which speaketh thus of the Virgine Marie herselfe, what would he then haue said of the Saints? what would he haue said of her image and theirs? He that condemneth the idolatrie that was committed in respect of her, which was but then in sproute, and as it were in the [Page 120]huske, Epiphan. tom. 1. l. 3. contr. Anom. haeres. 76. & l. 2. tom. 1. haeres. 55. contr. Melchi­sed, & in Amir. what would he haue said at this day, if he should come and see it in the floure; yea, if he should come and see it in the heape? He letteth not to say the same in other places of those which worship the image of Moyses in Arabia, and that of Iephtha his daughter in Samaria, &c. But that which is alleadged of him in the seuenth Coun­cell of Constantinople is more notable: Beware (saith he) and take heede to the obser­uing of the traditions which you haue receiued, decline not either to the right hand or to the left. Remember your selues my deare children, and go not about to bring any images into the church, nor into the places of the burying of the Saintes, but beare you alwaies God in your hearts, like­wise suffer them not in your priuate houses: for it is not lawful that a Christian should be tyed by the eyes,Alphons. de Castro in verb. Imago. Theodor. epis. Ancyraebut rather that he should be intentiue in the spirit. To be briefe, Alphonsus of Ca­sters vppon this occasion intreating of heresies, imputeth the same to Epiphanius, namely, the condemning of images.

Theodore Bishop of Ancyra, neere about Epiphanius his time, and somewhat trea­ding Epiphanius his steps, saith: We do not iudge it to the purpose, to make the pictures or i­mages of Saints, of materiall colours, but rather now and then to renew the vertues which wee reade of them as of liuing images: for by that meanes wee may come to the imitating of them. And as for such people as doe set vp their images, what profite I pray you, can they report vn­to vs, that they reape thereby? Is it because they would after a certaine manner and sorte bee put in mind of them by looking vpon them? But that is verie apparant to be nothing but a vaine cogitation, and an inuention of diuelish deceipt. And Theodoret of the same time vpon the 113. Theodor. in Psal. 113. Psalme, saith: God maketh what it pleaseth him; but images are made such as it pleaseth men to make them: they haue the receptacles of sence, but they are sencelesse; and that in this thing more then flies or fleas, or any other vermine: and it is iust that such as worship them, should lose both reason and sence.

Nowe this is to come to that which Erasmus saith in his Catechisme; Erasm. in Ca­teches. & in ec­clesiast. l. 2. that vn­to the time of Saint Ierome, and as wee see somewhat later, images were not ap­proued of them which were of the best approued religion, no not the image of Christ himselfe. And therefore, after he hath turned himselfe round, that he might applie himselfe vnto the time, yet notwithstanding hee commeth to conclude: That there is neyther law of God nor man, which ordaineth images in Temples. And that it is both more easie and more sure to take them all away, then to go about to deale with the peo­ple, that they would vse them sparingly, or to preuent that superstition, do not mingle it selfe therewithall. And that although otherwise the spirit were very free and void from all super­stition: yet herein it is intangled and inwrapped with a certaine kinde thereof, by knee­ling before an image of woode, by hauing his eyes bent thereupon, by framing his speech thereto, by kissing the same: and in a worde, in holding it vnmeete to pray in any other place, but before an image. Likewise the good Fathers of Trent, proceeding in good earnest, Index expurg. pag. 255. as they are wont in all their matters, haue not forgotten to appoint, that in printing the workes of Erasmus againe, this place should very diligently be looked vnto and razed out.

Now if the Church haue beene 500. yeares, & those in her chiefest flourishing with­out setting vp or harbouring of any images in her temples, what profite could there be in receiuing of them, or what perill can there now be in taking of them away? what conscience in persecuting of such as remoue them? what audacious and impudent boldnesse in calling such heretickes? when as the first fathers called it heresie to haue any of them, and a diuelish inuention to bring them in? and what would they haue said of the worshipping of them?

But least they should be accompted as dumbe as their images, The aduersa­ries their obie­ctions. Damas. l. 4. c. 17. Niceph. l. 2. c. 7. they wil not be with­out some thing to reply. Abgarus (say they) king of Edessa, sent a painter to take the proportion, and portraiture of Iesus Christ. They reade this in Damascene and Nicephorus, who writ after the yeare 800. How commeth it then to passe that Eu­sebius a writer both more ancient and autentike saith rather that he hath read in the records and Monuments of the commonweale of Edessa, that Abgarus sent vnto our Lord to bee healed of him, and speaketh not a word at all of the drawing of his por­traiture? [Page 121]And what is there in that which is common and equally fitting our questi­on, if wee must haue images in the Church to worship them; and if the Primitiue Church haue had them? For there is nothing to be gathered but the curiositie of a Prince, strangely affecting a portraiture, and that of a prince which was no Christian; so that here can nothing be concluded for Christians. And why do they not remem­ber themselues, at the least that Pope Gelasius in his decree, as also Isidore do place this historie amongst the Apocrypha, whose originall is vnknowne? They charge vs a fresh with the Ʋeronique (that is, the liuely picture,) & that hath no manner of testimo­nie or approbation, saue onely in their Legenda Aurea. What will they say to Viues, where he saith? The golden Legend consisteth for the most part of Iron or Lead: so as the au­thour thereof could not but haue a hart of leade, or a mouth of Iron? And then with that of Nicodemus. But how will they answere the vntruthes clearely proued, freely confes­sed euen by themselues of the pretended treatise of Athanasius, which onely maketh mention thereof? yea rather for all these images of Christ, how will they salue them­selues of the Epistle written by Eusebius to Constance the Empres? saying: Seeing thou hast commanded me to send thee the image of Christ, Euseb. in E­pist. ad Con­stant. Augu­stam.I desire to know which it is that thou mea­nest, whether the true & vnchaungeable one, which carrieth with it the characters & ingrauen formes of his diuine nature, or rather that which he tooke vpon him for vs, clothing himselfe in the shape and habite of a seruant; that is, the humaine nature, &c. But without all per­aduenture thou desirest the image of this carnall bodie which he tooke for vs, and yet notwith­standing the same ioyned with the glorie of his deitie, rather then subiect to passions and mor­talitie. But who shall be found able to expresse in painting with dead and liuelesse colours, the shining brightnes of so great an excellencie, of so great a glorie? But and if they were not in the time of Eusebius Bishop of Cesarea in Palestina vnder Constantine the Great, where were they then found out afterward? And further what a vanitie is it, to go a­bout by false and counterfet images to proue the truth of images? The like is that of the image of the virgine Marie, painted (say they) by S. Luke. And this is told them by one Theodorus Anagnostes, who writ after all the rest; & one Simon Metaphrastes the compiler and gatherer together of the Legendes, Maister of the schoole at Con­stantinople, and a verie late writer. But the Apostle S. Paule telleth vs, that S. Coloss. 4. Luke was a Phisition and not a painter: and being a Iew, what likelihood is there that it should be he, if you do but marke that Origen saith, that the Iewes did not suffer any amongst them? But certainly as the Iewes heretofore in conuersing and keeping company with the Gentiles had taken vp their images, euen so the Proselite or con­uerted Gentiles affecting to become Christians, brought them with them: the Chri­stians also thereupon became verie easie and readie to apply themselues vnto their fashions, in thinges (especially) indifferent, to haue them as recordes and remem­braunces, & not for to worship them; and so those which followed after, went somewhat further, as mans nature in thinges tending to super­stition cannot keepe any measure. But this point shall be handled in the Chapter following.

CHAP. III. What manner of proceeding Images had amongst Christians: and of the most licentious abuse thereof after they once came into the Church of Rome.

IT is certainly agreed vpon by all the Christian Doctors, The Gentiles the inuentors of images. Ambr. in psal. 118. Concil. Nic. 2. Act. 6. Cypr. de Idol. Vanic. That images were brought in amongst the Christians by the Gentils. Euseb. l, 7, c. 18 that the Gentiles were the first inuentors of images. S. Ambrose: The Gentiles worship wood as the image of God. Gregory Bishop of Neo­caesarea; The religion of the Pagans did inuent & giue entrance to ima­ges. S. Cyprian; They were made at the first for to retaine the counte­nances of the dead: but after that which was brought in for the comfort and consolation of the liuing turned to a religious carriage toward the dead. That the Gentiles brought them in amongst the Christi­ans also, still keeping and cleauing fast vnto some of this their old leauen, Eusebius beareth vs witnesse: for speaking of her picture, whom our Lord healed of a fluxe of blood in Cesarea Philippi, & of that which she had erected vnto him of brasse, neer vn­to that of her owne, he saith: There is no cause why we should maruell, that those which had belieued amongst the Gentils, for the benefites which they had receiued of our Sauiour, should offer vnto him such a thing, as it were in manner of a present: seeing that we do behold euen yet to this day, the pictures which were intended and drawne for the Apostles S. Peter and S. Paul, yea and our Sauior himselfe, and the tablets which are made of them, as likewise certain old ones which haue beene kept. And this seemeth to me to haue beene retained [...], without the chaunging of the fashion according to the custome of the Gentiles, which were wont so to ho­nour them whom they iudged worthie of honour, and whom they acknowledged for Sauiours. Whereupon also Beatus Rhenanus saith vpon Tertullian: Beat. Rhenan. in Tertul. de Coron. Milit. Niceph. l. 20. c. 30. That the Gentiles which re­ceiued the Christian religion in their old age, did very hardly forsake the fashions which they had beene accustomed vnto all their life long. But that it was but for a monument or remem­brance, and not for any religious vse, appeareth by Nicephorus likewise, though the most superstitious of all other the ecclesiasticall writers. For besides that we see that this image is not in any Church, but in a streete, there were not for whole 300. yeares any eyther Altars, sacrifices, perfumes, praiers or pilgrimages made vnto it: Hee speaketh properly as of an old one, when he saith: That processe of time had worne out all remembrance of it, concerning wherefore it was there and whose it should be: that the drop­ping of water, slime, and mosse had so rot it, that there was not any of the letters about it, to bee knowne: and that this miraculous hearbe within some short time after, was not any more to bee found, &c. Assuredly if images deserued either reuerence or worship, then that more then any other, being the image of Christ, authorized by a miracle, &c. And there­fore if that were so vtterly neglected by the old Church, we cannot excuse it of a most notorious contempt; yea and of an vnauoidable error. Or else certainly, seeing that it made no greater accompt thereof, being that Church which we follow & set before vs for our patterne, let vs say, that it was because they then belieued as it now behoo­ueth vs to belieue, that there is not due to speake according to the termes of religion, eyther worship or reuerence vnto any image whatsoeuer. And if not at those times when images might haue beene kept in some true proportion of resembling them for whom they were made, how much lesse at this day, when euerie man painteth as his humour and fansie perswadeth him? &c.

We say the same of the crosse, Of the Crosse. August. de verb. apost. serm. 8. Galath. 3. Tertul. in Apol. and we haue also said it before in another place. In the beginning it was nothing els but a signe, which was made with the fingers in the ayre, as we reade in Tertullian. And S. Augustine giueth a reason thereof saying: To the end that men may not imagine that we are ashamed of the crucified. How farre better had it beene to haue had him grauen, to haue had him crucified, saith the Apostle before our eyes? Thereuppon the Paganes called the Christians, as saith Tertullian, Reli­giosos [Page 123]crucis, the religious of the crosse, in way of derision: but truely, for as much as (as the Apostle saith) this crosse was a stumbling blocke vnto the Iewes to bee offended at, and foolishnes vnto the Gentiles, it was acknowledged of them for a misterie of the vnspeakeable wisedome of the eternall God. Arnob. siue Minutius lib. [...] contra Gentes. But when the Pagans obiect vnto the old Christians, that they adore and worship it, how doe they take it in the questi­on of honour? Arnobius telleth how, saying: Wee doe not wish for, neither yet do wee worship the Crosse: but rather you, who consecrate Gods of wood, doe worship also, it may be, the crosses of wood, as partes of your Gods. For what are your banners of armes, but gil­ded crosses? And what are your Trophies and Monumentes of victorie, but men fastned to the crosse, nothing but crosses? Constantine to shew to whom he gaue the honour of his victories, (namely to Christ) altered the Labarum, that is to say, his oriflam or imperiall banner, causing the name of Christ briefly written and abbreauiated to be set there­in, after he had had the vision, for the confirming vnto him of his calling and voca­tion to the deliuerance of the Church. For as for the Crosse wee haue seene in Arno­bius, that from the times of the Pagans, the staues of their Ensignes were crosse-wise made and fashioned.

But what communion is there betwixt a temple and a campe; a warlike banner or standard, and a banner of procession; an ensigne ordained for the attonement and keeping together of an armie, with a tablet carried about to bee worshipped? And againe, where will they find that Constantine did euer worship it, Cyril. lib. 6. cō ­tra Iulianum. or cause it to be worshipped? And what will they say of Cyrillus the Patriarke of Alexandria, who answered the Emperor Iulian a long time after the death of Constantine, reproching him for the honour giuen vnto the Crosse: that the Christians did not giue any wor­ship or honour vnto the signe of the Crosse? Petr. Crinit. l. 9. de Honest. discipl. Or vnto the Emperours Theodosius & Valens, which yet after that did forbid Crosses by expresse edictes, saying: In as much as wee haue not any greater care for any thing, then for the seruice of God; wee forbidde all manner of persons to make the signe of our Sauiour Iesus Christ, either in co­lours or in stone, or in any other matter, or to graue him, paint, or carue him: but on the con­trarie, we will and command, that in what place soeuer any such bee found, that it bee ta­ken away, vpon paine of being grieuously punished for withstanding and doing to the con­trarie. Whom notwithstanding we see not to bee reprehended by the great and famous Doctors of that time, Saint Augustine, Saint Ambrose, &c. men like enough not to haue concealed or kept backe any good admonition, or instruction from them, which they were to know or to bee admonished of, much lesse by the Coun­cels of the Church, which at this time were more vsuall then in all the former. And as for the Poet Prudentius his wordes, they are not any barre or stop against the soundnesse of this matter: Crux pellit omne malum: The Crosse driueth away all euill and mischieuous thinges, &c. For this is a poeticall phrase, and their ordi­narie manner of speaking, attributing to the signe, the properties of the thing signified, as vnto the Crosse the effectes of the shamefull and reprochfull death, which the Sonne of God suffered thereuppon for vs. As in deede it is very plaine and manifest in that treatise of Saint Cyprians, called Lignum vitae, and hath beene obserued by the best learned, that the olde writers by the Crosse did not vn­derstande the woode, but the Lorde himselfe fastned vnto it, fastning thereunto by his death, the hand writing of eternall death, wherein we stood obliged and bound. In so much, as that the Councell of Trent hath decreed, Index expurg. pag. 28. & 30. that this should bee raced out of the bookes of Georgius Fabricius, touching his censure vpon the workes of Christian poets.

Now as wee haue seene the diligent endeuoure and industrie of the first Pastors of the Church to remoue and put farre away all idolatrie, That images were first vsed but as monu­ments and re­membrances, in the nature of histories. by the keeping out of Images: so consequently and in the next course wee shall see, how by little and little it was brought in by the carelesse negligence of their successors, and vnder their receiuing and admitting of the same, which Sathan deuised to be by a gentle [Page 124]kind of secrete creeping from priuate houses, to publike houses; from a prophane & historicall vse, to the abuse of worship & adoration, and that altogether vpon meere deuotion. Chrysost. invi­ta S. Meletri. Niceph. l. 12. c. 14. We reade of Meletius of Antiochia, who died in the second Oecumeni­call Councell, that he left behind him such a desire in the people to haue him, as that euerie man was willing to haue his picture vpon his walles, vessell, ringes, &c. This came partly of too much curiositie; partly of the seeking of humaine comfort. In as much also as there were celebrated and solemnely kept the yearely memorials of the most famous Martyrs, as namely the Panegyricks in their praise and commen­dation, & the day of their martyrdome, thereby to kindle the zeale of the Christians, that they might bee the more constant in holding out, after their example: It was to be seene, that in certaine temples, histories containing such matter were painted, the better to reuiue and keepe aliue, what memorie might let slip and fall away: As that of Martyr Barlaam in S. Basill, Basilius in o­rat. de Bar­laam. saying: Better painted vpon the wall, then described in his oration and speech: and that of Theodorus in Gregorius Nissenus, saying: Where the Mason hath polished the stone, as if it had beene siluer, and where the painter hath not spared a­ny thing of his arte, &c. And lastly, the histories of the old and new testament vpon the walles of the temple of Nola, which Pontius Paulinus about the yeare 430. caused to be painted for to keepe occupied with the consideration of those tablets, those that came to the feast which was made in the honour of S. Felix the Martyr, who other­wise (as saith Trithemius) suffered themselues to be carried away, and wholly giuen to their wine and good cheare. But how farre off is all this from worshipping and ado­ring of them? There is one onely place alleadged against vs vnder the name of Saint Basill, wherewith they go about to dazell the eyes of the world: I honour (saith hee) the images of the Apostles, and I honour them publiquely, for they haue left vs the same by tra­dition, and therefore it is not to be gainsaid or forbidden, and thereupon also we erect and set vp in all our Churches, their memorialles and histories. But vpon their owne consciences let them speake if euer they haue found any such word in all S. Basill his workes? and in deed what likelihood is there thereof, that he should at the same time call that an A­postolicall tradition, which Epiphanius holdeth to be a Diuelish inuention? And further, how can this word Adoration stand and agree with his time? which was heard, but little spoken of for many ages after, yea in the most idolatrous, and which is as yet to this daye dissembled and caried onely vnder hand? Concil. Nic. 2. And in deede this is onely the allegation of Pope Adrian the first, writing to the Empresse Irene, from the second Councell of Nice 400. yeares after S. Basill his time, and when as the power and heat of Images did most furiously rage.

Now Images were scarse any sooner receiued into the Churches & Temples, The begin­ning of the worshipping of images. then that the people which had lately left and cast off their paganisme, thinking to haue found in those of the Apostles and Saints, that which they had lost in their images of their owne Gods, began at their pleasure to yeeld them the very same honor. And this abuse was spread and propagated in diuers places diuersly, according to the igno­rance or capacitie, negligence or diligence of the Bishops: but still so as that it gay­ned in all mens sight great and large countries at that time when barbarousnesse had ouerrunned the whole Romaine Empire, by the inuasion of such infinite multitudes of fierce and barbarouse nations: and that in such sort, as that being once admitted and receiued, there was not any meanes left to cast them out againe; the most part of the Bishops thinking they had done sufficient seruice, in letting the worshipping of them. But how much more prouident were they that had vtterly cast them out? And how much more wisely had they dealt if they had taken heed to S. Augustine his ad­monition: August. in psal. 113. That they are more mighty to deceiue soules, in as much as they haue eyes, then to reforme and amend them, in as much as these their eies see not at all.

Therefore Serenus Bishop of Marseillis in the time of S. Gregorie, Oppositions & withstan­dings of the worshipping of Images. about the yeare 600. was offended that his people did worship them: he is moued with a holy zeale, according to the example of king Ezechias, and breaketh them. Alphonsus of Ca­stres reckoneth him amongst the heretickes for doing so: Bellarmin notwithstanding [Page 125]saith, that he did him iniurie therein. Gregor. l. 7. Epist. 109. But what saith the foresaid Pope Gregorie vnto him, notwithstanding that for the most part he was the father of all the superstitions wherewith the Church was corrupted? It hath beene giuen vs to vnderstand, that your bro­therhood seeing certain adorations of images, hath broken & cast thē out. And certainly we haue commended your zeale, in that you would not suffer that any of all the thinges that are wrought by the hand of man should be worshipped:Ne quid ma­nufactum. Gregor. l. 9. Ep. 9.but therewithall likewise we iudge that you ought not to haue broken them: which thing he speaketh of more at large in an Epistle to Serenus. And addeth afterward: It is one thing to adore a picture, & another to conceiue and apprehend by the picture, that which is to be worshipped: for the picture is for idiots, & that which is writ­ten, for them which can reade. Hee did not not then acknowledge them for any other thing then remembrances and stories: and thereby doubtlesse in great daunger to haue beene condemned of heresie, if he had beene at Trent. And in the end, to hold the mid way, he saith: It is needfull and requisite, that thou shouldest call the children of the church, that is, those of thy diocesse, and that thou let them see & vnderstand by the testimony of the scripture, that it is not lawfull to adore or worship any of the workes of mens hands: because it is written; Thou shalt worship the Lord thy God, & him onely shalt thou serue. And that thou shouldest after this then signifie vnto them that thou wast offended with them, for that they had abused themselues by adoring & worshipping of such pictures as were not made, but only to teach the histories of such as they did represent to such as could not reade: & that that was the occa­sion wherefore thou didst breake them. And therefore vppon condition that they will containe themselues within the bonds for which they were admitted and receiued, that thou art content to suffer them to enioy them. And to be briefe, if any man will make any, those hinder not: but if they beginne or offer to worship any, then looke about thee and suffer it not in any case. Now I could haue wished that as Gregory said to him; Teach them by the scriptures, that they must not worship them: for it is written, &c. that he also had added: yea, but they ought not to haue them for instruction: for so also it is written, &c. But the mischiefe is, Ierem. 10, Abacuc. 2 that the good man found the cleane contrarie in the scripture. In Ieremie: Ierem. 10, Abacuc. [...] That the wood is a doctrine of vanitie. In Abacuck: That molten images are nothing els but the tellers of lies. So that this Bb. though caried away with the waue of time, and the multitude of people, is one who speaketh all one with a certaine Councell, which was held in the same age: If thou canst, without the people their making of any stirre or talke about it, Concil. Car­thag. 4.beat downe the Altars which haue beene erected to any other end, then to be memorials of the Mar­tyrs: but let them alone & tolerate them, if they begin to stir. And who hath not any other reasons then those of the Pagans, euen the very same which the heathen Philosophers did vse, to alleadge against Serenus, for the supporting of these relikes of Paganisme; Which (saith Athanasius) when they perceiued themselues pressed hard by the Christians in the matter of their images, answered, Athanas. contr. Gent.that they were visible signes to know the nature of the inuisible God, and that they are as bookes vnto the ignorant, by which they come to the vnderstanding of celestiall things. But Athanasius and Eusebius do scoffe at these answers. And hereup­on also S. Augustine hath told vs: That those are subiect and apt to learne lies, who seeke for Christ Iesus & his Apostles in the paintings of wals, & not in the scriptures. Within a short time after Pope Boniface (the same who aduanced Phocas the parricide to the Em­pire for images, had exceeding great need of the patrons and protectors) opened the temple of all the Gods that were at Rome, called Pantheon, by the licentious li­bertie and free permission which he gaue to euerie man to deuise and do therein, and in stead of the images of all the Gods, Sigibert. & Plat. Blond. l. 9 Dec. 1. he placed therein the image of the virgin Mary and of the saints: as likewise at the same time there were set vp in the Chappell of La­terane the images of Phocas and Leontia his wife, because he had graunted the Pope the supremacy and supreme authoritie ouer all other Bbs. Afterward about the yeare 700. it was ordained by the sixt generall Councell: Synod. 6. c. 82. Constant. 3. Gregor. Ce­dren. in hist. that whereas it had beene the cu­stome to picture & represent our Lord vnder the similitude of a lambe, he should frō thence forward be pictured in the similitude of a man; seeing that the truth was come in place, & had abolished shadowes: for thus it saith: To the end we may be put in mind of his conuersation in the flesh, & of his passion & death, & in them of our redemption. And all this while no one word of the adoring and worshipping of them, howsoeuer Gratian [Page 126]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 Italy, calling an other councell at Rauenna, and therein causing it to be esta­blished, that whosoeuer should destroy, prophane, or speake euill of images, should be declared and pronounced accursed: (he durst not say, whosoeuer did not worship; or this had beene against the canon of Gregory the 1.) He further excommunicated Leo the Emperor; quit of all manner allegiance vnto him all Italie, and forbad his subiects to pay him any thing: he confederated himself with the French against him, couenanting to part the westerne Empire betwixt himself and them. Again, this was one principall cause mouing thē thereto, for that images were nothing but images. Chroniclers ob­serue, that vpon these alterations, there appeared extraordinary eclipses of the Sunne & Moon, lightnings & thunder, flouds & earthquakes, as warnings of Gods wrath, & of the declining and falling away of the church: but whereat the Popes did no more stir then their images. Anno 755. After Leo succeeded Constantinus Copronymus: he assembled againe an other councel at Constantinople against the pretended one of Rome: the Pope was called thereto, but he wold not appeare. Therin it is decreed, that images shal not be honored: and Gregory Bb. of Naeocesarea, had the charge of drawing into one book all the reasons: wherupon the councel grounded this their decree, cōmitted vn­to himal which were read & solemnly published in the hearing of all the people. Ger­manus the Patriark, & Iohan. Damascenus the son of Manzar, were in expresse termes condemned: which treatise of Gregory is as yet extant and to be read. Now this Em­perour [Page 127]was no Monothelite, but rather had taken his oath for the establishing of the sixe generall Councels, and whereto he ordained, that this should be added for a se­uenth, & this he signified to the Pope, to the end that he might haue him to cause it to be kept & obserued. Againe, he sent in like maner to Pipin into Fraunce, who at that time did beare all the sway there; who caused a Councell to be assembled at Gentilli: Pipin holding his place by the benefit of the Pope, did therein what fauour he could to his part, & so it was concluded therein, that images should be tollerated: it was not as yet said, that they should be worshipped. Yea there were as yet many that resisted and stood out against them, & about this time it was, that they were receiued in England. At this time also it was, namely, in the time of Adrian the first, that Bbs. began to sub­scribe their publike actes and writings with the signe of the crosse. In the meane time Stephen the third cause it to be decreed in a Councell at Laterane, Anno 768. that there should be burning of incense before the images: but his chiefe and principall scope therein was to make his part good against Constantine the Pope, whom his faction & parta­kers had deposed, because he seemed to place & set himself aboue the Emperor in au­thoritie: as in deed he was brother to Didier king of the Lombards, who sought aide at the Emperors hand against the Frenchmen. And thus continually the matter of Di­uinitie was crossed and thwarted by the matters and affaires of the state.

But as Irene the Empresse, daughter to a king of the Tartars, Anno 790. being by birth & coun­trie a Pagane, & widow of Leo the fourth, came to be gardeant to her son, & so to the regencie of the Empire: she sought for some meanes to enter againe into the West, & for that purpose could not bethinke her self of any more fit, then to gratifie the Pope with the making of images, she then called a Councell at Constantinople: Concil. Nic. 2 Diacon. l. 23. a great part of the Bishops there present, maintained the abolishing of Images: the Empresse for diuers coloured considerations; went about to exclude them who had beene pre­sent in the former: the people were offended, and thereupon she interrupted & brake off the assemblie. But the yeare following, after she had disarmed such as were of the contrary opinion, she banished the best and most powerfull families maintaining the same, and armed those which were the fauourites of images, and so called another Councell in the Citie of Nice. There appeared and were to be seene Pope Adrian the first his letters ful of speciall fauour & good will to her and her Patriarch Tharasius. There it was also in plaine termes (for the deuill was there set loose in all maner of li­centious libertie) pronounced, contrary to the opinion of all those which had gone before, yea euen of Gregory the great himselfe: That the images of Christ, of the virgine Marie, & of all the saints must be worshipped & adored. And there (to be brief) were accur­sed all those which should think the contrarie: & the Bbs. who had condemned them in the former Councell, constrained to reuoke their sentence, as namely, Basill of An­cyra, Theodore of Myra, Gregory of Neocaesarea; not that old Gregory, but a later: & so when they had thus done, they were set euery man in his charge & place againe. And it was decreed, that this should be called the seuenth generall Councell, and not that of Constantinople, held vnder Constantinus Copronymus. This Councell was held about the yeare 800. which our aduersaries are accustomed to alleadge for ima­ges vnder the name of the Nicene Councell, but making semblance as though it were the first Nicene Councell, & not the second, that so they might grace themselues with the name of that famous councell, which maintaineth the diuinitie and adoring of the Son of God, whereas this, that is the second doth attribute both these vnto i­mages, whereas there is almost fiue hundred yeares betwixt the one & the other, the one being held in the time of Constantine the great, the deliuerer of the Church, and the other in the time of a mad and brutish woman, that was the bloodie butcher to murther her owne son, addicted to southsayers, borne of Paganes, and continuing no lesse by profession, of whom histories make mention, that the Sun was eclipsed, Eutrop. & Abb. Vsperg.that it might not behold her enormous and detestable deeds, & that the earth did shake the Citie of Con­stantinople as wearie of bearing them.

And notwithstanding at the same time, as Adrian the first had sent to Charlemain [Page 128]the decrees of this Synode, Concil. Franc­ford. contr. that he might approue them, there was a Councell held at Franckford by the Bishops and Prelates of Italie, Fraunce and Germanie. There­in were examined and discussed the two contrarie Councels, Eginard. in vit. Carol. Regino. Add. Vsperg. Ammon. l. 4. c. 85. that is to say, that of Constantinople, and the second of Nice, and a decree passed, that the Nicene should not be held either for a generall one, or for the seuenth generall one, neither in deed for any thing els of value. Ʋt nec septima, nec aliquid diceretur: but for an imagined and deceitfull Synode, calling it a bastardly Synode: the decrees of the worship­ping of images cut off and cast away, a booke framed in expresse tearmes appro­uing that of Constantinople, and confuting for false and counterfeit that of Nice, the same being signed by all the Bishops. And furthermore, for the further gracing of the same, published vnder the name of Charles the Great, which is yet at this day to be read: and was put forth here some fortie yeares since, by my L. Iean du Tillet, Bi­shop of Meaux. This booke keepeth the meane or middle way betwixt the Synodes of Constantinople, and that second of Nice: that is to say, That images might be had to be remembrances of thinges; which the Councell of Constantinople denied: but, that they might not be worshipped, and this the Councell of Nice affirmed. Neither doth it make, as the sophisters of our time vse, by a false Grammer, that common distinction betwixt an idoll and an image: but it rather affirmeth according to sound Diuinitie: We call not idols those images which are in Temples, but we forbid them to bee worshipped, for feare that they should be called idols, that is to say, that by worshipping of them they become not the thing which they are not. And to the end that no man may call this booke in question, Augustinus Steuchus Bishop of Agobio, & the keeper of the Popes librarie, testifieth that it is kept in the library of Laterane, Hinemar. Archiepisc. Rhemens. c. 20 Bellarm. de eccles. triump. l. 2. c. 19. written in old Lumbardie letters: and Hinemarus Archbishop of Rhemes, doth alleadge whole pages out of the same: and Bellarmine likewise doth acknowledge, that in it is contained the Councell of Franckford, yea and that which is more maruellous and strange, that is, that Adrian by letters which he writ vnto the Emperour of Constantinople, and to Tharasius the Patriarch, the furtherer & aduauncer of images, doth approue that which was done at Franckford: as in deed the truth is, that he had his legates there which were asha­med of that which was done at Nice. But seeing that images had beene retained in Churches, when Charlemaine was once dead, idolatrie found an easie reentry in the West, as will be seene in the time of Charles his sonne, who was constrained to write a sharper booke then the first: as on the contrarie Constantine the son of Irene, com­ming to his age, would not obserue & keep that Councell, held in the time of his mo­thers regencie, who for that occasion wrought his death and dissolution. And this contention in the Empire of Greece, indured more then 200. yeres, according as the Emperours were well or ill inclined, working sometimes the ruine and ouerthrow of images, and sometimes, the establishing and confirming of the same.

In this contrarietie of Councels, A comparing of these two councels to­gether. to which of them I pray you, shal Christians haue recourse to stay and rest their consciences vpon? To whom say I, when as they see the East armed against the West, about this cause and quarrell? yea the East against the East, that is, the Churches and Empires of those partes at iarre amongst themselues? Doubtlesse nothing can assure or certifie them but the word of God: Thou shalt not make to thy selfe any grauen image, &c. thou shalt not worship or serue them. The word which the Popes & Emperors neuer could, neither euer shalbe able to dispatch & quite de­stroy from out of the world, neither yet out of the hearts of such as are truely faithful: howbeit, it may be obserued, that from this time, this commandement beginneth (such is the shameles boldnes) to be raced out of the law of God: as may yet be seene in the ancient lawes of England, Archaeonomia Anglicana. written & published shortly after the second councel of Nice; whose first title containeth the ten Commandements, but the second com­mandement is wholly wanting therein, & the third continued in place thereof.

But let vs notwithstanding briefly weigh the reasons of these Councelles, the one against the other: because it may be, that out of their disagreement, wee shall make the truth and light to appeare. The Nicene doth alleadge the image which [Page 129]Iesus Christ sent to Abgarus, that which Nicodemus painted vnder the name of a false Athanasius, which we haue proued to bee onely imagined and supposed: like­wise the vision of Constantine, as it was foretold him by Peter and Paule before that hee was baptised, which all ecclesiasticall histories, together with those next afore mentioned, do note for Apocrypha. It playeth and sporteth it selfe with the scrip­tures, as men vse to doe with Pasquils. Adrian the Pope in his Synodall Epistle: Concil. Nic. 2, Act. 2, God tooke of the myre and clay, and made man according to his owne image and likenesse. And the Prophet Dauid saith: Confession and dignitie are before him. Againe, I haue loued the beautie of thy house, O Lord, I will seeke thy face, &c. It behooueth therefore (saith it) to haue images in Temples. Theodorus saith, As we haue heard, so haue we seene: wherefore we must haue images to looke vpon them. And God is wonderful in his Saints: there­fore we must haue painted pictures. And, No man lighteth a candle to put it vnder a bushell: therefore it must bee set vpon Altars. To bee briefe, the Psalmist hath said: Worship his footstoole, worship him in his holy mountaine: O Lord, all the riches of thy temple, shall worship before thy face: wherefore we must worship images. But I would verie gladly, that of all the ancient Doctors that haue written vppon the Psalmes and Prophets, they would shew me but one, who hath from these places, or any one of them found out images. They alleadge the fathers with like conscience, Quest. 16. citing an Epistle written by Basill to Iulian, which is not to bee found, and another of Gre­gorie the Great, which is manifestly knowne to be written by Gregorie the third: a certaine booke of questions vnder the name of Athanasius in the sixteenth questi­on, and it is found to haue beene written by one Leontius, almost three hundred yeares after, in the time of the Emperour Mauritius. And how should they spare the Doctors, when they haue not beene ashamed to corrupt the first Councell of the Apostles held at Antioch; daring to affirme, Actes 15. that they therein ordained that the image of our Sauiour Christ should bee worshipped in steade of the images of the false Gods? Although it be so, as that there were not according to their owne confession, any images in the Christian Churches before Constantine his time; there­by charging the Primitiue Church with an vnsupportable crime, for hauing made so small accompt of the Apostles their ordinance, yea or rather of the holy Ghostes, and that in a full Councell. In the end they come to the legends of the Saintes, and to pretended miracles. And what miracles? How that there was a woman healed of the gnawings and gripes that she suffered in her bellie, by looking vpon the ima­ges of Saint Cosme and Saint Damian: an other of the fluxe, in looking vppon the image of Simeon: and that an other found a Well, by causing the image of Theo­dosius the Abbot to be brought her. An image of the virgine Mary kept the candle of a certaine Abbot from going out a long way: and an other helpeth to conueigh water from the cesterne to the house. And how a woman was tempted of the De­uill by forsaking and leauing to vse the image of the virgin; whereupon the Abbot Theodorus sheweth her, that it were better to go to the stewes and brothell-house a thousand times, then to leaue and forsake the worshipping and adoring thereof. What baggage are these to oppose & set against the holy law of God, Giuen (as saith the Apostle) by the ministery of Angels, and vttered by his owne mouth: Thou shalt not worship images?

Now let vs heare on the contrarie the foundations of the Councell of Francford: We must not (saith it) worship images, seeing we must not worship any besides one onely God, & one onely Iesus Christ, who with the father & the holy Ghost raigneth eternally. Because like­wise, there is neither commandement nor example, either of the Apostles, Patriarkes, or prophetes, or of the fathers of the primitiue Church for the same. And on the contrary, that if any man haue images for remembrances and monumentes, that yet notwithstanding it ought not to be any president for the trimming & decking vp of the Church: that such ornamentes and courses are nothing els but the waies of the Gentils: that the good fathers Antonius, Hilarius, and others, who loued well the beautie of the house of God, did yet verie well leaue off to haue any dealing with them. And as little for the instruction of the people. [Page 130]That God hath giuen them the holy scriptures to this end; the law whereby to come to the know­ledge of Christ, and not by Images. And not any more for imitation or example sake to bee followed: That the vertues of the Saintes, as faith, hope, and charitie, are inuisible: and that we must therefore seeke them in their workes, and not in their painted pictures. It fur­ther proueth, that whatsoeuer the patrons of images alleadge of scripture, it is ey­ther to no end, or contrarie to the end for which they alleadge it; that their tales of the image of Christ are Apocrypha, their authorities out of the fathers meerely imaginarie, and their pretended miracles no better then either doubtfull, or noto­riously false, or els diuelish; Yea and although (saith it) that they were true: because that God appeared to Moyses in a bush, shall we therefore worship all bushes? or vnder the colour of Aarons rod, shall we worship all rods? And so for Sampson his iaw-bone, all other iaw­bones? Or from the shaddow of S. Peter, all other shadowes? &c. That this assertion of the Nicene Councell is damnable: I adore and worship the image with the same worship where­with I worship the Trinitie it selfe, and do curse those that say otherwise. The word being so plaine and euident. Thou shalt worship the Lord thy God, and that exclusiuely meant, (say they) of all other maner of worship, besides that which is due vnto God alone, not excluding one­ly that of images, but of whatsoeuer other creatures, be they neuer so excellent. In like man­ner, that their other reason is as weake, which they would draw from the nature of relation and reference, which the image hath with the thing whereof it is the image, seeing that Christ said not: He that receiueth Images, but he that receiueth you, receiueth me: Nor that which you haue done to images, you haue done to me: but rather, what you haue done to one of these little ones. And therefore that whosoeuer doth say of a picture, This is Christ, sinneth, lyeth, and committeth villanous wickednesse: instead that the second Nicene Councel hath by name said and affirmed, that a man may speake it in godly & religious maner. And all these things with such grauitie, learning, and religiousnesse, together with such reasons drawne so to the purpose from the scriptures & fathers, S. Ierome, S. Augustine, S. Gregorie, &c, and pressed with such good consequence and so necessarily, as that all the Dagons of the Philistines, bee they neuer so firmely vn­derpropped, shal not be able possiblie to stand before them. And yet furthermore this booke is approued by Hincmarus Archbishop of Rheimes, who alleadgeth a whole Chapter out of the same against Hincmarus Bishop of Laon, who liued in the time of Charles the great: and as for Ecchius himselfe, hee doeth not once call it in question.

Let vs go forward with the effectes and successe insuing vppon these two Coun­cels. The effect of these Councels It appeareth that that of Franckford did stay the course of idolatrie for a time in the Churches of France and Germanie: which is gathered hereby, namely, for that Haimo and Rabanus, who followed shortly after, do not speake a word of the wor­shipping of images: and in that Walfridus Strabo, liuing at the same time, continu­eth all one phrase and manner of speech: Walfrid. Stra­bo. c. 8. That it is not lawfull either to worship them, or els to banish and cast them out. And because likewise that Claudius a famous Priest brought vp in the Court of Charles the Great, was no sooner made Bishop of Turin in the time of Lewes the Gentle, then that hee pulled downe and defaced the ima­ges: when as hee founde the people of his Diocesse giuen to worship them, by reason of the Romish superstition which had gained and preuailed so farre amongst them. Claud. Tauri­nens. de ado­rat. imaginum. An Abbot called Theodomirus set himselfe against his proceedings: where­vpon this Claudius writte a booke vnto him, against the worshipping of Images, which hee was not afraide to send to the Emperour Lewes, who committed the same to Ionas of Orleance to examine. But hee neuer vouchsafed to vtter his iudgement of it, till after that both Lewes and Claudius were deade, neither is it found that Claudius was disturbed or troubled by the French Church vppon this occasion: Anno. 840. Ionas Aureli­an. aduers. Claud. Tauri­nens. a signe that the doctrine of images was gouerned by the Councell of Franckford. Now of this booke of Claudius Bishoppe of Turin, there is no parte to come by, more then that which Ionas his booke (wherein hee goeth about the confutation of the same) doeth afford vs, and that after his death. It may [Page 131]iustlie bee doubted whether hee haue dealt faithfullie with it in alleadging and setting downe the whole: but onely that his owne aunsweres do sufficiently witnes that Idolatrie as yet was verie young and tender in the Churches of France. Claudi­us reproueth the worshipping of Images according to the Councell of Francford: Io­nas doth not maintaine the same: for hee aunswereth onlie as Gregory, aunswereth Serenus, that they may bee had for instruction sake to the people, and not for to bee worshipped; proceeding euen to the cursing of them who do worshippe them. Clau­dius maintaineth and proueth by Origen, S. Ierome, Fulgentius, Lactantius, &c. That they ought not to be honored either with inward affection, or worshipped with outward gesture: That wee ought not either to worshippe or serue any creature, &c. And that it is likewise an error to do it for the contemplating of them, whose Images they are made to bee. And it is so far off, that Ionas should gainsaye this, as that on the contrarie hee saith; As for those that maintaine the worshipping of Images, and saye that they giue not that worship vnto the similitude and thing representing, but vnto them which are therein represented; as do (saith he) they of the East Churches, who are ouertaken with this most mischiuous error: wee doe reproue and detest them euen as thy selfe: And the Lord become both to the one and the other gracious and fauourable, as that they may bee pulled from this vile and detestable superstition. Claudius affirmed against the worshippers of Images: The law, Exod. 20. forbiddeth vs not onelie the Images of Gods, but all whatsoeuer in generall, that wee shoulde worshippe them. And Ionas acknowledged that this was a wholesome, sound and holie beliefe. Againe, If the workes of Gods hands be not to be worshipped (said Claudius) much lesse the workes of mens hands. And Ionas thereto addeth, Sobrie no­biscum sapis, testifying that in that point he dealt like a wise & prudent teacher. What is then the oddes betwixt them? Truely this, (saith Ionas) namely, that Claudius ought to haue condemned superstition, and reproued ignorance; and not to haue defaced the Images, and that he ought to haue left them as they were, not to the end that anie worship shold be done vnto them, but that they might serue both for an ornament in the Temple, and for a memoriall of thinges past vnto the ignorant. As indeed saith hee, France hath and suffereth them; howsoeuer it be held and reputed for a great abhomina­tion to worshippe them, and so likewise the case standeth with Germany. In briefe, that it is a plaine and manifest fault, ignorance, error, and superstition to fall down before the Images of Saintes, but yet that the offenders are to bee reclaimed by reason, & not by curses: in asmuch as that it can hardlie bee belieued, that they abiding and continuing in the free and holy confession of the blessed Trinitie, should haue anie purpose or resolution to turne aside to the worshipping of Idols. But how far I pray you was the beliefe of the French and Germaine Churches at that time (that is, a­bout the yeare 850.) differing from the faith and beliefe of the times that now are? yea and what great oddes is there betwixt the present, and that which Ionas held and belieued, notwithstanding that he was fullie armed and prouided for the defence of Images? And indeed Nicetas teacheth vs, that euen in the time of Fredericke Bar­berossa, about the yeare 1160. Nicetas in vita Isaac. Angel. l. 2. the worshipping of Images was forbidden the Ger­maines: For (sayeth hee) as hee tooke & surprised Philippople, the Armenians staying in the Cittie, did not estrange themselues because of the Germaines, inasmuch as the worshipping of Images was condemned and vtterlie detested both of the one and the other. As also Ana­stasius the Library-keeper, in his Epistle vnto pope Iohn the eight, Anno. 1160. Anast. Bibliot. in praef. in Syn. Nycen. 2. witnesseth that the worshipping of Images was freelie receiued in his time in the Church of Rome, but not in France: and this was about the yeare, 900. But the storie following will make vs to see the truth much more clearelie: It is therefore to bee known, that in the yeare 824. the Emperours Michaell and Theophilus, the Father and the Sonne being troubled in the East, about the contention raised for Images, the same not being possiblie able to bee quieted by the second Councell of Nice, doe send Embas­sadors of purpose vnto the Emperour Lewes and Lotharius in France, setting before them on the one side, the superstitions that were practised about Images, since the breaking out of this pretended Councell: & on the other side, the seueritie vsed for [Page 132]the beating downe and suppressing of them euerie where, that so the very rootes of superstition might be plucked vp and dye, desiring their best aduise and councell therupon. Synod. Paris. Ann. 825. Lewes and Lotharus for the shaping of their answere, caused a verie famous Nationall Synod to be holden at Paris, which is yet forth comming entire and whole: wherein the learned that were assembled made a collection of the iudgementes and opinions of all the auncient writers vppon this point, and the same was sent with a goodlie Epistle from the whole Synod vnto the said Lewes and Lotharus, by the hands of Halitgarius and Amalarius Bbs. Halitgarius. The summe and brief wherof behold as followeth: That with speciall care they haue read the letters of Pope Adrian the first, who ordained that I­mages should be worshipped, calling them Saintes, and pretending that it was the way to great holines to serue and worship them, which (with the leaue of his pontificall authoritie bee it spo­ken) is contrarie to the truth, and cannot be auouched without the note of vndiscreetnes, super­stition and error: and that all the places whereuppon hee groundeth himselfe, whether they bee out of the Scriptures, or out of the old Writers, are drawne by the haire, and that the same was likewise well aduertised the Emperour Charles the Great, by Engelbert the Abbot, sent for the same purpose vnto him, who finding himselfe hardlie pressed, did in the end declare, and make known that he would containe and keepe himselfe within those limits and boundes which Saint Gregorie had drawne and set downe; which were, that Images might be had for memorials, and remembrance sake; but for to worshippe or honour them was open impietie: That this superstiti­on did afterward preuaile in some Countries, partlie through ignorance, and partlie through mis­chieuous custome: and that in very deed they are not ignorant, how that the Seat and Sea of S. Peter is tainted and defiled with this plague and pestilent error, Pessimae con­suctudinis vsu (for so they call it) but that as yet sustained and strengthned by Gods grace, they had not giuen it place of entrance in France: and by his further fauour and assistance aiding them, they ment not to giue it anie more in anie time to come. To this end they brought in all the places before by vs alleadged out of the Fathers, & that all along in their whole answer, but it shall be more fit and con­uenient to reade thē as they are there set down in the Synode, then tomake any repeti­tion of them here again. If any should goe about to establish this action and course of worshipping Idols with custome; Their originall is from the Pagans, Egyptians, Simon Magus, Carpocrates, &c. That God is not to bee found out or knowne by his old age, but by his eternitie: That this is in summe, to run (as Ieremie sayth) after the Idols, which they haue learned of their Fathers: That wee must cleaue and sticke to God, as hee is manifested vnto vs in his Scriptures. August. l. 3. de doctrin. Christ. Idem de locu. ad Genes. As for that which is obiected of the Che­rubins, they answere it by S. Augustine; That there is a commaundement from God for the making of them, and that it is the taking of the signes for the thinges. To the annointing of the pillar of stone by Iacob, they likewise answere from the said S. Augustine: That Iacob did it to signifie a mysterte in the annointing of this stone, and not for to honour the pillar of stone. Comming in the end to that point, as to affirme, That when there had neuer been anie Images in the Church; that then faith, hope and charitie were no whit in worse plight: and that when they are in the same for monuments and remembrances simplie, that then the same ver­tues, are not thereby embased or made worse. But that they may not be forced vpon them, who would not haue them, nor permitted them in any wise, who would haue them to worship them in any maner or sort: whether it be by praying vnto them, kissing them, or gilding them, and much lesse in offering vnto them, &c. Now this booke is sent vnto Pope Eugenius the second, by the foresaide Emperours, by the hands and mediation of the Bbs. Ieremy and Ionas, that they may impart the same vnto him, being therewithall inioyned, to be­seech him in their names, that he would examine it throughlie, and shew himself wil­ling and forward to satisfie the consciences of the Emperours of the East: as also that hee would vouchsafe to send his Legates together with the saide two Bishoppes vnto them, with whome they shall also finde for the same purpose, at the place of ta­king shippe, Halitgarius and Amalarius in the behalfe of the Synode, for the better yeelding of an answere and reason of the resolution and iudgement, which they em­braced and approued therein. And it is to be marked, that in the letters which they writ vnto Ieremie and Ionas, containing their aduise how to demeane themselues, [Page 133]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 [Page 134]Councell bee helde at Constantinople, Anno 870. which they call ordinarilie the eight generall Councell, whose Actes and decrees wee cannot finde extant in the volumes of the Councels, and but a verie fewe of them else where in histories. And Bartholomeus Caranza sayeth that hee met with them so depraued and falsified, as that he durst not coppie them out. Onelie the Popes fauourites doe affirme, that therein should bee confirmed the worshipping of Images: and the curses of the second Councell of Nice repeated. So that wee neede not doubt, if we consider the proceeding, such as it is set downe in the Pontificall booke it selfe, Lib. Pontifica­lis. that is to say, that Adrian the Pope gaue vnto his Legates a little booke containing all that hee would haue to be belieued of the supremacie of the Pope, and of the worshipping of Images, with this charge, that they should not receiue or admit any man into counsel or consultation with them, be­fore they had first signed the same: but that by this meanes hee preuailed in the cause hauing no aduerse partie to stand against the same. Againe, that which is left remai­ning with vs, is such stuffe, as that it would make a man quake and tremble to reade it; the Emperour Basill vttering these speeches therein; Now are you out of the Diuelles clouches, true Christians, worthy of eternall life: for if you had not abandoned this heresie, Christ could haue profited you nothing. How manie heresies, yea and how many blasphe­mies be there in these few wordes? Christ (saith the Apostle) doth profite vs nothing if we bring in againe the ceremonies of the law. But what manner of conclusion is this: If we obserue and keepe this Commaundement being one of the ten: Thou shalt not make any grauen Image: Thou shalt not worshippe them, &c. Christ doth profite vs no­thing. An other Canon sayth: We ordaine that Images be worshipped as the holie Gospell. The reason hereof is worth the noting: for say they, As men are saued by the sillables of these bookes: euen so are both the wise and foolish mightily helped by Images. And notwith­standing these their beetle headed reasons; Nicaetas and Zonara, do write, that from that time forwarde, all such were accounted Heretikes, as did not adore and wor­shippe Images. And yet so as that this kinde of superstition, did neuer proceede or prosper in the Churches of Greece, as it did amongst the Latines; for besides the Greeke Churches had but a few and those painted pictures onelie, and not any gra­uen or carued Images, the difference betwixt them in the maner of worshipping them is so great, that Emericus in the volume of his inquisitions, rehearsing the errors of the Greekes, setteth down these; That they may not pray vnto Saintes, no not vnto the holy virgin Marie; That they hold, that to offer vnto them, is to offer sacrifice vnto the Diuell; as also that to worship or kisse the Crosse, is meere impietie, & sence­les sottishnes. But this must be distinguished of, according to the times and coun­tries.

But from hence forward, let vs lanch forth into the depth of Idolatrie. We make our selues offensiue to the Iewes in giuing them matter to stumble at, and as loath­some as any stench vnto the Turks, whome it had beene our duties rather to haue wonne and drawne to haue beene one with vs by the puritie of doctrine, and the ho­lines of our ceremonies. The more contradiction we find, the more care and indu­strie doe wee bring with vs for the propagating and spreading abroad of the same, the more authoritie for to establish it, and the greater rage and furie for to warrant and make good the same withall. The Princes working the same sometimes in despight, sometimes vpon enuie and malice, which they beare one against an other, but all of them to gratifie and pleasure the Bishoppe of Rome: The Pope by his Decrees, cen­sures and curses, by degrading and putting down of Emperours, by absoluing their subiects of their oaths, & by rooting out and burning of all whosoeuer shall dare to say any thing to the contrarie, &c. In fine the pure seruice of God, maintained so long a time vnder the Primitiue Church, becommeth heresie, and from hence forwarde, no man speaketh of them, which will not worship Images by any other name or tr­tle then heretikes: the worshipping of them on the contrarie, is accounted for sound and good to bee belieued, yea and is reckoned vp amongst the markes and principal signes of the Church. In the meane time to bring about the worshipping of Images [Page 135]in the French and Germaine Churches; Friuolous & [...]fling di­stinctions. the Church of Rome was forced from the beginning to bring into them some certaine distinctions and limitations, carrying some more plausible construction and consideration as that of Dulia, and Latria, from the thing representing, to the thing represented: howbeit they are not of anie force or worth either in Grammer or Diuinitie; but onelie as certaine vizardes ser­uing in the time of shamefast bashfulnes, to couer the follie of the second Councel of Nice. For as for the first, such as are any thing acquainted with the Scripture, do know that Dulia and Latria are ordinarilie vsed to signifie one and the same thing: Gen. 9. Exod. 2 Esa. 14. vbi Septuaginta. Deuter [...]8.34 Rom. 1. Ephes. Coloss. vbi Occumenius. Matth. 6. Eustath. in Homer & Suidos. August. l. 8. c. 28 27. de ciuit. Dei. Idem de verb. Domini Secundum Mat. Serm. 6. Idem cont. Faustum Manich. l. 15. c 9. & contra Arrian. Serm. 5. c. 17. Idē ad Quod vult Deum. L. 3. de Tradit. 9. consider. and those likewise that vnderstand the Greeke tongue doe know, that Dulia is a more strict kinde of seruice then Latria: because that to speake properlie, Dulia is the ser­uice performed by a slaue, who is altogether at the checke, controll and commaund of his Maister, and Latria the seruice, which the mercenarie and hireling taketh him­self bound to perform, who vpō the offer of the wages or the reward doth waigh with himselfe what it may be vnto him, and accordinglie vndertaketh some such peece of seruice, as his pay shall counteruaile. And thus the best learned in the Greeke do in­terprete and take it, what reason is there then, that the lesse part should bee giuen to God, and the greater vnto men? And who can thinke that S. Augustine who first brought vp this dinstinction, did vnderstand it after that manner; who shutteth the deceased Saints & Martyrs out of al Temples, and frō hauing any Altars, sacrifices or seruices done vnto them? And that yet our aduersaries, should giue them the same vnder the colour of this word Dulia? And in verie deede S. Augustine hath no such intent or scope in that place, namelie, to giue vs free libertie to serue creatures, but rather to detaine and draw vs backe from the same, shewing vs what is the true seruice of God, that so we may not giue it vnto anie creature. For he that reproued Marcel­lina because she burned incense to the Image of Christ, what would hee haue saide to them which burne incense euerie day vnto the Images of the Saintes? And hereupon also it came that the Spaniard Peresius found fault with this distinction. And as for the other, namelie, That they doe not worship the Image, but the thing whereof it is a signe: can they deny that the Pagans said not asmuch vnto S. Augustine, Lactantius, Arno­bius and Tertullian, who yet did not therefore surcease or giue ouer to reproue and condemne them? And if they coulde not tell how to excuse the matter or defende themselues against those Fathers; Idem l. 3. de doctr. Christi. c. 7.8. & 9. what hope is there left that our Idolaters can speed any better in the same cause and matter? But S. Augustine cutteth off al excuse by a generall proposition, saying: The signes of the Iewes are profitable, because they are or­dained of God: but those of the Gentiles vnprofitable, as their Images, pictures, &c. notwith­standing that in them they bee properlie giuen to honour their Gods. Afterwarde hee spea­king of the one and the other, saith; If thou honour the signes, in stead of the thing signifi­ed, intending the honour vnto these, and not to them: yet this is notwithstanding a carnal scrui­tude, wheras Christian libertie hath euen deliuered the Iewes. And so by this meanes this respectiue kinde of worship goeth downe the streame, Cassand. in consultatione. which Cassander likewise sin­cerelie acknowledgeth neuer to haue had anie place, nor yet to haue found any reason to pleade for it in the olde Church.

But after this, they speake a great deale more plainelie: The growth & proceeding of Idolatrie. and Idolatrie begin­neth to lift vp her Maske. Theodore Bishoppe of Myra, had said in the second Coun­cell of Nice: There are not two sorts of worshipping, Latria and Dulia, there is but one: There is likewise no question to bee made of relation or respectiue regard, the resembling thing and the thing resembled, are worshipped both the one and the other in one and the same degree and measure. But this proposition was not wel and equallie liked of all. Thom. in 3. sent. D. 2. Idem Sco [...]us. But beholde the Schoolemen haue now found out the meanes to remoue the blocke out of the way, by vertue of a place out of Aristotle, (but what hath he to do with our Diuinitie?) saying, The thought that is bent vpon the Image, and that which is bent vpon the thing signified by the Image are both alike: and therefore the worship of the one and the other is alike. And therfore they con clude and resolue that the Crosse and Image of Christ must be wor­shipped with Latria. And therefore they vse to sing to the Crosse in the Church of [Page 136]Rome; Behold the wood of the Crosse, we worship it; O holie Crosse, graunt that Iustice may grow and increase in good men, and pardon thou the transgressors and the sinners, &c. And of this opinion are likewise Thomas, Iacob Nancl. Clugiens. Epis. Anno 1557. Scotus, and Bonauentura, &c. so long as till that Iaco­bus Nanclantus, Bb. of Chioggia in Italie, did sharplie reproue them which said, that Images ought to be worshipped, and would haue had the wordes to worship Images to bee cut out. But what increase insued there, vpon these goodlie principles? Sure­ly thus much, that euē as they held their Images by the tenure of imitation, counter­feyting therein the Pagans; so they borrowed of them all the fashions which they v­sed to worship their Gods withall, as to offer offringes vnto them, to make vowes, Temples, Altars, and Sacrifices, to say also their Masses, that is to say, to sacrifice the Sonne of God, Tertul. in lib. de Idololatria. Germanus in. Ep. ad Thom. in Nice. conc. 2 so far as in them laye, vnto them: and afterward gorgeous apparrell, garlandes of flowers, burning of incense, wax-candles, burning lampes, fastinges & solemne feastes in honour of them: the carrying about of their pictures, and a wor­shipping of their bones. What one thing is there of al these, that was euer practised in the Church of Israel, or in the Primitiue Christian church? Or on the contrarie, what one is there amongst them al, which is not cōfirmed both by testimony & example in the stories of the Pagans? And what then can they haue reserued as proper and pe­culiar vnto God himselfe vnder the name Latria? Or what becommeth of Lyranus with his distinction: That we are not to bow or kneele vpon both our knees to any but to God alone, when as it is in this seruice done vnto the creatures made by God, and the workes of mens hands? But neither haue they yet contented themselues and stayed here: for after the manner of the Pagans, they haue likewise so consecrated these I­mages in such blasphemous sort, as that Paganisme it selfe would haue been ashamed and blusht to haue done the like: a thing (as appeareth by the Councell of Franc­ford) vtterlie vnknowne, at such time as it was held and kept. For in consecrating of the Crosse, they pray vnto God: That all such as shall kneele downe vnto the same, may haue remorse and compunction of heart and remission of their sinnes. Now what remaineth besides this for the true Crosse, that is, for the mysterie of our redemption, accom­plished in that death vpon the Crosse suffered by Christ? Againe, That this wood of the Crosse, (so they call it) may besaluation vnto the soule, health to the bodie, and a remedie vnto mankinde, for the strengthning of faith, the increase of good works, the ransome of soules, and for a defensatiue against the Diuell. What shall now bee left behinde for the power of the holy Ghost to effect and work, for the spirit of Christ which regenerateth vs, sanctifieth and strengthneth vs, making vs inheritors of eternall saluation, &c? Pope Iohn the 22. In Antidotar. Animae. ordained a prayer to bee said, that to the Veronique, that pretended Image of Christ, which was imprinted in a handkerchife: Salue sancta facies Redemp­toris nostri, &c. And in the same place it is praied vnto: To cleanse and wipe away all the staines of whatsoeuer vices: to vouchsafe to infuse light into the heart: to increase and adde vnto the merites of such as doe belieue therein: to destroye heretikes: to defende the Christian faith: to conduct and guide those which pray vnto it: to the fruition of eternall life: to the behol­ding of God: to their coniunction and ioyning with Christ, who of bread is made God, &c. And the Pope last aboue named, granteth in the same place ten thousand dayes indulgen­ces to him that obserueth the same. And what doe they reserue more for Christ him­selfe? Or who shall alledge and say, that this is but some particular mans deuotion, when the pope himselfe is author thereof? Pius 2. com­ment. l 8. And when as likewise Pius the second, or­dained that vpon Easter day it should be shewed at Rome, and that the people with a lowde voice crying and weeping, should aske mercie of the same? When in like manner they consecrate an Image of the holie virgin, they pray: That it may bee of power against thunderinges and lightninges, against floudes, ciuill warres and inuasion by for­raine and barborous people. What will they aske of God himselfe, if they pray vnto the virgin for these thinges? yea which is more, if they aske them of her image? But yet much more, That who so shall pray vnto this Image, the Queene of Mercie may by it obtaine pardon for whatsoeuer sinfull deedes hee hath committed, and for euerie good worke which he hath omitted, as also merite present grace & saluation for all that time that is to come. [Page 137]What meaneth all this, but to make the Crosse of Christ of no effect? These and such like blasphemous superstitions are those which are practised about the Images of Saintes, yea euen to the blessing of the incense; That the Diuels may run from it, that such as shalbe senced therewith, may neuer be bitten of the old Serpent: that is may be exemp­ted from sinne, &c. He that expecteth and looketh to receiue such graces of a deade creature, what remaineth for him to hope, or looke for to receiue of the Creator? But these and other such like things haue been handled by others more particularly; and their Pontificall booke doth testifie and witnesse the same, so that this which is now done, is rather but to point out then to examine the thinges. And who is there that cannot thereby discerne the spirite and worde of Christ from the spirite and word of Antichrist: of Christ, as being he who euen of stones doth raise vppe children vnto Abraham: of Antichrist, as being he who of the children of Abraham maketh stones, yea worse then stones, seeing that he maketh them to fall down and worshippe stones?

God in the meane time taking care of his church hath not left these abhomina­tions without contradictions: Such opposit ons and gain­sayinges as haue beere taken vp a­gainst these abhominati­ons. Durand. in ra­tion. Diuin. Offic. Holcot. in l. Sapient. lect. 158. but rather in the thickest of the darkenes hath caused some light to shine forth, and that euen out of the darkenes it selfe. The first Councel of Mentz saith; Images are not set vp in the Churches that they should be either worshipped or honoured. Durandus the Bishoppe of Miniate saith; If neither men nor Angels must bee worshipped, let them looke well to themselues what they doe, who vnder the colour of deuoti­on do worshippe diuerse Images: for it is not lawfull for vs to worship the worke of man, ali­quid manufactum, &c. There is but one Image of the Father, which wee must worshippe as the Father, that is to say, the Sonne, &c. Robertus Holcoth a Fryer Iacobine, liuing a­bout the yeare 1350. whome they called Doctorem Moralissimum, reproueth the de­ciding of the difference by Thomas, saying: Latria cannot conueniently be giuen to any thing but onelie God, the Jmage of God is not God, and therefore Latria or diuine worship cannot bee attributed vnto it, for if it should, then should also the Creature and the Creator bee wor­shipped after one & the same maner: that is to say, otherwise Idolatrie should be cōmitted. And therefore the Fathers of the Councell of Nice are Idolaters. Durandus de S. Durand. tit. 57 Portiano is of the same opinion, both for the Crosse, as also for the Image of Christ, but hee feareth the censure; Loquendum (sayeth hee) vt plures, wee must speake as the greatest number doe. And so are Henricus de Gandauo, Petrus de Aquila, Io­hannes de Guiuerra, and other schoolemen. About the yeare 1380. in the time of the schisme of Vrban the 6. and Clement the 7. Anno 1380. lib. de Concil. whereof Theodorus a Niem hath writ­ten, there was published a book de Concilio, wherin is handled how necessarie a coun­cell were, both for the taking away of the schisme, as also for the reforming of the Church. And amongst other abuses, he complaineth much of the multitude of I­mages, saying: That they gaue occasion to the people to commit Idolatrie. In the time of the Councell of Constance, Gerson the Chancellor of the Vniuersitie of Paris, Gerson in Ep. de neglig. praelat. Anno 1415. writ an Epistle of the negligence of prelates, saying: It is great pittie to see how religion falleth away from day to day, and becommeth worse: euerie man is continuallie adding vnto it some one or other thing that is naught: but no man doth cut off or lop away any part of all that is c­uill. All abroad in our Temples wee see not anie other thing exercised, but the reliques of the Idolatries of the Pagans, and our Spiritualtie will not haue anie man so much as to touch them. And for the like reprehensions and reproofes, hee was driuen out of Paris, and died at Lions. The same thing was taught by Nicholas de Clemangis, a Doctor of Sorbone, and Archdeacon of Barre, in his booke Of the corrupt estate of the Church. So in like manner did the Cardinall of Alliaco in his booke Of the re­formation of the Church, presented by him to the Councell of Constance. And these were the lights of their time. That great worthy Picus de Mirandola in his Theses, which hee propounded for to bee disputed at Rome, saieth: Conclus. 3. Gab. Biel. in Cant. lect. 43 Neither the Crosse nor the image of Christ can bee worshipped with Latria, neither yet after that manner that Tho­mas setteth downe. Gabriel Biel the interpreter of the Canon of the Masse, holdeth with them that taught: That an Image coulde not bee worshipped eyther in regarde of it selfe, or in regard of the thing which it represented, saying: That in what [Page 138]manner soeuer it bee considered: yet it is euer more a senceles thing and a creature, for both which respectes it cannot be worshipped with Latria. And hence (sayeth hee) wee may see the sottishnes of such as attribute a certaine kinde of Diuinitie, grace or holines vnto I­mages, waiting and looking for the healing and curing of diseases, or some other miracles from them: and likewise the vndiscreetnes of some others, which are more willingly drawne to wor­ship such as bee faire then such as be fowle, the newe rather then the olde, and the trimmed and tricked vp, rather then the rude and nakedones: and the grosse lightnes of others, who make their vowes vnto them, binde themselues to goe on. Pilgrimages, sometimes to one Church, sometimes to an other, to beholde and take the view of certaine Images, thinke to finde some miracles or powerfull workes more in one then in an other, or more in one place then in an other. All these thinges are altogether wrapped in superstition, whereinto wee shall neuer fall, if we know what the right seruing of God is, or else bee willing in humilitie to learne the same. For the way to serue God is founde out in his soueraigne and singular workes of creation and gouernment: in the creatures also there are some vertues, which are communicated vnto them by God: in the Image there is neither the one nor the other:Polyd. Virgil. l. 6. c. 13.for it can neither see, heare, nor vnderstand, &c. Polydor Virgill doth like­wise take offence against these superstitions, and concludeth in these wordes: Wee are fallen into such a vaine of follie, and doting rage towardes our Images, as that the duties and seruices of pietie, Caietan. in Pentatcu. Exod. c. 20.which wee seem to performe in that behalfe, are nothing but verie impieties themselues. The Cardinall Caietanus is taken vppe and checked for comprising and lapping vppe together both the Idoll and the Image in a like defence, notwithstanding that he make a distinction inter Dolatum & Similitudi­nem, in respect of the wordes: and Paulus Burgensis likewise one of the most learned Hebricians which had beene amongst them: and in whome notwithstan­ding our aduersaries do place and put their chiefest hope of defence. Paulus Ri­cius sayeth franklie and freelie, after hee had weighed all the reasons and aunsweres to the same, which were brought to that ende and purpose: If wee must abstaine from thinges sacrificed to Idols, because of the infirme and weake in faith, how much more then (whatsoeuer Thomas can say) from this pestilent worshipping'of Images, &c? These are the wilde vine growing vp, and ouerspreading the natural vine of Christ: these are the Dar­nell in his field. The Iewes haue brought in the works of the law, & the Gentiles Images, &c. which I would to God that they had neuer come in our Temples, then we should haue learned to haue lift vp our hearts to heauen, in stead of bowing and casting them down to fixe them vpon I­mages. In a word Ludouicus Viues writing vpō S. Augustine saith: That he cannot see any difference betwixt certain Christians addicted to the honouring of Images, and the Pagans, worshipping their Idols. And Erasmus concludeth: That it is more safe and sure to take them away, then to expect or waite vntill there be some rule & good directions for the moderating of the same, Cassand. in Consult.deuised and established. But Cassander after that hee hath alleadged Biel, saith; Who shall be able to do it? who shall be able to bring backe the people from this their entred course of superstition, especiallie seeing that such as teach them, are themselues the authors of these su­perstitions,Michael Episc. Mersburg. in Cathechismo.are those that nourish and cherish them in their harts, to the end they may sucke out some profite from them? But our Fathers of the Councell of Trent imagined that they had well looked into the curing of all the mischiefes threatned against them by all these so euident testimonies, when they ordained in their Index expurgatorius, that these places of Polydor, Viues, Erasmus, Cassander and others, should be raced and left out in the first impression insuing. But the very defenders of these abuses cōmitted in this our time haue bin in some sort ashamed of their doctrine, as Martinus Peresius, Am­brosius Catharinus, & Nicolaus Saunderus, intreating of this matter, holding against Thomas, Scotus, & Bonauētura: That the Images cannot be worshipped after the same maner that the persons may, whom they do represent. And Alphonsus of Castres their resuter of heresies, proceedeth yet further, That wee must not at all worship or doe any reuerence vnto Images, but rather before the Images, for feare of being condemned for He­retikes our selues. And Bellarmine willing to set them at one, commeth so farre as to saye, Bellar. de Ima. l. 2. First; That we must honour, but not adore or worship them by praying vnto thē: Secondly, That no man may teach especiallie in any sermons, that they ought to be worshipped [Page 139]with Latria, no not the Image of Christ himselfe, but rather the contrarie: Where is now the second Nicene Councell affirming? That there is but one kind of Worshippe, one I say for the originall, and for the image framed after the same, &c? Thirdlie, That images cannot properlie and of themselues be worshipped, as the patternes themselues, whereby they are made, and that neither Latria, nor Huperdulia, nor yet Dulia, or any other adoration or ser­uice is properlie due vnto them: but I know not what, after the proportion of those, whereof they are Images. What will now become of Thomas his ordering of the controuer­sie betwixt Scotus and Bonauentura, &c? And finallie, That there is no other honour dew vnto them, then such as is vouchsafed and giuen to the bookes and vessels of the Church, as to the cups and their couerings, &c. And what is now become of these kneelings, inuoca­tions, and cleare & euident worshippings? For who did euer worship the Masse books, the holy linnens or cups, &c?

But how much more brief and shorter course had it bin, to haue held themselues to the pure & vndefiled word of God, & to the obseruatiōs of the ancient church, thē to incumber the people with so manie superstitions, ignorances and impieties, as that no man is able to free them againe, no not with all the distinctions, limitations, & fine deuises or shifts that can be imagined? And how much better had it been to haue fol­lowed the counsell of Gratianus in his Decree, and that vpon far better ground, Gratian D. 63. C. Q [...]ia Sancta. seeing that all Images in the Church of Rome are of mans ordinance; whereas the brasen Serpent in Israel was of Gods ordinance? And notwithstanding hee saith, Ezechias destroyed the brasen Serpent which Moses had set vp in the desart by the expresse commaunde­ment of God, because the people moued by the miracles which they saw, betooke themselues to the worshipping of it: whereupon (saith he) we see the greatnes of the authoritie of the church, as that if our fathers & predecessors haue done any thing in their time blameles, & without falt, & that the same afterward do turn into superstition or error, that thē & in such case the succeeding per­sons are to destroy and vndoe the same, without delay, & that with great authority. In the ende they make God a party with them: It is he, (say they) who hath taught it vs: for wher­fore did he commaud Moses to erect a brasen Serpent in the desert, and to make Che­rubins ouer the Arke? As if God had bound himself by the commandements that he hath giuen vs, and left vs free: As if Abraham had aunswered God, I will not sacrifice my Son: for thou hast said; Thou shalt not kill. But wee haue authority to beare vs out for the caruing and worshipping of Images; let them shew vs a contrary commande­ment, forbidding vs to make any. To this blasphemous obiection, by which they make God the author of their abhomination, they shal be aunswered by Tertullian for me; Tertullian being beaten with this argument by the Idolaters of his time: Tertul. de Idolo. (for euen as they haue borrowed their Idols, so haue they also their arguments for their defence,) saith; It agreeth verie well, that the same God who hath forbidden in his law to make any si­militude or likenes, hath likewise commaunded by an extraordinarie commaundement for to make that of the Serpent: If thou worshippe and feare this same God, thou hast his law for thy direction therein: Make not anie similitude or likenes, and if thou consider the commaundement that commeth after, inioyning one to bee made, in that thou art to imitate and do as Moses did: Make no image or likenes contrarie to the law, if this same God do not expresly commaund it. And by this meanes Tertullian cutteth them off quite, inferring that the law of God is generall, and that no man must dare or presume to doe any thing to the contrarie, without an expresse exception, and the same to issue and come forth of the same mouth: which thing Paulus Ricius though one of their side doth resolue them of in this manner, saying: The law of the Lord forbiddeth thee to kindle any fire for thy familie vpon the Lordes day, and thou sinnest mortallie if thou do it, and yet notwith­standing hee commaunded thee to kindle a fire in the verie same day in the Tabernacle. The like is that of the Cherubins, ordained by the expresse word of God, howbeit to haue Images is fetcht from some other fountaine, then his commaundement, being such an abhomination and mischief as cannot bee answered. Wherefore our aduersaries deale herein, as our first Father did, being taught therunto by the Diuell: for when God went about to tel him of his sin, he would post it ouer to another, saying: The woman which thou gauest me was the cause: [Page 140]and so they became the wofull accusers of the most vpright God. If wee bee Idolaters it is thy worke: for wherefore didst thou euer cause that the similitude of Cherubins or Serpents should be set vp, &c? But their condemnation waiting for them is iust, ha­uing drawne it vpon themselues, in asmuch as they will pretend vnto themselues li­cense and priuiledge to lift and aduance themselues aboue all that is of God, yea euen aboue his plaine and expresse lawes. And that such a priuiledge, as may seeme to be­long to him alone, and that in this very respect, being denied vnto all others: For the Greeke churches notwithstanding, the curses and excommunications of the seconde Councell of Nice, did cleaue vnto their pictures: but honouring them rather after a ciuill then a religious sort. The Abissines and Armenians in like manner, howbeit there are also some, as Aluarez reporteth vnto vs, which haue not any at all, and those which haue, to shew that they bee the goodlie presents of the Bb. of Rome, doe fore­see that it is good, that they should haue no other but Latine inscriptions: so now this same which wold be but the fountain & original, is become the stream to ouerflow the seruice of God, and as a mightie floud, to couer and drowne vp the whole earth.

CHAP. IIII. Of vnleauened bread, wine mingled with water, and of the thinges which serued to the administration of the Sacraments.

NOw we haue intreated of Temples, and of their principal or­naments (as our aduersaries esteeme them) that is of Images: we haue likewise spoken of the holy Tables, otherwise called Altars: whereupon the bread and the wine ordained for the sacrament were wont to bee set, the wine in certaine clean ves­sels, either of Glasse or of mettall, the breade wrapped in a linnen cloth, that so nothing might fal vpon it: without anie manner of superstition or curiositie, and in some places these Tables were shadowed with some vaile or curtain. It remai­neth now that wee looke about vs to finde out, how this simplicitie did change into curiositie, and this puritie into superstition, as likewise how the indifferencie and li­bertie, which was in old time in these things, is turned into a necessitie and slauish seruitude, worse then euer was that of the Iewes.

Our Lord celebrating the Passeouer with his Disciples, Leauened or vnleauened bread. vsed vnleauened bread. And there is no doubt thereof; for the Passeouer according to the law must be celebrated without leuen, it was by expresse ordinance so appointed: and our Lorde came to fulfill the law, and that in matters of farre more weight and difficulty: howsoeuer E­piphanius and the Grecians after him may seeme to say, that he did keep the feast soo­ner then it was appointed by the law, and that he also gaue vnto his Disciples leauened bread. 1. Cor. 5. v. 7.8. But that the institution should bind vs to this circumstance, S. Paule the true Interpreter of Christ, sheweth to the contrarie, saying: Our Passeouer hath beene sacri­ficed, &c. Let vs there keepe the feast not with the old leuen of maliciousnes & bitternes, but with the vnleauened bread of sinceritie and truth. It might then be kept and obserued, but without keeping of a leauen more daungerous, namely, a schisme betwixt the Greeke and latine Churches: as also without binding of themselues to the circumstances of leauen, being a ceremony belonging vnto the Iewes; seeing that the Christian Church had taken thorough acknowledgement, how that the Passeouer might be celebrated without offending of the law vpon the Saboth after the 14. day of the Moon of the moneth Nisan, and not the 14. according to the institution, as also that the day of rest might be kept vpon the Lords day, and not vpon the Saturday, after the manner of the Iewes, whiles as the substance of the institution was kepte whole and inuiolate, in­asmuch as the feast of the spirituall deliuerance accomplished by the resurrection of Christ was celebrated in stead of the carnall and corporall deliuerance, and the feast of the second birth and creation of mankind in steade of that of the first creation. Now in the time of the Apostles and their first Disciples, wee see not anie title of [Page 141]this distinction. It is to be thought, that they did keepe themselues to S. Paule his admonition: Purge out the old leauen, that so you may bee a new lumpe: That is, that they should purge and clense their heartes to become new creatures in Christ. For as for the Decretall Epistle of Alexander the first, it is not good, but that it should be read, that so it may bee reputed and helde for a deuised and counterfeite thing. In the Councell of Laodicea about the year 400. Concil. Laod. 29.36.37.38. it was forbidden that any Christians should vse any part of the ceremonies vsed in the Iewish seruice, as to rest vpon their Sabath, to haue Philacteries, to keepe any solemne feastes vppon the dayes of their solemne feastes, and by name to take of their vnleauened bread, that is, to tye themselues vnto the Iewish cer emonies, and more particularlie vnto that. This had not beene to anie purpose, if thē the Church had taken herself to haue beene bound to vse vnleauened bread at the celebration of this diuine mysterie: as indeed there is neuer any menti­on made but of bread simplie. And all the offringes from amongst which the breade of the holie supper was taken, was such bread, as was ordinarilie vsed to bee eaten in houses, which as al men might see, was not without leauen, seeing that the old church did communicate euerie day; except wee will not belieue that the Christians likewise did not eate any other bread at their owne houses but vnleauened bread. Chrysost. 1. Cor. c. 5. Chryso­stome saieth: Take no care hereafter about this leauen: for now likewise thou hast an other lumpe, the shadowes are past. And Gregorie the Great maketh not mention of anie other bread in the holie supper, then the common and vsuall, such as they kneaded and baked at the Bakers house, and was solde in the market at Rome. Gregor. in Re­gistio. Likewise in his Register we haue these wordes; When wee take the breade, whether it be leauened or vn­leauened, wee are made a bodie of the Lord our Sauiour. Againe, expounding the Passe­ouer vnto the Christians he saith: Hee eateth vnleauened bread which doth good works, and when they are done, doth not marre them with vain glorie, and hee that doth the workes of mercie, without the mingling of sinne with them, &c. To be brief, Niceph. l. 8. c. 53. & 54. Nicephorus intreating of the heresie of the Theopaschites, and Monophysites, so called because they taught that the Godheade it selfe did suffer, doth obserue and note for our behoofe, that in the supper they vsed vnleauened bread; and not common and ordinarie bread. And this they affirmed that they held from Gregorie the great, Bb. of Armenia, so far was it off to be held at that time, either for an heresie, or for an error, to vse common bread in the celebrating of the holy supper. And this was after the year 700. Insomuch as that it may seem, that this custom entred into the Latine Church about the same time that the popes delighted themselues to trim vp their churches, with al maner of Iewish ceremonies, after they had once spoild and robd it of al her principal and goodly or­naments indeed, as humilitie, simplicitie, purity, &c. And indeed the Decretal of Cle­ment the third, about the yeare 1188. against the Priests which vsed cups of wood & leauened bread; sheweth that this ordinance was not as yet throughlie established. De celebrat. Miss. cont. lit. We reade that about the year 1100. there began a schisme betwixt the Greeke and Latine Church about this matter, and that the reasons were handled on the one parte and on the other by Nicaetas Monke of Constantinople, standing for the partie of Michael the Patriarke, and Humbert Bb. of Sylua Candida, standing for the side of Leo the 9. the one and the other, shewing himselfe but weake, in that they striue to make that necessarie, which the Church had helde indifferent. The worst was that vppon this question and controuersie, these two Bishoppes fell into an other, namely, the Primacie or supremacie: Durand. l. 4. c. 41. Extrauag. de celebr. Miss. C. finali. Thom Aquin. op. 1. cont. error. Grec. c. 32. Hildebert Ce­neman. Ep. 44. which caused that neither of them to auoide the impeach­ment and weakening of his authority, would yeeld a haires bredth from his concei­ued opinion. For about this time Durandus wrote, that the Masse might bee cele­brated with leauened bread, and brought in to proue his purpose the Extrauagantes de Celeb Miss. And Thomas Aquinas after him: That of a truth it agreeth better with the puritie of the mysticall bodie, to vse vnleauened bread in this sacrament: but not (saith hee) as though it coulde not bee well administred with leauened bread. And the Epistle of Hilde­bert Bb. of Mans, which censureth the Priest that had offered common bread, vseth these wordes: Therein hee swarueth from the rule of custome, but not of faith and [Page 142]it behoueth thee to correct the fact,Concil. Ferrar.as a scandall and offence, rather then as a sinne, and that thou carrie thy selfe rather like a Father towardes him, then like a Judge. And this thing was afterward decided by a Councell held at Ferrara, for the agreeing and reuniting of the Greeke and Latine Churches: That it was indifferent to celebrate the holy Supper either with leauened or vnleauened breade. And therefore why shoulde such diffe­ring and disagreeing affections continue so long, for thinges so reasonable and in­different? Of the wine.

The like hath beene about the wine of the Lordes Supper. Some vnder the colour of sobrietie, would vse water and not wine. Of such S. Augustine and Epiphanius make mention amongst the Heretikes, and not without cause, seeing they abolished one part of the substance of the Sacrament. But S. Cyprian doth refute them sharpelie: and bringeth them backe to the institution of Christ, who onely must bee heard in all thinges concerning them. And hereupon it is, that he hath it so oft in his writings: That in this sacrament which is Christ, no man is to be heard but Christ himselfe. Others would haue the wine delaied with water: and the most auncient Christians did so vse it, and that not without apparant shew: inasmuch as the people of the Easte, did not ordinarilie vse wine without water, as the Hebrew and Greeke phrases of speech do proue: howsoeuer they alledge other reasons for thus their vsing of it: as, that there came out of our Lord his side water and blood: That this is a signe of the two natures in Christ, or rather of the vnion of Christ with his church, allegorizing vp­pon euerie thing according to their accustomed maner. Howsoeuer it bee notwith­standing, it may bee that the course of the text, would not shew vs in this particular point of the blood and water, anie thing but the true and vndoubted death of the Lord: in this that the wound had pierced the case of his heart: because also, that if wee should fall to allegorizing, then with the greatest part of the Fathers, we shold thence collect and gather the two sacraments of the Church, that is, Baptisme from the water, and the Eucharist from the blood, &c. Onely let vs not finde fault with this obseruation, prouided that it bee voide of superstition, that is, free from con­demning of those, which do not administer anie thing but onely wine, as also with­out any preiudice to the libertie which Christ hath left vnto his children, which will not admit any manner of necessitie, but that which is grounded vpon the holy word. If any doe contrarywise bring in any other necessitie, wee affirme that it is not with­out an error, because as they themselues do say, to make that to bee a matter of faith, which is not, is to sinne and erre in the faith: And therefore wee condemne the Ca­nons of the church of Rome, which say absolutelie, that the wine cannot bee admi­nistred without water, Canon. Opor­tet. & C. in sa­crament. D. 2. de Cons [...]. seeing there is nothing saide or spoken in the scriptures, but of the fruite of the wine: shewing thereby how much dearer their owne inuentions bee vnto them, then the institution of our Lorde, in asmuch as they haue made the wine of the holie supper, according to their doctrine to bee superfluous, hee hauing by his institution made it necessarie, and the water on the contrarie, which is of their owne inuention necessarie, which the institution of our Lord hath left indifferent. It is certaine that the Churches of Armenia vnto the time of the Councell of Ferrara, which was vnder Eugenius the fourth, did not vse any thing but onelie pure wine, and yet were neuer excommunicated therefore: and as yet to this day, they doe not obey vnto that which they were made subscribe vnto in the Councell. And the Abys­sines stand so strictlie vpon the point, as that they wold neuer consent, that the daugh­ter of their Prince should bee married to any that receiued the Communion without the wine. And as for the Grecians, Durandus, Scotus and Innocentius doe saye that in their time for the most part they did the like: howbeit that in the Lithurgies, which we can come by, Niceph. l. 8. c. 54. Concil. Aurel. 4. c. 4. it is mingled and delaied, and that with warme water, which thing sayth Cabasilas, is, That it may represent the blood the more fullie: so deepely is the spirite and minde of man tickled and delighted with his owne inuentions. And as for the Churches of the Latines, the Councel of Orleance forbiddeth to offer wine delaied with water, adding the reason thereto: Because it is sacriledge to offer anie other [Page 143]thing, then what our Sauiour hath instituted. Conc. Worm. c. 4. Concil. Ti­burt. c. 19. C. Sicut. D. 2. de Consecr. & ibi. gl. Thom. 3. part. q. 74, art. 7. & q. 8 [...]. art. 6. & ad 4. Sentent. D. 11. q 2. art. 4. & in 1. Cor. c. 11. Iohan. Scot. D. 11. q. 6, l. 4. Sentent. Innocent [...] de Offic Miss. Bonauent. D. 11. q. 3. Richard. D. ead. art. 3. Vessels. Hieronym. ad Rusticum. And this was in the time of King Childe­bert, when as Pelagius liued, that is, before S. Gregorie. The Councell of Wormes more then 200. yeares after ordained the contrarie: after which followed the Coun­cell of Tiuoli or Tibur, a Citie of the Sabines, wherein it was ordained, that there should be one third part of water put to two third partes of wine. And these differen­ces may at the least suffice to shew the indifferentnesse. But the Glosse of the decree saith, that this is De honestate tantum, onely in regard of honestie. And Thomas: that this is not fetcht or deriued from the Gospell, but that it hath some apparant shew for it selfe, as that by reason of the strength of the wine, it is delaied in some countries. And Hales, Scotus, and Bo­nauentura say, It hath no hold or warrant in the scriptures. And Richardus: Non de ne­cessitate, sed de congruitate: not for any necessitie, but for seemelines. And thereupon it fol­loweth, that the councell of Trent doth excommunicate and cut off from saluation, as farre as lyeth in it, for fantasies and things nothing making vnto saluation. That more is, that this mingling of wine and water is not any whit significatiue or respec­ting the misteries which are therein sought and searched for; but growing onely, ey­ther of the custome of the countrie, or of some apparant seemelinesse.

Now the bread prouided and prepared for the holy Supper, was carried either in a linnen cloth, or in a small chest, as we reade in S. Ierome, and set vpon the holy ta­ble, couered with some table napkin, for to keep it cleane, without any other cere­mony. Men and women did touch it without any superstitious scrupulousnes, accor­ding as they brought their offeringes, yea and after the blessing or consecrating of it. It was distributed vnto the faithfull, not into their mouthes, as we haue seene it, but into their owne hands. And as for the wine, it was carried, as we reade in the same S. Ierome, in vessels of all sorts, euen of glasse, notwithstanding the daunger of brea­king of them: yea and sometimes it was sent in that sort, in signe of vnitie and agree­ment from one to another. Vaine & curious superstition came in afterward, first for­bidding women, and then afterward men also, to touch either the linnen clothes, Concil. Altisi­odor. c. 36.37. wherein the bread was wrapped, or els the cups. Transubstantiation was set at a higher price and rate then all the rest, for in respect therof the cups must be halowed, as also the patines of the same, with vnctions and wordes expresly vttered, because of it, all the instruments and vessels of this sacrament, were turned into Sacraments, the Altar stone was called the sepulcher or graue, and the linnens, the shroude wherein the bodie of our Lord was inwrapped: that from thenceforth the cuppes should be of mettal, & that siluer, not any longer of glasse. Things which antiquity (more regar­ding the things thē their signs) did neuer so much as once dreame of: because that she could neuer once bethinke her self, or conceiue any thing of this monstrous doctrine of transubstantiation, the fountaine and welspring of so many and so foolish vanities. And in deed whereas the Primitiue and ancient church had care according to the ad­monition of S. Paul, that the faithfull the proper vessels of the body and bloud of our Lord, shold receiue thē worthily: we see the councels after these times to conuert and turne all this zeale, & all this care, from the spirit to the flesh, from spirituall temples, to materiall ones: from the vessels of God, elect vnto saluation, to the implements & instruments onely which they vsed in the administration hereof. Witnes hereto let be the Councell of Rhemes, held about this time, Concil. Rhe­mens. as the decrees thereof which are ex­tant do shew: Let the cups or chalices be, if not of gold, yet at the least of siluer, and let the peo­ple be exhorted to contribute thereunto, as for the tabernacle in the time of Moyses: not of cop­per, neither of brasse, for feare they should prouoke men to vomit, the wine being apt to make them rust: but in any case neither of wood nor glasse. Let the clothes wherein it is wrapped be a verie faire and cleane linnen cloth. After the Masse let them be put into a booke of the Sacra­ments, and before they be deliuered to be scoured and washed cleane with lee, let them be washed in the Church by the Priest, Deacon or Subdeacon: because (saith he) that they be spotted & stained with the blood of our Lord. Conc. Colon. c. 7. We reade the same and something worse in a Coun­cell held at Collen about the yeare 1300. Let the prieste smell diligently the little pots, that he may know the water from the wine by the smell therof: and then let him so marke them [Page 144]as that he may know afterward the one frō the other, & not be deceiued: let the cup haue a sound and large foote, least it might ouerturne. But and if there do any thing of the body or of the blood fall vpon the couering or pall of the Altar, let them in any case cut it away and burne it, and lay the ashes in some cleane place, &c: a great matter, if so be such regard & care were so ne­cessary, that the ancient church should forget this; or that the ancient church whereof we stand so greatly, hauing neglected it, we should notwithstanding hold it so need­full and necessarie.

Before the holy table, The vaile. whereupon the elements gifts or offerings were set, there was especially in the Greek church a vaile drawne, which after that they, which were as yet to be catechised, Chrysost. in hom. [...]d. Pop. Antioch. & hom. 36. in 1. Cor. were departed & gone forth, was drawne together: & then they went forward with the blessing of the Sacraments. Chrysostome in many places: When thou hearest, let vs pray altogether: and therewithall seest the vaile drawne together, then thinke that heauen is about to open, and the Angels to discend, &c. This custome was retained as hauing beene first borrowed from the Iewes, for they had a vaile in the midst of the temple, and this vaile was clouen and rent in sunder, in signe of the vniting of the Iewes and Gentiles, the one with the other: or els from the Gentiles, for they likewise had vailes spread and drawne abroad before their altars. Tertul. in A­pol. Apuleius saith: Ʋe­lis candentibus reductis, the white vailes being drawne together. Tertullian: Conspectus cae­terorum velo oppanso interdicebatur: There were (saith he) not any but priestes that came neere, for euen the very sight was kept from all others by the meanes of a vaile hanging before it. And in these indifferent things the ancient church did apply it selfe very wisely, some­times to the Iewes, and sometimes to the Gentiles. But all this great adoe and pre­paration came in a long time after, the Church through the corruption of the time proceeding by little and little from the inward to the outward, from the center to the circumference; from the substance to the circumstance; and from the discipline of Christ, to an imperiall statelinesse and eminencie in the world.

Now these sacraments being there placed, wee haue declared the manner of the blessing, consecrating and distributing of them to the faithfull, with what prayers & with what holy wordes, &c. But there is yet behind one circumstance, which is, whe­ther these prayers and words were vttered in a language knowne and vnderstood of the common people or not: which is a matter in controuersie betwixt vs and our aduersaries.

CHAP. V. That the old and auncient seruice was said in a language vnderstood of the people: and by what degrees it was altered and chaunged.

ASsuredly, That the ser­uice vsed in the Church of the Iewes was vnderstood of all the care that it hath pleased God to take for the in­struction of his people throughout the whole course and cari­age of the Church, should bee able in a word to make this que­stion friuolous and needlesse: He that would haue all his peo­ple to know all his law and all the ceremonies likewise of the same at their fingers end; who so much commanded them to get knowledge, and condemned ignorance so sharpely; who would haue it as a frontlet betwixt their browes, and as a glasse before their eyes, that the father should teach it vnto his children in the fields & in his house, lying & standing, &c. cannot in any wise be thought that he would haue it kept hid & secret from him by the barbarousnes of a language not knowne or vnderstood, that is lockt and clapt vp in ciphers, that it might not be comprehended or attained. He likewise that so expresly commandeth fathers to teach their children the cause of the institution of his sacraments, (namely, that of the Passeouer, into whose roome that of ours, called the holy Supper is come:) who would that children should question their fathers therof, & that fathers should answer their children, & that in the time of the shadows of the old Testament, & rudiments of the law, shal not be vnderstood and [Page 145]taken to haue meant, that his people should be taught in a language not vnderstood, neither yet to haue taken it for an honour and worship to bee praied vnto and serued of them, without vnderstanding. And in deede the Sacramentes of the old lawe are instituted in the Hebrew tonge, which was the vulgar and common language a­mongst the people. And againe, when he would terrifie and make them afraid, hee threatneth them with a strange and barbarous language, 1. Cor. c. 14 and with lips which they do not vnderstand. And S. Paule concludeth, saying: Tongues are signes not to the beleeuers, but to the infidels and vnbeleeuers. And there is no cause why it should be here alleadged, that from the time of Esdras vnto Christ the people had learned the Chaldee tongue vnder the captiuitie, and that yet notwithstanding the Scriptures were alwaies read in the Church in the Hebrew tongue. For the question is not in what tongue it was read: but whether it were vnderstood of the people or not. Nehem. 8.2. And for that let Esdras himselfe be belieued, saying: Esdras the Priest brought the law before a multitude of men and women, and all those which could vnderstand. So then it may bee seene hereby, that not so much as the women but they vnderstood it. He read the same vnto them in the street before the water gate, frō the breake of the day vntill noone: and the eares of all the people were attentiue to the booke of the law. Wherefore were they thus attentiue, but that they had a purpose and intent to vnderstand? But that is more: Nehem. 8.8.3 They themselues did reade distinctly & plainly for to vnderstand, & did vnderstand it in reading of the same. What is that other properly, but to reade Esdras, without hauing any purpose to vnderstand him? But say they, It is said, that Esdras and the Leuites did expound the law vnto the peo­ple. True, but it is as plaine and cleare, Nebe. 8. v. 7.9. that it was the sence and meaning of the law and not the words or phrases of speech, for this selfe same Chapter hath alreadie cer­tified and assured vs that they vnderstood them. And in the same sence it is said, Act. 8.35. that our Lord and Sauiour expounded Esay in the Sinagogue, whereat the people were rauished: and the scriptures likewise vnto his disciples in Emaus: Suk. 24.27. that Philip expoun­ded the 53. of Esay to the Eunuch. Who will belieue that this great noble man did not vnderstand the words, seeing he did reade thē? seeing also he demanded whether the Prophet did speak of himself or of some other? But in deed he did not know that this prophesie was of Christ. For whereas they go about to make vs belieue, that the Iewes did not vnderstand Hebrew, vnder the colour of certain words, which their familiaritie with the Chaldeans had dropped into their language, Ioh. 5.39. Act. 17, 11. the truth may easi­ly appeare: for wherefore then should our Sauiour haue said vnto the people: Search the scriptures? And how should the Iewes of Berea haue otherwise done as they did. And what will they say to that in the Actes, that S. Act. 21.40.22.2.21. Paule made an oration vnto the people in the Hebrew tong, & that the people hearing him speake vnto them in that language made the more silence? And if they did not vnderstand, whence commeth it, that when he spake of going to the Gentiles, the people should be in a mutinie, & crie out: Away with such a fellow, let him be taken from off the earth; it is not meete that he should liue?

Now therefore we stand resolued and firme: That it was not otherwise vnder the new Testament. that in the time of the old testament the seruice of God was practised and exercised in a language vnderstood of the peo­ple: and who can belieue that it was otherwise in the time of the newe? who will belieue that the light should be more darke then the shadow? & the fulnesse of know­ledge more barbarous and rude then the rudiments? without all peraduenture our Lord is come to dismaske the mystery concealed & kept close from before all worlds, to vnfold them, and lay them broade open to the Iewes, to the Gentiles, to all nati­ons and to all languages. Gal. 3. And before him (saith the Apostle) there is no distinction or dif­ference betwixt the Iew & the Grecian, nor yet betwixt the Grecian and Barbarian. There­fore let vs conclude, that whatsoeuer hath serued for the better clearing and manife­station of his holy mysteries, or for the instruction of Christians, hath likewise beene acceptable and well pleasing vnto him. But let vs not once imagine, that any thing tending to the darkning and dimming of that which is light and bright, can proceed from any example giuen by him: and then much lesse from his lawes and comman­dementes. [Page 146]He instituted his holy Supper amongst his disciples: who doubteth but that all the words thereof were vttered in the same tongue & language by him, which he ordinarily was wont to speake in vnto them? It is his will that it should bee cele­brated after his example in his Church: that so we may therein shew forth his death vntill his comming. What manner of shewing forth & declaration doth he require, to vtter it in a language which the people doth not vnderstand? Now in deed, in asmuch as it was decreed, that his Gospell, death & resurrection should be preached vnto all nations, and that it was hindered by reason of the manifold variety of languages that possessed men, he sent his spirit in tongues of fire vnto his Apostles, he graunted and continued the gift of tongues a long time vnto his Church. Such as affirme that vp­on the same day of Pentecost the Masse was instituted, and will notwithstanding, that throughout all Christendome the same should be said in Latine, let them tell me I pray them in what language it was deliuered, if it were deliuered but in one, or what tong was excepted if it were deliuered in all? There are some that come after, and do abuse this gift vnto vanitie and ostentation in the Church. What saith S. Paule vnto them? 1. Cor. 14. Languages are for signes, not to the belieuers, but to the vnbelieuers: they are giuen vn­to vs for the gracious worke of edification, and not for our ouerthrow and confusion. If you vt­ter a language that is not vnderstood, you speake in the aire: you are as Barbarians one vnto an other; vnprofitable as the trumpet which giueth a sound that no man vnderstandeth. If thou blesse with thy spirit and not with thy vnderstanding, the simple and vulgar sort of people that are there, how shall they be able to answere Amen, to thy thanksgiuing? how can they possibly be edified by thee? And the Conclusion is after all these generall propositions, (the least whereof all the rabble of our aduersaries are not able to auoid: I loue it better to speake fiue wordes in the Church, in my vnderstanding (that is, that are vnderstood) then ten thousand in a language that is not vnderstood, &c. And a little after, I teach so in all Churches: if any man be spirituall, let him vnderstand and know that what I write vnto you, are the com­mandements of God. Hieronim. in 1. Cor, c. 14. If they doubt of the interpretation and meaning of this place: let vs heare the Doctors what they haue deliuered vpon the same. S. Ierome expoun­ding it in plaine and expresse termes: Euerie word which is not vnderstood, must be iudged and thought barbarons. Againe: The spirit signifieth in this place the tongue, as when he hath said: he that speaketh tongues, that is to say, an vnknowne speech. He maketh no question whether Greeke or Latine. Ambr. in 1. Cor. S. Ambrose: This is spoken because of the Iewes, who in their sermons and oblations did vse amongst the Greekes sometimes the Hebrew tongue. And yet this was the holy tongue, the language of the Patriarkes: and he saith in their oblati­ons by name, that is, in the administration of the Sacraments: as in deed it seemeth that in this word [...], S. Paule would speake of the holy Supper. Againe, he saith; If thou blesse with the spirit, he speaketh of such a one as speaketh vnto himselfe in a language which he knoweth: and saith, that he giueth thankes well, in as much as he knoweth what hee saith, but another (saith the Apostle) is not edified: so that if you come together to edifie the Church, you must speake such thinges there as the hearers do vnderstand. For to what end is it, that a man should speake in it a language that he himselfe doth onely vnderstand, and whereby the hearer doth not profit a dodkin? but rather he should hold his peace in the Church, to the end that such may speake, as can profit the hearers. And his conclusion is; So the ignorant which doth not vnderstand, cannot say Amen: for he knoweth not the end of the prayer, to an­swer thereto with this word,Basil. in reg. contract.which is the confirming and sealing vp of the blessing in his place. S. Basill maketh this question, intreating vpon this place: How can the spirite of any man pray, when his vnderstanding is idle and vnfruitfull? This (saith he) must by name be meant of them which make their prayers in a tongue vnknowne vnto the hearers: For when the words of prayer are not vnderstood of those that are present, his vnderstanding that prayeth is vnfruit­full,Chrysost. in 1. Cor. 14.in as much as no man reapeth profit thereby. Chrysostome: S. Paul would say, if I speake not the things which you may easily and plainly vnderstand, but that I go about as it were no other thing, but to shew that I vnderstand tongues, you cannot chuse but go away without pro­fiting any thing: for what good can there come of a word not vnderstood? you altogether in like manner if you speake, but not with such wordes are as significant and sensible, doe speake to the [Page 147]wind, that is, to no bodie. Againe; Idem in ho. 36 If the vnlearned do not vnderstand that which thou pray­est, he is not edified, he cannot giue his consent vnto thy praiers: thou speakest to the wind and by consequent in vaine. Againe: Thou who speakest an vnknowne language, if there be not any that can interpret & expound it, hold thy peace: for in the church there is no place to do any thing that is superfluous or tending to ostentation. Let such a man speake vnto God & himself, that is, Theodor. in 1. Cor. 14.in his spirit, without making any noise, & by himselfe. Theodoret: The Apostle cōmandeth that euery thing may tend to edification in the church: and therefore (he saith) hee that hath the gift of tongs, let him pray vnto God, that he may also haue added thereunto the gift of interpre­tation, that so he may be able to do some seruice in the church: for the fruitfulnes of the spea­ker consisteth in the profiting of the hearers, and this cannot he possiblie haue, that speaketh in an vnknowne language. He therefore calleth the spirit the gift of tongs, but the vnderstanding, the interpretation or giuing of the sence of that which is said, &c. Oecumenius, who hath made a collection out of all the Greeke fathers: I call the spirit the spirituall gift of tongs; the vnderstanding, the facultie and abilitie to interprete & expound that well which is said: To pray then with the spirit, doth no good to any, but himselfe that so prayeth: but to pray with vn­detstanding, is auaileable vnto the edifying of thy neighbour. And therefore when he saith: If thou blesse with the spirit, it is as much as to say, that thou thy selfe doost onely vnderstand, and art not vnderstood of others, &c. Whereunto Chrysost. added: And there is as much dif­ference betwixt the one and the other, as there is betwixt the whole Church and one man, and as there is betwixt the edifying of the whole Church and himselfe onely. Iustin. Nouel. 123. S. interdi­cimus. Iustinian the Empe­rour in his Nouelle, wherein he commandeth the Ministers of the Church to doe the diuine seruice in a language that is plaine & vnderstood, hath not otherwise expoun­ded this place: for he saith: Thus the diuine Apostle teacheth vs in these wordes: If thou blesse with the spirit alone, how shall the simple people be able to say Amen vnto thy blessing, see­ing that they vnderstand not what thou sayest? And this he cōmanded with such earnest­nesse, as that he proceeded against them to the death, which did the contrarie. And yet no more then the Councell of Aix doth the Chapter, which Councell saith: The speech and the vnderstanding of those that sing vnto God, must accord: that so it may be ful­filled which the Apostle saith, I will sing with the spirit, & I will sing with the vnderstanding al­so. Haimo Bb. of Halberstat in the time of Lewes, the son of Charlemaine, saith: Haimo in 1. Cor. 14. I am a Grecian and thou an Hebrew: if I speake Greeke vnto thee, I shal seeme to be a Barbarian. I pronounce the Creed in Greeke, because I haue found it so written, & I am a Latine: I am a Bar­barian vnto thee, &c. If then (saith he) an idiot be with thee, a man that knoweth no more thē his mothers tong, & thou sayest thy Masse in a tong not vnderstood, how shall he answer thee A­men, when he knoweth not what thou sayest? &c. I had rather therefore (saith he) to speak fiue words in the assembly of the faithfull that are vnderstood by them, then ten thousand otherwise which will do no good. And Cardinall Hugo in like manner. In a word, Hog. Cardin. 1. Cor. 14. Lyranus expoun­ding this scripture in his place: The Apostle speaketh here of publike prayer: wherein if so be that the people do vnderstand the Minister his giuing of thanks, he is a great deale the better stirred vp to God, & made the more deuout & ready to say Amen. And Thomas after him: That in the Primitiue church seruice was celebrated & solemnly done in a language that was vnderstood. And S. Augustine his generall rule tendeth to the same end: August. l. 12. de Genes. ad lit. c. 8. The practise of The old church. That no man can be edified by hearing that which he vnderstandeth not. Now next after the institution of our Sauiour Christ & his Apostles, it followeth that we look into the practise of the an­cient Church. And first it is to be noted, that the practise of the publike seruice was such, as that the people did answer the Pastor: whereupon it must needes follow (as saith the Apostle) that they did vnderstand him, but which is more, that all of thē did answere to all, the people doing their part in the office and seruice, no lesse then the cleargie: which could not wel & conueniently be done without vnderstanding. S. Paul saith: how can he (qui supplet locū idiotae) that occupieth the room of the vnlerned, say Amē? Theodor. in 1. Cor. 14. l. 7. stromat. Iostin. in A­pol. 2. S. Ierome: He speaketh of the laitie, & not of the cleargie. Chryso. & Oecumenius after the same sort. Theodoret; He calleth him an idiot, which is of the order of the laitie, as we likewise call them idiots, which are void of subtiltie & craftines. And all the old writers doe testifie this custome & vse. Clemens Alexādrinus: In their praiers they haue but one cōm on speech, [Page 148]as likewise one spirit. Hieronym. in 2. procem in Galat. Chrysost. in 2. Cor. hom. 18. Iustinus in the description of the holy Supper saith: All the people [...], speake aloude in signe of approbation, Amen. And the pretended Dionisius Areopagita vseth the same words. And S. Ierome: All the Church like a thunder soun­deth out, Amen. Chrysostome: The prayers are common both to Pastor and people: they say prayer together: the people pray for the Pastor, and the Pastor for the people, &c. Againe, All that which is vsed about the Eucharist is common to both: all the whole bodie of the sa­cred liturgie is common vnto them: why doest thou maruell then to see them speaking together in their prayers? Basil. in exa. hom. 4. Idem epist. 63. S. Basill: Men, women, and children cast forth their prayers vnto God: you would say that they were floods beating against the shore. In another place hee describeth how they sing Psalmes diuided in the halfes, and intermingled with prayers, medita­ting deeply, and with a feruent zeale vpon that which they did sing. And can any man in his conscience affirme this of those who vnderstand nothing of all that which they say? And now what followeth hereupon, but that, (seeing that the lay man did vnder­stand the seruice to say Amen,) all the laitie, (for that all had to answere, and did per­forme a part & dutie therein) had also the vnderstanding thereof, and by consequent, that the seruice of the ancient Church was solemnized in a language vnderstood of e­uery particular person. And how could euerie particular person vnderstand it, if it were not their vulgar and common speech?

The proofes of this practise, Proofes from all nations. drawne from seuerall & particular nations will make the same more cleare and manifest. In the Church of Ierusalem and regions therea­bout, it is not doubted but that they vsed their praiers in the Hebrew tongue; and we haue proued that it was commonly knowne & vnderstood of all. But to the end that they may not alleadge that this was one of the three tongs which were sanctified by the title vpon the Crosse of our Lord, Theodor. l. 4. c. 29. Theodoret telleth vs that Ephraim an Archdea­con of the towne of Edessa in Syria, vsed the Syriacke, a corrupt kind of Hebrew, and that his Homelies were in this language, and so were his canticles likewise and songs, saith Sozomenus, which were sung in the Churches of Syria. For as concerning the Greeke tongue, Hieronum. de Eccle. Scriptor. Basil. ep. 63. Theodoret & Amphilochius do testifie, that he was ignorant therein. Now this was aboue 400. yeres after the death of our Lord. S. Basil after he hath deli­uered & set downe, how that all the church did sing together, & kindle their zeale by meditating of that which was sung, which canot possiblie be conceiued to haue been in a tong not vnderstood, addeth these words, saying: If you auoid & shun vs for this, thē also shun the Egiptians, the Lybians, the Thebanes, Palestines, Arabians, Phenicians, Syrians & Euphrateans, for amongst al these, the vigils, singing of psalms & praiers that are cōmon, are had in honor & chiefe accompt. Hyeronym. ad Heliodor. in epitaphio Ne­potian. S. Ierome in like manner, saith: Now the tongues and lips of all maner of people do sound out the death and resurrection of Christ. I cease to speake of the Iewes, Greekes and Latines, which our Lord hath consecrated by the title of his crosse: but the wilde and sauage nation of the people called Bessi, euen this whole people cloathed in skins, and who sometimes were wont to kill and sacrifice men, haue broken the harsh and rough veine of their tongue, and turned it into Christian hymnes: and now what speech or talke doth there sound throughout the whole world, but onely Christ. And furthermore at this time the Maronites had their seruice in the Chaldie: the Armenians in the Armenian language: the A­byssines, in the tong of the Abyssines: & these namely which make such a sum & mea­sure of the name Christian, as that all the countries, which at this day haue giuen their names to the Bb. of Rome, do not amount or rise to a greater number. In the Chur­ches liuing after the manner of the Greekes, their liturgies were kept and continu­ed in Greeke, & that throughout euerie place, whereas this language had planted it selfe: as appeareth by the liturgies attributed to S. Basil and S. Chrysostome: as also by the very vse and custome of Greece. But to the end they may not attribute that, ei­ther to the worthines of the tongue, or to the prerogatiue which they pretend to be purchased by the title of the crosse; in such place as where their language is not greek, and yet their Church ordered after the manner of the Greeke churches, their seruice is in the vulgar language of their countrie, and not in Greeke. This is euident by all the Churches that are in that great Empire of Muscouia and Russia, in all which [Page 149]there is no other language receiued or heard then the common and vulgar: howsoeuer they acknowledge and approue of the course of the Patriarch of Constantinople and the Greeke confession.

And as for the Latine and Westerne Churches, The like in the La [...]ine chur­ches. let vs not imagine that there was any other rule kept and obserued in them. The Greek tong, saith Cicero, went in his time almost ouer all the world: the Latine, also because of the Empire had spred verie farre. And this is it which maketh some shew and likelihood, that the seruice of diuers of the Westerne regions was said in Latine: but yet so notwithstanding as that euen there also the rule will proue generall, namely: that were it in Latine, or were it other­wise: yet in the old and ancient Westerne Churches it was alwaies so as it was in others, namely, in a language vnderstood of the hearers. The vulgar and natural speech in Italy was Latine, and therefore wee are of iudgement, that in the neighbour prouinces of Spaine, Fraunce, &c. there is likelihoode, that the Empire in establishing his lawes, did likewise propagate and multiplie the vse of his language: as in deed the prouinces were reported to speake Romaine, that is the tongue of the Empire; how­beit that their originall language was neuer altogether abolished and extinct. But if it bee doubtfull whether the seruice there were done in Latine or no, yet it stan­deth certaine and firme, that it was done in a language knowne and vnderstoode of the people. Sulpicius in the life of Saint Martine, saith; As the Reader, Sulpicius in vita Martin.whose course it was to reade vppon that day, was detained by the throng of people, one of his assistants taking the Psalter, betooke himselfe to the first verse that bee met withall. Now the Psalme was, Out of the mouthes of babes and sucklinges thou hast perfected thy praise, &c. Which place being read, there was a shout and crie made by the people, in such sort, as that all their aduersaries were ashamed and confounded. The people no doubt was moued with that which they vnderstood: yea it is most cleare and manifest, that it was so: for if this portion of scripture were read at this day in the midst of our common people of Fraunce: it is most certaine, that seeing the ignorance that raigneth amongst them, there is not one that woulde be moued to crie, in as much as not any one woulde take any re­gard thereto. And as for Spaine, it appeareth that the Latine tongue hath beene fami­liar in it of old, by the steppes and markes thereof remaining amongst them still, by the lawes which the Gothes established amongst them, by the Gothish Code (as they call it) which is written in very good Latine, Lucius Mar­miculus. l. 5. and by those worthy personages which haue sprung out from amongst them, as lightes of the Latine tongue, as Lu­cane and the Senecas, with diuers others. In so much as one of their Chroniclers saith, that if the Gothes and the Mores had not come into Spaine, the Spanish tongue had remained as pure and incorrupt, as the Romaines their language was in the time of Cicero: and therefore if their 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 [Page 150]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 [Page 151]they shold do to the contrary. And wheras they answer, that this constitution was not further of force then in the Greek churches, it is not to be taken for any answere. Euseb. in vita Constan. ora. 4 For we know that if the iurisdiction of Rome haue bound the whole empire, that then in like manner this constitution made by Iustinian, and his drift in the contriuing and ordaining of his ecclesiasticall lawes, is knowne by these wordes: C. de Iudic. l. propemod. C. de Epise. & Cleric. I. generaliter. Carol. l. 1. c. 70. & 173. l. 6. Orig. contr. Celsum. l. 8. Thom. in 1. Cor. 14. Lyranus ibid. Ioh. Belet. in summa de di­um Offi. Cardin. Caie­ta. in 1. Cor. 14 Which we vnderstand & take to be of force, not in the old & new Rome onely, but vniuersally without any prescription of place throughout the whole world. Charles the great for the same purpose ordained, that the people should know and vnderstand that which they demand of God, & that which is said in the Masse, and not the priest alone. Thus we haue sufficiently proued, that which Origen saith in one word: That all the people of his time did praise and call vpon God in their owne proper language. Whereupon Thomas and Lyranus do both of them say vpon the 1. Cor. 14. That that without all doubt was the custome of the Primitiue Church, and by that meanes more zealous and deuout. And Iohn Belet saith further: But what shall we do now a daies, sith there are so few that vnderstand any thing, whether you meane the hearers or the readers? But that wee should rather hold our peace then sing? In a word, our aduersaries, euen the most wilfull & obstinate amongst them, are constrained here to submit themselues. The Cardinall Caietan who saith: That it is more for edification to do seruice in a language vnderstood of the people and of the Cleargie, then in Latine: Sixtus Senens. lib. 6. [...]nnot. 263. and is reproued by Ambrose of Compsa a citie of the Hir­pines, and censured by Sixtus Senensis. Harding likewise, who acknowledgeth that that was necessarie in the time of the rawnes of the Primitiue Church: which being confessed, let him shew a reason why it should be lesse necessarie in ours? and let him lay his hand vpon his conscience and answere, if the darknesse of that Church were not more pre­cious and of greater value, then all that which we call light? and their rawnes and vn­lettered condition, better then our learning? But what will this matter come to, Innocent. 3. Extrauag. de offi. iud. ordin. if we conclude & shut it vp with a sentence against the Pope, & that vttered by a Pope? For thus saith Innocent the third: In as much as in diuers places in one cittie or diocesse, there are people, which holding the same faith, vse diuers tongues, we most straitly charge and command the Bishops of the same, that they be prouided of capable and sufficient persons, who according to the diuersitie of ceremonies and tongues may celebrate and say them scruice, and administer vnto them the Sacraments. Concil. Latera. c. 9. And the same is ordained in the Councell of Late­rane, Chap. 9. Our aduersaries say, that the same extendeth no further then to the two languages of Greeke & Latine: which thing we desire to be proued. Yea rather let vs say and boldly affirme to the contrarie, that this was decreed vpon the requests of diuers nations that had taken Constantinople: as namely, Germans, Frenchmen, Italians, Englishmen, &c. whereunto they reply and answere, how that at least it was neuer yet kept or obserued. And I can tell them, that Leo the tenth did permit vnto the Chaldeans and Syrians their seruice in their vulgar tongue, & that at Rome. But for a second answer, who knoweth not that the best Canons are neglected euen in the Church of Rome? And further therewithall take this, how that this decree was a­bout the yeare 1200.

It is then the next question to know how so great a change and alteration should happen? In which point let vs note, that it is but in the Latine Church: A tongue not vnderstood in the Romane Church onely, and by what meanes. for in all other places seruice is vnderstood of the people: a prerogatiue purchased & obtained part­ly of ignorance, & partly of malice, which is fallen vpon them more then vpon any o­thers. But yet further, how and by what meanes in the Latine Church? certainly in part by the alteration and changing of tongs, and in part by changing of seruices, for that Pope Gregory did vndertake the change & alteratiō that is in the Latine church, which the Popes his successors caused to be receiued, as we haue alreadie said by the authoritie of princes, & aboue all the rest by the worke of Pipin & Charlemaine: the Popes and they, the one of them lending their hand to the other, the one by the authoritie of the spirituall Monarchie, and the other by the authoritie of the tem­porall. And to the end, that all might depend and relie vppon Rome: they caused their seruice to bee receiued in all the Westerne prouinces, and that not onely after [Page 152]the Romaine order, but also in the Romaine tongue. The abettors and furtherers whereof were Remigius Archb. of Roan, brother to Pipin: amongst the French men, Boniface an English man, Archbishop of Mentz in Germanie, and Augustine the Monke an Italian Archbishop of Canterburie in England. And afterward, as the na­tions of the infidels were sudbued by the Christian Princes, the Latine seruice was e­stablished amongst thē, after the maner of the Romish Church, as in Sueueland, Den­marke, Saxonie, Bauaria, &c: The tongues also, in as much as the Northerne nations did ouerflow the whole Westerne Empire for a long time, did likewise there take roote, and settle their abode: whereupon insued so great and grosse a corrupting of tongues, and especially of the Romish, which was for the most part admitted and re­ceiued in those places, in so much as that by little and little it came to passe, that the common people did not any more vnderstand it: so farre differing from it selfe, in processe of time became the tongue which had beene ordinarie and common, that is to say the Romaine tongue, from that which sometime it had beene, when they did vse both to speake and write in it. Which thing is easily found out and perceiued to haue happened in Italie, Spaine, and Fraunce, where the tongues vsed at this day were but dialects or manners of speech somewhat differing at the first: and then af­terwards all of them, Or the Latine tong somwhat corupted. corruptions of the Latine tongue. The seruice therefore con­tinuing still in Latine, and the vulgar language altering and chaunging: the seruice, which at the first was easie to be vnderstood of the people, became rude and barba­rous vnto them, that is, such as they vnderstood not, the prelates hauing no care to draw them backe againe to the first institution, whether lulled asleepe through care­lesse securitie, or willingly admitting the meanes whereby they might excell and go beyond the laitie, & therewithall the well inclined being still oppressed & kept downe by the authoritie of the Pope. Euen iust after the same manner as it would haue fal­len out in other cases with vs in Fraunce: in as much as the case so stood in the begin­ning, as that matters of sute and law were pleaded in Latine, and all manner of wri­tings made in Latine, howbeit that the common people by reason of the change that happened, did not vnderstand it: but that our kings as those which did more care­fully watch ouer the goodes of the people, then the Romish Bishops did ouer their soules, haue beene very prouident wisely to foresee, and by their ordinances to pro­uide for the same.

CHAP. VI. That in the Primitiue Church and a long time after, the holy scriptures were read amongst the people in all tongues.

THe liturgie then or diuine seruice, That the scrip­tures were translated into all languages, euen from the first times. was retained in the Church in the vulgar and common tongue for a long space, following the precept of Saint Paule: Let euery thing be done to edification in the Church. And as for the Maxime of the Church of Rome, which is to hold the people in ignorance, that so they may not come to the knowledge of their faluation, it did not take place but of late, and that for no other end but to bind their consci­ences and knowledge, to go no further, neither yet to come short of the conscience & skill of their curates, that so they may pray vpon their simplicitie, either by leading them into vaine superstition, or into seruile subiection. The holy scriptures of the old Testament, say they, were written in Hebrew, and those of the new Testament in Greeke, and not in any other tongue. Let it bee so, and good cause why, seeing the Hebrew tongue was the language of Is­rael, to whome the law was properly and peculiarly giuen, and the Greeke likewise very common, knowne vnto all the East parts, where Christianitie did first spring and [Page 153]spread abroad. But what prerogatiue do they shew vs why they should so aduance and cleaue vnto the Latine? Let them answere them that the Gospell was notwith­standing preached by word of mouth in all tongues, and to that end was the gift of tongues sent vnto the Church: which was no sooner ceased, but that the scriptures both of the old and new Testament were found as a supply of the same, translated in­to diuers tongues, as Hebrew, Syrian, Arabicke, and Scythian, as the ecclesiasticall historie doth witnesse vnto vs: that this diligent indeuour continued and endured by the industrie of good pastors, in such measure and sort, as that the knowledge of Christ, gained and got ground in the world. Thus we see that Saint Ierome transla­ted the holy scriptures into the Dalmaticke tongue: Hieronym. in ep. ad Sophron. Gregor. Patri­arch. Alexand. in vita Chry­sost. Sixtus Senens. in l. 4. in lit. l. k. Postellus in ep. ad Ambr. Theseum. Chrysostome into the Armeni­an: Vlphilas, Bishop of the Gothes into Gothicke: Methodius into the Sclauonian: and their translations are founde as yet both extant and in vse. And that the same zeale was followed and imitated in the end in all Churches, so that wee haue as yet the Gospels in the Ethiopian tongue, the Psalter in the Egyptian, as also in the Indian tongue, but imprinted in Syriacke Characters: the fiue bookes of Moyses in the Persian tongue: the Psalter & all the new Testament in the Gothish or old Frize­land speech: all the Bible, from the time of Ethelstanus king of England, that is, nine hundred yeares, in the Brittish tongue, &c. And therefore Chrysostome sayth: The Syrians, Egyptians, Indians, Persians, Ethiopians, and innumerable other nations, haue the heauenly doctrine translated into their naturall tongues, and by this meanes haue left off their barbarousnes to play the philosophers in good earnest. Theodoret: Theodor. de corrig. Graecor. affect. The He­brew bookes are not onely translated into Greeke, but also into Latine, Egiptian, Persian, Indian, Armenian, Scythian, Saromatian, and in a word, into all tongues, which the nations vse as yet vnto this day. All these good Pastors zealously and feruently af­fecting the wholesome instruction of their flockes, and all these famous Churches had not yet studied or busied their braines about the title of the Crosse, to conclude from thence, that the scriptures could not bee read but in three tongues: because in deed they had no desire or will by any such shift, so to worke their purpose: as that the poore people might not learne the way wherby they might be saued, that so they might hold their consciences in homage vnto them. Whether it be daungerous or no for the cō ­mon people to reade them.

But whatsoeuer any man may seeme to bee able to say to the contrarie (say they) it is and alwaies hath beene daungerous for the people to haue and reade the holy scripture in their common and naturall tongue. And to whom then was it that our Lord said: Search the scriptures? And wherefore had all Christian Churches so translated them? But now therefore let them heare, euen they which make such vauntes of the auncient writers, into what daunger those auncients did bring mens consciences, by the reading of the holy scripture: and into what daunger, if a man will belieue them herein, they brought the whole Church.

Irenaeus without all doubt did not conceiue any such daunger to bee therein, Iren. l. 4. c. 12. & 31. when hee said of the heretikes the Valentinians: That their not knowing of the scrip­tures had brought them to this heresie. He found preseruatiues therein: and our ad­uersaries are afraid to meete with poison. And as little paines did he take to draw backe the faithfull from the reading of them, because of obscuritie, for he saith: The scriptures are open and cleare, without ambiguitie or doubtfulnesse: Origen. in Esa. hom. 2. in Ex­od. hom. 9.they may bee alike heard of all. Origen in like manner, who tooke so great paines to translate and publish them in all tongues, saith: Woulde God wee all belieued and did that which is written: Search the scriptures: they are shutte and sealed to the negligent, but they are founde to bee open and vnlockt to them that seeke and knocke at the dore. By them hee would haue his parishioners, his people that were, still to be instructed and catechised, and his disciples to trie and examine his doctrine, for hee saith: Origen in Io­suam, hom 20. Idem in Leuit. hom. 9. When I teach you that which I thinke, then examine and iudge you, whether it bee right and true, or no. For wee desire (sayeth hee in another place) that you shoulde not onely heare the wordes of God in the Church: but therewithall that you shoulde [Page 154]exercise your selues in them in your houses and meditate in his law day and night. Idem in Ios. hom. 20. Yea and to the end that they may not bee afraid of any difficultie, hee saith: Whatsoeuer diffi­cultie thou shalt meete withall, yet if thou reade them, thou shalt profite by them: for if our Lord find vs occupied in the scriptures, he will not onely vouchsafe to feede vs, but also if hee finde these meates readie drest at our houses, hee will bring vs the Father thither with him,Hieronym. in Epist. ad Ephes. l. 3. c. 4.&c. Saint Ierome giueth a generall rule, saying: Wee must reade the scriptures with our whole affection, to the end that as good exchaungers, wee may know to distinguish the good money from the false. So farre off was hee from fearing least wee shoulde therein receiue the false and counterfeite. For (saith hee in another place) our Lord hath spoken by his Gospell, Idem in Psal. 86.not to the end that a fewe might vnderstand, but all. The laitie are not excluded: but rather on the contrarie, he saith: The laitie must not onely haue sufficiently, but aboundantly, that so they may instruct one another, that so they may also reproue one another. Idem in ep. ad. Coloss. c. 3. Idem in Epi­taph. Paulae. Idem de virgi­nitate ad De­metriad. And hee taketh his assertion from the thirde to the Colossians. Let the word of God dwell aboundantly amongst you, &c. The wo­men in like manner as little: for hee saith of his Paula in praising of her: It was not tollerated or winked at in any of her sisters, that they should bee ignorant in the Psalmes, or faile to reade and learne something dayly out of the holy scripture. And hee giueth the same counsell to Demetrias. On the contrarie, hee condemneth cer­taine of his time, who did refraine to reade them as our ignorant friers doe, vn­der the shadow of humilitie, Idem in 1. ad Tit. saying: They giue themselues to ignoraunce, idlenesse, and sleeping, thinking in the meane time, that it is their onely sinne to reade the scrip­tures: and therewithall they contemne and set light by those which meditate in the lawe of the Lord day and night, accompting of them as pratling and vnprofitable fellowes. And Saint Augustine speaketh to the same effect: August. serm. 1. fer. 6 post Dom. passionē. Wee take great comfort and consolation in the reading of the scriptures: for in them a man may view & see himselfe as in a mirror. This reading purifieth and purgeth him from the filth of sinne, partly by setting before him the horrour of hell, and partly by kindling the feruent desire of comming to heauenly ioyes. Who would bee oft with God, Idem in psal. 33.let him pray and reade. When wee pray, we speake to God: when we reade he speaketh to vs. And he further giueth this lesson to all, saying in these wordes: Reade the holy scriptures, for God hath commanded that they should bee writ­ten,Idem in Vo­lus. epist. 3.to the end that you might all receiue consolation both learned and vnlearned, and as well Cleargie as laitie: for (sayeth hee) God speaketh in the scriptures as a close and pri­uate friende: Hee speaketh without any colour or painting, vnto our heartes, whether we bee wise and skilfull, or ignorant. And hee is not contented, that one should heare in the Church: Idem in c. Ie­iunn. But furthermore, saith he vnto those of his Diocesse, It is not suf­ficient that you heare the holy lessons in the Church: it behooueth you to reade them your selues in your owne houses, or that you seeke out such as may reade them vnto you. On the contrarie, hee censureth certaine people of his time, who thinking to bee more humble then the rest, would not reade them, who feare (saith he) to learne, least they should grow proud: Idem in psal. 131. Idem in lib. 2. de doctr. Chri. c. 6. & [...] tract. 45 in Iohan. And by that meanes (saith he) they continue still as suck­linges in their milke, which the scripture reproueth.

In like manner hee armeth vs with couragiousnesse against all obscuritie and difficultie that may bee conceiued or thought to be in them, saying: There is nothing spoken obscurely in one place, which is not made verie cleare and plaine in some others. All whatsoeuer belongeth to faith and good workes, is therein set downe very clearely. There are therein plaine and cleare points to satisfie thy hunger, and there are againe some obscure and darke places to whet thine appetite. And the same thing is giuen out by Fulgentius and Gregorie in other wordes: Fulgent. in ser. de cōfessionib. Gregor. in ep. ad Leandrum. Basil. in psal. 1. There is store and plentie for a strong man to eate, and for the child and weakling to sucke vppon: in this riuer the lambe may sporte it selfe and bee merrie, and the Elephant may swimme, &c. Saint Basill: The holie Scripture is as an [...], a shoppe or storehouse furnisht with medicines, from amongst which euerie man may make choice of that which is fitte for his disease: the onelie way to come to finde out the truth, is the meditating of the scriptures: And hee handleth this pointe at large. Bellar­mine [Page 143]replieth, saying, Idem in Ep. ad Greg. Mang. that hee sent the Stewarde of the Emperour Valens his kit­chin vnto his kitchin, when hee went about to be speaking of the Scriptures. And what and if against so many places, hee did alledge this one little storie in truth? But Theodoret onelie sayeth, that this was not in respect of the Scriptures, Theodor. lib. 4 Eccles. hist. c. 19. Chrysost in hom. de Laza­ro. but in respect of his course and barbarous carriage towardes him. But let vs heare Chry­sostome: for hee perplexeth them greatly, and maketh them in a pittiful case, say­ing; The reading of the scriptures, is a great bulwarke against sinne: the ignorance and not knowing of the Scriptures, a headlong downfall, and a bottomles mudpit. To know nothing of the law of God is a mightie meanes of the ouerthrow of our saluation: This is it which hath begot­ten heresies, and corrupted the manners of men, which hath turned all things vpside down:Idem ad He­brae. hom 8.The Manichies (saith hee) and other heretikes doe beguile & deceiue the simple: but if wee haue acquainted our soules with discerning betwixt good and euill, it shall bee easie for vs to know & finde them out, and this acquaintance and familiaritie wee shall attaine by the vse of the scrip­tures. Theophilact, who followeth thē almost step by step, saith of the scriptures, which arme vs to withstand such delusions, because that they are that light which doth discouer & catch the thiefe, &c. They are good for our Monks and Doctors of Sorbone, will our aduer­saries say. But to this point let vs heare further, for the same Chrysostome saith; Idem in Mat. hom. 3. Loe here the plague and bane of all, you thinke the reading of the holie scriptures doth not belong to anie but Monks: but it is more necessarie a great deale for you then for the Monks; & it is so much the more your sinne, to thinke that one ought not to reade them, then not to reade them your selues. Such speeches cannot but come from a diuelish meditation. We are assaulted by the weapons and fierie darts of the Diuell, how shall we shun or quench them? surelie by the reading of the scrip­tures: for I tell thee, and tell thee againe;Idem in hom. 3. de Lazaro.that without the continuall reading of the scriptures no man can come to eternall life. Euery artificer is furnished with such tooles and instruments as serue for his mysterie and occupation, as are necessarie for his work: and I tell thee O thou Christian, that the bookes of the Prophetes and Apostles are the instruments of a Christian to amend his soule, to redresse what is amisse, and to renew that which is growne old in vs, &c. But thou wilt say, happy is euery simple soule, he that walketh simplie, walketh surelie. But S. Idem hom. 16. in Ioh. Prouerb. 10.9. 1. Pet. 5.15. Colos. 3.16.Peter hath saide vnto thee: Be yee alwaies readie to render a reason to any whosoeuer shall aske you anie question of the hope that is in you. And S. Paule, let the word of Christ dwell plentifully in you, &c. The cause of all euill is, that for the most part there is not any, that know how to alledge anie places of scripture to the purpose for that which they speake: for the simple is not there to be taken or vnderstoode of one that is a sot or an ignorant person, but for that man which is not giuen to wickednes, which is not giuen to guile & deceitfulnes, &c. For otherwise how should our Lord haue saide: Be wise as Serpentes, but simple as Doues. Chrysost. hom. 3. de Lazaro. But I haue an occupation or office to attend vpon in the kinges Court, or in some of the Courtes of the law: I haue a trade: I haue a wife: yea, but is it not the property of those that haue forsaken the worlde to reade the scripture? Is it not the property of those which sit vppon the tops of the mountaines? O man (say­eth hee) what wilt thou here say vnto vs: hast thou nothing else to doe but to turne ouer the bookes of the scriptures? and certainelie that a great deale rather then they: for they being freed of these worldlie cares, are as it were in a hauen: But thou who art tossed continually amidst the waues of this worlde, hast thou not so much the more neede to take vnto thee these same to bee thy consolation? But certainelie they who shall vse such speeches, I knowe not how they should bee worthie to liue and breath, how they should not bee ashamed to looke vppon the Sunne. But we cannot all haue bookes, wee are too poore to buye them: I pray thee tell me, Idem hom. 10. in Iohan.hast thou not as poor as thou art, the tooles and instruments of thy craft & occupation? and wilt thou excuse thy selfe of pouertie, when thou shouldest prouide thee instrumentes of thy profes­sed Christianitie? these implementes and tooles, whereby there groweth so great commodi­tie? But in the ende, for hee stoppeth as it were by the way of prophesying of these latter times, all the holes that our aduersaries doe set open; Wee shall not (it may be) vnderstand that which we shall reade in the holie scriptures. But (sayeth hee) will you doe well? At the least vpon the sabath daye bee diligent to reade the Gospell. Idem ibid.And before that you goe to heare the sermon, repeate mee it oft at home, take paine and dili­gentlie [Page 156]endeuour thyselfe for to finde out the sence:Idem hom. de Lazaro.which will shew it selfe to be either plaine or obscure and darke, or will seem to hang and agree well together, or to disagree: marke mee these thinges well, and then prepare thy selfe to heare the sermon with all attention. I tell thee moreouer, that although thou doe not vnderstand the thinges which lie therein hidden and secret, that yet there doth not cease to rise and come vnto thee a great measure of sancti­monie and holines. Notwithstanding it is impossible that thou shouldest be euerie where alike ignorant in them, seeing that the holie Ghost hath in such sort tempered them, as that the Publicanes, Fishers, Dyers, Shepheardes, his simple Apostles, and in a worde the vnlear­ned were saued by the same. And that to the end, that the most ignorant may not excuse them­selues in that sort, to the ende that it may appeare that the thinges which are there spoken of, may appeare vnto all to be most easie to be knowne: and finallie to the end, that the artificer, the seruant, the widow, the sillie woman, and the most rude and barbarous, may take profite by the reading of the same, seeing they are not written vppon anie vaine glorie of them that were the Pen-men thereof, as the bookes of the Pagans were, but for the saluation of the hearers. For it was the course of the Philosophers, that although they deliuered that which was profitable, yet they would folde it vppe in obscure tearmes, the rather to be admired: the Prophetes and Apostles their course was contrarie, for they deliuered all thinges plaine and cleare, they made them manifest and euident to all men, as they which were the common Doctors of the vni­uersall world: insomuch as that euerie man may learne by the onely reading thereof, the things that are deliuered therein.Idem hom. 3. in 2. Thessal.Learne (sayeth hee againe in an other place) without a Prea­cher: For (saith he) in that we haue Preachers, it is but as the remidie of our negligence. All thinges are cleare and plaine in the holie Scriptures, all the necessarie doctrines therein are ma­nifest. And as for you which are otherwise addicted to bee hearers rather then readers, you become delicate, and giuen to seeke forth such Preachers, as will please and flatter your cares. But Thou aunswerest againe, and sayest I vnderstand not the scriptures. And tell mee why? Are they written in Hebrew? are they in Latine? are they in any strange and vn­knowne tongue? hast thou not them in Greeke? But thou aunswerest, so in Greeke, as that therein abideth much obscuritie. From whence should this obscuritie come? are they not sto­ries which thou vnderstandest clearelie? and dost thou speake vnto vs of obscuritie? These are but excuses and vaine wordes.Idem hom. 12 in Genes. Idem in Psal. 95. & 49.The scripture sayeth hee in an other place, expoun­deth it selfe, it suffereth not him that giueth his eare thereto to erre: So soone as the testimonie thereof is produced, it confirmeth both his worde that speaketh, and his spirite which hea­reth. And that so farre as that the common people by them may bee able to iudge of Antichrist. If you haue not (sayeth hee) recourse to the scriptures, if your affections runne after other matters, you will stumble and take offence, you will perish, you will not bee able to discerne which is the true Church, you will fall into the abhomination of deso­lation,Idem opere impers. hom. 29. Idem in Ep. ad Coloss. hom. 9.which is in the holy places of the Church, &c. Because (sayeth hee in another place) that wee must not belieue the Churches, if they say not and doe the things which are agreeable to the Scriptures. Now then what is there further to be expected after so many reasons, but that we shold crie out with him: Looke about you, you of the secular sort, yee Laitie which haue wiues and children, how you are here commaunded to reade the scriptures: (and hee taketh this his exhortation from the Coloss. 3.16.) not simplie, nor sleightlie, but diligentlie: Coloss. 3.16.looke about you (I say) and consider well of the matter, buye yee Bibles, the me­dicines of your soules, at the least the new Testament, the Actes of the Apostles, the Gospels, &c. And here you haue no neede of Logicke: the pesant and the simple women vnderstande them, the husbande may talke thereof with his wife, the father with his sonne, &c. The hereticall Priestes doe shut the dores of truth vppon you,Chrysost. hom. 1. in Ioh. Idem in opere imperf. hom. 44. Sixt. Senens. l. 6 annot. 152.because they knowe that you for­sake their Church, and that they shall come from the Priestlie dignitie wherein they are, to be no better then popular persons, and of the common sorte. But what doe our aduersa­ries aunswere hereunto? There was a time (say they) when the faithfull recei­ued the Sacrament with their handes: which custome was afterwarde, as ha­uing been an vnworthie maner of vsing of it, corrected, and an ordinance made by the church that they shold not touch it any more: the same hath shee thought good of [Page 157]the holie Scriptures. Is this in conscience to vnloose and dissolue the hard tied knots, or else to cut them in pieces? to answere, or to wrangle? And hath not the Councel of Trent yet dealt more francklie, who haue appointed in their Index expurgatorius: Ind. Expurga­torius. pag. 27 That wheresoeuer these words, Scripturae omnibus necessariae, the Scriptures are necessarie for all persons, are found in the Tables of the workes of the holie Fathers, that they should bee raced out, and that to the intent that the Tables thus wiped, there might not remaine anie direction to guide a man to the places in their works, where this do­ctrine is handled. And how much rather would they haue raced the verie places thē ­selues out of the bookes, if there had been but one or two copies of them? Epiphanius was not altogether agreeing and of one minde with Chrysostome, and yet the truth hath conioyned and knit them together in this point, for hee saith: Epiphan. cont Anomantas. All thinges are cleare and manifest in the scriptures: no contradictions or contrarieties, no deadly traps laide in them. For such (sayeth hee elsewhere) as with the vpright sway of sound reason haue to do with the same, not comming thereunto with a diuelish conscience, to throw themselues downe headlong into the bottomles pit of destruction. And wherefore (saith Lactantius,) Lacta. l. 6. c. 26 He that hath made the vnderstanding, the tongue, and the voice, was not he able to speake so as that he may bee vnderstoode? Yea on the contrarie, hee would in his singular prouidence ordain, that the diuine thinges which he spake for all, should be without all painted and deceitfull colouring, to the end that they might bee vnderstoode of all. Whereupon also Theodoret saith, Theodor. de natura hom. Wee see commonlie that the points of Christian doctrine are not onelie vnderstoode of them, which are the chiefe in the Church, and teach the people: but euen of Shoemakers, Lock-Smithes, and those that worke in woole, and of all other sortes of Artificers, yea and which more is, of al sorts of women, as Semsters, Chamber-maides, and others which get their liuing with their handie worke, aswell hauing no learning, as those which haue learning, if any such be. Againe, they which dwell and keepe in the citties, are not onelie become skilfull therein, but in verie good sort those also, that are labourers in the fieldes, as neatheardes, and setters of plantes, whome thou shalt finde disputing of the holy Trinitie, and of the creation of all thinges, yea, and those more skilfull in the nature of man, then euer was Plato or Aristotle. Now let it bee iudged by this place, if this people had been thus instructed and taught by that manner of in­struction which is deliuered and taught in the Church of Rome.

Now it remaineth, that after wee haue done with these good Fathers, The answere of the Councel of Trent. Index lib. pro­hib. Reg. 4. that wee take a view of that which the Fathers of the Councell of Trent shall say vnto vs. Inas­much (say they) as if the Bibles should remaine in the vulgar tongue, men through their rashnes would take more harme, then good thereby, we forbid them to haue any without the leaue and li­cense of the Bb. or Inquisitor, and that vnder their hand writing; who will be readie to grant thē the same, vpon the certificate or witnes of their Curate or Confessor. If any man haue anie o­therwise, we declare and make knowne vnto him, that he cannot haue absolution from his sinnes vntill he haue giuen vp his Bible vnto his Curate or Ordinarie. And as for the Printers, they shall loose the valew of such bookes to be bestowed vpon the poore. Likewise it is our meaning that the Regulars shall not read or buye them without the permission of their Prelates. What shall wee say here or rather what shall we not haue to say? The old Writers did chide the Laitie as culpable of a notorious crime, for not hauing of Bibles, and here the Pope and his shauelinges do punish the Laitie for hauing of them, they do confiscate the Bibles, they forbid them not as a sinne onelie, but vpon the penaltie of not hauing their sinnes forgiuen, yea and which is more, the Regulars themselues vowed by their institution and ordaining to the studie of holie Scripture, are likewise subiect to the penaltie. I pray you, is it possible that one and the same spirite can say and vnsay? And what will follow hereupon then? but that those good Fathers being assured of the soundnes of their doctrine, did take pleasure that it might be viewed and looked vpon in the light, and that these which auoide and shun the same, who can doubte but that they do doubt of theirs, as conuinced in their consciences of abuse, super­stition and heresie.

Now they are not satisfied with hauing their seruice in an vnknowne language, The secret of the Masse. as if the strangenes of the language did make it so much the more to bee reuerenced, [Page 158]euen as it falleth out in the receipts of coniurations, and witchcraft, whereof we read in Cato, Trallianus, Scribonius, &c. But further they haue added thereunto the pro­nouncing and vttering of the principall part thereof, according to their construction, which is that, which containeth the consecration to bee done secretlie and closelie, & thereuppon they call it a secret, and that of purpose in such sort, as that neither the wordes nor the sound thereof can be vnderstoode of the people, learning the same of the Pagans, who vnder the muttering of certaine strange and vnknowne wordes, concealed and priuilie couered their mysteries: Whereas the glorie of our Maister is to publish and make open proclamation of his, this great secret especiall which hath laine hid from before all worldes, of the saluation purchased for mankinde, by the blood of his Sonne, whereof he saith vnto his Apostles: Preach my Gospell, this good tidings vnto all creatures: which by name hee would haue published and repeated at all times in his holy Supper, instituted of purpose for this end in these wordes: You shall shew forth the death of the Lord vnto his comming. But what meaneth this shewing forth, but to vtter and speake it so lowde, as that it may bee heard and so plainely, as that it may be vnderstood? And what then is there more contrarie to the institutiō of the holy supper of our Lord, and to the renewing of the remembrance of his death & passion in the Church, then this pretended mysterie? this strange and vnwonted kind of muttering and whispering? Concil. Colo­niens. yea and yet furthermore the Councell of Colen, about the yeare 1300. hath added: That the Priest must hasten as fast as he can, in the saying of the Canon, for feare of being interrupted by some hicket, yexing, neesing or otherwise: as if it were the propertie of our God to take vs at a word, or at a halfe sillable, or as if this myste­rie depended, and had his whole force vpon the bare pronunciation after the manner of the conceiued words of the Pagans their sacrifices: whereas indeed our God wor­keth therein by his holy spirite, which cannot be interrupted, and looketh therein at the faith, as wee shall see afterwarde (and yet so as that hee examineth and tryeth the same in great mercie) of him who presenteth himselfe vnto this holy Table. But let vs heare notwithstanding what the Fathers will say vnto vs. Saint Paule will that the people should bee able to aunswere Amen; which they cannot doe, as wee haue al­ready seene, except they vnderstand, and yet a great deale lesse, if they do not heare. So also it was obserued and noted by all the auncient Writers. Clemens Con­stit. Apost. l. 8 Their Clement whom they so much alledge vnto vs, testifieth aswell in his Lithurgie, as in his Apostolike cō ­stitutions, that after the vttering of the wordes which they call the wordes of conse­cration, that is, of the institution of the holy supper, the people saide Amen: a signe that they heard and vnderstoode them. Seeing then that the Apostles had so ordai­ned, Ambros. de Sacram. l. 4. c. 5. by whome and by what authoritie is this change and alteration? S. Denys sayeth of one who had beene baptised by the Heretikes: That hee heard the Eucharist, and saide Amen, together with the rest. S. Ambrose sayeth: And after these wordes, thou sayest Amen, August. in Psa. 33. Cardinal. Bess. de Sacrament. Euchar.that is, it is true. S. Augustine, Our brethren likewise do celebrate the Sacraments, & aunswere the same Amen. S. Basil. S. Chrisostome, and all the Greeke Churches do the same to this day in their Lithurgies, whereupon also the Cardinall Bessarion sayeth; The Priest according to the order of the East Church, vttereth with a lowd voice these words: This is my bodie, &c. And Iustinian the Emperour in his new constitution before al­leadged, commaundeth the same vpon paine of grieuous punishment, adding ther­to the threatning of Gods iudgements, grounding the same vpon the precept of Saint Paule, and rendring this reason thereof, saying: To the end they may bee the better vn­derstoode of the faithfull people, and that the heartes of the hearers may bee so much the more pricked with repentance, as also moued and stirred vp so much the more to praise God. And all are of that minde, that in the Primitiue Church it was neuer practised otherwise. Where then will these our aduersaries grounde this their newe deuise? Gab. Biel. in Exposit. Can. l. 15. Lit. D. And of what time, by what Scripture, Tradition, or Councell? They say, we must haue a reuerent regard of the Sacrament. And our Lord will say vnto them, who hath taught you this pretended reuerence? Who hath required this honour at your hands: And that S. Basill sayeth: That contempt is companion vnto that which is common. From whence Innocent [Page 159]the third, doth ground his speech: Ne sancta verba vilescerent, Laicis nota, for feare that these words being vnderstoode, should become vile. But why doe they not rather say with Moses: Would to God they had all prophesied: with S. Paul, Labour aboue all thinges that you may prophesie; that is, that you may vnderstand your selues, and make others to vnderstand? But and if S. Basil would haue stretched this rule to this Sacrament, and to this kinde of pronunciation, wherefore hath hee left vs a contrarie example? And why doe wee not as quicklie call to minde the saying of Lactantius: Lactanc. l. 5. c. 20. That these mutteringes so greatlie recommended, haue beene deuised and ordained by wilie and crafty Mar­chantes, to the end that the people might not vnderstand what they worshipped. Concil. Laod. c. 19. They are not ashamed to alledge the Councell of Laodicea, but yet so as that they will not seeme to know that there is any thing spoken of the Canon, nor of the consecration made by the Priest: but rather of the first praier of the seruice of the faithfull, which euery one of them being exhorted therunto by him, made vnto God, with a lowe voice, praying him that it would please him to blesse this holie action and ministerie, the steppes and printes whereof are yet to be seene in the Lithurgies. In the ende, when they can say no more, they flie vnto miracles: as that certaine shepheardes who had learned these wordes by heart, did abuse them in saying them ouer their breade: for which they were presentlie punished of God: and from thence forward, the church ordai­ned that these words should not be spoken otherwise then in secret. But where may wee read this historie? Where is the councell or decree that followed vppon this so euident and important a miracle? And what other thing do they herein, but oppose & set a tale made for sport, and in a word the whole shepheardes Calender, against the institution of Christ, the vse and custome of the whole Church, the constitutions of Emperours, and the testimonie of all the Fathers? Yea and therewithall our aduersa­ries are not ashamed at this day to say: that who so doth vse them otherwise, Harding. doth ful­fill the saying of our Lord, In giuing pearles vnto swine, and casting holie things before dogs. And what will they say then of all the old Church? and amongst whome shall all the faithfull during the time of so manie ages be accounted, but amongst hogs and dogs? Againe, the Councell of Trent is so bold as to pronounce and say; Concil. Tridēt. c. 8.9. If anie man condemn and disalow the manner and fashion of the Church of Rome, for speaking the Canon and wordes of consecration verie low, or by affirming that the Masse ought to bee saide in a common and vulgar tongue, let him be accursed. Now it is certain that this custome slipt in for com­pany with the rest of the abuses of the Masse. The Lordes supper was wonte of olde to bee celebrated euerie Lordes day, and neuer without the communicating of the faithfull in the same: all the people made one partie, both of the whole seruice, as al­so of the holy supper. By little and little it began to bee more rare and seldome, as also lesse frequented and resorted vnto: insomuch as that in the end there came but a verie few people to it, yea there was not anie to communicate in the same. The Pa­stors notwithstanding, to hold fast their former authoritie, were verie readie to per­swade them that their alone presence was profitable, and to this end they went and disguised this sacrament, and put vpon it the visarde of a sacrifice: and closed vppe this generall communicating of the faithfull in a particular action performed by the Priest. The Priest then which was eyther alone with his onely Clearke to aunswere him, or else very slenderlie accompanied, beganne to speake with a lower voice: and Transubstantiation comming vpon this solitarie condition of the Masse, tyed the force of the sacrament to the pronunciation of words: which the olde Church was alwaies wonte to attribute in parte to the power of Gods spirite, and partlie to the faith of the communicants: Gab. Biel. in expos. Can. l. 4. l. f. g. h. and that so farre as that Gabriel Biel was so bolde as to say, that the consecration was wrought by a hidden and secret power of these wordes, euen altogether in such sort, as charmers and witches are wont to draw milke out of a bench or forme, and a helue out of a hatchet. So that to giue honour and reuerence vnto the Masse, but especiallie to the consecrating thereof, it grew by little and little to bee a custome, to pronounce these wordes as secretlie and mysticallie as may bee. And this for a certaintie was not found to bee obserued before the Councel of Lateran in the Roman Church, nor after it in any other.

CHAP. VII. Wherein is intreated of the Ministers of the Church, and of their charge and calling in the same.

IT followeth that we intreate of persons; That the Mi­nisters of the Church are to preach the Gospell, and not to offer sacrifices. and inasmuch as the Masse hath no grounde in the scripture, or if it would, yet it cannot haue any other then that of the institution of the ho­lie supper, whereof wee auouch that it is the meere depra­uation: the Ministers of the same can consequentlie be no otherwise sought or found in the scripture, then in those which haue the charge of administring the holy supper, that is to say, in those which are called Ministers of the worde, as Pastors, Ministers, Bishoppes, diuerse names, but signifi­ing one and the selfe same charge, that is to say, the preaching of the Gospell, and dispensation of the sacraments: for as for sacrificing Priestes, which they call Sa­cerdotes, wee haue none of them in the new Testament: inasmuch as all the sacri­fices of the law (as wee shall see hereafter) had relation all of them to the onelie sa­crifice of our Lord, finished and consumate vpon the Crosse: and inasmuch as that in this sacrifice were ended and accomplished all the other sacrifices, there remaining none other but the sacrifice of thankesgiuing, instituted in the holie supper, to de­clare this death, to renew it vnto the belieuers, and to stirre vppe in their heartes the praises of God, in acknowledging of this benefite. And in this sence (sayeth Saint Peter) all the faithfull are sacrificing Priests. Neither was there anie order of Priest­hoode more fitting the name; and the rather, for that they are all annointed, in as­much as they are Christians, and so haue receiued the annointing of the holy spirite from Iesus Christ the first borne amongst his Brethren. Our Lord sendeth his Apo­stles, Matth. 18. Marke 16. he giueth them his holie spirite. But is this to offer Sacrifices? Preach (sayeth hee) the Gospell vnto all creatures: Baptise in the name of the Father, of the Sonne, and of the holie Ghost, &c. that is, declare my worde, dispense and distribute my Sacra­ments. Tit. I. 1. Tim. 3.5. S. Paul sayeth: Let the Bb. be firme in the worde, faithfull and mightie to ex­hort by wholesome dostrine, fit to instruct and teach, as also to reproue and correct the sinners, &c. Of the sacrificing of the bodie and blood of our Lord for the quicke or deade, not a word. And furthermore we doe not see that in the auncient Church at such time as they receiued the imposition of hands, that any such charge was giuen vnto them, notwithstanding, that for to applie themselues both to the Iewes and the Gen­tiles, the auncient Doctors did sometime call them Sacerdotes, and their Ministerie, Sacerdotium, that is to say, Sacrificing Priestes, and the action of Sacrificing: as S. Paule also saith, Rom. 15. Orig. in Ep. ad Rom. l. 10. Nazian. in ora. ad plebem. Chrys. in Ep. ad Rom. hom. 19. Pac [...]ym. in Dionys. 1. Pet. 2. Cyprian. de Vnct. Chrisma. Origen in Leu. hom. 9. August. in ex­posit. inchoata ad Rom. I sacrifice the Gospell of God: calling the Ministerie of the word a sacrifice: and so in like manner the most auncient Writers. Origen: This is the worke of a Sa­crificer to preach the Gospell of Christ. And Nazianzene to his people: I haue offered you to God, as an offring or beast that is sacrificed. And Chrysostome: My offring and sacrificing is to preach and publish the glad tidinges of the Gospell. Whereupon also Pachimeres the expounder of Dionisius saith, He calleth a Priest him, who is properlie called [...], an Elder, because that custome hath so obtained. On the contrarie, all Christians are cal­led Priests in S. Peter: You are a royall Priesthood. In the Reuelation of S. Iohn in like manner, &c. Whereupon S. Cyprian vttereth these wordes: All those which of the name of Christ are called Christians, do offer vnto God a daylie sacrifice, and are ordained of God Priestes of holines. And Origen. All such as are annointed with the holy vnction, that is, with the holy spirit of Christ, are made Priestes thereby. And hee presseth the place of S. Peter to that purpose. And S. Augustine goeth further, saying: Euerie man of­fereth the whole burnt offring of the passion of our Lord for his sinnes. Which is the cause [Page 161]also, that S. Ambrose would haue men to be throughlie intentiue; Ambros. 1. Cor. 83. Chrysost in 2. Cor. hom. 8. To the end (sayeth hee) that this oblation which is of many, may be celebrated together. And Chrysostome set­eth it downe vnto vs for a general rule; That in the mysteries, that is in this sacrament, the Pastor differeth not from the Parishioner, &c.

In like manner the forme and ceremonie of ordaining and instituting of Mini­sters in the Apostolike Church, is most cleare and euident. The maner of the laying on of hands, vsed of the olde Church. The Church prayed God that it would please him to be present by his holie spirit, at the election, & to blesse it. And to the end that they might be the more feruent in praier, they vsed to fast before: after which, those which were elect by the Church, receiued the imposition of hands, in the beginning by the Apostles, and afterward by the Pastors & Bishops, but neuer without a perfect knowledge and triall of their doctrine and life. It is also to bee obserued, that whereas our Lord breathed vppon his Apostles, saying vnto them: Receiue the holie Ghost: the Primitiue Church notwithstanding, did not practise the same, because such signes haue no other power then that which God hath giuen vnto them, and therefore must not presumptuously be conceiued to haue anie such, except there appeare the expresse institution and ordinance of the Lord for the warrant of the same.

In the election of the Bb. Fabian, Eus [...]b. l. 6. c. 29 wee see the simplicitie that was in the olde Church. The Church came together, aswell the Elders and Deacons, as the other peo­ple: manie were propounded, as thought worthy to vndertake the charge: in the end Fabian by the common consent and voice of the whole Church is named Bb. and sometimes wee see the common people make the election and after to present the e­lected to the Presbyterie, that is, to the ecclesiasticall assemblie: and other sometimes wee see the Presbyterie to propound them vnto the people for to approue them, if there bee no man that can say anie thing against them: onelie it was alwaies vsed, that before they were ordained and installed in their Ministerie, there was a generall agreement and consent of the people and ecclesiasticall order, that is, of the whole Church, as concerning the soundnes of his doctrine, and vnspottednes of his life, which was to bee chosen Bishoppe or Elder. And this wee coulde proue through all ages successiuelie, if so be it were anie controuersie amongst vs. For the present, the questiō is, first of the charge of the Minister of the church, whether Bishop or Priest: for the first were intituled by the Ancientes, with the name of Ministers, & the old Episcopall bookes doe yet make mention thereof: secondlie, of the ceremonie, which was obserued in the ordaining of the same. And seeing that these two pointes doe one of them cleare and make plaine the other; wee purpose to insist and stand vppon them. The charge of such a one I say, was to preach the Gospell and administer the Sacramentes: not to say Masses, not to sacrifice the bodie of Christ for the liuing and for the dead. The forme of giuing of or­ders in the an­cient time. Theodoret l. 4 c. 23. Concil. Carth. 4. c. 1. & 2. Epiphan. l. 1. tom. 2. Sozom. l. 4. c. 24. Iust. Nouel. 123 de eccles. diuer. The auncient forme and manner also (say wee) had not any ceremonie that did shew anie thing eyther of Priestes or sacrifices. And this wee must proue by taking the search and view of the auncient recordes of antiquitie. Theodoret teach­eth vs in the election of one that was to succeede Meletius the Great, that it was the custome in ordaining of a Bb. that all the Bbs. of the Prouince should be present ther­at, at the least three or fowre. Where hee was examined of his doctrine, and some­times called to make confession of his faith: and in his life, so farre foorth as that hee was to aunswere therein to whatsoeuer hee could bee accused of, or charged withall; whereuppon wee haue a most expresse lawe made by Iustinian the Emperour. After­warde it was agreede that the Metropolitane, or in his absence the most auncient Bishoppe should lay his hand vppon him and blesse him: and all the others likewise laide to their handes in signe of consent. And to the end that he might bee aduertised and put in minde of his dutie by an eye signe, two Bishoppes helde the holie Gospels ouer his head, to the end hee might know that his calling tyed him to the preaching of the Gospel. And this ceremonie was ordinarily done before the holie Table, where the Sacraments were wont to bee administred. Nazian in leu­dem Basil. In some places likewise it was ob­serued, that the Bishoppe passed through all the degrees of the Church, before [Page 162]that hee came to that place and roome. S. Denys describing this ceremonie, sayeth The Bishoppe is kneeling before the Altar, hee hath the bookes giuen of God, helde ouer his head, and the hand of the Bishoppe, that is, his, who layeth his handes vppon him, and is blessed of him by most holie praiers: the consecrating Bishoppe doth set vpon him the signe of the Crosse, &c. but of the Masse, or any sacrifice, or yet any other ceremonie, hee speaketh not at all. August. l. 3. cont. Crescon. c. 21. & 22. Sozom. c. 19. l. 8. Chrysost. 2. Cor. 8. hom. 18 Volaterr. l. 22. Herman. Gigas Concil. Aquis­gran. c. 9. The same forme and manner was practised in the person of Cresconius, Maximilianus, Theophilus Alexandrinus, &c. and these alwaies with publike prai­ers and fasting going before. And from thence the Romaine Church retaineth as yet the fastes of the fowre times, because that Pope Gelasius did ordaine that Orders should be giuen onelie fowre times a yeare, vpon a Saturday, the dayes going before being spent in examining their liues and manners. The ages following added therto the staffe and the ring, saying; The staffe as a shepheardes crooke to reforme and call the stragling into the way, as also to vpholde the infirme and weake, and the ring in signe of the ho­nour due vnto Bishoppes, and for to seale their secrets withall. But the truth is, that this was after that they were become Lordes of great Lordshippes, & that the Popes and Em­perours would receiue fealty and homage from them; inuesting them with these en­signes and badges, as Knightes and Squiers are wont to bee noted out by the speare, the sword and shield, &c. But what get wee hereby? but that the Bb. both in his e­lection and examination, as also in the whole forme and maner obserued in his ordi­nation, was charged onelie to teach the word of God well and faithfullie, and to ad­minister his holy sacraments purelie and sincerely, & to correct his people by his pre­scribed form of discipline, and his church with such a gouernment as is truly Christiā? And look what we say of the Bbs. Bishoppes and Priestes in olde time were all one. Paul. in Ep. ad Philippens. Acts. 20. Tit. 1. 1. Peter 5. 1. Timoth. 4. Hieronym. in Ep. ad Titum. in Ep. ad Euag. in the old church, the same we say also of Priests, and that by a much more stronger and more forcible reason: first, because there is no like­lihoode, that the Priest should haue power by his orders to sacrifice the Son of God, and that it shold be denied vnto the Bb. secondlie, because as we haue already said the minister or priest, and the Bb. in ancient accompt were but one. And indeed S. Ierome intreating of this matter, proueth the same by many plain and expresse texts out of S. Paul as may be seene in the place, and therupon he also inferreth, that they were di­uerse names of one and the same person; the one hauing relation to the age of the par­tie, the other to the dignitie of his office: and that the Priestes had power in the olde time to laye their handes vppon such as were to bee ordained: and that whereas the Priests did chuse one from amongst themselues to be Bb. it was not because indeede one was greater then an other, but onely for the continuing of vnitie, and cutting off of schisme: and that by the law of God, the Bb. could not assume or chalenge any more to himselfe then the Priestes: and that the Priest or Elder did nothing which the Bb. did not, Ambros. in Ep. ad Eph. c. 4. Chrysost. in 1. Timoth. Isidor. D. 12. c. Cl [...]ros. Beda ad Philip. Sedul. Scotus. in Epist. ad Ti­tum. Anselm. Can­tuar. ad. Titum and so on the contrarie: that in his time Ordination & giuing of Orders was allotted to the Bb. for the reasons abouesaid, & hee handleth this matter of purpose, not by the way, and that euen to the very bottom. S. Ambrose, S. Chrysostom, Beda & Isidore affirme the same, concluding in fine, that the Bb. had not any more to doe to giue Orders then the Priest: wherupon it should come to passe, that the controuersie would remaine alwaies vndetermined amongst the Schoolemen & the Doctors of the Canon law, the Schoolemen striuing to place the Bbs. in the Order of the Priests, and the Doctors lobouring to make a seuerall Order, for the Bbs. And of al this we con­clude: seeing that the office and charge of the Bb. and Priest was but one, and that the Bbs. did not consist in anie thing, as we haue seene, but in the dispensation of the word and sacraments, and in the conferring and exercising of discipline, and ecclesi­asticall policie: that there were not besides these any Priestes, sacrificing for the quick and the dead in the Primitiue Church.

In like manner we shall find as little of the Priestlie annointing in S. Of Vnction. Dionys. Hier­ar. c. 5. Ambros. de dignit. Sacer. 5. Denys himselfe, though he may seem to be wholie composed and compact of ceremonies: for althogh he say, that the Bb. did vse vnction or annointing in manie of his offices and functiōs, yet it is not mentioned that he euer vsed it about Ordination. And from the practise of Bbs. we conclude the same of Priests. S. Ambrose saith: Man layeth on his hands, but [Page 163]God giueth the grace, Sacerdos, the Priest laieth on Supplicem dextrā, his right hand, making request to God for him, and God blesseth with his powerfull right hand. So then this was his place, for in this booke he intreateth expresly of the Priestly dignitie. The very same is set down in the Councell of Africke, which was helde in the time of S. Augustine, Concil. Afri­can. c. 2.3.4. &c & from whence we haue heretofore brought and alleadged the Canons concerning Or­dination, & yet all the ceremonies vsed thereabout are handled throughout the same. In a word amongst so manie elections and promotions of Bbs. to be found in the ec­clesiasticall historie; there is not anie manner of mention made thereof, except we wil belieue the Legends of one Simeon Metaphrastes, who taught in the Colledge at Cō ­stantinople about some 150. yeares agoe. They obiect vnto vs S. Cyprian: Cyp. de vnct. Chrysin. but Bellar­mine himselfe is of iudgement, that the booke of Chrisme is not his worke, and for a­ny place elsewhere, he speaketh of the ordination of a Bb. not one word. On the con­trarie, he maketh the true vnction or annointing cōmon not onelie to all the Clear­gie, but vnto all Christians. They themselues are ashamed of Anacletus his Epistle. To be short, the first that speaketh plainelie thereof is Gregorie the Great, Gregor. 1. Reg. 9. in the sixt age in his Commentaries vpon the Kings; who asmuch as laye in him, did cast vppon the Christian Church all the Iewish ceremonies, for the abolishing whereof the Apostles tooke so great care and paine, saying; Now wee annoint them which are in Culmine, that is, which haue the principall charge in the Church: as though the thing had but sprung vppe in his time. The Greeke Church did not vse it, as is confessed by Pope Innocent the 3. Innoc. 3. de vnct. sacr. in his time, that is, about the year 1200. neither in the ordination of Priests, nor in the consecration of Bbs. He addeth moreouer, that for this cause the Church of Rome was taxed of certain ancient Writers, for hauing fashioned themselues to the Iewish Traditions. Wee alleadge the text his proper wordes, howsoeuer Bellarmine doe change it after his own fansie, and wil that it should haue Aliqui, Duran. in Ra­tional. l. 2. c. 10 and not Antiqui And Lombarde saith by name, that it is borrowed from the olde law. Durand also saith, that it was deriued from the Priesthood of Aaron, commaunded by Moses, Leuit. 8. Now therefore what may we iudge of the audacious boldnes of the Councel of Trent, in pronouncing such accursed, as should not thinke vnction to bee necessarie, that is, against the whole auncient Church?

We haue heretofore toucht the matter of garments: The Priestlie garmentes. but this place craueth that we shold say somewhat more thereof. The simplicitie & plainnes of the old Fathers made no difference thereof, saue onely in respect of modestie, and not of the fashion: inso­much as that the habites or apparrell of a Minister, when hee was to bee occupied in discharging his place, did not differ from his ordinary garments. Walafridus Strabo, Walafr. Strabo who hath written of the time of Charlemaine and since, doth speake it verie plainely: That in the Primitiue Church they used no other apparrell in the action of their Ministerie, then their ordinarie; and that likewise in his time in many places of the East, they liued as then after that sort and maner. The Councell of Gangres likewise, held neere the time, Concil. Gangr. when the Nicene Councell was, doth excommunicate them which iudged that one garment was more holy then an other, as our Monkes do at this day. And Erasmus noteth vppon S. Ie­rome, that the apparrell of Churchmen was all one with the apparrell of the time, Index Expurg. pa. [...]6. & not of any set or affected sortes or sutes. As likewise the garmentes of the Monkes of the Order of S. Benets, were not anie other thing then the Latus-clauus of the Ro­maines. Which when our Fathers of the Councell of Trent perceiued, they caused this place in the Table of the notes of Erasmus vpon S. Ierom, to be set down amongst other places that they decreed to be raced out and defaced. Afterward as the appar­rell of men doth hardly continue in one state, they begun to alter amongst the secular sort, and were notwithstanding continued in one fashion amongst the Church-men, & thereupon grew the difference betwixt the one and the other. And notwithstanding that the ancient Canons do stay there, yet by & by after the time of Constantine, Plat. in vita. Syluest [...]. when the church was in her prosperitie, it followed that the Ministers were appointed to weare a speciall kind of garment by the ordinance of Syluester the first: Let them re­fraine and abstaine from all cloth of silke, and from dyed or coloured cloth, contenting themselues [Page 164]with linnen at the time of the administration of the Sacraments: and further let them not goe. But as Gregorie had vndertaken to reduce all the olde Testament into the new; changing the Elders into the sacrificing Priestes of the lawe, the Tables into Altars, the sacramentes into sacrifices, and the Deacons into Leuites, then there entred an endles peece of worke. And then also beganne from time to time these priestlie gar­mentes, consecrate for the action of their Ministerie, which wee reade to haue beene giuen to Churches, sometimes by princes, as by Charles the Great, and Lewes his sonne: as also these goodly Canons and Rules: that euerie man euen to the Por­ter should bee apparelled otherwise then the common people, and that of these gar­mentes there should be a differenec betwixt those which were to be worn on working dayes, and those which should bee worne on festiuall dayes: as also that they should bee diuerse, according to the diuersitie of feastes, as white, blacke, redde, greene, &c. white ones, vpon the festiuall dayes of Confessors and Virgins; redde ones, v­pon the festiuall dayes of the Apostles and Martyrs; blacke ones vpon the dayes of affliction and abstinence: and from Aduent to the Natiuitie of Christ, as also from Septuagesima sunday, to the Saturday before Easter, greene ones, vpon com­mon and working dayes: and a thousande other such like particular obseruations, which it would bee too long to repeate, wherewith the Romish Church hath spor­ted herselfe from time to time, to holde vp with nouelties, and not to instruct in the olde and auncient truth, the poore simple people. Through which also the Doctors addicted to speculation, as Innocent the third, Durandus in his Rationall and diuerse others, haue runne themselues out of breath in allegorizing vppon the vestmentes of the Massing Priestes, vppon their stoles and tippettes, &c. and in blazoning of the colours, after the manner of the olde Romaines: fonde Cu­riosities, which the first antiquitie did neuer thinke of, but haue beene deuised by that antiquitie, which in respect of the former is but as a yesterdayes Noueltie.

Now it was likewise about the same time, How Vnction and the Order of Priesthoode grew vp and prospered. that Vnction grewe to bee re­ceiued for a Priestlie Order. Gregorie the Great beganne the same by a peruerse imitation of the Iewish religion. The times so shaped, whiles the Barbarians did beare swaye in Christendome, that euerie man, as the scripture sayeth, filled his hande, that the calling of the Ministerie was prostituted to euerie ignorant fellowe, and the imposition of handes offered to euerie one that came. By the same meanes also the zeale of Christians waxed colde, and resorte vnto the sacra­ment of the holie supper was rare and seldome. So that what through the negli­gence of the Bishoppes busied with the affaires of this worlde; what through the multitude of Priestes, vnable for the most parte to teach the worde of God; and lastlie, through the coldnes and benummednes of the faithfull, in the bestirring of themselues in holie exercises, all these abuses were bredde and brewed; name­lie, that the Bishoppes and Priestes preaching the worde of God no more, and the faithfull repayring to the sacramentes but certaine times in the yeare, the whole seruice was become a hearing, or as the Italians saye, a seeing of the Masse. As also that whereas the Bbs. and Elders were wont to be called to the preaching of the gos­pell, the Elders from henceforth were not ordained, but onlie to celebrate the Masse: which at the first they tearmed to consecrate, and afterward to sacrifice. They were ordai­ned by these wordes, Accipe potestatem, &c. Take the power of sacrificing for the quicke & the deade, Duran d. l. c. 9. without anie one worde spoken of the preaching of the Gospell: set in­to their charge per calicem & patinam, with a cuppe full of wine, and a dish full of hostes, and not by the deliuering of the Gospell, as being inioyned to this onely du­tie, and with these wordes: Take vnto thee power and authoritie to offer vnto God, hosts able to appease his wrath, &c. And they were annointed for this worke, by the annoin­ting of handes with this praier: Ʋouchsafe O God to consecrate and sanctifie that which these handes shall consecrate and sanctifie,Anno 1000.&c. And this chaunge fell out about the yeare 1000. in a time most famous for all manner of ignorance, of all others that had beene since the time of our Lord, and that in the common opinion of all men, and [Page 165]wherein all manner of superstition grew and increased more then it had done in ma­ny ages before. In the end, Transubstantiation was added vnto the rest, and that the Priest who was to bee receiued into the Order, Hostia 40. dierst Fulbert. Epise. Carnot Ep. 2. ad Finard. shoulde haue giuen him by the Bb. a consecrated host, which he shold be eating for the space of full 40. daies, euerie daye taking some part thereof, though neuer so little, that so hee might be sanctifi­ed by little and little, in signe of the fortie daies which our Sauiour Christ conuersed with his Disciples after his resurrection &c. But what ground haue all these newe inuentions in the scripture? what staye or holde in that which is true antiquitie? If so bee that wee will not intitle with this name all that which may bee alleadged and brought within the compasse of some hundred yeares, against the priuiledge of the Church: whose priuiledges and lawes, and much lesse doctrine, but least of all, the truth of Christ, there is no prescription, or number of yeares that can preiu­dice or impeach.

CHAP. VIII. That the Bbs. and Ministers of the olde Christian church were married.

THere is yet remaining to be spoken of, The scripture contrarie to their single & vnmaried life. the vnmarried estate or sole and single life, a law and ordinance of the Romish church, by which the Ministers and Pastors of the Church are bounde to abstaine from marriage: those which doe administer their sacramentes, to abstain and renounce (according to their do­ctrine) one of their sacramentes. But the scripture speaketh plainelie, how that our Lorde ordained and blessed marriage from the Creation: he vouchsafed to honour it in the Patriarks, to commaund it to his Priestes, to approue it also in the Prophetes, the cleare and ma­nifest vessels of Gods spirite, hauing an extraordinarie vocation in the Church, ap­proued by signes and miracles. These good fellowes which otherwise are most for­warde in bringing backe againe and heaping vppon vs all the ceremonies of the olde Testament, why doe they banish and driue from vs this order & ordinance? In the new Testament our Lord worketh his first miracle at the marriage of Cana, the compari­sonis often vsed in the Scripture of the mar riage of Christ and his Church. If it had been a worke of the flesh, as they say, would he haue been present at it? If it had beene a prophane coniunction and copulation, was it for necessity and lacke of other com­parisons, that the holy Ghost should vse this? 1. Cor. 7. Hebr. 13. and that in laying open and pointing out of so high and holy an vnion? But furthermore the Apostles say generally; Let him that cannot liue continentlie take a wife, the marriage, and bed vndefiled are honourable among all men: and afterward particularly: A Bb. and a Deacon must be the husbands each of them of one wife, &c. If the Bb. do not gouern his children well, how shal he gouern the church of God? They likewise giue caueats and prouisoes against the contrary doctrine; For it wil come (saith S. Paul) vpon the people giuen ouer to spirits of deceipt and doctrines of Diuels: teaching lies in hipocrisie, seared in their conscience with a hote iron, who shal forbid to be married, &c. But after all this I leaue to speake of diuerse other places for breuities sake, what will they haue to say vnto vs? against so plaine and manifest a matter, what needeth either reason or interpretation? against the expresse commandement of God, why should we admit the inuention of man? and from whence can it come but from the spirit of lies? couering it selfe with the spirit of hypocrisie? and from whence commeth this fained holines, this making of consciēce of that which is no sin, but from a conscience which is dead and without feeling of any maner of sin, and which, that it might not seem past feeling of all sin, sheweth it self indifferentlie and alike feeling of that which is, and of that which is not?

If wee obiect against them the example of the Priestes of the olde lawe, they tell vs, that this was because it behoued that they should come of the same stocke and [Page 166]race. Who hath told them then, that the Ministers of the newe Testament ought not to haue anie? They adde further and say, that those Priests did one serue after an other in their seuerall courses, and that then they abstained from their wiues. Let them proue vnto vs therfore, if for that cause they renounced and altogether for­sooke marriage. And how did the high Priest vse his married estate, who was com­maunded to sacrifice euening and morning? 1. Paralipom. 24. And how in a worde did they passe ouer all the other whole fowre hundred yeares? For they cannot dissemble or cloake the matter, how that this order of seruing by courses came not in but by Dauid, a long time after the lawe. And where will they find vs, that it was com­maunded them during the time of their seruice to forsake their wiues? and yet wee see that all manner of vncleannes which might defile them, was most precisely for­bidden them, and all manner of clensing and purifying of themselues so distinctly commaunded them. If againe, wee obiect vnto them the Prophetes, who all of them were married, Chrysost. in Matth. hom. 56 in fine. and are acknowledged so to haue been by all the old Writers, but more speciallie by S. Chrysostome: then looke what they cannot vnloose, they will not let to cut in sunder, saying: They had not the charge of sacrificing. Or else they imagine, that they did put away their wiues during such time. And in the ende they are not ashamed to ordaine in the Councell of Trent by their Index expurgatorius, that it shalbe raced out of the Table of Chrysostome his workes: That all the Prophetes were married.

Iesus Christ was founde present at the mariage in Cana of Galilie. Marriage therefore (say we) is not accounted amongst the thinges that are vncleane and doe pollute, nor amongst the workes of the flesh. But (say they) hee was present at it, be­cause it was the marriage of S. Iohn the Euaugelist, that hee might hinder the mar­riage, and to that end they finde vs out by and by, one Abdias Babilonius a late com­piler of Legends, who telleth vs the whole storie from point to point: If thou waste not mine, saith our Lord in that place vnto S. Iohn, I would suffer thee to marrie. Directlie a­gainst the expresse word: for God the Creator did institute and ordaine it, as also con­secrate it both by his blessing & presence. And to the manifest calling in question of S. Iohn his faithfull and sincere dealing, who should haue had great wrong and iniurie to bee thought to authorize and alow mariage, as by the contents of this storie, it may seeme hee did; if Iesus Christ had condemned it in himselfe, and so also it should fol­low, that it is not possible to bee the seruant of Iesus Christ, and to bee married toge­ther. August. serm. 1 Dom. 2. post Epiphan. & tract. 8. in Ioh. But how commeth it then to passe, that the olde Fathers were not aduised of this point? As S. Augustine, who handling this place, sayeth: That the Lord hath not disdained or thought scorne of marriage, that it was his will and pleasure to honour it: that it was his will that thereby children should be begotten: that hee hath by his presence e­stablished the lawes of vnitie and concord therein, and turned the marriage songes into holie psalmes to the glorie of God,Cyril in Io l. 2 c. 22. Chrysost. cont. Iudae. Gentil. & Heretic. Heb. 13.4.&c. Saint Cyril, That therein hee would declare the holines of marriage, and sanctifie the principall cause of our birth, &c. Saint Chrysostome, That he hath honoured marriage, and that therefore it is not anie let or hinderance vnto pietie; and in­deed (saith hee) why should it be more hinderance to ours, then vnto Moses, Helias, or S. Peter his p [...]etie and godlines? The Apostle sayeth; Marriage is honourable in all men, [...], and the bedde vnde filed: but God will iudge fornicators and adulterers. There is no manner of exception to bee made against this generall affirmation? And Paph­nutius doth alledge it in the Nicene Councel, against those that wold forbid Church­men to marrie, and this place decideth the whole controuersie by the clearnes ther­of, notwithstanding whatsoeuer cauillations, that may be brought to the contra­rie, insomuch as that this manner of expounding and taking of it, is ratified by this fa­mous Councell. And yet the spirit of lyes doth take an exception against it saying; In omnibus continere non valentibus, amongst all them that haue not the gift of continency. What ground can this exception find in this text? which is so wouen & set together, as that this exception doth cut away the whole strength of the Apostle his argument, which is such, God wil iudge al fornicators & adulterers so much the more seuerely, for that he [Page 167]hath giuen them a remedy against the concupiscence of the flesh, euen mariage, which is honorable amongst al, of what condition soeuer they may be: namely, saith Chry­sostome, Against the pollution of wandring pleasures, the bed vndefiled: Chrysost in ep. Heb. in Marn. 15 hom. 52. 1. Cor. 7.2. 1. Timoth. 3. Caretan. ibid. ad Hebr. Haimo ibid. following herein the same, which the Apostle saith in an other place: For the auoiding of temptation, let euery man haue his wife, and euery woman her husband, &c. And this is also the verie same that Cardinall Caietanus saith: In omnibus, that is to say, non in aliquibus, sic in aliquibus, non; that is, not in some; yea, and in other some, no. And Haimo Bishop of Halberstat ad­deth; That a man riseth from the mariage bed vndefiled, in vsing it according to the institution of the Lord.

Saint Paule presseth the matter further, saying; A Bishop must be vnblameable, 1. Tim. 3. Titus. l. 6.the husband of one onely woman. The same also is deliuered of priestes, and that in the same wordes. Wherefore to be married is a thing for which they cannot be blamed: see­ing that one and the same man may be vnblameable, & the husband of one woman both together. Againe, he saith: It is meete and requisite, 1. Tim. 3. & 5. Tit. l. 2. & 3. 1. Timmoth. 3.4.5.6.that hee hold the mysterie of faith and wholesome doctrine, that is, that he be able to teach: Let him pray for himselfe, and for the Church; let him know to gouerne it with a holy wisedome in all the parts thereof, to esta­blish the ministerie, to conuince the aduersaries, to censure the offendors, and to bee earnest for the reliefe of the poore: that he do all this with a good conscience: exercising himselfe in godli­nesse and charitie, in faith, and in holines, giuing all manner of vertuous example, auoiding all contrarie vices, euen so as he may make the enemies of the truth to blush with shame, &c. And yet notwithstanding it is meete and conuenient that he should be married, that hee should haue children, that he bring them vp in the feare of God, that in the trayning vp and instructing of them, he expresse the scantlin of that care, which he hath ouer the Church. Then it must needes follow, that all these vertues may agree together with mariage: seeing that S. Paule will, that Bishops and Priestes may be maried, and yet all these vertues looked for at their handes, and which is more, euen chastitie, shamefastnesse, and honestie of life. This place needeth no clearing, and notwith­standing against the sonues of darknes, wee will not find fault with the light of the Doctors, if it shine thereupon. Chrysostome saith: Thou demandest why S. Chrysost. in ep. ad Tit. 1. & in 1. Timoth. 3.Paule doth here lay out vnto vs, that a Bishop should bee the husband of one onely wife? doest thou know wherefore? It is to shut up all be [...]etickes monthes, which giue out and teach abroad, that mari­age is impure: thereby shewing them to the contrarie, that it is so honourable and precious, as that a married man may notwithstanding be admitted and aduanced to the great and hono­rable place of a Bishop. And yet that there may bee obserued a modest and commendable mea­sure, he saith but of one onely, that so they may not vnlawfully take vnto themselues libertie to inioy two together, after the manner of the Iewes. Theodoret. in 1. ad Tim. 3. & ad Tit. 1. And Theodoret saith the same vppon these places, confuting such in expresse wordes, as would abuse them against the se­cond mariages of Churchmen. Chrysostome also saith the same: The Apostle saith, if he know not to gouerne his family, &c. seeing that he which is a good house keeper, becommeth quickly wife and skilfull in matters concerning a common weale: and he that hath attained, to keep and containe within the compasse of dutie, a wife, children, and seruants, is so much the more able to gouerne all sortes of people in the Church: as if mariage were an introduction and way of direction, teaching him to become fit for the degree and dignitie of the gouernment of the Church: so farre is it off, that hee should hold it as a meanes to cause him to stumble and fall. S. Ierome, Hieronym in 1. Tim. 3. & ad Titum. 1. though sometime not very fauourable to mariage, expounding this place vnto Timothie, doth not find therein any argument to disproue the mariage of Ministers: vpon the place to Titus he doubteth whether he should vnderstand it, that a Bishop cannot haue but one wife as who say, that ther­by their second mariages should be excluded, or els that he may not haue two at one time, as the ancient Patriarkes, whose example the Iewes following, tooke it for a di­spensation for them to doe the like: & yet he preferreth & maketh more accompt of a modest and chaste second mariage, then of one sole and onely mariage wantonly & lasciuiously entertained. Idem aduersn-Iouinianum. Being ouercome of choler (as he oftentimes was) against Iouinian, hee cutteth off all, saying, that the Apostle meaneth, that hee hath beene [Page 168]maried, Idem ad Ocea­num. ep. 83. but not that he may be. But his heate being quencht, and passion ouerpast, writing to Oceanus, he pleadeth the cause of Carterius Bishop of Spain, who had had one wife before his baptisme, and one afterward, saying: For him it is written: Mari­age is honourable, & the bed vndefiled: but for thee who findest fault with him, (he speaketh of his aduersaries) God will iudge the fornicators and adulterers. Againe: The Apostle was amongst the Iewes, and the first Church of Christ was of the residue and remainder of Isra­el; he knew that it was permitted by law, and accustomed amongst the people by the example of the Patriarkes, and of Moyses, to beget and multiply children by diuers women: yea and this libertie extended euen to the priestes: wherefore he ordained that the priestes (Sacerdo­tes) of the Christian Church should not giue themselues such licence, as that they should haue two or three wiues (vno tempore) at one time, &c. Comming againe afterward to Carteri­us: And doest thou thinke therefore, that this good man did offend against the Apostle, who accompteth it amongst the vertues of a Bishop, that he be the husband of one wife onely? And all the world (saith he) is full, not of priestes, nor of inferior persons, but of Bishops, so that the number would become greater then that which was found in the Councell of Rimini, &c. Tertullian himselfe, Pertull. de Monogam. although he were a Montanist, alleadging these places of Timo­thie and Titus, is of iudgement, that Bishops and Priestes should be maried: onely he standeth vpon the disalowing of second mariages, for which hee is reproued by Saint Ierome in the place aboue named. But this point should not bee to our pur­pose. In the meane time we are not to belieue, as some would go about to wrangle out the matter against vs by this place of Saint Ierome, disagreeing with himselfe, whiles he was caried away with the streame of contention, that we should nourish this opinion, that the Bishop had beene maried, but that he may not bee so, derogating and detracting the credite due to other places, wherein he handleth the question, & that of purpose and void of all passionate affections. Let vs say then, for it follow­eth by like reason, from the coherence and scope of the text: that the Apostle doth likewise vnderstand, that the Bb. hath beene vigilant, sober, of good report, giuen to hospitalitie, apt to teach, &c. but that he may not be so any more. But the holy Ghost hath preuented such wrangling and false assertions, who saith: In the present time Let the Priest be established, Tit. 1. 1. Timoth. 3.& let him be the husband of one onely wife: let the Deacons also, [...], be the husbandes of one onely wife, &c. And Saint Paule doth describe afterward vnto vs what manner of women the wiues of Bishops, Priestes and Deacons should bee. And thus you may see whither a blind passion had almost led vs, against the cleare and euident light. Chrysost. in ep. ad Tit. hom. 2. In ep. ad Heb. hom. 7. Chrysostome therefore saith better: There are some that af­firme, that S. Paule his purpose is to speake of one that hath beene maried, but that he may not bee so any more. But (saith hee) although hee shall bee so still, yet he may demeane & car­rie himselfe honestly therein. Vse (saith he) mariage soberly, and thou shalt be the chiefe in the kingdome of heauen. Ambros. D. 26. C. Qui sine. Likewise Saint Ambrose saith: Who so otherwise blamelesse is the husband of one onely wife, is beld by the law to bee capable of the office of the Priesthoode. Saint Augustine: August. in quest. ex vtro (que) testam. Hug. Card. in 1. Tim. 3. Caiet. in 1. Timoth. 3. & ad Tit. 1. The Apostle saith, that hee which hath a wife, may and ought to bee made (Sacerdos) a priest, a Minister, a Bishop. Cardinall Hugo saith: At that time it was lawfull for Priestes to haue wiues. And Cardinall Caietan after him: This estate and condition must bee vnderstood negatiuely, that is to say, Non plurium vxorum virum, not a husband of many wiues. But Pope Calixtus the second about the yeare 1100. did turne & make it into an other maner of sence: The husband of one onely wife, that is, consecrate and put apart for one onely Church for one onely Bishoprick, & that to be taken so, as that he was not to haue any moe then one, or that he was not greedily or proudly to labour, to be translated and remoued from one to another. And in S. Ierome his time this Allegorie was begotten and borne, and by some preferred and better liked then that which was according to the letter: and Carterius his aduersaries themselues, saith he, did finde that interpretation to be violently forced, and very harsh. To whome hee answereth thereupon: Restore them to the scripture his simple sence and meaning, that so we may not reason against you, from the constitutions and conclusions of your owne lawes: that is to say, that wee may not oppose allegorie against allegorie, and iudgement against iudge­ment, [Page 169]but may hold and keepe our selues simplie to the wordes of the Apostle. O­therwise, what will become of S. Paule his argument: If he know not to gouerne his owne children, how shall hee be able to direct and guide the Church of God? As also when the Apo­stle shall tel vs of widowes: that choise must be made of such as haue beene the wiues of one onely husband; shal we vnderstand it of Bishopricks or Diocesses, that haue had but one only Bishop? But, to draw to an end, what should hinder the Apostle, that be could not more plainly say: It behoueth that the Bb. to the end he may be without blame, abide vnmaried, or at the least be a widdower? &c. But shame maketh them mingle these absurdities with a blasphemie: as that during the weaknes of the church these mariages were permitted, but prohibited and forbidden, when it came to bee strong. And what will they say to Chrysostome, who saith plainely: That S. Paul gaue this law to Timothie, not for himselfe onely, but for all them which were to come? Or rather vnto Egesippus, who endeth the flower and virginitie of the Church, at the death of the Apostles: Euseb. l. 3. c. 32 And presently after there followed (saith he) an infinite number of impuri­ties and corruptions.

They labour further to proue the matter in controuersie against S. Paul, by himself: 1. Cor. 7.5. for (say they) he telleth vs in another place: That they must abstaine from women, to at­tend vpon fasting and praier. And what shall they doe then who are to pray euery day? let them with conscience carefully reade this place, & they shall see that which Chry­sostome obserueth in the same: that he speaketh not there of an ordinary praier, but of an extraordinarie made with rare & singular attending thereunto by fasting. And therefore he saith: Defraude not one another, except it bee by mutuall consent, and that for a time. Againe, And come together againe, to the end that Sathan doe not tempt you, because of your incontinencie: And Chrysostome saith expresly: If he said, [...], that the maried which lie together, could not pray; how should that which he commandeth all Chri­stians in another place agree therewith? Pray without ceasing: wherefore hee speaketh of an extraordinarie prayer (saith he) which requireth an exact attention: not that the societie betwixt the married, doth conuay or carrie about it any impuritie, [...], but rather businesse and affaires, [...]. Whereupon also Saint Ambrose saith: Ambr. in ep. 1. Cor. 7. We must pray with­out ceasing: but this is spoken, Vt orationi insistatur: by courses and distances of time (saith hee) to strengthen and increase meditation. And Theodoret: For to sanctifie the fast. And likewise hee saith in another place: That the Apostle hath deemed him worthy of a bishopricke, that liueth and dwelleth chastly with one onely wife. Nowe I am not ignorant, that Origen, who gelded himselfe, against the expresse Canon, C Apostol. cap. 21.22. which they attribute to the Apostles, which declareth him to be a man-slayer, hath badly expounded those words: Qui potest capere, capiat, & that he was reproued of the church for the same: as hauing therin gone about to conclude from this place, that it appertaineth not to any, but such as are chast, to offer a continual sacrifice vnto God; although notwithstanding that he speake it simply, It seemeth so vnto me: which hee would not haue done, if it had beene an ecclesiastical determination, wherein he was imitated of S. Ambrose in a certain place: whereas (in good sooth) they should both haue learned of S. Paul, that the bed vndefiled is not at debate with chastity, neither yet by consequent with the sacrifice. And the Councell of Gangres, Concil. Gan­grens. 4. D. 28. c. Si quis dis­cernit. held about the time of that of Nice, for the repressing of such superstitions, doeth remedie this ill throwne exposition by an expresse Canon, saying: If any man make a difference of a ma­ried Priest, as though by reason of his mariage he ought not to offer: & do for that cause keepe a­way from this oblation, let him be accursed. But it is further said, 1. Cor. 7.33. that maried folkes haue care of the thinges of this world, and the vnmarried of the pleasing of the Lord, &c. Graunt that to be true: but let them consider therewithall, that which Chrysostome obserueth against the superstitious of his time: that Saint Paule speaketh not there of Churchmen, but generally of all Christians. And what is it then that can fol­low thereupon, but that all Christians indifferently and without exception should abstaine from mariage? whereas hee that hath ordained the Bishoppe, will that hee shoulde haue care of the Church the house of God, and his owne together. [Page 170]And as for his owne, to the end hee might receiue comforts for the cares which this worlde might minister, hee hath assisted and seconded him with a wife: such a one (saith Nazianzene) as was his mother to his father, Nazianzen. de matre. who helped him much, yea so much as that thereby he had a great deale the more leasure & time to his Ministerie. And Chrysostome would haue a Bb. to be a good housekeeper, before that hee come to be a good politician. And our Bbs. at this day who haue no wiues, do nothing slack their desire to haue the gouernment of all the world. But O man, who art thou which iudgest another mans seruant? who wouldest teach God, how, & by whom he must be serued? who controulest the state and gouernment of his house, & the rule of his ser­uice; after that he hath giuen & published it in such plaine and expresse tearmes? and which knowest better then he what is agreeable for his seruice? when as that which thou addest of thine owne inuention, what is it but [...], a seruice framed ac­cording to thine owne will and pleasure; condemned by his spirit, because it procee­deth from thine? And againe, who knoweth better then he, how deepe man may plunge himselfe; That the vn­maried & sole life doth stand onely by the positiue law. D. 23.28. &c. or how high he may rise by the power which he giueth him? But fur­thermore, they haue been constrained to acknowledge after all their shifts & turning wiles, that there is not any place in the holy scripture, which bindeth ecclesiasticall persons to a sole and vnmarried life. Gratian saith absolutely: The mariage of Priestes is not forbidden either by the authoritie of the law or Gospell, neither yet by the Apostles: but rather by an ecclesiasticall law. Hereafter wee shall see what manner of one and from whence it is. D. 84. vbi Gl. Thom. in 2. se­cundae. q. 88. art. 11. And the Glosse vpon the decree saith in another place: That be­fore the Pope Syricius, marriage was permitted vnto priestes. Thomas Aquinas: That the vow of continencie is not essentially tyed to the order, but onely by way of accident, and by occasion of ecclesiasticall constitution. And of this opinion were many of the most fa­mous schoolemen. Caietan. in o­pusc, tit 1. tract 27. Cardinall Caietan of our time: It cannot bee shewed either by reason or authoritie, that a priest sinneth in being maried, neither can his order, in that it is an order, neither yet in that it is a holy order, hinder or let him, either before or after the taking thereof, he abiding within the boundes prescribed by Christ and his Apostles, &c. The Cardinall Cusan writing to the Bohemians, Thom. in sum­ma quae inci­pit, Commise­rationes Do­mini, c. 165. Posthac dicen­dum. Durand. sent. 4 D. 38. q. 2. Innocent. 4.1. de conuers. coniug C. Pla­cet. doth likewise hold the same. Thomas of Aquin also goeth as farre, saying: But and if an ecclesiasticall person make knowne to his Confessor, that bee cannot containe himselfe, the Confessor shall not commit any great sinne, to counsell him to marrie secretly, without the knowledge of his bishop. And who cannot gather hereby what he would haue said, if he had not feared the censure? Durand, the author of the worke, called Speculum Iuris, speaketh more boldly: That the Coun­cell should restore the libertie of hauing wiues to the priestes againe, seeing that it is but in vain, by the strictnesse of a number of Canons to go about to force them to chastitie. And yet ne­uerthelesse he holdeth that the Councell can doe nothing contrarie to the expresse word. Pope Innocent the fourth, who liued about the yeare 1250. saith: Mariage by the lawe of nature doth not hinder any man from being receiued into orders, and he which should bee ordained, may enioy and vse a married estate, being alreadie contracted, as it is practi­sed in the East Church: as also contract a new mariage, if the ecclesiasticall constitutions did not hinder the same.

Now as a sole and vnmarried life hath no law in the scripture, That absti­nence from mariage was not obserued in the old Church. Ambr. in 2. Cor. 11. [...]. Cor. 9.5. Clem. l. 4. & 7. strom. August in quaest. ex vir. iest. nor yet consti­tution from the Apostles, so likewise hath it no maintenance or defence from any practise of the Apostles, or from any of their disciples. Saint Ambrose vpon the 2. Corinth. holdeth that all the Apostles except Saint Iohn were married: and all of them (but that some writers doe except Saint Iohn) notwithstanding, Mar­tyrs. The Gospell maketh mention of S. Peter his mother in law. S. Paule saith: Haue not I power to leade with me a wife, a sister, as well as Cephas. And Clemens Alexandrinus doth expound it of a woman in the state of mariage: & from thence reasoneth against such as were giuen to boast & brag of the goodlines of an vnmaried life. S. Augustine saith, that S. Peter did not cease to be the chiefe amongst the Apostles, because he had begotten children. And we must not say, that he had had one, but that after his calling he had not any: for frō this example in the same place, S. August. concludeth thus: And [Page 171]for this cause the Apostle sheweth, that hee that hath a wife,Fieri posse & debere sacer­des. Clem. l. 7. stro.prouided that in other things hee keepe the commandementes, ought and may be made a priest, vsing by name the word Sacerdos. In a word Clement and Eusebius witnesse, that Saint Peter liued to lead his wife vnto death, for the name of Christ, and comforted her, being ioyfull that shee was called thereto. Of Saint Paule the place of the 9. to the Corinthians, alleadged by Clemens Alexandrinus doth giue a sufficient and most euident note and marke, howsoeuer our aduersaries by the word [...], would vnderstand Mulierem, a wo­man, not Vxorem, a wife: and as for the word [...], which is ioyned therewithall, they weigh it not. But yet notwithstanding Clemens Alexandrinus, neere vnto the time of the Apostles, vnderstood it of mariage. And Tertullian alluding thereunto, Tertul. in ex­hor. ad castir. c. 8. Hillar. in Psal. 118. sgnat. ad Phi­ladeph. saith: It was allowed the Apostles to marrie, and to leade their wiues about with them. And Saint Hillarie concludeth: That virginitie and abstaining from mariage, is of free will and not of necessitie. These are the oldest writers. But Ignatius the disciple of S. Iohn cut­teth off all, saying: Ʋirgines I reioyce with you because of your holines, euen as I reioyce in Eli­as, Iosua, Melchisedech, Elisaeus, Ieremie, Iohn Baptist, S. Iohn, Timothie, Titus, Euodius, and Clemens; all which liued vnmaried: But not (saith he afterward (that I would detract or withdraw any thing from the rest of the Saintes, [...], for liuing in mari­age: For on the contrarie I long and earnestly desire, that God would make me worthie to sitte at their feete in the kingdome of heauen, euen at the fecte of Abraham, Isaac, and Iacob, Ioseph, Esay, and other the Prophets; of Peter also and Paule, and other the Apostle, who ledde a maried life. Note this word, Leade or keepe company, to signifie that they had not put away their wiues: as also it is to be noted, how he putteth them in the number with Abraham and Isaac, who continually without ceasing kept houshold together with them. Then he concludeth: If therefore any man confesse God and Christ, Mixtionem le­gitimam, vz. copulam. Habet [...]. Euseb. l. 3 c 30. ex Clement. Act. 21.and notwithstan­ding call [...], the lawfull bedde, vncleannes or pollution, or abhorreth any kinde of meates, by the same name, such a one is inhabited and possessed by the Apostate Dragon, that is, by the Deuill. Clement saith of Philip the Apostle, that he was maried, had children, and maried his daughters. The Actes make mention of Philip the Euangelist, how that he had foure daughers. In a word Platina maketh mention, that S. Luke liued a married man, hauing his wife in Bithynia, till hee were fourescore and three yeares old. And the Nicolaitans do take their name from Nicolas the Deacon, companion to S. Stephen; of whose wife there is so oftentimes mention made in the historie of the church. And likewise Clement the pretended successor of S. Peter, Eus [...]b. l. 3. c. 29. in the Epistle which is attributed vnto him, speaketh of wife and children in such sorte, as that it is likelie that he was maried himselfe. To be short, Polycrates Bishop of Ephesus, saith to Pope Victor, that hee is the eight Bishoppe of his race, being come of seuen predecessors, Bishops.

Our aduersaries do make great account of the Canons of the Apostles though they be declared to bee Apocrypha, by Isidore himselfe. Notwithstanding let vs heare them: If the Bishop, priest, or Deacon, &c. do abstaine from mariage, flesh or wine, Canon Apost, 50.not for to haue his spirit raised higher, and lifted vp in the exercises of pietie, but as hauing them in dete­station, let him be deposed and reiected of the Church: and let him remember himselfe, that God created them male and female, &c. They will say, that this is meant against heretickes, which absolutely condemned mariage, and that they are no such. But listen what is said vpon the same matter: Let the bishop (say they) Priestor Deacon, Canō. Apost. c. 5. D. 28. Si quis docuerit, & D. 31. quicunque declar. C. 11. in [...]ecret. Clem Alex. l. 2. c. 10. Paedag. & 3. strom.haue no cause to put away & reiect their wiues, vnder the colour of religion: but and if they do it, let them be cut off from the communion; and if they perseuere & continue, let them be deposed. Let vs go on & see further of the old writers. Ignatius his opinion is well enough witnessed vnto vs, by the place aboue alleadged. As also the opinion of Clemens Alexandrinus, who tea­cheth, that the maried & vnmaried life haue both of them their diuers gifts & meanes to serue God by: that to liue well, whether it be in the one or in the other, is his gift; so that he maketh thē equal. Irenaeus maketh mention of a certain man named Mark, an heretike, who had corrupted & defiled the wife of a certaine Deacon, being a very faire womā; wherby it apeareth, that the orders of those times did not forbid them to [Page 172]marrie. Hieronym. de eccles. script. Tertullian was a priest, as may appeare by that which Saint Ierome saith, and maried, as it may appeare by his bookes to his wife: and yet a Martyr notwithstan­ding, if we credite some men. But the matter is, that he falling to bee of Montanus his heresie, did likewise embrace Montanus his opinions against mariage, the steps and signes whereof are verie manifest and euident in his latter bookes: but in so do­ing, Tertul. in ex­hortat. ad ca­stit. c. 8. he giueth some more scope vnto the word aboue alleadged. Licebat & Aposto­lis nubere, & vxores circumducere, Licebat & de euangeliis viuere, &c. It was lawfull for the Apostles to be maried, and to lead their wiues about with them: & it was lawful for them to liue of the Gospell, &c. ioyning these two lawfull thinges together, although he conclude, that whatsoeuer is lawfull, the same is not expedient. And although hee condemne second mariages in all persons, yet he teacheth vs, that the Catholikes or Orthodo­xes of his time did not so: when he vpbraideth them with their Bishops, which were not once onely, Tertul. de Monogam. c. 12. but twice maried, saying: For it seemeth that all things amongst you are lawfull for Bishops: how many are there that rule ouer you, & haue beene twise maried? which are not ashamed of themselues, when they reade the wordes of the Apostle, the husband of one onely wife? Euseb. l 4. c. 23. Dionysius Bishop of Corinth, in an Epistle which he writ vnto the Gnosi­ans about the yeare 170. disswadeth Pynitus, who laboured to bring in the conditi­on of a single life amongst his brethren, that is, amongst his fellow ministers: That he would not impose the heauie yoke of a single life vpon his brethren, as of necessitie to be obser­ued, but rather that he would haue regard vnto the infirmitie of many. And it is to be noted, that in the Index expurgatorius, Ind. Expurg. pag. 76. the Councell of Trent ordained, that Langus should be raced, which had noted the same in his annotations vpon Nicephorus. And Spiri­dion vsed the like custome, Sozomen. l. 1. c. 11. Eccles. histor. l. 10. c. 5. Tripart. l. 1. c. 10. who being ordained Bishop of Cypres, was reported by Sozomene to haue beene neither worse in that which concerned pietie, nor lesse dili­gent in his charge: and whom the story calleth a person of the order of the prophets, hauing a daughter whose name was Irene. And so likewise in Dionisius, Fausti­nian, Syluerus, Cecilius, Sergius, Hormysdas, Talatus, Valerius, Tertullian, Leo, and Felix, all Bishoppes and Priestes, and confessed by our aduersaries themselues to bee maried: Athan. in ep. ad Dracont. and in many others of these first ages, of whome Athanasius reporteth, that hee knew in his time many Bishoppes, yea many Monkes that had children: and this continued for many ages after. To be briefe, the determination of the Synode is ex­presly for the same, as it was set downe in the first generall Councell of Nice, about the yeare 330. where it hauing argued by many, that from that time forward Bi­shops, priestes, Deacons, and Subdeacons, should not lie with their wiues, Paphnu­tius, a Confessor rose vp and said: Mariage is honourable, and the companie of a lawful wife is chastitie: as we shall declare more at large hereafter. Whereupon all the Coun­cell being moued, Socrat. l. 1. c. 8. Sozom. l. 1. c. 22. it was left to the libertie of ecclesiasticall persons to continue ma­ried, &c. Neither will the lie or double dealing, which Bellarmine chargeth vpon So­crates and Sozomene the ecclesiasticall historiographers in this place, bee sufficient to salue the sore.

CHAP. IX. What bath beene the manner of growth and proceeding of the ordinance of abstaining from mariage, in the Romish Church, vntill the time of Calixtus his decree.

ANd thus behold we are come to the first councel of Nice, a notable Period of the Christian Church: ended & shut vp with a law contai­ning great fauour to the cause which we defend. But notwithstan­ding let vs not perswade our selues that this spirit of lying, 1. Timoth. 4.2. where­with the Apostle hath threatned vs, was asleepe all this while: but rather that vnder the shape of an Angell of light, he was sowing the doctrine of the Deuill, & vnder the hypocriticall maske of chastitie, he set vp the standart of shamefastnesse and honestie, but in deed bringing in all lasci­uiousnesse, [Page 173]foolish loue, adulteries, (and yet worse then all these) into the world. Abstinente from mariage proceeded from the Gen­tils. Hieronym, l. 2. contr. Ioum. Clem. Alex l. 3 The Christian Church was compounded of Iewes and Gentils, and was not wel at ease till it had brought their leauen into it. Now the spirite of fornication had so blasoned marriage amongst the Gentiles, as that it was forbidden to many of their Priestes, namely, to their Hierophantes, who (as we reade) did make themselues chast with the vse of hemlocke, to those which were consecrate to the Mother of the Gods, and to those of Egypt, &c. And of them (saith Clement) the first heretickes learned to con­demne marriage. And the heretickes called Essaei, about the time of the wearing away and declining of the Iewish religion had likewise learned of the Gentiles, but especi­ally of the Pythagoreans, as saith Iosephus, to contemne and dispise marriage: Ioseph. Anti­quit. l. 15. c. 13. & l. 18. de bell. Iudaic. c. 2. Philo apud Eus. l. 8. Epiphan. l. 1. t. 1. and those are they of whom Philo speaketh; and not any Christian Monkes, as wee haue obserued before. Likewise Epiphanius teacheth vs, that this superstition passed on euen to the Scribes and Pharisies, whereby we need not doubt but that by the hus­bandrie of the spirit of lying, it glided forward very smoothly: First amongst the he­retikes called Marcionites and Gnostikes, who by Irenaeus and Epiphanius are repor­ted to abhorre and detest mariage altogether: grounding themselues vpon an vn­certaine Gospell, written (as Clement saith) by the Egiptians. The Manichies also, who defended the same, at the least in their elect and chosen: and finally, by conta­gion into the Church of Christ. The dispute which is in S. Paule, affordeth a liuely & round testimony, as the thing is. 1. Cor. 7. For let vs not thinke that Saint Paul fighteth there with his shadow, but that he maketh way for his entrance into the matter: namely that to liue and leade a single life, is not fitting all men: that hee hath no comman­dement from God, for virgines: that hee would not put a snare about their necke: that he that cannot containe himselfe should marrie. And in another place he stretch­eth this generalitie vnto the seuerall kindes and sorts of people, as meaning thereby to represse and beate downe the lightnesse of young widowes, counselling them to marrie, and to keepe the Bishops in the way of giuing good example, to direct them in expresse and plaine tearmes, euen so farre as to say, Ehiphan. l. 1. c. 2. haeres. 25. that the forbidding of mariage is the doctrine of Deuils, &c. Then it infected Nicholas one of the seuen Deacons. Epiphanius reporteth, that he seeing that many were admired and highly accompted of by reason of the leading of a single life, resolued, and renounced his wife, notwith­standing that she was a faire and beautifull woman: & then not being able to contain himself, neither for shame to returne vnto her again, he gaue himselfe (as did likewise all his sect & followers) to all kind of vncleannes, euen to the committing of Sodo­mitrie, perswading himselfe, that all was holy vnto him, or at the least tollerable, pro­uided that he came not neare his wife to touch her. And as there is not any sect so in­famous, but it hath his followers, so there was no wast of these kind of people in Asia, being a delicious & pleasant country, who of their captaine were called Nicolaitanes. But S. Iohn who taught in the cities of Asia, did oppose and set himself in his holy and godly zeale against this seducing deceiuer, and shut the Church dores against him.

The Apostles for the most part being dead, Apocal. 2. and thereby the great lights wholy and for euer eclipsed: the spirit of darknes assured himself the better to work his feats: but the holy scriptures, which they had in this point left so cleare and bright, Apocripha bookes. did stand in his way to his great trouble. Wherevpon he opposeth and deuiseth others against theirs, namely Apocripha, and bastardly writings against the canonicall and manifest bookes of the scriptures. As for example a certaine pamphlet, of the peregrination of S. Paul & Tecla, made by a priest, & the contents therof are, that S. Paule hauing found this young maid betrothed to a certain man named Themirus in Iconium, Tertul. de bap­tism. Ambros. de virginit. Hieronym. de script. Ecce­siast. did so o­uercome her by the praises of virginity, as that hee should take her away from her e­spoused husband, drawing and leading her after him throughout the world; that he had put a vaile vpon her, and giuen her power to do the like to others, as also to teach and baptise. Now thinke with your selues how answerable this is to the scope of S. Paul his doctrine, who teacheth that wiues should cleaue to their husbands, who will not haue them to speak in the Church &c. S. Iohn, who was as yet aliue, saw the book, [Page 174]caused the priest to come before him, cōuinced him of hauing forged it, deposed him from his ministerie, and for the instruction of the posterity to come, condemned the booke: which booke notwithstanding the Monks of our time haue absolued & set at liberty againe, vnder the name of the legend of Tecla, for the founding of their Mon­kery; although it haue beene reiected & put downe again since the first time, by Pope Gelasius. And therby we learne how to esteeme & think of the traditions, which they thrust vpō vs vnder the name of the Apostles, & also of those goodly books wherupon they so build & stay thēselues: the Protoeuāgelion, Abdias the Babilonian & such like.

After false and counterfeit scriptures, what remained but a forged and false holy Ghost? Montanus. And here behold starteth out Montanus his Comforter, about the yeare 230. who buckleth himselfe with speare and shield to bid mariage the combate. He ma­keth Tertullian holding a hot and fierie pen, Tertul. de Monogam. his champion; especially after that (be­ing turned about vpon a certain conceiued spight and stomack) he had embraced the heresie of Montanus: but yet not being able to purchase the establishing of a single life to be obserued by the Priestes, he standeth and striueth that they may not be per­mitted any moe then one single mariage: he presseth (I say) and vrgeth that against the sincere and Orthodoxe Church, falling vpon the same in plaine tearmes with bit­ter reproaches, for the practising of the contrary. And in as much as he was a man of great reputatiō, he caused to fall away a great number after him: wherby we may see, that some thinke that they haue neuer sufficiently praised virginitie, if they reproach not and speake euill of the married estate and life: others make scruple, that ma­ried persons should administer holy thinges: Euseb in l. 9. de monst. c. 9. Opinions which at the first were a­mongst some few, the seedes whereof we haue in Eusebius & Origen, vttered in some dumbe and muttering manner, and defended as yet in very faint and feeble sorte: That it seemeth to them that it would doe better so, that the Bishops might bee at more lea­sure to receiue this great multitude of people, which flocke in so fast vnto Christianitie, &c. And which notwithstanding within a while after, had so farre prospered and preuai­led, Prouincial Sy­nodes. c. 10. 2. c. 19. Concil. Eli­bert. c. 33. Concil. Are­lat. c. 2. D. 16. Concil. Ancyr. c. 10. as that in the Prouinciall Synode held at Neocaesarea, it is said: That the Priest that is married, shall bee deposed, and hee that shall commit adulterie shall bee reiected of the Church. And in the Synode assembled at Rome: That he that shall bee married, shall bee depriued and put from his charge for tenne or twelue yeares. And in that of Elibert in Spaine: That Church men shall abstaine from their wiues vppon paine of being degraded. And in that of Arles the second, somewhat more mildly: That married men shall bee no more receiued or admitted vnto the same: and all these were held vnder Pope Sylue­ster the first, before the Councell of Nice, which fell to bee in the time of Pope Iuli­us the first. And in that of Ancyra: That the Deacons, which shall protest that they cannot contain themselues, may marie, but with the licence of the Bishop. Thus the presumption of man runneth on headlong, when once it hath taken liberty to it selfe, further then the word of God doth graunt it.

In the end, The generall Councell of N [...]ce. D. 31. C Nice­na Synodus. the question alreadie forestalled by these Prouinciall Synodes, com­meth to be debated and examined in the Councell of Nice: The writ giuen out, the parties heard, & the holy scripture sitting as Iudge, by the report of Paphnutius, (an old man, who had beene alwaies maried, and suffered much for the testimony of the truth, setting before them the pollutions & manifold vncleannes, which might spring vp in the Church by this inforcement vnto a single and vnmaried life,) it falleth out, that the libertie of mariage, as wee haue seene, remaineth whole and entire vnto the Church men. And yet so great is the subtiltie and wilinesse of the Deuill, and of such power with fraile & weak men, is a preiudicate opinion, when it hath once taken fur­ther libertie, thē euer the word of God did giue it, as that rather then all shold be lost, they wold be content with small pay, & so they obtain: That those which shal haue beene receiued into the ecclesiasticall orders vnmaried, shall not be permitted to marry, because of the tradition of the Church. Euen as it fell out with Montanus his Spirite of Comfort, who not being able to obtaine a lawe for the cutting off of second mariages in the laitie, did forciblie and violently wrest it out against ecclesiasticall persons.

[Page 175] Now this generall Councell became a bridle vnto superstition for some time, and held backe the execution of the Canons of these Prouinciall Synodes, in as much as the most famous & notable Bbs. from out of all the nations and prouinces of Chri­stendome were found to be present at the same. Hosius Bb. of Corduba did subscribe thereunto for Spaine; Mantuan. de Hilario. Non nocuit tibi progenies, non obstitit vxor, legitimo con­iuncta thoro. who carried away with him from thence instructions for the correcting of the Canon of Elibert. Hillarius Bb. of Poitiers, so renowned & much spoken of in auncient writers, who without all contradiction was married, testifieth likewise, that it was obserued and kept amongst the Frenchmen, notwithstanding the Synode of Arles. And so likewise of other prouinces, as appeareth by Oceanus, Nu­midicus, Seuerius, Restitutus, Cheremon, Philogonius, Apollinaris and Synesius; all of all them Bbs. or famous priestes, who liued and exercised their charges with great commendation, & yet were maried. Whereunto for an ouerplus we will adde Grego­rie Nazianzene his father, S. Basil his father, and Gregorius Nyssenus his brother, Greg. Nazian. in Monach. Niceph. de Basil. Mantuanus, Praesule patre satus, nam tunc id iura si­nebant, Pastorale pe­dum gessit post funera patris. Sozom. l. 3. c 44 [...]. Concil. Gan­grens. c. 4. Epipha. l. 2. t. 1 haeres. 59. con­tra Cathar. all Bbs. and great men in their time. But this Nicene Councell was not better executed in any place then in Armenia, by the diligent endeuour of the fathers of the Councell of Gangres. Now Sozomene saith, that a certain Bb. in those countries, called Eusta­thius brought in new deuises, & amongst other, did forbid the mariage of the Elder of the Church, commanding all men to abstaine and refraine the praiers and Sacra­ments administred by such as were maried, as prophane and polluted: and vnder the shadowe of holinesse this abuse preuailed in certaine countries, the neighbour Bi­shops not daring to make head against it. Those then who had beene present at the Councell of Nice, being returned, condemned his Monkerie: and sutable to that of Nice, they make the Canon vnder mentioned: If any man put difference betwixt a ma­ried Priest and another, let him be accursed.

About some 40 yeares after, Iouinianus was not thought to speake highly enough in the commendation of virginity. S. Ierome maketh himselfe an aduersary partie in the matter, and taketh him vp very roughly, as it was his manner to doe in all other things. And Epiphanius in the Greeke Church becommeth of a strong opinion, that the Church ought not to receiue into the priesthood, [...], Such persons as yet did beget children. These were the remainders of the old leauen, that had beene cast out in the Councell of Nice. And these men did not thinke themselues to haue prai­sed virginitie sufficiently, if they had not detracted from the married estate: and yet both of them the gifts of God, as Iustine and Clement doe both of them teach verie well. Of this controuersie did rise hyperbolicall and improper kinds of speech about this doctrine; which by reason of the reputation of the persons deliuering them, did proue to be of great moment in the Church: and yet notwithstanding to signifie that the vse and practise of the church was contrary to their opinion; Hieronym. l. 1. contr. Iouinia. S. Ierome teacheth vs in the example of Bb. Carterius, who had had two wiues, & that without contrarying of the precept of S. Paul 1. Tim. 3. that the Bbs. of his time might be maried. Against Iouinian he vseth these words: If Samuel brought vp in the temple, was maried, what maketh that against virginity? Are there not at this day priests enough maried? and that so far, as that in some places he would break forth into some signes of anger, that there was choice made rather of such as were maried, then others. And against Vigilantius hee saith: That in his time the Deacons were maried before they were made Deacons, Sacerdotes. Idem contra Vigil.to the end that they might afterward be promoted & preferred to higher dignities & orders; very contrary to that which he would seeme to conclude out of S. Paul: namely, that those which had been maried might be made Bbs. prouided that they were not so any more. But wee haue shewed before, that he letteth not to be contrary to himselfe. And as for Epiphanius how hard soeuer he be, yet he praiseth a Bb. of Cōstantinop. for that he was descended frō a priestly race: & teacheth vs, that in his time it was an vsual thing for priests, Dea­cons; & Subdeacons to haue wiues and children. He addeth, that it is against the Ca­nons. But what Canons? considering what we haue shewed out of the scriptures, and pretended canons of the Apostles; out of Ignatius, Clemēt, Tertul. & al the old writers; Chrysost. con­tra heretic. yea & frō the generall Councel it self which was held at Nice. And therfore Chrysost. [Page 176]himselfe in that point vnto him, and that roundly, maintaining that mariage is no impeachment vnto pietie, seeing that Moyses, Peter, and the Centurion were maried: and that S. Paule hath freed and set the Church at libertie from such heresies, Idem in 1. Tim. 3. when he placed mariage in the Episcopall chaire, and seate of the Bishops themselues. And although that these disputes had left some doubt and scruple in some places of the East, as in Thessalia (where hee that was married after hee had taken orders in the Church, was put out of his place) yet Socrates telleth vs that this was against the custome of other Churches: Socrat. l. 5. c. 22. Nicephor. and that as many famous Bishops in the East did abstain from mariage of their owne voluntarie inclinations, [...], not compelled thereto by any law: so also very many during the time of their exercising of their Bi­shoprickes, had & did beget children of their lawfull wiues, and that in the houses be­longing to their Bishoprickes.

In the end (notwithstanding the authoritie of the scriptures, of the old Church, & of this famous & worthy Councell) the Church of Rome, Syricius his law. about the yeare 400. made a firme & stable law of these particular opinions. And in deed from whence could it rise or spring, but from the mother of fornications, seeing that according to the pro­phecie of Paphnutius, she was to broach and set abroad Sodomitrie throughout the whole world? And whereas this law is fathered vpon Syricius, it may be that he hath wrong, Syricius, ep. 4. c. 9. Innoc. 3. c. 1. ep. 3. D. 27. 32. 81. 82. in like manner as certaine decretal Epistles written concerning the same mat­ter, may seeme falsly to be attributed to Vrbanus the first, Lucius the first, and Calix­tus the first: for thus they haue delighted and pleased themselues to abuse the people, vnder the colour of antiquitie. Wherefore it saith: Suademus sacerdotib. & Leuitis, &c. Our aduice & councell is to priests and Deacons, not to lie any more with their wiues: because they are occupied in the ordinarie Ministerie: then it fowlloweth, that they were married as yet at that time. D. 14. c. Is qui C. Christiano. But this milde aduice ended in a fierce and furious commination in these words: If anie man carie himselfe contrarie to this Canon, be it knowen to him that he is not to be partaker of our Communion, and furthermore that he is to indure the paines of the infernal Lake. 1. Cor. 7. And by the Consuls (concerning the date) it appeareth that this Epistle was written in the yeare, 405. But that which the Apostle calleth, The bed vndefiled, it there calleth, Carnall concupiscence. And whereas the Apostle hath tearmed, him blame­lesse, that is the husband of one onely woman: it interpreteth it, that it is vpon condition, that he shall forsake her, & cease to keep any company with her, adding this reason: Because that they which are in the flesh cannot please God. And shall God then haue com­manded a man to displease him, for he hath ordained and appointed, That they shalbe two, one flesh? Now therewithall be it known, that it is of the same time which we reade in the Canons. That he which hath not a wife, may haue a concubine, & not bee put from the communion for hauing of the same. And this course of life they did not iudge to be to liue in the flesh, or to liue reproachable and worthy of rebuke, &c. against the expresse cōmandement of Christ. Gentilitas. Grounded vp­on the Gentiles and heretikes. But look a little with me I pray you to the spring & fountain from whence their diuinitie floweth. Let vs take away (saith it) this reproch, which the Gentiles might iustly obiect against vs: that is to say, because that the Gentils (as we haue said) ordained and decreed in many places, that their priests should be vnmaried. In­nocent who liued not long after, in his Epistle vnto Exuperius Bb. of Tholosa, vtte­reth the same, & vpon the same foundation & pains: & wheras the other hath allead­ged the example of the Gentiles, this fellow hath made him a shield of all the places which the Gnosticks, 1. Tim. 4. Montanists, Marcionites, & Manichies did abuse against mari­age, that is, of the doctrine of deuils, & of the spirits of error, aforesaid by the Apostle.

But this law was not receiued and imbraced all at one time, The procee­ding of the executing thereof. as may plainly be seen by the Prouinciall Councels that insued, as being troubled with the renewing and further establishing of the same from time to time, with the addition of some one ar­ticle or other: but by little and little, by large distances of time betwixt point and point, and in the reuolution of diuers ages: the Popes continually gaining and in­croaching, sometime by the example of some one Prouince set against another, and sometimes by the power of great Princes, standing in need of their authoritie. Ter­tullian [Page 177]had rough hewed the same in Africke by his writinges. Conc. Carth. 2. c. 2. Then Syricius caused a councell to be held at Carthage, where he caused this decree to be propounded by Faustine Bishop of Potentia, in the Marquesdome of Ancona: Whereupon it was pronounced: That they which did handle the sacramentes, should keepe themselues chaste, and abstaine from their owne wiues: as though chastitie were not properly so called in regard of mariage. And that it might the smoothlier passe, they adde: To the end that we may obserue that which the Apostles haue taught: & which antiquity hath obserued. But Gratian was ashamed of this reason, & therefore to couer this lie, he added this word Exemplo, that which they haue taught by their example; his conscience accusing him, and telling him that the worde which they had taught was contray thereunto. Grat. D. 84 Cum in prae­ter D. 82. C. Plurimos. Conc l. Car­thag. 5. c. 3. D. 84. C. Cum de quorundam. Pelag. 28. c. de Svracus. & ibi Gratian. And their Glosse saith vpon the word Antiquity, that this antiquity cannot be deriued or fetcht frō any elder time, then the time of Synecius: that is, that it was a very new & late thing. For it is granted, that this second Councell of Carthage was held in his time; & in the fift, (held within a while after vnder Pope Anastasius;) the Canon is renewed, but in more mild termes, grounded vpon the former decrees, or such as were meerly their owne (for there are diuers readings of the matter) & not vpon the Apostles. But Pope Pela­gius about the yeare 550. doth tell vs more boldly the intent & scope of this decree in the cause of a Bb. of Siracuse in Sicily, as namely that, The principall cause shold be to a­uoid the spending of the goods of ecclesiasticall persons, in the maintaining & aduancing of their wife, children, or kins folke, &c. Where Gratian addeth: And therefore such authoritie doth not let, but that a man which shalbe chosen Bb. may take a wife and haue children, it being pro­nided that he take very good heed, as did this Bb. of Siracuse, that hee do not lauishly spend and consame them. And whereas none can be chosen, but such a one as is either priest or Deacon,Leo. 1. D. 31. in ep. ad episc. Maurit. Hilar.they may lawfully take vpon them the maried estate. Leo the first saith: Let them not put away their wiues, but let them abstain from them: Again, he commandeth the Bbs. of Maurita­nia to depriue of their charges such as haue had many wiues. And Hilarius the second would haue them depriued, who had maried widowes, or any other then maids, and yet amidst all these inhibitions we see that mariage continued. In a word, Sidon. Apolli­nar. in ep. ad Aquil. Euag l. 1. c. 15. that great and worthy person Sidonius Apollinaris Bishop of Auernia was maried, and had chil­dren after he was Bishop. And Synesius Platonicus refused to be Bb. of Damascus, if he might not be suffered to lie with his lawfull wife: Protesting & openly affirming that he would pray oftentimes vnto God, to giue him children: and it was granted him. And at this time, that is about the yeare 600. Olympiodorus writ: Olympiod. in Eccleslast. 3. cap. There is a time when wee may keepe company with our wiues, to auoid the temptations of the enemie [...] and there is a time when we are not to come neere them, as when we are to powre out our praiers before God.

Let vs peruse and ouerlooke the Prouinces and countries abroad, The resistan­ces made a­gainst the re­ceruing of this Decree. In Fraunce. to see and ob­serue the difficulties which did euery where breake out, when the execution of this writte and Decree should bee put in practise. In Fraunce wee see it renewed after some importunitie vsed in procuring and furthering of the same in the councels of Agatha, Aurange, Aruernia, Orleance, Tours, Mascon, Auxerre, &c. And yet it is certaine that the first Councell of Tours did mittigate the punishment, contenting it selfe not to promote to any higher degree, those which were maried after they had taken orders. And by the second Councell of Tours held vnder king Cherebert, Concil. 2. C. 13 14.2 c. &c. al­most 160. yeares after the decree, it appeareth that the Bbs, Priests, & Deacons were as yet maried, and that their wiues were called, Women bishops, women priestes, and wo­men Deacons, which liued with thē, only they were forbidden to lie with thē, and were punished when they were taken doing otherwise. The same appeareth by the councel of Auxerre, held after the yeare 600. Concil. Altisi­od. c. 21.22. by which it was forbidden to sleepe in the same bed with them, and to mingle themselues in sinne; as also their wiues to marrie a­gaine: a hard commission to the Archpriestes, to watch betwixt the husband and the wife. We haue said that Sidonius Apollinaris, Bishop of Auernia was married, Soluian. Epise. Massi [...]. l. [...]. de prouid. Dei. and had children being a Bishop. But let vs heare Saluian the Bishop of Marselles vp­on this matter, at such time as Pope Gelasius woulde haue bounde the Church of Fraunce with the same bandes: You thinke it (sayeth hee) a goodly conuersion: [Page 178]alluding (as it may seeme) vnto the Canon, A labe & sce­lere. which saith, that the maried priest must not be receiued vnto the priesthood, if he haue not promised, At his conuersion to abstaine from pollution & wicked dishonestie: for so they called the maried estate: When as they ab­stain frō their wiues, but not from other mens goods: when as they professe continencie of body, but let loose the reines in most dissolute manner to all incontinencie of the soule: a new and strange manner doubtlesse of conuersion: they do not the things which are lawfull, nor make any consci­ence of that which is vnlawful: they abstaine from mariage, but not from rapine & stealth. What doest thou O foolish and fond perswasion? God hath forbidden sinnes and not mariage: you do e­uerie thing quite contrarie. This is not a conuersion or turning to goodnes, but a turning from all goodnes. You that are reported to haue left the honest companie of mariage, do you at the least abstain from dishonesty, yea at the least do you abstain frō monstrous dishonestie? Now he writ this against the priests of Rome and Italy in his time, not dissembling or hiding the matter, how that from that time Sodomitrie became publike & common in Rome.

In a word, about the yeare 800. Zacharie writing to Pipin, & sending him the de­crees, which he intended should be obserued in France, in the 37. Canon, he recom­mendeth the abstaining of Bbs. Priestes, and Deacons, from their wiues. And one Claudius Bb. of Auxerre being countenanced and beloued of Charles the Great, de­claimed boldly against the abuses of the Church of Rome, & amongst others, against that of forced continencie. And Sigibert telleth vs, that the Emperour Lothairus to­wards the yeare 855. great resistance being made against this law, did also oppose himself therto: D. 32 C. de illo Clerico. as also about the yere 860. one Odo Bb. of Viēna permitted Aluericus a Subdeacon to be maried: whereupon Pope Nicholas was offended. And very neere to the yere 1100. Gebwiler. Lambertus Schafnaburgensis, and Gebwiler a Germaine writer, al­though a Romanist, witnesseth that 24. Bbs. as well Germaines as Frenchmen, with the whole cleargie of their diocesses, were maried, and defended their mariages con­stantly. The secular sword in the end was drawne out against mariage, euen that sword which Innocent the first had threatned against the same a long time; as that what the authority of the canons could not effect, that same should forcible violence perswade. And in the meane time it is not to be forgotten, that at the very time when Gregorie the 3. ordained in France, that no man should marie any woman that had beene wife to any Elder, Liber Pontifi­calis. Bonifac. in ep. ad Pe­chelin. & No­thelin. Idem ad Za­chariam. tom. 2. Concil. Naucler. gener. 25. In Spaine. Hieronym. ad Oceanum. Sectator libi­dinum, & prae­ceptor vitiorū. Concil. Eli­bert. 1. c. 33. Deacon, Monke, or witnes at the baptizing of any of his children, &c. alleadging to the Frenchmen, that to do any of these was an enormous sin, that then notwithstanding Boniface in the right & behalfe of the Germains, saith, that he hath not yet acknowledged or conceiued of it so to be. This same Gregory permitted a­gainst the expresse word of God, a man to marrie his owne aunt, the wife of his vncle, & to forsake his owne wife, because of her barrennes, or sicknes, following that which is written of the Pharisies: Which straine a Gnat, and swallow a Cammell.

In Spaine it seemeth vsuall by Carterius a Bb. who was twice maried, & yet not bla­med for the same by S. Ierome, neither yet accounted to haue transgressed the Apo­stles precept: as also the resistance which was made against forced singlenes by the cholericke mood of Syricius: What will these loose liuers (saith he) say vnto mee, or els these maisters of vices? Thus speaketh he of the maried priests of Spain: and the Bb. of Arra­gon telleth him, that he is not able to proue that by them Likewise the 33. Canon of the Councell of Elebert, is so contriued and laid downe, as that it cannot wel be said, whether it condemne or approue a single life, because of the ambiguity and doubt­fulne, which is in these words: Placuit in totū prohibere, abstinere se a coniugibus, &c. And yet notwithstanding in the first Councel of Toledo, held vnder Syricius, Patronus the Bb. began there, saying: That he purposeth to stand fast vnto all that which shall be found to haue beene ordained in the councell of Nice. In so much as that mariage (to speake pro­perly) is not forbidden there: but by a consequence falsly gathered frō the conclusion & latter end which was left in the Decree of Nice, for them which should marrie after orders, they exclude frō all further & greater promotion, such as after the said orders, shall haue had children by their wiues. Concil. Tolet. 1. c. 1.2.3.4.5. But the Councels of Girond, Seuil & Toledo, which folowed, did make the case & condition to be worse, euen to the arming of the [Page 179]secular power against it: & yet about the yeare 600. Isidore the younger, Isidor. de vita Cleric. vttereth this speech, namely: That clearkes must either liue chastly, or els at the least content themselues with one onely mariage.

Neither let vs thinke that it went otherwise in Italie, In Italie. D. 56. Plat & Volat. as the diuerse Popes begotten of Priestes in marriage, may sufficientlie confirme vnto vs: Boniface the first, sonne of Iucundus the Priest: Felix the thirde sonne of Felix the Priest: Gelasius the first, sonne of Valerius the Bishoppe: Agapet the first, sonne of Gordian the Priest: Syluerius the sonne of Hormisda the Bishoppe: Deus-dedit, the sonne of Steuen the Subdeacon: Theodore the sonne of Theodore the Bishoppe: Adrian the seconde, the sonne of Tolarus the Bishoppe, &c. all of them borne betwixt the yeares 400. and 900. and more, legitimate notwithstanding, although they were borne after the taking of Orders: Because (sayeth Gratian) that before the prohibition was receiued, Gratian. C. Ce­nomanuensem D. 56. & in Pa­lea Oluis. D. 28. C. de Syracus. vrbis. D. 31. c. 2.such marriages were lawfull, and are as yet in the Easterne Church.

In Sicilia likewise we reade in the Decree, that those of the Cittie of Siracusa, ha­uing chosen a Bishoppe who had both wife and children. Pope Pelagius delaied the well accepting of him, but in the end by their importunitie was constrained to yeeld vnto them. And as Gregorie about the yeare 600. went aboute to forbid the Sub­deacons of Sicilia the vse of their wiues, contrarie to the custome which had continu­ed amongst them till then; they did so stifflie stande in the cause, as that he was con­strained to let them alone as they were, with this charge, that from that time after there shoulde not anie bee receiued to the Orders of the Church, but such as had promised in expresse tearmes their abstaining from marriage. In like manner Lam­bertus Schafnaburgensis a learned Chronicler, who writ the Chronicles of Hirtsfeld, witnesseth that in his time, which was after the year 1000. there were manie that had wiues in France and in Italie. But Calixtus the second helde a Councell at Rome of 300. Bishoppes, for the establishing and making authentike of the Decree of abstinēce from marriage, about the yeare 1123 and how mightilie Sodomitrie increased there­by, it was reported in two Councels held at Rome successiuelie; Synon. Ro. c. 11 Let the Clearkes that shalbe found defiled, do penance in Monasteries; and those which are found to retaine and keepe their wiues, let them be depriued of their offices and benefices: but such of the Laitie, as shalbe found attainted of Sodomitrie, let them be excommunicate: a proper proportion of the pu­nishments, whether you consider the persons or the crimes.

In Bulgarie a part of the Realme of Hungarie, In Bulgarie. D. 28. C. Con. sulendnm. vbi Nicol. 2d. Consulta. Bul­gar. the ecclesiasticall persons continued married in the yeare 800. This is manifest by the question which they make to Pope Nicholas the first, which was to know whether they should retaine and maintaine, or else reiect and cast off a married Priest: whereunto the aunswere is, that such a Priest is verie blame worthy: whereas S. Paule woulde haue saide, vnblameable, the husbande of one onelie woman, &c. notwithstanding, that hee may bee tolerated, as Iudas was by our Lord amongst his Disciples. Guntherus and Thetgaudus their Bishoppes, did oppose themselues therein verie stoutlie, as they in like manner did against the Legates of A­drian the second his successor, Syluester, Leopard and Dominicke, who went about to alter and change al their seruice into Latine, bringing to that effect their Latine priests with them, for to establish them amongst them: whereupon it followed, that they, ioyning themselues to the Church of Constantinople, were excommunicate by the Pope, as the most execrable and accursed men of all the world: the verie name also of Bulgaria became so abhominable, that vntill this day it is deriued of the most ab­hominable vice that is stirring in the world.

Germanie for the great seueritie and strictnes wherto it was giuen, In Germany, Hillar. in Ep. ad Epis. Germ. Ambros. ad Reginam Frid gildam. Hieronym. ad Simonē & Fridelum. being more vnfit to admit anie entrance for the practises of Rome, was not assaied or assailed with this abuse and detestable mischiefe till of later time, and being assailed, did resist and hold out a longer time then anie other nation, before they would yeelde thereunto. It had receiued the faith in the time of the Apostles, as wee reade in Ireneus; it had stoode and continued in the same according to their first institution and trayning vp; as S. Hillarie, S. Ambrose, and S. Ierome doe testifie vnto vs in certain of their Epistles. [Page 180]About the yeare 730. the Bishoppe of Rome sent thether one Vinofridus, otherwise called Boniface, to establish his ceremonies there; for which purpose hee bounde himselfe by an oath to Pope Gregorie the second in expresse wordes, (and this is the cause why hee was called the Apostle of Germany, and not for that hee did establish the Christian faith there). Now when hee came into Germany, hee founde there one Geholibus, otherwise called Gerbilio, Bb. of Mentz, married, and being the sonne of Gerard, one that was Bishoppe before him in the same place, and after­warde wee reade of one Paschal, Auent. l. 3. P. 294. Gasper. Nedio. in Eccles. hist. Nichol. 1. in Ep. ad Radul. Episc. Argent. Auent. l. 5. p. 574. Bishoppe of the Cittie of Coire, the head and chief­est Cittie of the Countrie, called Rhetia, whose wife was called Antistita, or Episcopa Curiensis. And Pope Nicholas the first, aboute the yeare 865. inioyning penance to a Priest, that hee should not offer for the space of seauen yeares, did close it vp with this conclusion; And yet notwithstanding, let him not bee separated from his lawfull wife, least he should fall into the pit of fornication. And about the yeare 1080. vnder Pope Gre­gorie the seauenth, Auentine maketh mention; that all the Priestes were married, & had children: that their wiues were called Presbyterissae, who also were founde ingra­uen in the foundations which they made in their Temples and Monasteries: which thing Gebioiler aboue alleadged, did not dissemble or conceale. But now beholde how the Pope doth gette and gaine foote after foote vpon the Germanes. Greg 2. [...]d Bo­nifac. Ep. 2. Grego­rie the second durst not commaund Boniface, that vpon his ariual and comming the­ther, hee should wholie take away marriage: but contenteth himselfe to inioyne him that hee should not admit to the taking of any cure or charge, Auent. p. 290. such as had beene twise married. Gregorie the thirde commaundeth likewise: That they should either liue chastlie, Zachar. in Ep. ad Bonifac.or else that they should take vnto them wiues: a thing that cannot by any meanes be lawfullie denied them, &c. Pope Zacharie proceedeth further, and aunswereth Bo­niface to the thinges wherein hee craued counsell and direction: That after Orders giuen he forbid them to marrie, but and if they bee married, that then they should liue and keepe comparie with their wiues. But in the Synod which hee caused to bee helde in the time of Charlemaine, described and set forth by Auentinus, there is nothing determined or enacted concerning that matter, notwithstanding that there were diuerse articles drawne to bridle the dissolutenes and loosenes of Priestes: a signe and token that Boniface saw not thinges as yet to fall fit, and marriage amongst Priests did still con­tinue, Concil. Mo­gunt. c. 10. and was celebrated euerie daye. And that which wee reade in the Councell of Mentz, helde about the yeare 813. That Clearkes doe keepe for euer an inuiolable chastitie in their bodies, is, as it hath beene verie well noted, a place drawne from the rule of I­sidore his Clearkes, fraudulentlie mangled by these compilers and gatherers toge­ther of thinges, D. 23. C. his igitur. who doe conceale and keepe backe the words that follow, Aut cer­te vnius matrimonti vinculo faderentur, that is, or let them be once married: and yet they are not ashamed to alledge Isidore therein. And indeed it is so set downe in the lawes of Charles the Great, Car. l. 7. c. 384 ex Regul. Cleric. and in Gratian his decree also. The maine battell happened in the time of Pope Nicholas the first, about the yeare 800. betwixt him and S. Vlricke, Bishoppe of Ausbourg, whose Epistle we haue. The matter was, for that Odo Bishop of Vienna, hauing permitted a Subdeacon named Aluericke to be married, Pope Ni­cholas tooke occasion to make this Decree; That it should neuer be permitted, that anie Clearkes should be married, D. 32. C. de illo Clerico.except the Readers of the lessons and the Song-men: and for that also the saide Nicholas the first, went about to presse the execution therof in the high­est degree, and that euerie where, euen in Germanie. And certainelie this Epistle de­serueth to bee throughlie read, Vlrich. Episc. August. ad Nicol. 1. both for the zeale and doctrine of this Vlrich: but wee will onelie touch the principall pointes: Reading (sayeth hee) thy decrees vppon the continencie and single life inioyned the Clearkes, I was taken with great feare and sadnes both at once; with feare, because the sentence of a mans Pastor, be it iust or vniust, is to be feared; and withall I feared, least they who hardlie obey iust and vpright sentences, should trample and tread vnder their feete, the vniust and wrongfull, their Pastor going about to lay vppon them an vnsupportable charge and commaundement: with heauie pensiuenes, or rather with com­passion: for how can the members fare well, when the head is so grieuously diseased? for what [Page 181]more grieuous maladie, what more to be pittied of the whole Church, then to bee out of the way of holie discretion? Wherein you are not lightlie ouertaken, in going about to compell and im­periously to force them to leade a single life, whome you ought with all gentlenes to exhorte: when against the institution of the Gospell, and that which is spoken by the holie Ghost, you will notwithstanding that your priuate decrees bee executed. Of manie, (sayeth hee) I will tell you of some: God in the old lawe permitted the marriage of Priestes: and it is not read that he forbad the same afterward at anie time: in the Gospell there is mention made of Eu­nuches, who gelded themselues for the kingdome of heauen: but euerie man saith, our Lord cannot learne this manner of speech. The Apostle saith, as concerning virgins, I haue no commaundement from the Lord, I aduise, &c. And you ought further to consider that all men are not fit to receiue this counsell: And whereas they say, that this place concerneth the Laitie onelie, they lie like hypocrites, in going about to wring the tender teates of the scripture; they haue sucked blood in steade of milke. That which the Apostle saith: Let euerie man haue his wife, hath not I assure you anie exception to bee taken against it, in respect of anie man, ex­cept it bee of such as haue vowed chastitie, whereunto they are not to bee constrained. But the Apostle saith: It behoueth that the Bishoppe should bee vnblameable, the husband of one onely wife: and hee saith the same also of Deacons. And to the end that they may not say, that this is ment of the church, hee addeth: hee that cannot guide and gouerne his house well, &c. Again, you know verie well, that by the decrees of Pope Siluester, it is saide, that the wiues of Deacons must be blessed by the Priest. (And this by the way is to bee noted, that this Decree of Syluesters, hath beene raced out of the Decretall and Councels). There hee allead­geth Isidore in the rule of Clearkes, and that entire and whole, not maimed and mangled as in the Councell of Mentz, the Canon of Gangres, the storie of Paphnu­tius, &c. And whereas they alledge furthermore, That without chastitie, no man shall see God: hee aunswereth, Truth, but chastitie consisteth not onelie in the flower of virginitie, but also in the bond and knot of marriage. And whereas they holde forth S. Gregorie as a strong bulwarke for their defence; I cannot but laugh at (sayeth hee) their rashnes, and I pittie their ignorance: for hee earnestlie repented himself of this dangerous heresie. Ther­upon also hee taketh occasion to make mention, how that S. Gregorie hauing sent to fish his pond, there were brought vnto him more then sixe thousande heads of yong children, which drewe deep sighes from the bottom of his soule, caused him to con­fesse that this was the iust fruite of his forced single life; and to flie from his Decree, to the good aduise and counsell of the Apostle: It is better to marrie then to burne: and he added thereunto, it is better to marrie then to giue occasion of death. He passeth on forward to adulteries, incestes and buggeries, wherewith this Decree which was made in his time, made the earth to stinke: and further sheweth, that it was growne to a con­clusion amongst men, that it was better secretlie to defile themselues with whore­dome with manie, then in a good conscience to liue openlie, and in the sight of men with one lawfull wife &c. And that in a worde, to forbid marriage vnto ecclesiastical per­sons, is a plague, a Pharisaicall doctrine, a peruerse sect, a daungerous heresie, and intollerable of­fence, and scandall to the whole Church, the fulfilling of that which was threatned by S. Paule: That there should rise a people, that should giue eare to spirites of error, &c. forbidding mar­riage. And there upon adiureth him to leaue off and forsake it, euen as he loueth the spouse of Christ, and desireth the vndefilednes of the same, and that he would take this reproof in good part, and remember himself, that though a Bishop be more then a Priest, yet S. Augustine may be lesse, and come behind S. Ierome, that is, may be taught by one of lesse accompt and dignitie. For otherwise he feareth that his Holines by this priuate decree (for so hee calleth it) will bee founde to oppose and set himselfe against the olde and new Testament, &c. That which is here further to bee noted for the proceeding and growth of this abuse, is, that there were certaine Bishoppes that being vnmarried despised others, and to those he saith: Presume not, neither be proud of your giftes, iudge not another mans seruant, beware that vn­der this faire cloake of continencie, there lye not hid manie infamous delightes and pleasures. As also that in his time, they obtained and got their wils, rather by the franke and volun­tarie accord of men, then by the swaye and force of anie lawe: and that the Clearkes [Page 182]whom they admitted, did promise by word of mouth, or by the giuing of them their hand, that they would continue to liue a single life. From which S. Vlrich freeth him­selfe, as putting in a caution, That there be no necessitie & constraint to be vrged. Now this Vlrich was a great personage of the house of the Conties of Riburg and Dillingen in Sueuia, & afterward canonized for the holines of his life. But to the end that no man may thinke that this Epistle was made by some other to pleasure and gratifie any bo­die, although the stile it selfe do sufficientlie resolue all such doubt: Pope Pius the second in his Germany alleadgeth it, and reciteth the argument thereof: againe, it hath been seen in famous Libraries, before the controuersies of this time. And Ber­told Priest of Constance, Berthold in appendice. ad Herman. cont. act. Chronic. who writ in the yeare 1079. alleadgeth it in these wordes: Gregorie helde a Synode at Rome, wherein he condemned the Epistle of S. Vlrich, vnto Pope Ni­cholas the first, concerning the marriage of Priestes, as also the chapter in Paphnutius, intrea­ting of the same matter. But the effect fell out to bee, that vntill the time of Pope Gre­gorie the seauenth, that is, 200. yeares after, the forced single life was not admitted and allowed in Germanie: insomuch as that the Canons of the Bishopricke of Au­spurge were married, yea and the Monkes themselues of the famous Abbye of Fulda, about the yeare 950. Bruschius. in the time of the Abbot Hadamarius: whereupon it holdeth and continueth as yet in many Nunries in Germany and in the Low-countries, that the inferiour Nuns do take vnto them husbands, when they find an honest man, but not the Abbesse or chiefe of the Sisters.

The former reasons being found too weake to giue heade and entrance vnto the forced single life. New reasons for the esta­blishing of the forced single life. Pet. Damian. in Ep ad Petr. Lateranensem. Anselm. in Ep. ad Heb. 7. After the yeare 1000. the doctrine of Transubstantiation (as one deceipt doth further and helpe forward an other) as it grew strong and of authoritie, did furnish them with new store: Euen as (say they) our Lord would be conceiued in the wombe of a virgin: so would hee bee receiued at the Altar with impolluted and virgins hands. And from hence Petrus Damianus and Anselmus doe conclude that Bishoppes, Priestes, & Deacons, cannot in any wise bee married; and that this sacrament can­not bee administred by married persons. And what shall then become (and what can our aduersaries annswere in this point) of so many holy Bishoppes and Priestes, that were married? who haue administred the same in that estate? and to all those faithfull people which haue receiued the same sacrament at their handes? shall the sacrament haue beene vnto them in all nations, and for so manie ages, an abhomina­tion, and notorious sacriledge?

As therefore their reasons seemed to grow stronger, so likewise they added more force vnto their Canons, and fiercenes to the execution of the same. Leo the ninth a Germaine by nation, helde a Synode at Mentz, the Emperour being there present, to ratifie the execution of his Decree, Nicetas de coniugio Sa­cerdotum. with 40. other Bbs. but therein he mended his matter nothing at all: for at that time one Nicetas surnamed Pectoratus, a Grecian Abbot, but resident and ruling in the West Church, made heade against him saying: That that was not the doctrine of the Apostles, neither yet anie of their Traditions: and that if it had been any of the Apostles their Traditions, that then it had behoued Pope A­gatho to haue alleadged it in the sixt generall Councell, where this Edict was so solemnly dis­coursed and debated, and sentence giuen against the forced single life: and notwithstanding he rested satisfied in the same, (as we shall see hereafter in further processe) as knowing in his conscience that these were base begotten Traditions, deuised and surmised Canons, proceeding from the spirite of error, Humber. cont. Nicetam.spoken of before by the Apostle, &c. And Pope Nicholas the second who succeeded Leo, caused an aunswere to bee shaped by one Cardinall Humberte, Bishoppe of Sylua Candida, who in this his aunswere cast in his teeth, that to main­taine the marriage of Priestes, is the heresie of the Nicolaitanes, and he goeth about to proue it out of Epiphanius, deuising a place that is not there to bee founde, neither anie thing comming neare vnto it, whereas wee haue shewed indeed out of the verie same Epiphanius, that Nicholas beganne the error of single life, superstitiously deuor­cing himselfe from his wife: hee did also corrupt and depraue the Can on of the A­postles: That a Bb. Priest or Deacon, should not forsake & leaue his wife vnder the co­lour [Page 183]of religion, adding thereto these wordes: as concerning to make prouision for her food and apparrell and not otherwise. And in the end he groweth to presume, that by his sole authoritie hee may cut the throat of Nicetas his reasons, the same Pope Nicholas did likewise commaund Petrus Damianus Bb. of Hostia to aunswere Nicetas, whose book pincht him at the heart, and that so much the more, because that Auxentius Bb. of Millaine did holde with Nicetas his opinion. And then it was that Petrus Damianus found out this new reason: That our Lord conceiued of a virgin, could not be receiued or handled but with chaste and virgins hands, &c.

But Gregorie the seauenth called Hildebrand, about the yeare 1074. (the whole seruice of the Church being almost turned at that time to a onelie hearing or seeing of Masse, by reason of the ignorance which had seazed vpon all Christian people,) in the end frameth and squareth out a Decree, by which he forbiddeth al vnder paine of ex­communication to heare Masse of such as were married, or to paye them any Tenthes, Vincent l. 26. c 146. and he caused the same to passe in a Synode at Rome: By a new example (saieth Vincen­tius) and by a preiudicate vnaduisednes, contrarie to the Decrees and sentences of the holy Fa­thers, &c. And this Decree seemed to carrie the execution of the same alwaies about it, insomuch as that the people which could not liue without Masses, tyed their priests to abstaine from marriage, except they would be willing to loose their Tenthes, which were due vnto them. But here it was that the great conflictes and contentions began in Germanie: for Hildebrand commaunded all Bishoppes that they should cause his Decree to bee obeyed in these pointes: Epist. Hildebr. ad Constanti­ens. Naucl. 1. 2. p. 140. Auent. p 603. Cran [...]ius in Metropol. That the married Clearkes shoulde forsake their wiues: that the vnmarried should not take anie: that none should be admitted to the Priest­hoode, who had not bound himselfe to leade a single life: that the Masses of the married were as an infectious plague vnto them, &c. whereas wee haue shewed in the Epistle of S. Vl­rich, that this vow was free euen in his time. But Otho Bishoppe of Constance, and Rathold Bishoppe of Strausbourg, did alledge the scriptures against him, as also the auncient custome of the Germane Church, against whome hee bestirreth himselfe to cause them of their Diocesse to rise vp in a mutinie, as appeareth by his letters to thē of Constance. And not contented therewith, hee summoneth Princes and Princesses, Ep. Gregor. ad Constantiens. Clearks and Laitie, to put to their helping hand: he forbiddeth them all manner of conuersation, and all manner of speech with married Priestes, vpon paine of the most extreame censures, Auent. 564. Fasciculus re­rum sciendar. impress. Colon 1553. and vpon paine to be accounted heretikes of the sect of the Nico­laitans, &c. absolueth the subiectes from the rule and gouernment of their Princes, the Diocesians and Parishioners from the obedience of their Bishoppes and Curates, he apprehendeth and layeth hold vpon the Emperour Henrie the fourth his own per­son. And as his predecessors in the matter of Images had made their market by dri­uing their Emperours out of the East, and out of Italie: so this man preuailed by con­trouersie, and pluckt the Empire from Germany, or at the least did so loppe and clip it, as that it retained not so much as the shadowe of his auncient Monarchie. This controuersie notwithstanding being debated in diuerse Synodes, at Millaine, Lamb. Schas­naburgens. & Nauclerus. at Mentz, and at Erphord, supported by the Archbishoppe of Mentz, and furthered to the vttermost by the Pope, was notwithstanding gainsayed both by all the Bbs. as also by all the Cleargie, opposing and setting against the Pope his Canons, the plaine and euident textes of scripture, as the Chroniclers themselues of the same time do declare, and had no other end, saue that the Archbishoppe did well see and perceiue that the whole Cleargie of Germany was resolued rather to forsake their charges, thē their wiues, and which is more, tooke vpon himselfe, to become the executioner of so notorious a tyrannie in his own proper person, letting passe all further conference with the Pope about the matter.

In the meane time in the yeare 1076. there was a Councell held at Wormes, Auentinus. where were present all the Bishoppes both of Germany and of France, and therein Gregory the seauenth is condemned and deposed by the common consent of them all, Adul­beron the Bb. of Wirtzbourg, and Herman the Bb. of Mets, only excepted. Amongst other causes this was noted for one; Hee separateth husbands from their wiues: he prefer­reth [Page 184]whores and strumpets to lawfull wiues: fornications, adulteries, and incests to lawful mar­riages: he stirreth vppe the common people against the ecclesiasticall persons: and the ecclesia­sticall persons against the common people,Sabellie.&c. And this Decree was signed by the Bb. of Mentz, (who was chiefe President in the same,) as also by the Bishoppes of Treues, of Vtrecht, of Mets, of Luques, of Verdune, Thoul, Spire, Halberstat, Strasbourg, Basile, Constance, Wirtz bourg, Bamberg, Ratisbona, Brichsen, Eichstat, Mun­ster, Hildescheim, Minde, Osnabourg, Naumbourg, Padeburne, Brandenbourg, Lausanna, and Vienna vppon Roan: as also subscribed shortly after by the Bishops of Italie, assembled in the Synode of Pauie. Whereupon Pope Gregorie enraged more and more, stirred vppe the Monkes against the Priestes, the subiectes against the prin­ces, Auent. p. 564. and the Princes against the Emperour. Neuer was the sillie flocke of Christ, sayeth Auentinus, afflicted with so cruell a sedition, as was this which sprung of the forbidding of the Priestes to marrie. All diuine and humane thinges were turned topsie turuie, euen to the pil­ling and spoiling of the Temples, to the trampling and treading in the myre of the hostes that were consecrate by married Priestes. If anie Bbs. would not admit them Priestes without the vow, the people that had elected and chosen them, did not let to cause them to exercise their charges, to administer the sacramentes, &c. The Priestes on the other side did openlie preach and auouch, that Hildebrand was that Antichrist, set in Babilon, in the Temple of God, aduancing him­selfe euen aboue God himselfe, &c. That hee did inuent fables, falsified the histories of euerie yeares actions and accidentes, depraued and misconstred the scriptures, turning them by his expo­sitions to what best pleased him, &c. & al this to bring in a noueltie, a pestilent thing, yea a heresie. In the end Auentinus saith; Auent. 573. How that many more delighting themselues to abuse manie women, then to vse one lawful wife, had giuen ouer themselues to the same madnes with the Pope. About the yeare 1080. the Bbs. of Italie, Germany, & France, to meete with and remedy this mischiefe, Nauclerus.did assemble at Brixen in Bauaeria, where Pope Hildebrand was deposed the second time, as a Church-robber and heretike: Nauclerus saith, that one of the causes was, The law of forced abstinence from mariage, & the diuorcements, that in like maner he had violently made. Auent. l. 5. Auentine saith, that the Councell vseth these wordes: Suauis homo, This sweet fellow denieth that Priestes lawfully married can hallow the host, and yet receiueth for that bu­sines whoremongers, adulterers, and incestuous persons. The saide Hildebrand dyed an ex­ile at Salernum, whome the Germans called Hellebrand, a fire-brand of hell, for ha­uing kindled and set on fire all Germanie, by his execrable life, and particularlie by his diuelish magicke and incantations. Who so is desirous to know further of this matter, Cardin. Benno in vita Greg. 7. Ponta in his Chronologie. Vrban. 2. D. 32 may reade Cardinall Benno, who liued at that time: and therefore one of their owne Doctors liuing in this age hath well and deseruedlie written of him, vir Pontificatu dignus, &c.

And yet the spirite of error and deceipte doth not giue ouer. For Vrbane the se­cond, about the yeare 1090. returned to the breathing out of his excommunications, and freeing of subiectes from their alleageance to their Emperours, and serueth him­selfe with this Decree, to trouble Christendome, and more speciallie Germany, wher­vpon Chroniclers giue him to name Turbanus. And this speech is particularlie giuen out of him; That he letted not straight to depriue the Clearkes of their offices & benefices, if they were maried: Because that thē benefices had gotten the places & roome of offices. Again, That he did ordaine that their wiues should become slaues vnto the prince or Lord whose subiectes they were. These good Fathers exceeding one another, in making impietie & tyrannie euerie day more and more precious: Paschall the second goeth on forward about the yeare 1105. for he armeth the Emperour which was Henry the fift, against Henry the fourth his father, not knowing how to accomplish a wicked and sacrile­gious purpose, otherwise then by a hainous murtherer, & hauing engaged him deep­lie in the matter by reason of this enormous fact, hee causeth him to ordaine in the Parliament and Synode helde at Northausen, in the time of his fathers life: That this Decree should be looked to and seene executed by the secular power of the Empire. And al­waies vnder the counterfeite and sottish colour of the heresie of the Nicolaitans, whereof themselues were rather guiltie and culpable. And this was executed by Hen­rie [Page 185]the fift, and the Princes of Germanie, about the yeare 1120. in the time of Ca­lixtus the second his successor, and therefore some doe attribute this Decree to him in particular. And for the working of some more credite and authoritie thereunto, some alleadge him by the name of Calixtus the first. Calixt. 2. D. 27 This man enlarged and added more vnto it, for it was not meete that hee should doe lesse then all his Predecessors: That it was forbidden Bishoppes, Priestes, Deacons and Monkes, to haue either concu­bines or lawfull wiues: matching mariage, the worke and institution of God, with the keeping of Concubines, the suggestion and deuise of the Deuill: And that if anie were married, they should be separated and put a sunder: and this is the cause why the verse saith;

And Polydore Virgil writeth, that aboute the yeare 1100. marriage was taken from ecclesiasticall persons in the Westerne Church, Polydor. l. 5. as shall appeare true hereafter in other nations. Now our good Fathers of Trent haue not forgotten to note down in their Index Expurgatorius, that these words Coniugium quando Sacerdotib. Occidentalib. in­terdictum, should be raced out, and others which we shall set down hereafter. Index expurg. pag. 195.

CHAP. X. The further proceeding and growth of abstinence from Mariage, and the full and peace­able establishing of the same vntill our time.

THis thing wil further verifie it selfe by the sequele of other nations. In England. Some holde that the Gospell came into England in the yeare 170. so that they heard not of abstaining from marriage, till such time as Augustine the Monke was sent vnto them from S. Gregorie to e­stablish the Romane ceremonies there. The beginning there was, with the preaching of the praises of chastitie, and after by the plan­ting of Monkes of the Order of S. Benet, and in the end, as other inuentions of Rome were laid for a foundatiō, they assaied to bring in this single life. Brithwoldus Bb. of Londō began about the year 714. assisted by the authoritie of Be­da, the Monks banding and opposing themselues against the Priestes, the hypocrisie of the one against the loosenes, which the people knew wel to be in the other: but for this time without preuailing or profiting in their enterprise. Otho Archb. of Canter­burie, about the yeare 950. declared marriage of Priestes to be hereticall: but hee was conuinced mightilie by the authoritie of the scriptures, and of the ancient Church, so that his attempt tooke no better effect then his Predecessors. On the contrary, Elserus Prince of Marsh tooke vpon him the defence of the maried Priests against the Monks, who had driuen them out of their Churches, and set them in againe by force. Polyd. & Mal­mesburiens. Dun­stan a man much spoken of in stories for the Art Magicke, doth reprehend and take him vp for the same verie sharpelie, goeth to Pope Iohn the 13. at Rome, and there of­fereth him his seruice, (a president & example much commēded in the stories of that time) bringeth backe with him the Archb. of Canterburie his Palliū, for to succeede Otho: as also thunderboltes newly forged and sharpened; causeth a Councell to bee held at Winchester. And yet notwithstanding, (the cause being debated and decided by the scriptures) he was ouercome, notwithstanding all the sophistrie that Etheluold the Monke, whome he had brought from Scotland, could bring out of his budget to help him withall. Wherupon he presētly bethinketh himself of other sleights & cour­ses, & so it was fained, that the Angel Gabriel had brought a certain schedule, which condēned the mariage of priests. And S. Paul saith vnto vs; Although it shold be an angell from heauen, &c. Polyd. l. 6 & M. Imsburiens And further in the heat of the disputation causeth a voice to be heard from behind a crucifixe; These men do not well which maintaine the mariage of Priests. The people being astonished vpon the cōming of the same, the priests replied couragiously [Page 184] [...] [Page 185] [...] [Page 186]and saide, that the voice of God could not bee contrarie to his own word. And a Bb. of Scotland named Fathbodus, amongst others (being called thether by Elfred the K. as one recommended for his great godlines & learning) maketh all the faction and partakers of Dunstan to be ashamed and at their wits end. Ranulph. l. 6. c. 11. Capgra­nius. Polyd l. 6. In which extremitie he hath recourse, either to his magicke, (as some writers of that time do affirme) or else to some other diuelish practise, and saith: I am now too old for to dispute, but much more for to studie: and yet you shall not carrie it away on this sort. And by and by after hauing caused his aduersaries to bee called into a hall, it shrunke vnder them, and ouerwhel­med the greatest parte: hee onely hauing prouided for his owne safetie, stoode still vpright, possessed his Archbishopricke in peace, and established the Monkes of Saint Bennet, in steade of the Priestes, which were called Canons Regulars. This was con­tinued by king Canutus, about the yeare 1020. in the Church of Cambridge: and by K. Edward in that of Oxford, &c.

And yet for all this, priestes did not cease to take them wiues in England: whether it were (as some say) that king William tooke a certaine tribute for to permit them, or that the libertie thereof could not bee taken from them in so generall a contradicti­on and gainsaying at one blowe. Anselm. ad ad Arnulph. The truth hereof appeareth by Anselmus the Arch­bishoppe of Canterburie his letters, vnto Prior Arnulph, which acknowledge that vnder the former king, and Lanfranke the Archbishoppe his predecessor, they had both Churches and wiues together. Anselme then returning from Lyons out of ex­ile, helde a Councell at London, aboute the yeare 1100. wherein after manie so­lemne protestations, hee forbiddeth the Priests to marie. A few yeares being ouer­passed, there grew a general complaint throghout the whole realm, that of abstaining from mariage, they were come to fall to adulteries and incestes, and from them to So­domitrie, and that it spreadeth by the infection and contagion thereof, from the Cleargie to the Laitie, and getteth whole Countries euen to the publike committing of the same. Anselme thereupon made notable ordinances for the repressing of the same, in a Synode held for the purpose in the Church of S. Paul in London: he excom­municateth them which were conuicted of Sodomitrie, vntill such time as they shalbe thought worthy by reasō of their confession and penance to be absolued, and the like to be done with thē who shalbe furtherers vnto them in the cōmitting of this crime: he ordaineth, that such as are religious, shal not be aduanced vnto higher order: (be­comming by this his ouer mild and soft correction, no lesse faultie then the offenders themselues). On the contrary, he excommunicateth the Priests, who shall haue beene found talking with their wiues, without two or three witnesses, not contenting him­selfe with hauing depriued them of their offices and benefices, &c. In the end the mis­chief cōtinuing, he goeth being perplexed in his mind, for a remidy vnto Rome: wher­upon the Pope in steade of hauing recourse to that which God hath ordained, sent one Iohn of Creme a Cardinal, into England, with letters to the Cleargie of England, that he should be receiued with all due reuerence, as the Vicar of S. Peter, and the like also to Dauid, K. of Scotlād, then keeping his Court at Roxbourg, who caused the pro­fession of a single and vnmaried life to become much more authentike, that is, caused the plant of Sodomie to propagate and multiplie far more plentifully, in a Synode held at London. Ranulph. & Roger. Cesti­ens. & Iohn Treuisa in Chronic. And histories make mention, that the same night that he caused it to be published, he was takē with a whore in London: wherupon it followed, that his de­cree loosing authority, K. Henrie who then raigned, did license the Priestes to be ma­ried and take their wiues again, paying vnto him a certaine summe of money by the way of tribute, vntill such time as Pope Innocent the 3. about the yeare 1138. sent Albert Bb. of Hostia, into Englād, who held a Synode at Westminster, and there made a full establishment of abstaining from mariage, saue that for a certain time it was tole­rated (what a stinking and loathsome pranke of impietie?) that they which forsooke their wiues, should keepe thē as Concubines. And it was at this time that these verses were made in England:

[Page 187] And as for Ireland, it appeareth plainelie that vnto the comming of the Arch­bishoppe Malachie, that is, vnto the yeare 1150. In Ireland. Symeō Dnne­ [...]nensis. Balaeus cen­tur. 14. Priests inioyed their married wiues without anie interruption or molestation, whereby wee haue this confirmed vnto vs, as with an euerlasting witnes, that is, and such other their stuffe is not out of that heape of good seede, which was first sowne by the householder and farmer himselfe, but of those tares, which the enemie rising by night did sow thereupon. For Mala­chias sent thether by the Pope, called The marriage of Priestes a peruerted priuiledge, a wicked custome, an execrable succession, and a mischieuous and adulterous generation, &c. Beruard. in vit Malach. And S. Bernarde in the life of Malachie saieth, that vnto his time the Bishoppes there were married: likewise that in the metropolitane Cittie of Armaghe, before Archbishoppe Celsus, who liued at the same time when hee liued, there were eight maried persons of good learning, who that they might not fal into the snares & trappes of vowed and forced continencie, had no purpose to send for their bulles to Rome: and that this Malachie did first bring forced continencie into that land. Whereupon we reade that Pope Adrian an Englishman, commaunded K. Henrie the first to oppresse and beate downe the Irish as heretikes, that is to say, as Nicolaitans: Because (saith he) they suffer and maintaine their Priestes to be married: and this was about the yeare 1150.

At this time or neere there about, In Polonia. Martin Cro­merus. in Po­lonic. l 7. fell the establishment of forced continencie in the Northerne prouinces. In Polonia, aboute the yeare 1190. two hundred yeares and more after they had receiued the Christian faith, Celestine the 3. sent Petrus Dia­conus, Cardinall of Capua, who accordingly did his best endeuour, & after some fur­ther time, Henry Archb. of Gnesna, in the time of Honorius the 3. who hauing called a Synode there, tooke an oath of the Cleargy, to obey the Legate his ordinances, vpon paine of being depriued of their offices & benefices. In Bohemia, the same Cardinall about the yeare 1196. being come thether to the same end, In Bohemia. failed not to be well beatē and knocked, the Prelates and Priests consenting together and conspiring the same. In Denmarke, Clement the 3. excommunicated the Danes, Saxo. l. 15. In Den marke. In Sueu land. because they maintained their Priests to be maried. In Sueueland and Gothland, Cardinall Gulielmus sent by Innocent the 3. about the year 1200. assembled a Synode at Schoening, where hee tooke from the priestes their lawfull wiues which they had married publikely, Iohan. Magnus l. 9. c. 15. Goth. histo. & l. 3. de Pontificib. Vpsalensib. in vit. Iarlerit. Execrable and cursed spee­enes giuen out against marriage. Heb. 13. and be­fore the whole congregation, and that by the assistance and aide of Ericius the K. his power, and the Duke Brigere, but not without a great commotion and hurlie burlie, throughout the whole realme. And thus you see by this time the law of forced conti­nencie established throughout all the Westerne Church.

Likewise it is of the same time, that the spirite of error thinking to mount and raise it selfe on high by the hypocrisie of the Monkes, and fauour of the Popes, beganne to speake more shamelesly against marriage. Innocent the 2. that he might yeeld a reason for the forced continency of Priests, saieth: It is not meet that Priestes, which are the Lordes seruantes should serue at bedde and in the workes of vncleannes: as if he should speak in despight of S. Paule, who calleth all the faithfull the Temples of God, and marri­age the bedde of cleannes, and the pure and vndefiled bed. Alexander the third said; Alexand. 3. ex­trauag. de cle­ric. coniug. 1. Timoth. 3. It is not possible to bee at leasure to attend the seruice of God, and carnall pleasures together: setting out holie marriage by this name. What shall become then of S. Paule, who could not find, but that the gouernment of a priuate familie, & of a publike assembly, that is, the gouernment of a mans own priuate house, D. 81. C. Mini­str. and of the house of God might be matched together in one man? Lucius the 3. saith: Those which are married, are vn­worthie to administer the sacramentes, imo indigni qui vrceum ad altare suggerant, yea vnworthy to carrie the water pot to the Altar. What shal be done now with so many holy Bbs. and holy maried priests, who haue in their own persons ferued at the Altar, in al nations and throughout all ages? And yet notwithstanding after all this, Concil. Late. ranense. c. 14. Innocent the thirde in the Councell of Lateran, about the yeare 1200. hauing promised to re­presse and take away the filthy vice of Sodomitrie in the Clearkes, which the De­crees before alleadged, had spread & multiplied throughout the worlde concludeth: [Page 188] Let the Clearks, Regionis, alias Religionis.which according to the custome of their countrie haue not forsaken and put away their wiues, if they bee taken in fornication, be the more grieuously punished: inas­much (sayeth hee) as they may vse lawfull marriage: an euident signe that, notwith­standing all their thundering and terrible Decrees, there were found in manie places that continued their married estate: and an argument likewise, that they did not holde them prohibited and forbidden, Ipsoiure; seeing that after so many Councels, Pope Innocent still calleth them legitime and lawfull.

Now wee haue hetherto seene sufficientlie, The fruites of the Popish sole life. that this forced continencie was neuer instituted of God, but deuised not so much by man, as by the Diuell himselfe: and the fruites thereof, if wee should stand to recken them vp, will shew, that God did neuer plant this plant in his Church. For our Lorde saide: By the fruites we know the trees: and as truelie are the doctrines of men tried by the fruites which they bring forth. This law sprung and tooke his beginning from the Gentiles and the Priestes of [...] [...]tiles. Arnob. l. 8. Arnobius sayeth; Where doe these Priestes more willinglie commit their who [...]omes and fornications, then in their owne Temples? then in the midst of their Altars? where doe they contriue their bawderie? where doe they bethinke themselues of their adulteries, but there? Assuredly, whoredom is ofter lodged in the little Chambers of the Keepers, then in the very brothel-houses. And the same is to bee saide of this pretended continencie. Ni­cholas the Deacon vpon an ambitious superstition renounced and cast off his wife: & hee had no sooner done it, but we may learne by Epiphanius into what vncleannes he fell. The Heretikes called Gnostici, would likewise haue their Leuites to leade this single life: and the same Epiphanius reporteth that presentlie thereuppon buggerie set in foote and tooke place. Iren & Epiph. But Syricius his decree is no sooner made (and indeede how can it be otherwise, there being such a mightie multitude of men to exercise their mischieuous villanies and loosenes of life, Saluian. l. 5. de prouident. more then ordinary?) but we heare Saluian Bishoppe of Marseillis, crying: Yee who forsake honest Marriage, at the least abstaine and keepe your selues from villainous wickednes, if not for altogether (sayeth hee) for it might bee too hard, yet at the least from that which is abhominable and monstrous. S. Gregorie, saith S. Vlrich, vpon the report of 6000. childrens heads found in his fishpond, being all confounded, fell a crying, being driuen thereunto by the remorse of conscience, striking his heart, and saide; I haue sinned, it is better to marrie then to burne. Saint Vl­rich Bishoppe of Ausbourg, who vexed and tormented himselfe thereat, saith: This people which say, that the chast marriages of Clearkes are abhominable vnto them, are not a­fraide of whoredomes, adulteries, incestes, buggeries, and other vitiouse practises, yea, to speake in a word, of nothing of all that which the scriptures call the abhominations of the Chananites. In England we haue seene how farre this cursed law preuailed, and what griefe and trouble it put Anselme the Archbishoppe vnto, himselfe being the brocher and pro­curer of the same. As also in Germanie, where Auentine reporteth, that vnder the shadowe of sanctimonie and holines, All sortes of incestes were committed without the sparing of anie degree. Bernard in Serm. de con­uers. ad Cleri­cos. c. 29. And what can bee saide more then S. Bernarde hath saide, who tormented and vexed, yea who killed himselfe with crying, (it is shamefull to speake, and yet more shamefull to cōceale:) That the deuill hath strewed the ashes of Sodome vp­on the very body of the church: (for so he calleth the clergie) That the number is maruellous great, but which is more, exceeding shameles, not caring to couer and conceale themselues: That they haue consented to forsake the lawfull remedie, Marriage, to take their swinge and libertie to the committing of all manner of villanie, couering it vnder the vaile of continencie. But how much better (sayeth hee) had it beene for them to marrie, then to burne? To bee briefe, Mantuan sayeth, notwithstanding that he was a gray Fryer:

And to the end that the vice (as reason requireth) may the more plainly appeare: let vs repaire to the mother of fornications: There wee shall see the Cardinals car­rying the curtisans aboute with them in their Coaches, and the Pope taking ordina­ry tribute and yearelie summes of mony of them, and to keepe a stewes, (I loath and [Page 189]abhorte to speake of the worst) himselfe. There we shall find Aretines, not in painted shapes, but in their liuely persons, Iohn de Casa, Archb. of Beneuento, Deane of the Apostolike Chamber and the Popes Nuncio, Ioh. a Casa. excus. venet. apud T [...]anū. Nauum. writing the praises of buggery in Italian verse, and causing the same to be imprinted at Venice.

But I could hartily wish that this law were left indifferent, or that it were not at all, seeing that it hath a contremaund, and that from the great and mightie God, who knoweth better both our infirmities, and the remedies thereof, then wee our selues. But if that which is said in the Decree, ought euer to take place; That a Positiue law gi­uen and ordamed for edification, should be abolished and repealed, when it turneth to the desirue­tion of any: then let vs willinglie looke down into our consciences, & it cannot possib­ly be denied, but that it ought to be put in practise in this point? for it cannot be excu­sed, seeing the law was no sooner published, but the vice & villanie did also manifest it selfe and breake out into open sight, and not onely make it selfe to be seen, but to be complained on of euerie man, yea to be written against of euery man. Let vs cease to speake of the braules and broiles of many ages, about the publishing of this Decree: calling onlie to mind, how that in the time of Calixtus the 2. (yea euen whē he was in his full authority, raigning and ruling euerie where,) there were many great persona­ges, which ceased not to summon the Pope by their writings, and as it were to set af­fixes vpon his gates, shewing the deedes and workes that it brought forth, that so all maner of excuse might be cut off, that otherwise might haue been made for him vnto the posteritie following? Thomas of Aquin, Thom. in sū ­m [...], quae inci­pit, Commise­rationes Do­mini. c. 165. Anno 1270. Durand. de modo celebr. conc. Anno 1320. Anno 1430. Reformatio­nis articuli Sigismundi editi Argenti­nae. Anno 1520. Aene. Svlu. in Act. Basil. l. 2. Quampluri­mos. aduiseth the ecclesiasticall person to make his infirmitie known vnto his Confessor, if he cannot containe & subdue the lust of the flesh, & after­ward to marie secretlie without the priuitie of the Bb. Durand disputeth the case by manie reasons: That a generall Councell should be held for the restoring of the Priestes vnto their for­mer liberty of marrying. Marsilius of Padua in his book called Defensorpacis, at the same time: That it might without breach of pietie be permitted vnto them. Danta and Pe­trarcha in like manner: To the matching of marriage with virginitie: but the latter of them more sharpelie, as one that had beene solicited to haue prostituted his sister to Pope Benedict. Against the time of the Councell of Basill, Sigismunde the Emperour caused certaine articles concerning thinges to bee reformed, to bee made ready, of which this was one: The Decree of Calixtus the second, hath wrought more mischiefe in the church then good, it were better therefore and more for the soules health, to permit Priestes their honest marriages, after the example of the Easterne church, &c. Aeneas Syluius, which was after Pope Pius the seconde, sayeth: It may be it would proue ill done, if many Priestes were married: for so it would come to passe, that many of them might saue their soules in a married Priesthoode, which in an vumaried are condemned. And hee reporteth that it was alleadged in the Councell of Basill: Wherefore doe our Doctors vse all this disputation, whether a married man chosen to bee Pope, bee not bound to giue vnto his wife all due beneuolence, but that because a married man may bee recey­ued and taken into that place? For was there neuer anie Popes married?Aen. Syl. in Ep. 307.was not Saint Peter himselfe? And in his Epistle vnto Iohn Freund, who asked his counsell vppon the same, he saith; It had beene more meete and conuenient that thou haddest thought vpon this matter before thy taking of Orders: but seeing thou hast proceeded so far, know now, that it is better for thee to marrie then to burne. But as for the present, seeing the Pope will not giue thee anie dispensation, being setled and throughlie resolued to continue the strict and se­uere course which hee hath begunne: thou must stay, till some other doe inioye the A­postolike See, whome thou maiest finde more tractable and easie to bee wonne. Ad Panorm. O Cum olim de Cleric. coning. The autho­ritie of Panormus, first an Abbot, and afterwarde an Archbishoppe, was great in the Councell of Basill, which propounded a question: If the Church could not make a statute, that the Clearkes might bee married? And hee aunswered that it could: and his reasons are: Because abstinencie is not anie branch of Gods lawe: neither yet anie parte of the substance of Orders: and that otherwise the Grecians should sin: Yea, (saieth hee) I am perswaded, that in respect of the saluation of soules it ought to bee made, and so much the rather, because that wee see that there hath followed vppon it [Page 190]a cleane contrarie effect to that which was pretended: for now they let not, the greatest parte to pollute themselues with vnlawfull copulation, whereas their lying with their owne wiues, ac­cording to the Councell of Nice is chastitie. And would it might please God (sayeth hee) that there might be a course taken with all those positiue lawes, that are so multiplied, as that there are not many liuing, whome they haue not caused to corrupt their waies. And many other Canonistes were of the same iudgement after Panormus; Stephan. Au­frer. & Fran­cis [...]n decisio­nib. saying, that this Decree ser­ued for no other thing, but to intrappe weake soules in the snares of sinne: and that they had good hope, that the Church would discharge the Cleargie thereof, for their saluation. And thereuppon it went as it were in a Prouerbe, mentioned by Platina, and Sabellicus, which attribute it vnto Pius the second: Marriage was suppressed and put down for certaine reasons, it must be restored vpon more waightie and necessarie conside­rations. Polydor. l 6. Index Expurg. pag. 2 c 3. Erasm. de laud. matrim. Idem in 1. Timoth. 3. Index Expurg. p. 249. 255. Item 210.211.227 Mantuan. l. 1. Fastor. de Hi­latio. Stan. O­rich. de. lege Syricii, ad Iul. 3. Oricho. Episc. Russiens. de Celibatu. Polydore Virgil, after he hath alleadged some reasons and authorities, con­cludeth that it should be restored. The Councell of Trent ordained that that should bee raced out, and so in like manner of Munster. Erasmus also in his booke of mar­riage did giue aduise, that it might not onely bee allowed vnto Priestes, but vnto Monkes also for to matrie; For (sayeth hee) let them extoll their single and vnmar­ried life as much as they please, there is no life more holie then a married life chastlie obserued. Againe, he noteth; that this single condition of life, was not so much as knowne by his name in the most auncient Fathers. But the foresaide Councell hath decreede, that this whole treatise, and all other places wherein hee speaketh of the same, should bee defaced and left out. And we neede not to doubt, but that they will doe the same by those verses of Mantuan in the life of S. Hillarie, Bishoppe of Potiers, who was mar­ried. To bee shorte, Stanislaus Orichonius a Bishoppe of Russia, put vppe a peti­tion to Pope Iulius the thirde, in the yeare 1551. to the ende that it might bee permitted him to bee married; shewing vnto him the iniuriousnes of Syricius his law, as being contrarie to the whole law of God, alleadging vnto him further, that Pope Paule the second, had condemned it secretlie amongst his friendes, hardlie disgesting it, that a daughter of his, which by Gods law hee knew to bee lawfullie giuen vnto him, should bee accounted for a bastarde, and that in such sort, as that hee was resolued to haue reuoked it, if death had not preuented him; and reproching him with the children of Paule the thirde, worthy (sayeth hee) of a loyall marri­age; and not sparing to tell him of his owne dissolute loosenes. And Lindanus, who elsewhere defendeth the most grosse abuses in Poperie, doth yeeld in this point, and concludeth with Paphnutius. And in the Councell of Trent the greatest parte of the Embassadors for the princes, doe require the libertie of marriage: as likewise the Emperour Ferdinand by his articles, how entirelie affected soeuer he stoode vnto the Church of Rome, alleadging the pollutions and vncleannes, that alreadie insued thereuppon, and the great inconueniences that were yet to come: and doe we not iustlie then maruaile at shamelesnes it selfe, as also at the mother of fornications, why, Turrian. l. 2. de Dogmatic. Character. notwithstanding all these warning peales, she still persisteth so busilie to be­stirre herselfe for the hatching of whoredoms? For the Councell of Trent doth pro­nounce them accursed, which say, that those of the Cleargie may lawfullie be marri­ed: and likewise executeth the same with like rigor euen to this day in euerie place, where their power and authoritie may extend. And as for the Iesuites they are not a­shamed since then to teach, that continencie is of the essence of the Priesthoode, and that the Pope may aswell murder or robbe a man without sinning, as dispense with a Priest in the matter of marriage and not sinne: thereby condemning all the westerne and Easterne Churches in all ages.

In the East Church this doctrine was likewise assailed, Of the East Church. and wee haue heretofore seene how farre Epiphanius his opinion went: but it neuer came so farre as to bee made a law, but rather gaue an occasion of a law to the contrarie. Doubtlesse these two Churches, before the diuision of the Empire, or rather before the distraction & renting away of that of the West, remaining as yet vndeuided by the faction of the Popes, it could hardlie bee, that the euill which had infected the one, should not like­wise [Page 191]fasten it selfe vpon the other. And therefore we reade, Iustinian in auth. de [...]nt­tissima cor. 9. & col. 6. & 9. that Iustinian ordained & made a law about the yeare 530. that there should not be any Clearkes made which had had concubines, or bastardes: but either such as had neuer beene maried, or els such as had beene and were not; or such as yet were with a lawfull wife. And hitherto hee was in a good way, and went not besides the word of God: And the same no widow, neither yet diuorced or put away. And this also rise of the doubtfull interpretation of the place. But afterward he goeth further: In Auth. Qu [...] ­modo Op [...] ­ter, Concil. 6. Oc­cumen. Constantin in Trullo. D. 32. C. Quo­niam. [...]. Familiarita­tem. Cohabita­tione. Let such as amongst the maried doe abstaine from their wines, he preforred. But the East Church about the yeare 680. to stay the further course of that streame, decided the controuersie in the sixt generall Councell, held at the pallace of Iustinian the second, called Trulla, there being assembled to the number of 227 Bishops. For in the thirteenth canon, recorded by Gratian, we reade these words: In as much as we haue knowne, that it is ordained in the Canon of the order of Rome, that such as should be ordained priests and Deacons, should declare that they would abstaine from the kee­ping of company with their wiues; we following the ancient canon of the Apostles special care & diligence, and the constitutions of the fathers, do decree that loyall and faithfull mariages take place from this time forward, and that the knot of coniunction of priestes with their wiues be not dissolued, as also that they shall not be depriued of hauing familiaritie with them, in due time. Wherefore whosoeuer shall be found worthy to bee ordained Subdeacon, Deacon, or Priest, shall not be drawne back, by reason of his company keeping with his loyal wife, neither bound in his or­daining to promise to abstaine from hauing due familiaritie with her. In like maner it behoueth them which serue at the Altar, at the time of the offering of holy thinges, to bee continent in all thinges, &c. And therefore, If any man presume contrary to the authoritie of the Apostolicall Canons, to bereaue the abouenamed persons of the inioying of their lawfull wiues, let him be de­posed: and as for those who vnder the colour of religion doe cast off their wiues, let them be ex­communicated: and if after the same they continue obstinate, let them be deposed. Where is to bee noted, that these fathers opposed against the Canon of Rome the Canons of the Apostles, and the decrees of the Fathers. But in as much as this Canon did torment them as if they had beene cast into some scorching furnace, D. 16. C. Ha­beo. they haue taken vppon them to maintaine (notwithstanding their champion Gratian be against them) that it was not made and decreed for one of the Canons in the sixt Councell, making the world belieue, that this Councell was held at two seuerall times: and that at the first time they did not make any Canons: but at the second onely the fathers begunne therewith, saying: That after the manner of other generall councels going before, it behoo­ued them to ordaine and make some. And Peter the Bishop mentioned by Gratian, saith vnto the Bishop of Nicomedia, that he had a booke containing 102. And Nicaetas Studensis citeth this same for the thirteenth. Nilus likewise Archbishop of Thessalo­nica, saue that he leaueth out this part of it: Likewise it behoueth them that serue at the Altar, &c. because it seemeth not to hang well together with that which goeth be­fore. But we haue thsi Canon all whole in Photius his Canon law, & in such tearmes as do giue much light to that of Gratian, and being further expounded by Gentian Heruet, and Perion: in so much as that it hath not stood them in any stead to haue cut it out of the volumes of the Councels. And that wee may not make any moe re­petitions thereof, we will onely obserue, that in stead of this clause: Likewise it beho­ueth them, &c. there is set down in the Greek Canon: Sed vicis suae tempore abstinebunt: That they should abstaine from their wiues, when their course was to do seruice. Againe, the words are much more proper & forcible throughout the whole tenor of the Greeke text, then they are in the Latine translation: whether it came, that Gratian in fauour of the Romaine Church did of purpose weaken the same: or of the vnsufficiencie of one tongue at all times to expresse an other. And it is furthermore not to be forgot­ten, that Pope Agatho was presented in this Councell by George of Constantinople, and Theophanes of Antioch: which thing Nicaetas being assured of, did not let to obiect the same against Cardinall Humbert, who writ against him by the commande­ment of the Pope, and in particular of this matter. Whereupon ensued that which is ordinarily happening in contentions: namely for peace sake, to remitte and lose [Page 194]somewhat both of the one side and the other, that so they may accord in a middle o­pinion. For the third Canon debarreth such as haue beene twise maried from taking of orders: the twelfth doth except from the general libertie of ecclesiasticall persons, the Bishops: (and some make the reason there of to be, that the goods of the Church might not bee wasted and spent: and yet this not to bee vnderstood, saue onely of those who should marrie after they were called to the Bishopricke: for the sixth doth excommunicate such Bishop whosoeuer, as vnder the colour of religion should for­sake his wife: as also the sixth doth counsell them who would be emploied in any ec­clesiasticall function, to take a wife before hand; esteeming it not so conuenient to do it afterward: and according to this law, it is to be seene practised in Greece at this day. But in deed the most certaine course is to cleaue fast vnto the law of the Lord, & the Apostles Canon: for after that we begin to make the decree of God to bee arbi­trarie, it is not possible for vs to keep within any measure. And againe, all the Chur­ches professing the name of Christ, those excepted which are vnder the gouernment of the Bishop of Rome, haue retained their married Priestes, as the A byssines, Syrians, Armenians, Russians, Muscouites, &c. And that in so much (saith Aluares) as that a­mongst the Abyssines the Canons and Priestes haue wiues and children: amongst the Greekes & Muscouites, saith the Baron of Herbestein, according to the Councell of the Canon of Constantinople, it is oftentimes seene, that Priestes and Deacons are oftentimes maried and called to their charges in one and the same day: to the end, that amongst so many other markes of Antichrist, which doe so fitly and properly paint out the Church of Rome, as also amongst so many liuely representations of the spirit of errour working by hypocrisie, it hath yet ouer and aboue this one peculiar and speciall from all other Churches: namely, the forbidding of mariage, forespoken by the Apostle, and intitled by the spirit of God, by the expresse name, Of the doctrine of Deuils.

Thus farre then haue we alreadie discoursed of, The summe of the second booke. and examined the dependances & circumstances of the auncient diuine seruice, and of the Masse, which hath intruded it selfe into the place thereof in the Church of Rome: examining what manner of ones they were first instituted in the Church of God; and after what manner they were obserued by antiquitie, what new inuentions and deprauations haue ensued thereupon, and at what times, as also by what waies and pathes. Wee haue seene the Church nowe shrowding her selfe into some pitte or caue of the earth: and af­terward to haue seated and assembled her selfe in faire and comely Temples, and that such temples as haue neither altars nor images: then wee haue seene altars vsurping the places of the tables for the holy Supper, and after some long tract of time, imploi­ed about the offering vp of a pretended sacrifice: and we haue seene how images be­ing admitted for remembrances, at length grew to be worshipped and adored. And in the end both the one and the other to haue so increased & prospered, as that they haue brought the true altar Christ vnto nothing, to the offending of the Iewes and to the scorne and reproch of the Turks, through the madnes of silly miserable Chri­stians. We haue seene the vessels of the Church changed, from decencie and come­linesse, to great charge & costlines; from costlines, to be honoured; from honoring, to adoration. In like maner the apparrell and habites of the priests, from common ones into peculiar and speciall ones; from indifferent ones, to certaine and vnchangeable ones; from simple ones, by degrees into comely ones, yea into a ceremony, into ho­lines, and into necessity: the whole seruice in the vulgar tong, such as was vnderstood of all, euen vnto the infants; common both to priestes and people in all the Chur­ches of Christendome; afterward by the corruptnes, partly of languages, and partly of men, to become vnknown, not vnderstood of al the people, no not by those which were of best vnderstanding: to the bringing of men thereby to dispute against the scriptures, against the fathers, against reason, & against cōmon sence; how that it shold be both more profitable & holy for the same to continue so. We haue seen the Bbs. & Ministers of the Church, ordained to preach and to administer the sacramentes, and [Page 193]afterward in succession of time, both the seruants and their seruice banished and dri­uen quite out of place, & the bright burning lampe of Gods word altogether quen­ched in the Church, the whole seruice turned to a Masse, and all the charge and of­fice of the Priestes, to the saying of Masses, and that for the most part with their harts and eares at home, when their tongues are pronouncing the same. And in the ende that they might be thought and seeme rather then bee holy in deede, from married ones they become vnmaried, and promising abstinence from mariage for euer. And by what degrees? Surely, virginitie & chastity in mariage hauing been praised as a wel matching paire at the first, and as the singular gifts of God, and recommended both the one and the other vnto the church, were afterward (in steed of this seemely and louing yoking together acording to the Apostle) opposed and set the one against the other: and the praise of the one was neuer thought sufficient without the dispraise & disgrace of the other: whervpon it followed that the Bbs. & ecclesiastical persons who first were maried, began to put more holines in an vnmaried estate: and so in things that were free and indifferent, men haue not let to place, both difference and the pre­rogatiue of excellencie, and therevpon exhortations to ecclesiasticall persons to em­brace abstinence from marriage, then to binde them to it with faire speeches: and after to compell them thereto by law, and to force it vppon them by seuere punish­ments and penalties, and in the end, by the depriuing of them of their Offices and Benefices, and by shamefullie disgrading of them. Whereupon so much vncleannesse ensued, as that the world stinketh thereof, as whereby the name of a Church-man is euill spoken of, all ouer the world.

Now it followeth, that we come to the third part, which entreth into the handling of the doctrine of the holy Supper, and consequently into the doctrine of the Masse.

And here I desire the Reader to be yet both more attentiue and more feruently affected: that so he may be the better able to iudge, both where the abuse is crept in, as also where the true vse is retained, as also where prophanenes hath entred, and where the holy Ministerie & true mystery is kept and obserued.

CHAP. I. That the propitiatorie sacrifice of Iesus Christ is not reiterated in the holy Supper: and in what sence the old Church did vse this phrase and manner of speech.

THe Lord our God hauing vouchsafed through his infinite mer­cie to chuse vnto himselfe before all worldes, a people from a­mongst men, which we call the Church: (which he hath by the same grace continued against all the changes and mutations which haue happened thereunto: and amidst all the broiles & confusions falling out in the world) was purposed to bind and tie the same vnto himselfe by certaine holy and consecrated ce­remonies, full of instruction and efficacie: by which it is con­tinually aduertised of the dutie which it oweth vnto God, and of the grace of God towards it: euen that grace of God, wherein it pleased him, according to the pur­pose of his good pleasure, to giue himselfe to his Church, namely to his faithfull: and that dutie of man, which in the acknowledging of this grace, he is bound to offer and consecrate himselfe wholly vnto God, and that so much the more, because he could not finde any thing in his owne nature, that could merite euen the least thing that possiblie could or should allure and draw on this grace: nothing, yea on the contra­rie, not any thing but that which ought to prouoke the wrath & curse of God vpon him. But for as much as the iustice of God, and the sinne of man were (as it were) two extreames, there was requisite a Mediator to ioyne them together: and that for the same cause he should hold of the said two extreames, that is, that hee should bee God and man: this is that Iesus Christ our Lord, begotten from euerlasting, before all time, borne notwithstanding and giuen in his due time. And therefore in this Mediator, all the holy ceremonies of the Church of God, doe take their roote and foundation; whether they bee those which are ordained for to offer vp our holy ser­uice vnto God in: (for if our works be not considered in the perfection of this Media­tor, the naturall imperfections cleauing thereunto, will cast them out of his presence, & cause them to be taken for trespasses & offences; so far will it be off, that they should merite and deserue grace:) or those which are ordained to assure vs of the grace of God: for where is the conscience, which being informed and roused vp, be it neuer so little by the law of the most mighty, yea if it haue neuer so small touch & remorce of it self, that can promise or perswade it selfe of the grace of God, how good, and merciful soeuer he conceiue it to be? yea, which on the contrarie doth not tremble & quake be­fore his iust anger, or doeth not thereby condemne it selfe, saue that it pleaseth this Mediator to take it by the hand, and to leade it before the iudge, not so much to beg [Page 195]or craue any thing for it, as to seale vp vnto and graft in it his grace? to say vnto it in full assurance and confidence: Father this is one of them which thou hast giuen me, by the merite of my obedience; or rather one of those whom I purchased with mine owne blood. Now of them I will not lose one, take them vnto thy grace: Ioh. 17. it is for them Father that I pray and intreate thee: Keepe them in thy name, let them be one as we are, let my ioy be fulfilled in them, &c.

Now these holy ceremonies are of two sorts: such as are offered by man to God, Sacrifice and Sacraments. are properly called sacrifices: and those which are giuen by God to man, sacraments. In so much as that to speake properly, we may say: that in the sacrifices, man (as much as he could) was admonished to renounce himselfe, and to giue himselfe vnto God: in the Sacraments hee was aduertised and assured, that God putting off his iustice to cloath himselfe with mercy, did vouchsafe to giue himselfe vnto him: the people in their sacrifices, and euery faithfull man making protestation to endeuor themselues to become the people and children of God: God in the Sacraments bearing witnes vnto them, that he vouchsafed to be their God in Iesus Christ, according to his free promises, as also their father. To be short, a sacrifice is an acte or worke, by which we acknowledge, in the knowledge of the true God, the whole homage which we owe vnto him, and the faults which in our infirmitie we commit therein. A sacrament is a holy ceremony instituted of God, in which the faithfull are confirmed, by signes exhibiting that which they represent, of the grace of God promised vnto the faithful in the couenant which it hath pleased him to make with them. Now on Gods behalfe the couenant halteth not; he is faithfull, farre more readie to offer himselfe, and to deliuer himselfe to vs, with all his good things, then we are to hold out our handes to receiue them. But on our behalfe all our actions are maimed, this fleshlie hart, gi­uen to the flesh, cleauing fast to it selfe, cannot offer it selfe to him, of or by it selfe, he must violently draw and pull it vnto him, when he will haue it. And there remaineth nothing in vs of all that which we owe vnto God, besides the manifesting and decla­ring of our knowing of it, and the testifying of the sorrow and griefe which we haue, for that we are not able to render him the same; as also to acknowledge in our sacri­fices, that all our good things, that all our prosperitie and good successe are of God alone, of his blessing and of his fauour, and that all that which hee can receiue of vs in stead of recompence, are nothing els then our new trespasses; that is, in stead of his bountifulnes our ingratitude, and of his benefites, our misdeedes; Psal. 16. & 19. in saying with Da­uid, (a man notwithstanding according to Gods owne heart:) My soule, thou hast said vnto the Lord, thou art my Lord, my goodnesse reacheth not vnto thee. And againe: Who knoweth O Lord the faults and errours of his life? O cleanse me from my secret sinnes. And this was the cause why the old Church had two principall sortes of sacrifices: peace-offerings, by which all & euerie one did protest, according to the measure of increase which they inioyed, that all that whatsoeuer they had was of God: & the propitiatory sacrifices, by the which they did testifie all & euery one, that in stead of so many good thinges which they did receiue, they could not render vnto God any thing but vn­cleannes and transgressions, which by the bloud of beasts shed therein, they testified and declared to be worthie of death: and by the ordinarie reiterating of the killing of so many innocent beasts, they did giue to vnderstand, that they could not be forgi­uen or pardoned, but in the blood of that immaculate lambe, and of the true, onely, eternall and perpetuall propitiatory sacrifice of the Church, Iesus Christ our Lord.

And notwithstanding it is here to be noted, That the holy Supper may be considered both as a sacri­fice & a sacra­ment. that although it hath beene already shewed, that there is a difference betwixt a sacrifice and a Sacrament, that yet there are some ceremonies in the Church, which may bee considered in diuers respectes, both as sacrifices and sacraments. The Paschall lambe in the Church of the Iewes, is taken for a Sacrament, and that in as much as it is giuen of God, for a certaine signe of saluation promised vnto the Church, and to euery faithful member in the same: as also in that, that this blood of the lamb, wherewith the dore posts are sprinkled, doth represent vnto vs the blood of Iesus Christ, which sprinkleth our soules, and remoue [Page 196]farre from vs and our Christian families, the destroying Angell: and therfore it is saide: This blood shall be for a signe vppon your houses, that so when as I shall see it, I may passe ouer. And yet notwithstanding it may bee taken for a sacrifice of thanks­giuing, in as much as it is commaunded to bee continued for euer, for a remem­brance and thanksgiuing for the preseruation of the first borne of Israel, out of the midst of all the sorrow and griefe which they suffered in Egypt: as also it is a signe of the preseruation of the elect of God in the Church, from out of the midst of the con­demnation of this peruerse and wicked world. And therefore it is said: This day shall bee a memoriall vnto you, you shall keepe the same holy in your generations, &c. As also in some sorte for a propitiatorie Sacrifice, in that it was a figure of the true and onely propitiatorie Sacrifice offered by the Sonne of God our high Priest, for our sinnes to God his father vppon the altar of the Crosse, according to the Euangelist his exposition: You shall not breake a bone of him. And the Apo­stle Saint Paule: Our Passeouer, that is, Iesus Christ slaine or crucified. The same may bee said of the holy Supper of our Lord: It is instituted for a Sacrament of the new Te­stament, in as much as it is the reall receiuing and communicating of the bodie and blood of Christ, truely God, and truely man, deliuered to be put to death vpon the Crosse for our sinnes, raised againe for our iustification, giuen in the vse of the holy Supper according to his owne institution, for the nourishing of our soules vnto eternall life. And therefore it is said: Take, eate, this is my bodie, which is gi­uen for you. And yet it ceaseth not, considered in some sorte, to bee in manner of a sacrifice, in as much as this is a remembrance of this propitiatorie sacrifice of our Lord on the Crosse, according to that which is said: Doe this in remembrance of mee: shew forth the Lordes death vnto his comming: In such sort, that as the lambe was af­ter a certaine manner a propitiatorie Sacrifice, in that it did prefigure him: so the holy Supper in like manner, in as much as it bringeth him vnto our remembrances, in that it representeth him vnto vs before the eyes of our faith. And yet further­more of this remembrance, there proceedeth an other sacrifice, euen the true sa­crifice of praise and thanksgiuing, which the Church hath called by the name of Eu­charist. That is, that when we call to mind, that God hath so loued the worlde, or rather the Church, hated of the worlde, as that hee hath giuen his dearely beloued Sonne, the eternall and euerliuing, for the mortall; the iust for the vniust; to the ignominious and reproachfull death of the Crosse, to redeeme them from their sinnes: wee adore the bowelles of his mercies: wee are lifted vppe with a holy ra­uishment, euen into the heauens farre from our our selues: wee vtter our cries in a certaine feruencie of faith, from all in generall, saying: praised bee thou O Lorde, for that thy grace hath appeared in the worlde: for that it hath superabounded in loue, for the sauing of sinners: and afterward let vs say with Saint Paule, being humbled in our infirmities, but imboldened in his grace, to the appropriating and particular applying of this benefite vnto our selues: Euen the sinners Lord, where­of I am the chiefe, I, a blasphemer, a persecutor, and oppressor, &c. And this faith ap­plyeth this sacrifice vnto our selues, it maketh it seuerall and peculiar vnto euery one of vs, it maketh vs then to say with confidence: No more, He that eateth the flesh and drinketh the blood of Christ hath eternall life: No more, I say: God so loued the worlde, as that he hath sent his sonne, &c. For what good doth this serue vs vnto, but to increase our sorrowe and griefe: if wee bee not the parties our selues? But more boldly with the Apostle: I am crucified with Christ, I liue, and yet not I, now, but Christ in mee: Galath. 2.20.in that I liue in the flesh, I liue in the faith of the Sonne of God, who hath loued mee, and who hath giuen himselfe for me, &c. Thus in remembring this sacrifice, the shamefull death of the Lord, wee acknowledge our selues lost in our selues: yea vtterly lost, seeing that for to saue mankind, it was requisite that the Sonne of God should be made man, and expose himselfe to the reuilinges and slaunderous spee­ches of men. And this knowledge begetteth in vs an acknowledgement of the free mercie of God, which hath giuen vs his onely begotten Sonne, yea who hath giuen [Page 197]vs himselfe in his Sonne. How can we then do lesse then offer vp, then sacrifice our selues to him? To offer vp vnto him, as saith the Apostle, Rom. 12.1. Our bodies a liuing sacri­fine, holy, acceptable, a reasonable seruice? In such sort, as that in the holy Supper wee communicate really and effectually, in the bodie and blood of Iesus Christ, euen to the sucking of life & nourishment to our soules from the same: and this is that which proceedeth from it as a Sacrament. Wee celebrate likewise his death, from whom as out of a fountaine wee drawe life, and that the rather, because this his death is our life: in as much as wee haue the propitiation for our sinnes in his blood: and the celebrating of the remembrance of this propitiatorie sacrifice, although some­what improperly may be called a Sacrifice. Seeing that consequently vpon the deepe meditation of this high mysterie and vnspeakable benefit receiued by the faithfull, & adored of the Angels, we enter into a serious thanksgiuing, in which we resolue to re­nounce and forsake our selues, that so we may offer vp our selues the more freely vnto God, ceasing from thenceforth to fashion our selues any more according to this pre­sent world, seeking rather to transforme and chaunge our selues, by the renewing of our vnderstanding, &c. And here we haue another sacrifice, euen a sacrifice of peace, in as much as there is a peace concluded betwixt God and the faithfull man; a sacrifice of praise, in as much as all increase and prosperitie, are giuen vnto vs by God, and God in this peace. Finally, a sacrificing of our selues in the offering vp of our thankfull heartes, and resoluing therewithall to liue and die in him, and vnto him, who hath giuen himselfe for vs, who hath vouchsafed to offer vp his body, and to shed his blood for to purchase vs life, who giueth vs them in ordinary bread and wine, to nourish our soules vnto eternall life, Amen.

And it is not for any other consideration, Wherfore the old writers did vse this worde Sacrifice. that the olde writers doe sometimes call the holy Supper a sacrifice, a Sacrifice of remembrance and thankesgiuing of the faithfull. And if our aduersaries doe keepe themselues within these boundes, wee shall not neede to reason and dispute about wordes, neither yet refuse or re­iect the worde Sacrifice. But and if that they tell vs, that the Masse is a sacrifice pro­pitiatorie for the quicke and the dead; wee tell them, that wee would haue them to aunswere vs, whether they ground it vppon the holy Supper, or els borrowe the institution thereof from els where. If from else where, then wee boldly a­uouch vnto them, that there is no title of the Masse in all the holy scripture, neyther of any thing belonging thereto, neither yet in the workes of any of the auncient writers: and this wee haue alreadie proued, and shall bee able further to proue most plentifully, if any thing bee wanting therein. But if they fetch and deriue it from the holy Supper, then wee auouch and say vnto them, that it is no propitiatorie sacrifice: that the Lord did neuer ordaine it for any such ende: that the Apostles did neuer so teach it: neyther yet that the fathers did so vn­derstande it. And this is the matter that wee are to handle and intreate of in this Chapter.

In the meane time wee will note and obserue by the way, that these wordes Sacrifice and Sacrament, doe not alwaies keepe the proper limites and boundes: but that sometimes they runne in their generall signification, and are taken ey­ther for all holy offices, or for all the signes vsed in the Church to signifie any thing. August. l. 19. contr. Faust. c. 14. In Psal. 141. Psal. 65. de peccat. meri­tis. Bernard. de caena Dom. And to the end that the doubt of this generall vsing of this worde Sacrament, may not trouble vs: it appeareth in certaine olde writers, that they haue gi­uen this name to the signe of the Crosse, to all the ceremonies of baptisme: to the breade giuen to those that were catechised, which wee call the hallow­ed breade, to the washing of feete practised vppon the Apostles, &c. which neuer­thelesse do shew vnto vs at large in their treatises, that howsoeuer they abuse the word, yet they doe not let, as need requireth, to take and vnderstand it in the right vse and signification. And as for the worde Sacrifice, the Grammarians likewise say, [...], the priesthood, that is the care or administratiō of holy things. And this is the cause that euery consecrated action hath beene called by this name: [Page 198]likewise it hath purposely beene vsed to signifie the diuine seruice, because that the Iewes and the Gentiles did vse it so, Rom. 15. Phil. 2. Orig. ad Rom. l. 10. Chrysost. ad Rom. hom. 29 Epiph. haeres. 79. Angust. de ci­uit. Det. l. 10. c. 6 Tertul in A­polog. Idem ad Sca­pul. Iren. l. 4. contr. haeres. c. 34. Psal. 50.69. Ecclesiastic. 35 Ad. Heb. c. 13. August. epist. 120. ad Ho­norat. Euseb. de De­monstr. l. 1. c. 10. Tertul. c. 4. contr. Marciō. Philip. 4. Hebr. 3. Iren. l. 4. c. 32. & 34. Cypr. serm. 1. de cleemos. August. ep. 122 Psalm. 51. Ecclesiastic. 35. Rom. 12.2. who placed all their seruices in Sacrifices. Thus wee see that Saint Paul called all the ministerie of the Gospell, a Sacrifice. And O­rigen saith: This is a very worke of the Priesthood, [...], to preach the Gospell. Chrysostome: My Priesthood, or sacrificing office is to preach the Gospell. Epiphani­us speaking of them which were chosen in the thirteenth of the Actes, saith: They did sacrifice the Gospell. And in the same sence Saint Augustine likewise hath said: We call a sacrifice euery worke, that hath relation vnto God, being done to the end that wee may cleaue and sticke vnto him in a holy societie. As Tertullian speaking of prayers: I offer vnto him the fattest sacrifice that I am able, euen prayer, which hee hath commanded, pro­ceeding from a chaste bodie, from a harmelesse soule, from a holy spirite, &c. Ireneus: Our altar is in heauen, whither our prayers and offeringes are directed. And the praises of God and giuing of thankes are called by the name of Sacrifices in the Psalmes. Where­upon Saint Augustine saith: Wee giue thankes to the Lord our God which is the great Sa­crament, in the sacrifice of the New Testament, &c. And Eusebius: We sacrifice and burne the memorie of this great sacrifice, &c. rendring thankes to the God of our saluation, &c. And Tertullian: The Samaritane intended to offer a true sacrifice, euen the sacrifice of praise and thankesgiuing, in the true temple, and to the true sacrificer Iesus Christ, &c. The offe­ringes likewise which are made in the Christian assemblies, for the reliefe of the poore, haue had this name giuen them in Saint Paule: A smell of a sweete sauour: a sacrifice acceptable vnto God: offeringes wherewith hee is well pleased. In Ireneus; We offer vnto God the first fruites of his giftes, feeding the hungrie, and cloathing the na­ked, &c. In Saint Cyprian where he reprocheth a rich widow: Comest thou to the Lords banquet without a sacrifice? And Saint Augustine which calleth the almes of certaine matrons, sacrifices; the table of the Temple whereuppon they were laide, an Altar: and to bee briefe, a broken and contrite heart is a sacrifice vnto God, Psalme 51. so is charitie towardes a mans neighbour: and the vowes which wee make of con­secrating and dedicating of our liues vnto the Lord, Rom. 12. And why then should any man make it strange, that the olde writers haue called the holy Supper, a Sacri­fice: seeing that all these actions doe meete together in it, namely a holy office, a remembrance of the sacrifice of Christ vppon the Crosse, the reading and prea­ching of his worde, feruent praiers, a serious and deepe meditation of sinne, and of the grace of God both together, the contrition of hart, the vow of sacrifi­cing from thence forward, soule and bodie vnto God, and the opening of the bo­welles of compassion towardes the brethren: all of them such actions, as euerie one whereof by it selfe is called both in the holy scriptures, as also in the fathers, Ob­lations and Sacrifices: and how much more then that, which doth comprise them all in it selfe alone?

But that we may not contend about wordes, let vs come to the question, which is: If the Masse bee a propitiatorie Sacrifice: and also, if the holy Supper in his puritie, were instituted for the same end, if our Lord Iesus bee there sacrificed a new, really and in very deed, for a propitiation of our sinnes, that is to say, for the sinnes of the quicke and the dead, by the Ministers or Priestes, which things we denie, and our ad­uersaries affirme.

The scripture telleth vs; That there are no propitiato­ry sacrifices in the new Te­stament, be­sides that of Iesus Christ himselfe. That the lambe was slaine before the foundation of the worlde: And this lambe is the eternall Sonne of God, whose sacrifice cannot chuse but be al­mighty, all-sufficient, & absolutely perfect, in respect of the desired end, namely, the saluation of men. And therefore for the saluation of man, wee haue no need, neither of reiterating any sacrifice, neither of any other new and neuer before offered Sacri­fice whatsoeuer: on the contrary all the Sacrifices of the lawe, in their imper­fections, doe leade vs to the perfection of this same: in their being often reitera­ted they shew vs their insufficiencie and weaknesse to bee cut off and ended, in the strength and efficacie of this onely one. Whereuppon it commeth, that in the new Testament, we heare not any more of Sacrifices or Sacrificing Priestes: Of Sacri­ficing [Page 199]Priestes, saue where as it is taught to bee the name and office of all and euerie Christian. You are (saith Saint Peter) a royall priesthood, a holy priesthood, a holy people, 1. Pet. 2. Apocal. 1.&c. And Saint Iohn: Christ hath made vs kinges and priestes vnto God his father: to of­fer (saith the Glosse) acceptable sacrifices vnto God by him. Of sacrifices also in like manner, saue that wee render continuall thankes vnto God for this great sacrifice, by the consecrating of whatsoeuer is in vs: To offer vnto God (sayeth the Apostle) spirituall sacrifices, which may bee acceptable vnto him in Iesus Christ: 1. Pet. 2. Rom. 2.euen our selues a liuing sacrifice, which is our reasonable seruing, &c. Likewise in the holy Supper, from whence they woulde deriue the Masse, there is no worke of sa­crifice for sinne. The sacrifice of Iesus Christ was accomplished vppon the Crosse, where hee was slaine for vs; and not in the holy Supper: but the remembrance of that sacrifice offered vppon the Crosse, is renewed in the Supper, accor­ding to the institution of the Lorde, vntil his comming, that is, without the be­ing of any other sacrifices for sinne that partition wall; and to the vtter cutting off of all expectation, or further looking after of either his offering vp againe, by the handes of the Iewes; or els any daily sacrificing of him, by any action of the priestes.

The Apostle saith: The law which had a shadow of good things to come, That the sacri­fice of Christ cannot be re [...] ­terated. Heb. 8.9.10.and not the ex­presse forme of things, by the sacrifices which were offered euery yeare, could neuer sanctifie those which approached thereunto, &c. What doth the Apostle conclude out of this propo­sition? He setteth the law against the Gospell; the priestes of the same, against our soueraigne priest Iesus Christ; their sacrifices repeated and oftentimes renewed, a­gainst his sacrifice which hath no need to be renewed; their weaknes and disabilitie to sanctifie, against the holinesse and effectuall sanctifying power which was in his. And afterward he concludeth: He taketh away the former, for to establish the latter: the sacrifices of the law, for to establish this onely Sacrifice. Now how could this con­clusion be good, if this sacrifice were againe to bee reiterated? And that not yeare­ly, as vnder the law, but daily: yea hourely, nay which is yet more, euery moment, and in euerie moment of a thousand thousand times? Whereuppon it is said: the sa­crifices of the lawe are abolished, in the sacrifice of Iesus Christ: but it is not saide, that hee himselfe cannot bee sacrificed againe: let vs heare the Apostle; Heb. 9. v. 12.24 Christ being come to bee our high priest of good thinges to come, &c. not by the blood of goates, or of calues, but by his owne blood, is entred once into the holy places, hauing obtained an euerla­sting redemption. Is entred (saith hee) into the holy places, euen into heauen, that nowe hee may appeare for vs before the face of God: but not to the ende to offer vp himselfe of­tentimes, in such sorte, as the high Priest, who entreth into the holy places euerie yeare, with other bloode: for then it should haue behoued him to haue suffered oftentimes since the foun­dation of the worlde: But nowe in the fulnesse of time, hee hath appeared once, for the put­ting away of sinne, by the sacrificing of himselfe. And as it is appointed for all men to die once, and after that followeth iudgement: euen so likewise Christ hauing beene offered once, for to take away the sins of many, will appeare the second time without sinne, to those which attende vnto saluation. Where wee are to obserue, that the Apostle goeth ouer it sundry times: That Christ hath offered himselfe once. Where is now their preten­ded reiterating? seeing that, by his one onely oblation hee hath purchased euerlasting re­demption: that is, hath wholly accomplished and fulfilled the worke of the redemp­tion of the Church, and that sufficiently (as the schoolemen speake) for the whole worlde; but effectually for his elect onely. And therefore what neede is there of a new propitiation? That he did appeare in heauen before the father, that is, to bestow by his intercession, the efficacie of this sacrifice vpon his faithfull ones: himselfe making the application of his owne sacrifice: That by this onely appearing, this onely sacri­fice once offered, hee hath abolished sinne: I say not the sinnes of some fewe, but sinne, that is, destroyed the kingdome of sinne it selfe: in such sorte, as that euerie o­ther propitiatorie sacrifice is from hencefoorth vnprofitable, euen vnto his seconde [Page 200]appearing: that is, vnto the end and consummation of the worlde. And no man is here to say, that in deed hee hath offered himselfe once, but that others are to offer him hereafter: for in that he hath shewed the sufficiencie of this sacrifice, he hath an­nihilated and disanulled in one word, Heb. 10. all others whatsoeuer: Others (saith he) which are not reiterated, but because of their imperfectnesse: in as much as it is impossible that the blood of Bulles and Goates, though they should bee a thousand times reitera­ted, should take away sinnes. For which cause (saith hee) there is a yearely remem­brance of sinnes reiterated: whereas our Lord by one onely oblation, hath conse­crated for euer those which are sanctified. Whereuppon it followeth, that where blood is of sufficient effectualnesse, there is no neede of any reiteration. Now wee are of iudgement, that this effectualnesse is absolute and perfect in the precious blood of our Lord, that so wee may stay and content our selues with this onely Sacrifice. And as by the sufficiencie thereof, being opposed and set against the insufficiencie of all others, the reiterating thereof is excluded; so by the perfectnesse of the Priest, opposed and set against the vnperfectnesse of those before him, all others are exclu­ded, and we tyed vnto one onely, and him resident and sitting in the heauens, at the right hand of the father, in whose sacrifice as all sacrifices haue an end: so in his person euerie priesthood is both fully finished and accomplished; One priest accor­ding to the order of Melchisedech, without father, without mother, without stocke or kin­dred, without beginning of daies, and without end of life: that is, which hath not had any such like predecessors: neither yet shall haue any such like successors in the line and tribe of Leui: an euerlasting priest, and therefore one onely: and therefore also, not succeeded of any other sacrificing Priestes, and much lesse of any other priestes which should bee imployed in the sacrificing of him: For (saith hee) the cause why there were many priestes, was because they were mortall; because that death would not let them indure. But this priest abideth for euer, and God hath wit­nessed the same of him by an oath: and therefore he hath an euerlasting and eter­nall priesthoode in himselfe and in the Church. A priest which is able to be both the Sacrificer and Sacrifice, together and at once: a holy Priest, which hath no neede to offer daily, both for his owne sinnes, and for the sinnes of the people: and such a one is Iesus Christ the sonne of the eternall God, and God himselfe. A Sacrifice also perfect and sufficient: which thing cannot possiblie be found in the blood of all the creatures that are liuing, no not in the offering vp of all men, and the whole worlde therewithall: and such a one againe is Iesus Christ, God and man, but man without sinne, seperated and set apart from sinners: the lambe without spotte: Hebr. 7. Who (saith the Apostle) offered himselfe once for the sinnes of the people, ordained by the worde of the oath, to bee consecrated for euer: alwaies liuing, that so hee might alwaies bee our intercessor: alwaies mightie and powerfull, that so hee might perfectly saue those, which draw neere vnto God by him: that is to say, continu­ally offering vp the prayers of his brethren, sanctified and authorised by his owne, continually applying the merite of the sacrifice of his obedience, by his interces­sion; Hebr. 10. by this sacrifice; by this oblation, of which it is said: That by one onely obla­tion hee hath perfected for euer, them which are sanctified: that hee was once offered to a­bolish the sinnes of many: that by the offering of his bodie once made, wee are sanctified: that by his owne blood hee is entred into the holy places, hauing obtained an euerlasting redemption: that hauing offered vp this onely sacrifice for sinnes, he sitteth for euer at the right hand of God his father. And in all this there is likewise as little to bee replyed: that Christ is no more offered after a bloody manner; but by a certaine kinde of sacrifice without blood. For besides, that this distinction hath no warrant in all the scripture, the Apostle, as if he had forseene the same, cutteth it off in a word: for not being contented to haue gone ouer it oftentimes, how that wee haue propitiation for our sinnes in the blood of our Lord Iesus Christ once shed: that all manner of other blood is voide and destitute of this effectuall power, &c. To the ende that wee [Page 201]might place our propitiation in this his only blood, he yet further giueth vs these ge­nerall rules: That it behoueth, that the death of this Priest should be wrought for the ransome of transgressors: that whereas there is forgiuenesse of sinnes, (that is to say, after this ran­some paide) there is not any more offering for sinne: that as concerning the rest, there is no purifying or cleansing, no remission without blood. Whereuppon it followeth, that there is no more oblation for sinne, other then that of our Lord, no more propitiation, saue that in his blood: and therefore not any more by that pretended sacrifice of theirs without blood. But if they reply: that if this bloodlesse sacrifice of theirs bee not propitiatorie, yet it helpeth vs to make application, and to take hold of the true propitiation. Wee answere, neuer a deale: for wee are all Priestes in this be­halfe, all annointed by the spirite of Christ, to represent and daylie offer vp vn­to God, the sacrifice of his onely Sonne, in the feruencie of our prayers, made in a liuely faith, to the ende that it might please him, vpon the view of the same, to forgiue vs our offences. He himselfe likewise (as saith the Apostle) is sitting neere vnto his father, to make intercession for vs, to make way of entrance for our re­questes, to apply vnto vs his faithfull ones, the merite of his obedience, the bene­fite of his death, and the efficacie of his sacrifice; supplying the defectes of our pe­titions, by his intercession; the infirmities of our faith, and the imperfections of our obedience, by the faithfulnesse of the couenant made in his blood, and by the perfect obedience performed by him vpon the Crosse.

CHAP. II. An answere to the obiections of the aduersaries, which they pretend to gather out of the holy scriptures, for a Sacrifice.

NOw therefore what is there that our aduersaries can obiect a­gainst this doctrine grounded vpon the anology of the whole bodie of the holy scriptures, both of the old and new Testa­ment, and that by so manifold, plaine, and expresse places? They tell vs, that the sacrifices of the law haue in such sorte shadowed out the sacrifice of our Lord vppon the Crosse, as that neuerthelesse they haue not vtterly bereft vs of all man­ner of Sacrifice: and that in very deede the Sacrifice of the Masse, is prefigured and foretold in the old Testament, and that such a one as they vse to celebrate at this day, sacrificing the body and blood of our Lord vnder the kindes of bread and wine vpon their altars. But let vs see vppon what ground. In Genesis the 14. it is said: Melchisedech king of Salem brought, Genes. 14. Melchisedech.or cau­sed wine & bread to be brought: and he was the priest of the high God. They cannot deny, but that this is not the true text in that place: and yet notwithstanding they gather with a full hand this conclusion: Christ is a Priest according to the order of Melchi­sedech; and he brought bread and wine; therefore Iesus Christ hath sacrificed bread and wine, and vnder bread and wine his body and his blood: and the priestes do the same daily according to his example. Let vs agree in the grammaticall and literall sence, and the whole controuersie in diuinitie, wil be altogether void and ended. The Hebrew word which is vsed there, is neuer vsed in the scriptures, about the matter of sacrifice: & cannot be better expressed, then by that which we say in French: To draw forth, set forth, or to cause to be brought, or to bring forth. In this sence wee reade the same word for the drawing forth of a sword, Ezech. 21. & the drawing forth of the windes, Psalme the 135. And lice brought forth, Exod. 8. and water from the rocke, Cypr. in epist. ad Cecil. Chrysost. in hom. 35. in c. 14. Genes. Num­bers 30. in which places and infinit others, the holy Ghost hath vsed the same word. The Chaldie Paraphrast saith: He brought, or caused to be brought: The Greeke, [...]: The Latine, Protulit. Cyprian, & Chrysostome in like manner. Iosephus saith: He enter­tained [Page 202]him as a guest,Ioseph. l. 1. c, 18. Ambros. ad Hebr. c. 7. Cardin. Caiet. in Genes. c. 14and suffered not him or any of his followers to want any thing. Saint Ambrose also: Protulit in refectionem. And Cardinall Hugo seemeth to hold himselfe satisfied with the same sence, affirming that the Hebrew Doctors had so expounded it. The vulgar translation, Proferens panem & vinum. And Cardinall Caietan in like manner: Here is not any thing written of any sacrifice or oblation, Sed de prolatione seu ex­tractione; but of bringing forth, or causing of bread & wine to be brought (as Iosephus saith) for the refreshing of the conquerors. And thus also Erasmus & Sigonius do take it, for which they are reproued of Posseuinus the Iesuite. Possenin. Bi­bliothec. Se­lect. l. 4. c. 14. But the Apostle decideth the whole matter, who telleth vs, that Melchisedech came before Abraham, and blessed him. He speaketh not of the bread & wine, he findeth not any such profound mystery there: he concealeth it, as accessarie and priuy to that which went before it: and he procee­deth to the mentioning of the blessing, without making of any other stay or delay. Now if the proofe of a Sacrifice do lie in this word, and that this word by the consent of all interpretors, containeth not so much as any shadow of a Sacrifice in it: what need we then to seeke to proceed or wade any further, to fish out long discourses, the fountaine fathered vpon the word, being alreadie dried vp and stopped? Graunt it, (say they) but yet he bringeth forth bread. But now let them not go about to be ig­norant of that which they know, namely, that the Hebrews vnder the name of bread do comprehend all manner of food and sustenance, which likewise the Septuagintes haue translated in this place, [...], loaues or meates, in the plurall number, to shew that they were to be distributed vnto the troupes, and not [...], a bread to be sacrificed. They reply, that there is added, For he was the Priest of the high God, and yet false, and that more then all the rest: for the Hebrew saith, But he was, or and he was: and not as they would haue it, for he was: whereupon it is thus turned into Greeke, [...], &c. The Chaldie, Et erat Minister coram Deo. The coniunction causall not being acknowledged by any but themselues. Caietanus likewise: And wheras it followth in the vulgar translation: For he was the Priest, &c. as though this were the cause of the offering, the same is not so in the Hebrew, vz. Vt causa, sed vt separata clausula, that is, not as a cause, but as a distinct & seperated sentence: so weak & wauering are the foundations of so great a building. But & if we make any question here of a sacrifice, then it must likewise bee known to whō Melchisedech did offer his sacrifice? to Abrahā? to a man? this cannot but proue impiety; & an absurditie also, when the greater is made to sacrifice vnto the lesse. But they will say, that hee sacrificed vnto God? And in conscience, can they gather any one word to shew the same? And whether do we reade the holy scriptures to gather from thence the thinges it speaketh not of, or to heare therein that which it teacheth? But which is more, the Apostle to the Hebrewes vndertaketh the com­paring of the Priesthood of Melchisedech, with the priesthood of Iesus Christ. Hee handleth it throughout all the partes thereof, making them both to bee kinges of righteousnesse and peace: and making them both also to bee permanent and endu­ring Priestes, &c. What could there bee of greater weight and moment, then to say: And he sacrificed bread and wine, Hebr. 6.in token of the sacrifice which Christ offered in his holy Supper? &c. Hosius saith, and Bellarmine after him; that this mysterie was too great for the Hebrewes to conceiue. Heb. 6. But wherefore then had the Apostles said before: Let vs leaue the worde, which deliuereth the beginning of Christ, and let vs go on vnto perfe­ction. &c. And what could there bee more hard then to setre before them a man, without father, without mother, without beginning, and without ending, &c. And if there had beene any darknesse therein, of whom could they haue learned the same more clearely and plainly, then of the Apostle? then of the spirit of God himselfe? And to what time, or for what manner of men, will they say, that hee did reserue the knowledge thereof? But let vs graunt them that he sacrificed to God bread & wine: this is all that they can gather out of this text with the help of all their falsifications; Exod. 29. Numb. 28. and what shal they gaine thereby? For first, is this any other thing but that which the Priestes according to the order of Aaron did euery day? And wherein then will the excellencie and prerogatiue, that the Apostle seeketh after, [Page 203]be found? seeing namely, that they hold, that in respect of the mater the sacrifice offe­red by Melchisedech, is not any thing more precious thē the sacrifices of the Leuits: Veg. de Missa The. 68. fol. 33 and that the death of our Lord was more amplie and liuelie figured out in these, then in that. And afterwarde, if it must needes bee, that because that Melchisedech offe­ring bread and wine, became the figure of Christ, and that Christ may bee offered vnder the kindes of bread and wine; then why not aswell vnder all the other kindes, which did represent him vnder the law, being offered by the Priestes according to the Order of Aaron, which in like manner did figure and shadow him out? And again, if this sacrifice were the figure of Christ, hath hee not accomplished the same, as hee hath done all the rest? And then what remaineth there yet behinde to bee done a­gaine therein? to what end should there neede a reiterating of that which is perfect? and when hee himselfe hath giuen this testimonie, Consummatum est, who shall gain­say and denie the same, seeing that hee came to fulfill them all? But let vs saye on; They compare Christ to Melchisedech, Melchisedech his offring to the Eucharist; now betwixt the Offerer and the offring there is alwaies a proportion to bee kepte. As therefore there is not any Priest. that can assume and chalenge to himselfe, to inioye and holde the Priesthoode of Christ according to the Order of Melchisedech: so in like manner it cannot possibly bee, that anie shoulde bee founde to whome it might bee attributed to offer the Eucharist: and if Melchisedech, did offer breade and wine, then it was the substance thereof, and not the accidents or qualities, wher­as notwithstanding in the Masse, there is nothing offered but the accidentes: why therefore doe they alleadge Melchisedech, if they will holde themselues vnto the fi­gure? And wherefore likewise doe they hold Transubstantiation in the Masse? In a worde, though they should bee able to proue this same to bee a sacrifice, yet could they neuer proue it but a sacrifice of thankesgiuing, or peace-offring, and not a sa­crifice propitiatorie: for it is saide, that Melchisedech said vnto Abraham: Blessed be the Lord, who hath giuen thine enemies into thy hand, &c. wordes all of them consi­sting of Thankesgiuing, and containe nothing in them of any sacrifice for sinne, neither therefore the Masse of any propitiatorie sacrifice, if this bee a figure thereof. Against all this which we haue saide, they obiect certaine places out of the old Wri­ters. But what will they saye, if they bee shewed the contrarie, if all those likewise which speake of offering, say, that Melchisedech offered bread and wine to Abraham; to whome hee that blessed him had no regard or purpose to offer vppe any sacrifice. Clemens Alexandrinus: Melchisedech gaue sanctified bread and wine for food and suste­nance, as a figure of the Eucharist. Marke, He gaue, that is, to Abraham, and not he of­fered: and the word, food or refreshment that followeth, proueth it sufficientlie. S. Augustine: He came before Abraham, protulit, he caused bread and wine to be brought, S. August. in quaest. ex vtro­que test 109. Ambros. l. 4 de Sacram. c. 3. Tertul. aduer. Iud. Chrysost. in Psal. 110. Epiph haeres. 55. Damas. l. 4. c. 14. Thom. D. 8. l. 4 Primas. c. 7. in Ep. ad Haebr. Cass [...]odor. in Psalm. 109. Hieronym. in Matth. c. 26 l. 4 August. de ci­uit. Dei. l. 17. c. 17.hee offered them vnto him, and blessed him. S. Ambrose, Abraham returning a victorious conquerour, Melchisedech came before him, and offered bread and wine vnto him. Tertullian, Mel­chisedech being vncircumcised offereth vnto Abraham being circumcised, and comming from the battell, bread and wine. Chrysostome sayeth: According to the Order of Melchise­dech, because of the sacramentes: seeing that he offered to Abraham bread and wine. Epi­phanius, proposuit ipsi, he set before him. To bee short, Damascene saith: Hee entertained Abraham with bread and wine. And Lumbarde is verie cleare, Obtulit Abrahae, hee of­fered or set before Abraham. And as for those few which they alledge vnto vs, as hauing said that hee offered vnto God, as Primasius Cassiodorus, and a fewe others, stum­bling at the naughtie and corrupt translation of the text, they cannot yet denie, but that euen these doe make the comparison to stand, not with the pretended sacrifice of the Masse, but with the Eucharist, with the holie supper: so farre are they off from hauing euer dreamed of a propitiatorie sacrifice. For as for all the rest, they haue not spoken anie otherwise. S. Ierome saith: Melchisedech had prefigured the sacrament of the bodie and blood, in the bread and wine which he offered. S. Augustine, Offertur sub sa­cerdote Christo, quod protulit Melchisedec, &c. The same is offered vnder Christ the Priest, which Melchisedech brought forth. Where is to bee noted the difference that hee ma­keth [Page 204]betwixt Obtulit and Protulit, Saint Ambrose speaking of the breade and wine of the holie supper: Wee haue knowne the figure and shadowe of these sacramentes, since the time of Abraham. And so likewise haue others. But Lombarde thus: The Priests take the cuppe with wine, and the dish with the hostes, to the ende that they may know, that they receiue power to offer vnto God sacrifices of attonement and reconciliation: and this order descendeth from the sonnes of Aaron. And why now doe they obiect vnto vs Mel­chisedech? Seeing also it is most certaine, that wee are to holde our selues bound by due and sounde dealing, not to allegorize so lightlie vpon these or those places, es­peciallie against a cleare and euident doctrine, such as wee haue proued this to bee, out of the Epistle vnto the Hebrewes. Idem contra lib. Petil. c. 16. D. 9. S. Augustine saith to like purpose: Let no man alleadge vnto mee the thinges that are spoken darkelie or figuratiuelie: faith must bee builded vpon that which is cleare, and not subiect vnto diuerse interpretations. And in an other place hee saith: The things which you alleadge against me, are mysticall, hidden, and figuratiue, but I desire that you would alleadge that which needeth no interpretation, &c. And this may serue for whatsoeuer shall follow hereafter. And indeed it is not to be concealed, that there are some which doe so farre delight and sport themselues with this place, as that they let not to saye, that Melchisedech was either an Angell, or the holy Ghost, or the Son of God himselfe. Hieronym. ad Euagr. August. in quaest. vet. & Nou. test q. 209. The Pass [...]ouer And in these opinions we find Origen, Didymus, and S. Augustine in a certaine place to bee: so daungerous a thing it is to speake without Scripture, and to go about to find that in it, which is not there to bee found.

Now followeth the Paschall lambe, They will haue it to be a figure of Christ, sa­crificed either in the supper, or vpon the Altar of the Masse. Wee also say and affirme, that it is trulie and indeed the figure of Christ, and of Christ crucified, but vppon the Altar of the Crosse. Iohn 1. 1. Pet. 2. Apocalyps 5. 1. Cor. 5. The scripture speaketh thus; The Lambe was slaine, did beare the sinnes of the world in his bodie vpon the tree, hath purchased vs vnto God by his bloode, &c. that is to say, the true Lambe, in steade of the figuratiue. S. Paule: Christ our Passeouer hath been sacrificed: hee saith not, must bee sacrificed hereafter from daye to daye: but on the contrary hee saith: Let vs make our feast, not with the olde leauen, but with the vn­leauened bread of sinceritie and truth. Iohn 19. Exod. 12. Nom. 9. The conclusion according to their meaning see­med to follow of it selfe: Let vs sacrifice him then daylie vppon the Altar. But S. Iohn in more plaine and euident manner saith: To the end that the scripture might bee accompli­shed, that not one of his bones shall bee broken. And this was fulfilled vpon the Crosse, not at the Table, as likewise it should not bee vpon the Altar of our aduersaries: though the Canon I Berengarius, were belieued, which will that he should be broken and bru­sed with teeth, as euerie man knoweth. The Paschall Lambe then is not properlie the figure of Christ eaten in the holy supper, but of Christ crucified: although that in the holy Supper there be celebrated the saluation which wee reape by his death, as in the feast of the Passeouer, there is celebrated and remembred the deliuerance out of Egypt. Let vs admit that the paschall Lambe was a figure of the Eucharist: what will follow thereupon? That as the Lambe (say they) was sacrificed vppon the Ta­ble, so Christ should be vpon the Altar. But rather let vs say: The Paschall Lambe to speake exactlie, had neuer granted it the roome of a sacrifice: It had not the throat cut by the Priestes, neither yet vpon the Altar. And againe they say, when they de­fine a sacrifice, that it is meete that Ab electo Ministro offerat ur, that it should be offered by the Minister chosen for the purpose, &c. But in this action the Maister of the familie performed that dutie, and besprinkled with the blood thereof the posts of his house, and his familie did eate it. And that this is the truth, the Iewes, wise, and well seene in the law, did not sacrifice out of Ierusalem, and yet notwithstanding, they did continue euermore in all their remouinges from place to place, August. Re­tract. l. 8. c. 10. & de Genes. allegor. l. 1. Exod. 8. out of Ierusalem to eate the Paschall Lambe. And Moses likewise putteth a manifest distinction therein: for when Pharao permitted him to sacrifice in Egypt, hee aunswereth, that it is not [...]wfull, and yet it was lawfull for him to eate the Passeouer there. But let vs likewise grant that it was a sacrifice, it shall then bee requisite for the accomplishing of the figure, that Christ should bee sacrificed a new. But the Apostle did not vnderstand [Page 205]it so when hee saide: Our Passeouer is sacrificed, &c. It shall be requisite that his blood shoulde bee shedde: for otherwise how should a sacrifice made with the shedding of blood, become a figure of their pretended sacrifice, made without bloode? A­gaine, it shall bee forbidden them to keepe or reserue anie thing of the Eucharist; for so did the law ordaine concerning the Passeouer. Iesus Christ likewise (a thing that cannot be vttered without blasphemie) shall either haue left this ceremonie of the law vnaccomplished, or else but sleightlie and vnprofitablie accomplished. Now in these their perplexities and cases of doubt, they haue no manner of refuge but to the Fathers: but let vs see vpon what good groundes or reasons. The Fathers (saye they) haue spoken of the Lambe, as the figure of the Eucharist: well, let it bee so. Charles the Great compa­reth the sacri­fice of the Lambe with the sacrifice of the Crosse. Cent. 8. pag 63 64. Iren. aduers. haer. l. 4. But what agreement is there betwixt the Eucharist and the Masse? A thankesgiuing, and a propitiatorie sacrifice? But let vs say, they haue spoken of the Lambe, for to bee a fi­gure of Christ, yea of Christ crucified: whereupon Ireneus saith: Christus passus ad­impleuit Pascha, Christ in suffering, did fulfill the Passeouer, &c. And againe of the Passe­ouer, as a figure of the supper, inasmuch as the supper consisteth partlie of a thanks­giuing for the saluation of our soules, receiued by Iesus Christ, as the Passeouer like­wise in part doth consist of a thankesgiuing, for the deliuerance of the people out of Egypt: and so by consequent haue made a comparison not of the sacrifice, but of the eating, which was performed both in the one and in the other. Chrysostome saieth: Chrysost. in 1. Corinth. 13. The lewes did celebrate the Passeouer: but they know not the vnspeakeable mysteries contained vnder these shadowes: That the Sonne of God hauing cloathed himselfe with humaine flesh, was to bee slaine, and to set at libertie the whole worlde: That hee should giue his blood to be drunke both to the Grecians and Barbarians: That he should open the heauens to all men: That hee should aduance and lift vppe this flesh vnto heauen, and set it at the right hand of the Father, &c. Idem hom. 14. in Iohan. And in an other place: The figure saith, Take a Lambe according to your families, and sa­crifice, &c. Christ giueth no such thing in charge, but he is become himselfe the sacrifice, offe­ring himselfe vnto God his Father: whereby you may see how the figure was giuen by Moses, & the working Truth by Iesus Christ. Tertul. Cont. Marc. l. 4. So then the question in this place is of Iesus Christ cru­cified. Tertullian (and yet they blush not to cite him): Our Lord hauing declared, that he was desirous to eate his Passeouer, (for it was an indignitie for the Lord to desire anet thing but his owne) gaue and distributed it vnto his Disciples, and made it his bodie, saying, This is my bodie, that is to say, the figure or representation of my bodie. So then the matter of re­gard and note in this place, is not anie sacrificing but eating, Hieronim. in in c. 26. Matth. 1.4. but distributing to bee eaten, and not his bodie, but the figure of his bodie. S. Ierome: Our Passeouer is sa­crificed, he saith not, prouided that wee sacrifice it againe, but prouided that wee eate it with the vnleauened bread of sinceritie and truth. S. Bernarde, The Lambe hath beene slaine from the beginning of the world: Mors eius profuit antequám fuit, his death was auai­lable before that it was: yea, This Lambe, (saith Peter of Clugnye, Sacrificed vppon the Crosse. S. Thomas saith: And therefore let vs banquet and make a feast, Thom. in 1. Cor. c. 5. Iohn 6.feeding vppon Jesus Christ, and that not onelie sacramentally, according to that which is in S. Iohn: If you eate the flesh of the Sonne of man, &c. but also spirituallie, in imoying his wisedome. Ansel­mus: By the sacrificing of the Passeouer, the Israelites were deliuered out of Egypte, and by the sacrifice of Christ, the christian people are deliuered from the power of the Diuell. Nicol. de Lyra. Exod. c. 12. But Nicolas de Lyra speaketh more plainelie, saying: All whatsoeuer Moses hath written, hath relation to Christ: and therefore in the sacrificing of the Lamb, there is a double sence, the one is the estate of the people comming out of Egypt, and this is the literall and first sence: the other is the foreshewing, or shadowing out of Christ, who was to bee crucified, and this is the first in intention, though it be the last in accōplishment. And this Lyranus goeth on with this comparison throughout all the parts thereof: And so also doth Petrus Alphonsus, but more particularlie, and both these were conuerted from the Iewes vnto Christ. But yet what auaileth all this that hath been said of the figure of the Paschall Lambe, for the Sacrifice of the Masse?

Esaye sayeth: I will bring them into my holy mountaine, Esay 56.61.66.their whole burnt offeringes shall please me vpon my Altar. Againe, I will take of them for Priestes and Leuites: And [Page 206] you shalbe called the Priestes of God. Behold here (say they) Sacrificing Priestes: behold also the ordaining of Sacrifices: for these prophesies haue relation to the newe Te­stament, and therefore to a propitiatorie Sacrifice, for the quicke and the deade: and therefore to the Masse. How many Syllogismes had there neede to bee brought in, before that wee shall come to make this conclusion? But rather they should learne to acknowledge and confesse, that it is the custome and manner of the Prophetes, to speake of the seruice of the new Testament, in the tearmes and phrases of the olde: for else wee shoulde bee put to builde Ierusalem againe, as also the Temple and the Altar, &c. Or rather, they should bee forced to pull downe all their Temples and Altars for to make them vppe into one. Esay 60. And to this end wee see that Esay sayeth in an other place: All the sheepe of Cedar shall bee assembled thether, all the sheepe of Nebaioth shall ascend vppon mine Altar according to my good pleasure. S. Paule likewise speaking of the Gospell in the phrases of the olde Testament, saying: I sacrifice the Gospell, I sacrifice the Gentiles vnto God, &c. And S. Iohn describing the reestablishment of the Church of Christ, speaketh of Ierusalem, the Temple, the Altar, and Censers. &c. All which thinges being abolished in Christ, hee allegoricallie maketh allusion vnto in the Church of Christ. But shall wee looke a little further into these Priestes and Leuites? S. Peter telleth vs: You are a chosen generation, a royall Priesthoode: And S. Iohn, 1. Pet. 2. Apocalyps. 1. Hee hath made vs all Priestes vnto God his Father, &c. All those which wor­shippe God in Christ. Esaye likewise in the verse going before, doth expounde him­selfe sufficientlie, saying: The sonnes of strangers shalbe your vine-dressers and husbandmen: but you shall bee Priestes &c. putting a maine difference betwixt the Gentiles and the Christians, by opposing the one to the other. And if you aske what Sacrifices? Saint Paule will tell vs: The sacrifices of your soules, a liuing sacrifice, your reasonable seruice: And Spirituall sacrifices: will S. Peter say, Acceptable to God by Iesus Christ. The Sacrifices likewise of our Sauiour Christ vpon the Crosse, which euerie true Christian offereth to God for the remission of his sins, which the great and Soueraign high Priest of the new Testament by his intercession, applieth vnto all those which call vppon God in the power and merite of this Sacrifice. Cyp. de vnct. Chrysmat. Orig. in leuit. homil. 9. August. in Romanchoa­tae exposit. Hieronym in Psalme 51. Idem in Es. y. 61. Haimo Halberstat. in Isay. Daniel 11.31. Whereupon S. Cyprian saith vnto vs: That all Christians doe offer vnto God a dailie sacrifice, being ordained of God priestes of holines. And Origen, All such as are annointed with the holie vnction, that is, with the spirit of Christ are made priestes. As also S. Peter sayeth to the whole Church; You are a royall Priest­hoode, &c. And S. Augustine: Euerie man offereth to God for his sinnes, the whole burnte offering of the passion of our Lord. S. Ierome saith, Thou wilt accepte of the sacrifice, either when thou thy self doest offer thy selfe to thy father for vs, or when thou receiuest of vs thankes­giuing and praises. But especiallie in this place, I will take Priests and Leuits from amongst them, to the end (saith he) that they may preach saluation vnto others. And thus doe all the Ancients conceiue and write of this place.

But there must bee in Christian Churches a speciall and ordinarie kinde of Sacri­fice (say they) of an other sort then all these, for Daniell saith: After the time that Iu­ge Sacrificium, the continuall sacrifice shall bee taken away, and that there shall be set vppe the abhomination of desolation, 1290. dayes, &c. Wherefore this must bee the Masse. But before all other thinges it is to bee noted here, that the word Sacrifice is not there at all, and therfore that which is left vnexpressed, may be aswel supplied by this word Seruice, as Sacrifice. As indeede S. Ierome saith: Ablato Detcultu, the worship and ser­uice of God being taken away. Whereby wee may plainely see that their Masse hath his foundation most vncertaine. But that Daniell meaneth the abolishing of the legall Sacrifice, appeareth by Daniell himselfe, and that in the eleuenth Chapter, The sanc­tuarie which is the fortresse and strong hold, shall be defiled: the sacrifice or continuall seruice and worshippe shall bee taken away, and in steade thereof, there shall bee set vppe abhominati­on, which shall cause the desolation thereof. Which place is expounded by all the olde Writers, partlie of the desolation made in the Iewish Church by Antiochus, and partly of the rooting out of the whole priesthoode of the Iewes, accomplished in the ouer throw and vtter ruine of Ierusalem: whereunto our Lord the true expounder of [Page 207]the law and the Prophetes, hath referred this place in these wordes, saying: When you shall see the abhomination of the desolation which is spoken of by Daniell the Prophet, set in the holie place, (let him that readeth, take heede thereto,) Matth. 24. Orig. in Mat. tract. 29.let them then which are in Iu­dea, flie into the mountaines, &c. Origen saith: Daniel doth signifie and note out vnto vs the seauentie yeares, after the comming of our Lord: for this weeke doth confirme and ratifie the Testament, &c. And in the middest thereof the sacrifice of the Altar was taken away, e­uen in the 35. yeare, and so was accomplished that which had beene written, in the middest of the weeke, &c. Then also was the abhomination of the desolation, &c. when they saw Ierusa­lem besiedged, &c. Chrysostome sayeth: The custome of the Iewes was to offer a sacrifice vnto God euening and morning, and euerie day, and they called this sacrifice [...], a con­tinuall action: now Antiochus at his comming tooke away the same. And therefore they haue not as yet found the Masse here. If they oppose and bring in S. Ierome against vs, referring this place to bee vnderstoode of Antichrist, then let them continue & hold themselues to his manner of speaking: From the time (sayeth hee) [...] of this continuall action, which we haue translated Iuge Sacrificium, Theodor. in Daniel. Chrysost. in Ep. ad Rom. hom. 29. Origen ad Rom. l. 10. Turrian. tract. 2. c de Miss. Ve [...]a de Miss. Thes. 46. when Antichrist hauing taken possession of the world, shall haue forbidden the seruice of God, Dei cultum: and thus Theodoret, Ecclesiasticum cultum. S. Chrysostome sayeth: My priesthoode consisteth in fishing, in preaching the Gospell, this is the sacrifice that I offer. Origen also in like ma­ner: This is a worke and dutie belonging to the priesthoode, [...], to publish and preach the Gospell. But how in the ende will they reconcile these contradictories? I am (sayeth Iesus Christ) with you vnto the end of the world, that is to say, sayth Turrian, in the mysterie of the Masse: And yet notwithstanding, Vega saieth, yea Turrian himselfe in an other place vpon Daniel: Gabriel that cannot lie, sayeth that Antichrist shall abolish and put downe the continuall sacrifice: and what other thing is that (sayeth hee) but the verie Masse?

A Monke of Ausbourg laboured to finde out the Masse in an other place of Da­niel: The Angels (saith he) offered the sonne of man to the Auncient of daies, &c. to offer, Dan 7.13.is taken in this place to sacrifice. If then the Angels doe offer him to God, why should not the Priestes doe it aswell? So then you cannot chuse but find the Angels themselues in the Prophesie of Daniel to haue saide Masse. What a heape of fooleries wrapt vp in one? And who shall be able to vndertake the sifting out of them all? Here in this place the Prophet maketh mention, how the Father giueth all power, rule and iudge­ment vnto the Sonne, that the Angels doe serue him, that they bring him into the presence of the Father. What place is there, but that the Masse will bee founde in it, if it bee met withall here? They doe stifly pitch themselues vpon the worde, Obtule­runt: The Hebrewe saieth, They caused to approach: The Greeke in like manner, Hieronim. in Daniel c 7. Chrysost. t. 5. hom. Quod Christus De­us. [...]. S. Ierome: This must bee vnderstoode according to the saying of the Apostle: That hee who thought it no robbery to be equall with God, did make himselfe of no account, &c. And S. Chrysostome; All people doe seruice vnto him, all principalities are of­fered vp to him: both of them drawing an argument, not for the Masse which they knew not, but against Arrius: or and if they will hold themselues to their interli­neall Glosse: Obtulerunt in Cruce, vpon the Crosse, not in the Masse: and moreouer it is from this onelie place so fitly alleadged, that they defende these wordes of the Canon: Iube haec perferri permanus sancti Angeli tui, Commaunde these thinges to bee carried by the handes of thine holie Angell, to be offered vpon thine high Altar, before the face of thy Maiestie, &c.

Malachie sayeth: Malachie. c. 1. Euerie where there is offered and sacrificed a pure and vndefiled offe­ring in my name, because that my name is great amongst the people: This therefore must needes bee the Masse. What will they say then vnto their Arrius Montanus, of whom they make so great account, who expoundeth the same of the Sacrifices of the Gen­tiles? But the text indeede is thus: In euerie place incense is offered vnto my name, and a cleane offering &c. and so hath the Greeke translated it: The Chaldie Paraphrast in like manner: Your praier shall bee vnto me as a cleane sacrifice, &c. But the Prophet his purpose is to oppose and set the Gentiles against the Iewes, the Leuiticall Sacrifices, [Page 208]which they had defiled, to the puritie of the seruice which shalbe at the comming of Christ, not of one people, but amongst all manner and sortes of people. If incense be taken according to the bare letter, will they say, that incense and the Masse are both one? will they bring vs backe againe to the Iewish ceremonies? or rather to the cere­monies of the Gentiles? but if it bee taken figuratiuely, who shall better interprete the figure then Dauid: My praier commeth vnto thee O Lord as incense? Then S. Iohn, There was offered vp vnto him, (saith hee) much incense, to the end that hee might offer vp the praiers of all the Saintes vpon the golden Altar, which is before the throne. Againe, The smoake of incense rise vppe from the praiers of the Saintes; the golden viols were full of perfume, which were the prayers of the Saintes, &c. Let vs adde, that they are of iudgement, that incense carrieth not with it anie propitiation. Genebrard. in Lithurg. Dio­n [...]s. And if this worde Oblation or Offe­ring bee taken literallie, can they denie that Minha, the word which the Prophete v­seth here, doth not signifie in the whole booke of Leuiticus anie other thing then the offeringes of fruites and other thinges without life, peace-offeringes and sacrifices of praise and thankesgiuing? And what analogie or correspondencie can it then haue with a sacrifice for sin? And if it bee thus, what shall follow then, but that in the Masse there is nothing offered but bread? and for a thankesgiuing? But and if it bee taken figuratiuelie, what better interpreter can there bee found then the spirite of God, and that in the newe Testament, which speaketh not to vs but of spirituall sacrifices, of the preaching of the worde, of thankesgiuing, and of the consecrating of our selues, Tertul. a duer. Marcion. l. 4. & aduers [...]ud. &c? Tertullian saith, expounding this place: In euerie place shalbe offered a pure sacrifice, that is to say, (sayeth hee) a simple and single hearted praier, from a pure conscience. Againe, Hee addeth (saith hee) speaking of spirituall sacrifices, and in euerie place there shall bee offered in my name pure and vndefiled sacrifices. Aduers. Mar­cion. l 3. Againe, Bring vnto God, O yee na­tions of the Gentiles, because that vndoubtedly the preaching of the Apostles was to passe through­out the whole world. Againe, Euerie where there shalbe offered pure sacrifices vnto my name. And what manner of ones? Hieronym. in 1. Malach. Gloriae scilicet relatio, the yeelding of glorie, blessing, praises, and hymnes: and not a worde of the Masse. S. Ierome vpon this place: Let the Iewes knowe that they are not to offer anie more goates and bulles, but incense, the praiers of the Saints: and that not in anie one prouince of Iudea, as in the onelie Cittie of Ierusalem, but throughout the whole worlde, a cleane sacrifice, as is to bee seene in the ceremonies of Christians. And again, The sounde of the Apostles is gone throughout all the endes of the worlde: Idem in Esa. c. 52.Euerie where there is sacrifice offered to God. And herein is accomplished the word of the Prophet, namelie, in that, that God is purelie preached, and purelie called vpon in euerie place. And Chrysostome after the same manner. Chrysost. t. 2. hom. 16. ex va­rus in Matth. Euseb l. 1. De­monst. Euang. c. 6. & 10. Eusebius in expounding this place: We sacrifice therefore and burne the memoriall of this great sacrifice, according to the mysteries which haue beene taught vs, yeelding thankes to God for our saluation, offering vnto him religious hymnes, and holy prai­ers. We sacrifice vnto the high God the sacrifice of praise, a sacrifice full of sweete smell. Wee sacrifice the same after a new fashion, according to the new Testament, a pure offering and sa­crifice. But in all this what matter is there concerning propitiation? Theodoret doth expounde it of the abolishing of the legall sacrifices, Theod. in Ma­lach. c. 1. and of the seruing of God in spirite and truth, as our Lord himself auouched in the speech which hee made vnto the Samaritanish woman: and thus doth the greatest number take and expounde it. But here they replie vpon vs, all this is olde: is there no question of any thing that is newe? this may bee aunswered in a word: That the Prophet sayeth, A pure offering: and not a new offering. But let vs graunt vnto them this worde new: Ireneus will an­swere them: Iren. l. 4. c. 34. Chrysost. cont. Iud. l. 3. Oblationes hic, Oblationes tillic, There are sacrifices, and here are sacrifices, sa­crifices in Israel, sacrifices in the Christian church, the kinde and manner is onely changed, inas­much as then they were offered by seruantes and bondslaues, but now by freemen: or rather to speake more fitlie, by sons and children. Chrysostome in like manner sayeth: A newe sacrifice, because it proceedeth from new hope, because it is no more offered by fire and smoke, but by the grace and spirite of God. But say they, there are certaine Doctors that haue vn­derstood it of the Eucharist, and wee say vnto them againe on the other side, that there are other some which haue vnderstoode it otherwise, as we haue caused it appa­rantlie [Page 209]inough to bee seene heretofore. But wee contend not in this place about the Eucharist, but about the sacrifice of the Masse, not about a sacrifice of praise, but a sacrifice propitiatorie. And therefore let vs not abuse the Fathers vnder the colour of this word, seeing there is not anie one to be found, Iren. l. 4. c. 32. that hath so much as once thought vpon it. Ireneus saith: Christ giuing aduice and counsell vnto his Disciples, to offer vnto God the first fruites of his creatures, not as of anie necessitie in God, but that they might not bee vnthankefull and vnfruitfull, tooke that which by creation is bread, and gaue thanks, saying: This is my bodie &c. teaching that the sacrament of the new Testament is new. And hee ad­deth thereto: Which the Church taking from the Apostles, offereth throughout the whole world vnto God, the first fruites of his giftes, to him that giueth whatsoeuer foode and nourish­ment we haue. That is to say, because that the auncient Christians were wonte to offer of their fruites vnto God, as wee haue seene heretofore, by many places out of the same Ireneus: and from out of them, they tooke the bread and the wine, which were distributed in the holy Supper, the remainder being giuen to the poore, or conuerted to the necessarie vses of the Church. The question then that riseth hence, is of the sacrifice of thankesgiuing, and not of a propitiatorie sacrifice: of the sacrifice of fruits and things without life, and not of the reall sacrificing of our Lord Iesus Christ: of a solemne thankesgiuing for good thinges receiued: and not of anie attonement or appeasing of Gods wrath for sinnes committed. And indeed Ireneus sayeth in an other place; Euerie where incense & pure sacrifices are offered to my name. S. Iohn in the Apo­calyps, hath called the praiers of the Saints, the offerings of incense. And again, In asmuch, (sayeth he) as the Church offereth in simplicitie and singlenes of heart, their offering vnto God is by good right, reputed a pure & vndefiled sacrifice, as S. Paul saith to the Philippians: I was filled, hauing receiued that which you sent me by Epaphroditus, &c. Now this was nothing else but a contribution made by them of their goods: and therefore Ireneus addeth: For it behoueth, that wee offer vp our sacrifices to God, and that wee bee found such as will ac­knowledge and become thankefull for all thinges that wee receiue. And this offering is yet further declared and made plaine in that which followeth; We offer vnto him, not be­cause hee standeth in need, but that wee may bee thankefull to him for his giftes, and so by this meanes sanctifying the creature. For as God hath not need of any thing that proceedeth from vs: so haue we neede to offer vnto him, according to that which Salomon sayeth: Hee that hath pittie vpon the poore, giueth vpon vsurie vnto God, &c. Now in all this place which they make such a shielde and buckler of, let them point vs out any one worde concerning a propitiatory sacrifice, yea which concerneth not on the contrary a sacrifice of praise, of thankesgiuing, and of charitie, inasmuch as that which is giuen vnto God, is giuen vnto the vse of our neighbour, and that which is giuen to our neighbour, Iust. Martyr. aduers. Try­phon. is sacrificed to God. Iustinus Martyr saieth; Wee are truelie made the Priestes of the Lord, according to that which hee witnesseth himselfe: because that throughout the whole world, there are offe­red vnto him pure and acceptable sacrifices. In which place hee generallie opposeth the Christians to the Iewes, according to this place of S. Iohn: Who hath made vs kinges, and Priestes, &c. But (say they) hee addeth, that these are the sacrifices of bread and wine, that is to say, of the Eucharist. Admit it so, prouided that they did not cloake or dissemble that which followeth: To render and giue (sayeth hee) thankes vnto God, aswell for that hee hath created the world, and all that is contained therein, for the fauour and louing affection sake which hee beareth vnto man, as principallie, for that hee hath deliuered vs from all the malice whereunto wee stoode subiect, and hath slaine with a perfect slaughter, the principalities and powers, which did opprese vs by him, who of his owne accorde and free will, hath giuen himselfe to suffer. But because that Langus hath not expounded this place after their manner, Index expurg. pag. 75. Chrysost in Psal. 109. it is ordained and determined by the Councell of Trent that hee should be raced. Chrysostome sayeth, The Church that followeth the steppes of Christ, whither soeuer hee goeth, is not excluded from anie place: for it hath his Altars euerie where, and his doctrine also euerie where. In which speeches hee maketh doctrine to bee a part of these sacrifices, whereof Malachie speaketh, according to that which hee sayeth in an other place: My Sacrifice is the preaching of the Gospell, &c. hee addeth, See and [Page 210]be holde how well hee hath described the mysticall Table, the sacrifice without blood, &c. That is the holy Supper. But afterwarde, This is then (sayeth hee) the chiefe and prin­cipall sacrifice that I haue spoken of before, euen this misticall and spirituall gift, whereof Saint Paule speaketh: Bee yee followers of God, as welbeloued children: and walke in loue, euen as he hath loued you, and giuen himselfe for you vnto God, for a sacrifice and offering of a sweete smell and sauour: and this sacrifice hee calleth, The gift of saluation: namelie, because thereby wee renewe the memorie of Iesus Christ sacrificed and crucified for vs: binding vs in the bondes of charitie by his owne example, towardes our breth­ren, which are his members, and so wee are made one with him in the receiuing of this holie mysterie, that is sacrificed and crucified in him, and with him, in his death and passion, inasmuch as hee hath suffered for vs, and not for himselfe: that so also wee might rise vnto glorie with him. Saint Augustine alleadgeth this place against the Iewes: August de Ciuit. Dei. l. 18. c. 35. This sacrifice (sayeth hee) is that which is offered throughout the whole world, by the Priesthoode of Christ, according to the Order of Melchisedech, the Iewes could not deny it, and therefore why doe they waite or looke for an other Christ, &c. But wee still stande in doubte, whether this bee a sacrifice of praise, or of propitiation, except that hee can likewise ridde vs of this scruple. The church (sayeth hee) sacrificeth to God, in the body of Christ the sacrifice of praise, seeing that the God of Gods hauing spoken, hath called the earth from the Sunne-rising, vnto the setting thereof. For this church is the spirituall Israell, distingui­shed from the carnall Israell, which serued God in the shadowes of sacrifices, in which was signi­fied and set forth this singular sacrifice, which Israell now offereth according to the spirite, &c. Out of the house of this Israell hee hath not taken anie calues: for in it are sacrificed and offered vnto God the sacrifice of praise. In euerie place sayeth hee afterwarde, incense is of­fered vnto my name: And Saint John expoundech it in the Apocalyps, the prayers of the Saintes.

Thus now you may beholde and see what it is that these men alleadge for them­selues out of the olde Testament, namelie, figures, allegories, and generall speeches, as also the Doctors vpon these places, by which they woulde make men belieue, that wheresoeuer they haue vsed this worde Sacrifice, they meante and vnderstoode it of their Masse. And yet the Latines themselues foure hundred yeares after our Sauiour Christ, had not so much as heard of the name. That they haue acknowledged and taught their propitiatorie sacrifice for the quicke and the dead, and yet they doe not acknowledge anie sacrifice for sinnes, but in the propitiation which wee haue in the bloode of Christ, neither yet anie Sacrifice in the holy Supper, saue onelie that there­in wee doe celebrate the memorie of this great Sacrifice, and offer vppe praise and thankesgiuing vnto God for so great a benefite: there wee sacrifice and offer vppe our selues to his seruice a liuing sacrifice, and consecrate our selues for our brethren, the members of Christ, and of one and the same bodie with vs, in true charitie, in the beholding of the Creator and Redeemer, and the giftes which wee haue receiued from him. And now it followeth that wee make triall, if they haue anie better grounde for this their pretended sacrifice in the new 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: [Page 212] 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 shalbe 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 the supper, and that by them wee are inioyned to doe the same that he hath done, as to blesse the bread, to eate the bread, to blesse the cuppe, and to drinke the cup, to distribute them both, and to receiue them both. But as for the matter of sacrifice, there was none but vpon the Crosse: The communicating of him and his graces, and the action of thanks, is ordained & instituted to be practised at this Table, and vpon this Crosse, hee hath borne our iniquities vpon this Crosse, he hath beene broken for our sins. God forbidde (saith S. Paul,) that I should euer glorie but in this Crosse. If then this be to sacrifice the bodie, then it is not, hoc facere, to doe that which Christ hath done: who tooke the bread, who distributed it, who performed not in all this anie action of a sacrifice: but if it be thus: Do that which I haue done, then it must not bee anie worke of sacrificing, here will not bee found any sacrifice: and so there must needes follow as poore & slen­der Diuinitie, as the Grammer or sence that went before, was poore and slender. To be short, if faire in that place, bee to sacrifice, it is saide; Doe this as oft as yee shall drinke it, &c. by which reason it should follow, that the sacrifice hath no place, but at such times as a man doth drink. And yet they say, that the Sacrifice & Transubstantiation doe goe before. And againe, if it were saide vnto all those which were sitting at the Table with our Lord, Hoc facite, then the commandement of sacrificing was generall to all: for in like manner vnto all in general, euen to all the whole Church of Corinth, S. Paul said, Hoc facite. [...]. And the Priestes by this account, shall haue as weake a foundatiō for their places, as the sacrifice hath. But who can better expound this place then S. Paul, Do this (saith he) in remembrance of mee? And how? For as oft as you shall eate of this bread, and drinke of this cuppe, you shall shew forth the death of the Lord vntill his cōming. Not by standing & gazing on, in a fond sort, not by the means of an Enter­lude or play, neither yet by any such apish fooleries: but by a serious & earnest, either meditation, or laying open of the horror of our sinnes, and of the mercy of God, who hath so greatlie loued the world, as that hee hath vouchsafed to giue his Sonne to the death of the Crosse, for vs miserable sinners, to the end that he that belieueth in him, [Page 213]may haue eternall life. And this is the same with that which their Glose saith: Do this in remembrance of me: For saith it, the sacrament ought to be receiued in the remembrance of the Lordes passion: shew forth the Lordes death, &c. that is to say, make your account and set it down for certain, that the suffering and death of the Lord came through you. For Whosoeuer (sayeth Oecumenius) sheweth forth this death, he displayeth and maketh a shew of all manner of gifts, and of all manner of loue towardes men, yea in a worde, Oecum. in 1. Cor. 11. (sayeth hee) of the whole meanes of our saluation. Let these fellowes now draw neare, which haue the Fathers so full and so rife in their mouthes, but cannot bring foorth so much as any one, who hath founde the sacrifice of the Masse in these wordes, Hoc facite, that hath expounded this worde, for to sacrifice. And yet notwithstanding, if there were any place wherein it might be found, who doubteth, yea, or who can denie, but that of all others, that is no place for to finde it in?

A great man of this time, seeing himself thrust out of this place, Genebrard. hath inuented this shift, namelie to say, that the Apostles did say their first Masse vpō the day of Pentecost. And this hee would tug out by the haire, both out of a place of Deuteronomie, where mention is made of the offering of new fruites, which then was ordained in the lawe; as also from the 2. of the Actes, where these wordes are: Act. 1.2. They did perseuere in the do­ctrine of the Apostles, in communicating and breaking of bread, and in prayers, which wee haue alreadie sufficientlie refuted. For what agreement is there betwixt any thing therein, and the sacrifice of the Masse, for the remission of sins? And yet notwithstan­ding, we will further take the paines to call to minde, Hugo Card. in Act. c. 2. what their Glose saith vpon this place of the Acts; Of bread, aswell common as consecrated, that is to say, aswell ordinarie, as sa­cramentall. And Cardinall Hugo after the same manner. And Lyranus: Partly (sayeth hee) because they did communicate euerie day: partlie also, because they did eate together in common. And Oecumenius sayeth; This is for to shewe the simplicitie that they vsed in liuing and conuersing together. And the Syrian and Arabick interpreters: They receiued the Communion or Eucharist, Vcharisto. And Caietanus: This is to shewe the distribution of the meat, as it was practised from familie to familie. So that on euery side the standing of the Masse, doth still faile and deceiue it.

But let vs come to other places. It is saide Actes 13. [...], Acts 13. as they sacrificed: Their olde translation sayeth: Ministrantibus, as they were executing their of­fice and Ministerie. And the Glose addeth, In good workes euery man according to his charge and degree. The Syrian and Arabian: As they were in praiers: because it is ad­ded that they did fast. Chrysostome and Oecumenius, [...], as they preached. Ca­ietanus, As they preached and prophesied, that is to say, as they expounded the word. And Cardinall Hugo, Ministrantibus scilicet praedictis Prophetis. And of him wee haue spoken else where. But let vs grant them according to their owne desire, Sacrificantibus: let it bee said; As they sacrificed. Epiphanius saith concerning this place: These were chosen with Paule and Barnabas, [...], sacrificing the Gospell. Chrysostome saieth to the same purpose: Let him sacrifice the Gospel. But where shall wee haue a bet­ter expositor then S. Paule himselfe? This grace (sayeth hee) hath beene giuen mee of God, that I should bee [...], a Minister of Iesus Christ: Let vs say a Priest if they will, towardes the Gentiles [...], sacrificing in very forcible tearmes, the Gospell of God, to the end that the offering of the Gentiles, [...], might bee well ac­cepted of, being sanctified by the holy Ghost. In which place Theodoret sayeth, The Apostle called hit preaching [...], a holy Ministerie, a holy sacrifice, and a true and sincere faith, an acceptable offering.

It is said, 1. Cor. 10. You cannot bee partakers of the Table of the Lord, 1. Cor 10.and of the table of diuelles. Now the Table of diuelles say they, is an Altar: and that of the Lordes is al­so an Altar: and so an Altar doth inferre a sacrifice, and a sacrifice the Masse. So that Amensa, ad Missam, from the table we find the way to come to the Masse: I feare nothing here but least that these argumentes should bee taken for mine owne: but this is one of Bellarmine his arguments in this mater, & such a one too, as he taketh to be a goodly one: a wonder to consider that none of the old writers could perceiue [Page 214]this mysterie: yea that their Glose being so new as it is, could not finde anie thing in these wordes, but our coupling with Christ, which is confirmed and ratified in the sacrament of the holie supper or Eucharist. And it is no lesse manifest and plain, that S. Paule speaketh here de Mensa, not de Missa: that hee here forbiddeth all Christians to bee at the feastes of the Idolaters, wherein they gaue themselues to sit downe and eate, after their sacrifices, the meates offered to Idols: as the words go­ing before doe make it plaine and euident: You cannot drinke the cup of the Lord, and the cuppe of Diuelles. For there is nothing to testifie and witnes, that euer the Pagans did vse to drinke vpon their Altars, but that they vsed to feast afterwarde. Whereupon Atheneus sayeth, that it is called [...], as it were [...], because that they did drinke themselues drunke after their sacrifices. Tertul. de Spect. c. 13. Tertullian did not take this place in anie other sence, for hee saith: Non sacrificamus, nec parentamus, sed neque de sacrificio & parentato edimus: quia non possumus coenam Dei edere, & coenam Daemoniorum. That is to say, we do not sacrifice vnto Idols, neither yet vnto our Parents being dead: and as far off are wee from eating of that which is sacrificed, either vnto Idols, or for the dead, which he calleth, Idolothyta, and Necrothyta, in the same place: Because (sayeth hee) that wee cannot eate the supper (coenam) of God, and the supper of Diuelles: So that what the Apo­stle calleth mensam, Theodor. in 1. Cor. 10. hee expresseth by the worde coenam. Theodoret in like sorte: How shall wee communicate in the precious bodie and blood of our Lord, and afterwarde at the Table of Diuels, Haimo. in 1. Cor. 10.by eating the meate which is sacrificed vnto Idols? And Haimo, Mensae Domins, to participate at the Table of the Lord, that is to say, to participate in the bodie of the Lord.

In the ende they finde it, whereas it selfe can finde no place, as namely, in the Epistle to the Hebrewes, which whole Epistle hunteth and chaseth it out of the whole world: Heb. 13. Wee haue (saith the Apostle) an Altar, whereof they haue no power to eate, which doe serue in the Tabernacle. If they had an Altar, then had they a sacrifice; and what sacrifice, but that of the Masse? But by comming to the knowledge of the Altar, wee shall come to finde out the sacrifice: Beholde sayeth S. Paule in an other place: Israell according to the flesh, Those that eate of sacrifices, are they not partakers of the Altar? This is then that Israel which is according to the flesh, that is to say, the Iewes, which hee opposeth and setteth against that Israell which is according to the spirite, that is to say, against Christians, that so hee might restraine them from affecting the rites and seruice of the Iewes. Thinke not (saieth hee) but that wee haue an Altar and a sacrifice, of which, they which serue in the Tabernacle, that is, they which are giuen still to subiect and make themselues seruantes to the ceremonies of the law, haue not power or possibilitie to eate, namelie, saieth the Apostle, because they disanull the grace of God, and make the power of the Crosse of no effect: for that, If righteous­nes be by the lawe, Christ should be (sayeth hee) deade in vaine: and this Altar is no­thing else but the Crosse of Christ: and this sacrifice is nothing else but Christ stretched vpon the Crosse: Who hath suffered (saith hee) without the gates, to accomplish the figures of those beastes which were sacrificed without the host for sinne, who hath shedde his owne blood, for to sanctifie his people. But it behoueth vs (saieth hee) if wee will bee partakers of this Altar, and of this sacrifice: That wee goe forth to carrie his reproach & shame, that is to say, that wee cast off all manner of thinges to follow him, that wee denie our selues, beare our Crosse after him, and become crucified with him, follow­ing that which is saide; If wee suffer with him, wee shall also raigne with him. Then the Apostle concludeth, By him therefore, by the merite of his sacrifice, Wee offer vnto God continuallie the sacrifice of praise, that is to say, the fruite of our lips, praising his name, &c. And indeede their Glose it selfe, hath not vnderstood or taken it otherwise: We haue an Altar, that is the Crosse, vpon which Christ was offered, of which such are not partakers, &c. According as it is written: If you be circumcised, Christ will not auaile you anie thing, be­cause that such as doe obserue the thinges of the law, pointed out by the seruice of the Tabernacle, haue no part in the effectuall working of the passion of Christ. And therefore let vs offer by him, &c. that is to say, a spirituall sacrifice by Christ, which is our high Priest: And not Christ [Page 215]himselfe, as our aduersaries doe pretend: and this sacrifice, that is, (saith Lyranus) almes deedes, for the comforting of the needie, &c. Oecumenius after the same manner: Oecumen in ep. ad Heb. c. 13. The Iewes will say; How say you that you haue an Altar? for what hath beene sacrificed or of­fered vpon it? for as concerning Christ, whom thou so oft settest before vs to haue beene sa­crificed, to haue beene offered and slaine thereupon for the whole world, hee was not sacrificed vppon thine altar, but on the contrarie, hee suffered without the gates of the citie: yea saith the Apostle, and thereupon it is, that I can proue vnto thee so much the more effectually, that we haue an Altar: for euen amongst vs, the bodies of sacrificed beasts, are not burnt vpon Altars, but without the host. Now for that cause also did he suffer without the gates, to the end that he might sanctifie, not the priestes onely, but likewise all the people. But and if hee haue beene the sacrifice for all, why hath he not also beene the Altar? And a little after: Wherefore we of­fer by him as we did of old time by the high Priest the calues of our lips, namely, prayers, hymnes, and supplications vnto God: Not any more (saith he) any sacrifices of beastes, but the sacri­ces, [...], which are without blood. The Masse will our aduersaries say here, for so they call it, Sacrificium incruentum: But he expoundeth himselfe, [...], sacri­fices which are offered by the lips; [...], &c. in prayers, in hymnes, and supplications, &c. confessing the name of the Lord. And how? In as much (saith hee) as wee giue him thankes, for that he died for our sinnes, &c. Theoder. ad Hebr. c. 13. Thom. ad Heb. c. 13. Chrysostome and Theodoret vpon this place after the same sort. But Thomas more clearely then any of them all, saying; This is the Altar, or the Crosse of Christ, whereupon he was offered for vs, or els this is Christ himselfe, in whom, and by whom, we offer vp our praiers. This is the Altar likewise, whereof mention is made, Apoc. 8. &c. But let them tell me then in their consciences, Belarm. l. 1. de Sacram. c. 35. & l. 1. de. Miss. c. 14. if there be in all this any one word of the Masse? And in deed Bellarmine in a certain place after the man­ner of other, would faine abuse it, but elswhere he saith, that hee will not presse this place, seeing that other good Catholike writers doe vnderstande it of the Altar of the Crosse.

In the ende they come to breath life into the Masse with that which cannot but make it breathlesse, and presse it to death, euen with this Epistle, Heb. 5. v. 1. which ceaseth not to go ouer it againe and againe in a hundred places: that our priest hath fulfilled whatsoeuer was needfull for our redemption, by the onely sacrifice of the Crosse. It is written (say they) Omnis Pontifex siue sacerdos, euerie high priest or other priest taken from amongst men, is established by men, in things which are done to Godward, to offer sacri­fices and giftes for sinnes: then it behoueth that our priestes doe offer for sinnes, and that in the new Testament. Let vs note their good dealing: the text is [...], euery high priest, and not euerie sacrificer, nor euerie priest. And in deed hee compareth in this place and setteth the high priest of the law against our high Priest Iesus Christ in these words: In like manner also Christ, &c. Hee compareth him I say in this, that both of them had their calling of God, he setteth downe the prerogatiue, in that the one was a seruant, and the other the Sonne, of whom it is said: This day haue I begot­ten him. He opposeth and setteth him against him, in that he was taken from amongst men from time to time, but this our high priest vnder the Gospell is eternall without beginning, after the manner of Melchisedech. And this is the cause why the interli­neall Glose saith: Omnis Pontifex secundum legem. And Oecumenius: By the compa­ring of the priestes, that is to say, of Christ, and of the high priest of the law, hee would shew the excellencie of the new Testament aboue the old, &c. And Thomas of Aquin comming af­ter all the old writers, vnderstandeth this place after the same manner. What shame­lesse cogging and foisting then is this, to conclude from the high priest, to euerie ordinarie and inferior priest, & from the high priest of the law, to the inferior priests of the Church of Rome? And let it be said here by the way, that which is to bee held once for all: that there is not so much as any one place in all the holy scripture, where the Ministers of the new Testament are called [...], sacerdotes, priestes, or by any other name of equall sence and signification, (but rather all manner of Christi­ans are called in certaine places by the name of Priestes, notwithstanding that they be qualified with diuers names, as Euangelistes, Prophets, Teachers, Ministers, Pastors [Page 216]and Elders: & that for no other cause doubtles, but because the holy Ghost purposed to abolish the pedagogie and childish rudimentes of the law, that so they might not haue any place or vse vnder the Gospel. He wold also take away therby this stumbling stone which Antichrist hath very cunningly cast in the way, hauing drawne from this word sacrifice, which is to say, A holy & consecrate kind of dutie or seruice, (a phrase and tearme first vsed by Christians generally, for the whole exercise of deuotion) a Sacri­fice properly so called, as they speake; then propitiatorie, and afterward meritorious for the remission of sinnes, and that not for the liuing onely, but also for the dead. But they go further: It is thus said at the least in place elsewhere, that it behoueth, that Iesus Christ should haue something to offer: and if any thing then himselfe, and that euery day vnto God in heauen for vs. Now without all question the Masse by this accompt is as farre from this place, as heauen is remoued from their Altar. But yet we must looke further into this their deceit & craft. It must needs be, that he haue something to offer, that is to say, that he hath offered something: and what hee hath offered, Heb. 8.3. the Apostle telleth vs in a hundred places: Hee offered himselfe once for all, & for the sinnes of the world: he hath purchased vnto vs by his blood an euerlasting redemption: by one onely offering once offered, he hath sanctified vs, and sitteth at the right hand of God his father. He doth not then offer or sacrifice any such thing vnto him e­uerie day, as they doe falsly alleadge the text: but rather Hee appeareth before God making intercession for vs, praying and making requestes for vs by the power and vertue of this sacrifice once made, &c. The question onely betwixt vs is, whether these wordes, [...], ought to be expounded, Quod offerat, or Quod offerret, that is, that he doth day­ly offer, or that he hath once offered. And the Apostle hath decided it without the helpe of any others in many places: but let vs heare what the olde writers doe say thereof. Oecumenius saith: Oecumen. in epist. ad Heb. c. 8. Because it properly belongeth to priests to offer gifts & sacrifices, [...], where our aduersaries woulde vnderstand for the perfecting of the sence this word [...], It is necessarie: we do make the supply with this word [...], & make the sence, It was necessarie: which agreeth better with [...], & it is as much as to say, that it was meet that Christ should also haue something to offer. But that which followeth doth decide the question: This was the cause (saith he) where­fore he had his owne proper flesh, which [...] he hath offered. For it might haue beene said: If he bee a high priest for euer, why is he dead? wherefore? [...], that hee might offer himself a sacrifice, &c. And a little after: He is therefore dead, that he might offer this sacrifice; but he is risen from the dead, & ascended into heauen, to possesse & keepe the same [...], where it is requisite that he should exercise his priesthood. And how? Ʋerily (saith he) by making intercession to God for vs. Ambros. ad Hebr. c. 8. S. Ambrose saith: It is necessary that our sauior in the daies of his flesh should haue something that he might offer for vs, & therfore he took vpon him our flesh, Theodor. ibid. Haimo ibid.that he might offer the same. And Theodoret; This is the cause why the only begotten Son of God hauing takē our nature, did offer it to God for vs. Haimo: He took of vs that which he hath offered for vs, namely, mans flesh, euē himselfe whom he hath offered vpon the altar of the crosse,Hugo ibid. Thom. ibid.&c. being himselfe both the sacrifice & sacrificer. And thus also write Car­dinal Hugo and Thomas: For it behoued that Christ, haberet quod offerret, might haue something that he might offer: hee offered himselfe, &c. all of them hauing relation to the thing done, and not to do. Caietan: That is, himselfe who is offered, & the Saints which are made such by heauenly grace. But what need was there of any other expositor then the A­postle himself, when he setteth downe how that, he doth not offer himselfe oftentimes. And againe: For by one onely oblation he hath consecrated for euer those which are sanctified.

They go forward: Hebr. 9. The Apostle saith: It is necessarie that the patternes or figures of hea­uenly things shold be cleansed by these things, but the heauenly things themselues be better obla­tions and sacrifices then these are. He speaketh (say they) in the plural number: wherefore it argueth that there are many oblations, many sacrifices: and those are our Masses. But let vs alwaies carrie in minde, that the Apostle hath infinite times said: That there is but one sacrifice, that is, Christ: and that there is but one oblation offered vppon the Crosse by Christ. And let vs also distinguish, Hostiam seu victimam, from [...], [Page 217] the thing sacrificed from the oblation: that is to say, from the action of sacrificing. Now the Apostle vseth in this place the word [...], & not [...], of sacrifice, not of offe­ring, of the thing, not of the action. And what will they then inferre or conclude? that the Christian Church here opposed and set against the Iewish Church, ought to bee cleansed by many sacrifices? will they dare to bee so bold? and that seeing it is such a blasphemie? or by many offerings of this verie same sacrifice? And is not this to come all to one thing, and directly contrarie to so many places of the Apostle? And againe, it is not said in this place, Oblations, but Sacrifices. But say they it is spo­ken in the plurall number, Sacrifices: but this is because the Apostle had spoken in the plurall number of those of the law, & so in setting downe the opposite part, doth retaine likewise the plurall number: Non quia victimae plures, sed quia in vna plures, vel potius illae omnes; because that in this onely one sacrifice all others are contained. And in deed to the end they may not find any starting holes, Thom. ad Heb. c. 9. we will not giue credite vnto any o­thers in this point, but vnto their owne Doctors. S. Thomas: Hostus in plurali, he saith sacrifices in the plurall number: and contrarily he saith afterward, that there is but one sacrifice, euen that of Christ, for by one onely offering, he hath accomplished for euer all those which are holy and sanctified. Hebr. 10. I answere, that though it were one in it selfe, yet it was shado­wed out by many sacrifices vnder the old law. The interlineall Glosse: Meliores hostiae, better sacrifices: namely, Christ & all those of the old law, in as much as it was signified by them all. Hugo the Cardinall: that is, the sacrifice of Christ, Anselm. ad Heb. c. 9. Caietan.by which all those of the law were signified and sanctified. Anselme: These better sacrifices are but one, that is, Christ. Caie­tan: Christ crucified is here called the better sacrifices, because that virtualiter, that is, in ef­fect and operation, it hath the power of all the rest.

But in the end, they say, the priesthood being translated, it must needes follow that the law is translated also, Et vicissim: wherefore it must needs follow, that there must be a priesthood in the new Testament. And who goeth about to denie it them? Hebr. 7. for otherwise it should fall out, that to haue one which liueth for euer, should bee to be without a priest? and that to haue an euerlasting sacrifice, should be to bee with­out one? And on the other side, are we not (saith the Apostle) all priests, in as much as we haue all accesse to the father through him, euen to offer vp vnto him through him our sacrifices, euen for to offer vnto him himselfe in our praiers a sacrifice for vs? But we deny that there is in the new Testament any order of people appointed & or­dained to sacrifice him a new, and we on the contrarie affirme, that throughout the whole scriptures there is not one word spoken of any such, as likewise there is not of the reiterating of the sacrifice of Christ; neither haue any of the fathers interpreted it as our aduersaries doe at this day. We affirme also, that in all the holy scripture, speaking of the Ministers of the Church of Christ, they are neuer entitled priestes, in whatsoeuer language that a man shall take them. And that if the same holy scriptures of the new Testament doe make any mention of sacrifices, that they entitle and call them presently, for the preuenting and taking away of errour; sacrifices of the prea­ching of the Gospell; sacrifices of praise and thankesgiuing, spirituall sacrifices, the calues of our lips, the works of charitie, &c. offered partly by the Ministers of the ho­ly Gospel, who hold their particular place and ranke in the Church, to dispense vnto vs the word of God & sacraments, to shew forth vnto vs our destruction in our owne nature, our condemnation by the law, our grace and fauour purchased in the death of our Lord, the greatnes by consequent of our sinne, and of the mercy of God in the greatnesse of this remedie: whereupon there followeth in vs a loue towardes God, a hatred towardes our selues, &c. Partly likewise by all the Christians in whom this loue bringeth forth spirituall sacrifices: peace offeringes, in as much as we haue by this meanes peace with God: sacrifices of thanksgiuing, for that we giue him thanks in euery kind of seruice, whether of the heart, the mouth, or hands, for so great a be­nefite receiued of his meere mercie: and let vs also say propitiatorie, in some sort by a great deale better right then in the Masse, in as much as wee confesse vnto him our sinnes with a contrite and humble heart, intreating him that the blood of our Lord [Page 218]Iesus Christ his onely Sonne may procure vs fauour and mercie, by the true and one­ly propitiation purchased by the same, Amen.

CHAP. IIII. That the old fathers haue not acknowledged any other propitiatorie sacrifice, then that onely one made vpon the Crosse.

THus you cannot deny (say they) that the old fathers haue called the Masse a Sacrifice: yes we haue flatly denyed them the whole, & plain­ly proued, that the olde fathers did not so much as knowe it by name. But they reply: at the least they doe vnfold vnto vs, the celebrating of the sacrament of the Eucharist, or holy Supper of the Lord. And surely vpon good cause & warrant, seeing it is a holy & consecrate action, and that the spirituall sacrifices of our heartes are thereby sacrificed to God, vnto repentance, as also seeing that the incense of our praiers, and the calues of our lips, and the Gospell, the word of God, as saith S. Paul, is therein sacrificed, seeing that our bowels, tanquam per viscerationem, doe therein o­pen, inlarge and spread abroad, and distribute themselues, by our almes deedes vn­to our neighbours, seeing likewise that the death of Iesus Christ is therein declared the onely sacrifice of the Crosse; and that by the expresse commandement of the sa­crificer. And thus, and no otherwise haue they all vnderstood it. But we denie, that e­uer they said any thing of it, as a sacrifice properly so called of the new offering vp of the Sonne of God, to God by the priest, of his bodie and of his blood, vpon an al­tar for our sinnes. Neither must they here go about to abuse vs with a distinction of Sacrificium cruentum aut incruentum, of a bloodie or vnbloodie sacrifice. For this distincti­on wil not be receiued or admitted of against the vniuersal propositions of the scrip­ture, which tell vs: that where remission and forgiuenes of sinnes is purchased, there needeth no more sacrifice or offering. Againe, that there is no remission purchased, where there is no shedding of blood. But so it is, that wee haue forgiuenesse in the blood of Christ, much more then an oblation. But so it is, that in their pretended sacrifice there is no shedding of blood: and therefore much lesse pardon and forgiue­nesse, or any effectuall grace, that may procure vs Gods fauour. But yet it is further to be considered, that the old fathers did neuer name [...], bloodlesse or vnbloodie sacrifices, to make distinction thereby, betwixt the sacrifice of the crosse, and the sacrament or pretended sacrifice of the altar; but rather to set downe a diffe­rence betwixt the sacrifices of the law, and the sacrifices of Christians. Whereupon Oecumenius saith, Oecumen. ad Heb. c. 12. [...], that is to say, Sacrifices without blood: those (saith he) of the lippes, as praiers, hymnes and supplications vnto God by Iesus Christ, &c. And others after the same manner, which wee shall see farre better by tracing them from age to age.

Clemens Alexandrinus next succeeding the time of the Apostles saith: Clem. l. 3. Pae­dag. c. 2. & in strom. We sacrifice not vnto God, and that vpon good consideration: for he hath no need of any thing, but hath giuen all thinges vnto vs: and therefore we do glorifie him, who was sacrificed for vs, in sacrificing & offering vp of our selues. Againe, God would be honoured, though he haue no need of any thing: and therefore doe we honour him with our praiers: and this is the best and most holy sacrifice, when wee send them vp into his presence, in iustice &c. Our Altar then is the congregation of such as are attentiue in prayers, and haue all of them one common spirit, and one common voice, &c. Againe: Our Altar, that is, one holy soule, our perfume and incense, euen our prai­ers. So that he doth not acknowledge or make any mention of a Sacrament proper­ly so called, when he saith: We do not sacrifice, hee acknowledgeth another manner of fashion: namely, the prayers of the faithful, the sacrificing of themselues vnto God, &c. And yet herein hee is not behind with speaking honourably of the Eucharist: For (saith he) this is that speciall good grace, whereof those are partakers, which communicate [Page 219]therein in faith, and are sanctified both in body and soule.

Ireneus; we haue seene heretofore how he speaketh, Iren. l. 4. c. 34. and yet you may perceiue him to deale more plainly: We must (saith he) offer vp a sacrifice to God, and in all thinges bee found to acknowledge our creator, by a pure and vpright opinion and iudgement: by faith with­out hipocrisie, by certaine hope, by feruent loue, offering vnto him the first fruits of his creatures. And this is that pure oblation, which the Church onely doth offer vnto the creator, offering vnto him of his creatures, with thankesgiuing. Therefore (saith he) he would haue vs to be continu­ally offering our oblations vpon the altar. And what Altar? This also he teacheth, saying: There is an altar in heauen, thither our prayers and sacrifices are directed: and in the temple, ac­cording to that which Saint Iohn hath said in the Apocalips: and the temple of God was open and the tabernacle: For behold (saith he) the tabernacle of God, where hee will dwell with men. Here then is no sacrifice but that of man vnto God, in the acknowledgement of his benefits, by continuall prayers, as also of the first fruits of the goods, which he giueth him, and that by communicating them charitablie with his brethren.

Iustinus Martyr speaketh highly & honorably in commendation of the Lords Sup­per, he describeth and setteth out vnto vs the holy ceremony wholly & intirely: Iustin. Martyr in Tryphon. and yet not a word of the propitiatorie sacrifice in all that he saith. But on the contrarie, he saith: I dare be bolde to affirme, that there are no other sacrifices that are perfect and ac­ceptable vnto God, then the supplications and thankesgiuing of good people, and Christians haue learned, that they are not to offer any other, &c. Againe, Idem in expo­sit fidei. Tertul. aduers. Iud. We sacrifice vnto God without cea­sing the sacrifice of praise, sincere praiers, and of the sweet sauour of good workes, &c. We haue heard heretofore what Tertullian hath said vpon the first Chapter of Malachie, but yet behold what he saith further: It behoued that Christ should be made a sacrifice for all the Gentiles, who was led as a sheepe to the slaughter. Behold here the onely sacrifice. Idem aduers. Marc. l. 4. & ad Scapul. Againe: The prophecies of the lawe did signifie that man otherwise a sinner, presently after that hee was cleansed by the worde of God, did offer an oblation in the Temple, that is, praier and thankesgiuing in the Church and congregation of the faithfull by Iesus Christ the catholike, that is, the vniuersall Priest of the father. Behold now and see here an vni­uersall and onely priest, by whom wee offer vnto God our sacrifices and our prai­ers. And therefore hee saith: Wee must not sacrifice vnto God any thing but that which is spirituall: for it is written, a contrite heart is a sacrifice vnto God. And a sacrifice to God is the sacrifice of praise, &c. Againe: Thy faith hath saued thee: because (saith he) that it hath apprehended and taken for graunted, that it must offer his sacrifice vnto the Almightie, euen thankesgiuing in the true temple, and by his true high priest Iesus Christ, &c. And againe, Wee sacrifice for the health and prosperitie of the Emperour, Idem in Apo­log.but vnto our God and to his Sonne, and that according to his commaundement, Pura prece, by a pure and sincere praier, &c. Cypr. serm. 1. de cleemosyn. Saint Cyprian could not learne any other lesson of this his Maister: whatsoeuer some would make him to belieue. For hee saith: Rich Ladie, come you in Dominicum, to the Lordes banquet without a sacrifice, there to take of the sacrifice which some poore person hath offered? &c. Here sacrifice is vnderstood almes, or offering, because that of the fruits which were giuen by the faithful, there was so much taken as might make a sufficient quantity to distribute in the celebrating of the holy supper amongst the faithful. They obiect vnto vs his Epistle vnto Cecilius, Idem. l. 2. cp. [...]. wherein he saith: Who is the priest of the high God, by any greater priuiledge and prerogatiue then our Lord Iesus Christ, who hath offered sacrifice vnto God his father, & hath also offered the same that Melchisedec did offer, that is to say, bread and wine, his bodie and his blood. Let vs ob­serue, that here he compareth Iesus Christ with Melchisedec; Melchisedec the priest of the highest, saith the Apostle: but Iesus Christ is preferred, for he offered himselfe vnto God in sacrifice: & Melchisedec offered but bread and wine vnto Abraham, but our Lord offered his bodie & his blood for the faithful. Otherwise this text, contrary to the nature of the author, should haue no force or power in it. But let vs heare him expounding himself in this same Epistle, wherein he saith; In asmuch as we make mention of the passion and death of Christ in all our sacrifices (for it is the death and passion of Christ which we offer) wee are not to attempt, doe or offer any thing, but as he in giuing vs an example [Page 220]hath done before vs. For the scripture saith: As oft as ye shall eate this bread, &c. you shall de­clare and shew forth the death of the Lord vntill his comming. Then wee offer not Iesus Christ, but we offer his death and passion, we offer him alreadie slain vpon the crosse; that is, we celebrate the remembrance of his death and passion; we offer it vnto God as the meanes of the remission of our sins. And he giueth a reason thereof in another place, saying: Because the sacrifice which the welbeloued Son of God hath offred vpō the crosse, is so acceptable and well pleasing vnto the father, as that his oblation is as effectuall at this day in the presence of his, as it was the verie same day that the blood and water issued out of his side.

Origen saith: The blood of Christ is so precious, as that he suffered alone for the redemption of all. Origen in cp. ad Rom. & in hom. 2. in Cant. What need then hath the Church of any other sacrifice? And as for the whole burnt offerings of Christians, Those are their praiers and supplications vnto God, &c. But yet there is more behind. For when Celsus had obiected vnto him: you haue nei­ther sacrifice nor altars: he answereth not any otherwise, but; we haue the sacrifice of the Altar, &c. Or els, Our temples are the spirits of good people, who breath out a sweet smel­ling incense,Idem. l. 8. con­tra Celsum.the vowes & praiers of a good and pure conscience. To the like obiection made in the time of Arnobius and Minutius Felix, by one Cecilius a Pagan, there was sha­ped the like answer. This was about the yeare 300. And as for the place of Tertulli­an, Tertul. de pae­nit. c. 9. Aris adgeniculari, &c. without troubling our selues therewith any further: Pame­lius (as we haue alleadged before) hath corrected it by the copie in the Vatican: and hath very excellently shewed, that it cannot so stand, but that it must bee read, Caris Dei adgeniculari, &c. in so much, as that we may from hence conclude very strongly cleane against our aduersaries. They say, there were altars in the Primitiue Church: and therefore Sacrifices; and therefore the Masse. Wherefore wee, with the consent of all antiquitie, for the space of 300. yeares, do reply and crosse them, saying: there were no altars in the Churches of the Christians, neither yet sacrifices, neither yet Masses. And if we shold repeat that which hath beene said before of altars, our proofe would extend it selfe to a farre longer time.

Athenagoras in his Apologie for the Christians, Athenagor. in apol. pro Christianis. hath the verie same obiection to confute, and freely vndertaketh to proue, that the sacrifice that God demandeth of vs is, that we should bee carefull to know him, and to acknowledge all the goodnesse that we do receiue at his hands. But what haue I to doe (saith he) to trouble my selfe with thinking vpon and remembring of sacrifices and burnt offeringes, wherewith God hath nothing to do? God who requireth (saith he) that men should offer vnto him [...], a sacri­fice without blood, a reasonable soule, &c. His answere had beene more readie: We sacri­fice Christ daily, &c. And let vs marke by the way that he calleth it, a sacrifice without blood: not to put any distinction or difference betwixt that of the Crosse, and that of the altar, but to distinguish betwixt the sacrifices of the Iewes, and of the Paganes, which were materiall and bloodie, and the spirituall sacrifices of the Christians.

Lanctantius: Lanctan. l. 6. c. 26. Two things (saith he) must be offered, giftes and sacrifices vnto God; and they must be offered without bodily substance: for the gift, the integritie and vprightnesse of the soule; for the sacrifice, praises and hymnes, &c. who so doth this, sacrificeth vnto God, so oft as he doth a good worke, &c. And therfore vpon the Altar of God which is great in deed, and which is placed in the heart of man, so that it cannot be defiled with blood, it behoueth vs to set pati­ence, faith, innocence, chastitie, &c. There is not any other holy seruice then this same. This man as yet knew nothing what this pretended Sacrifice meant, and as little of Altars.

Eusebius hath beene cited heretofore in the expounding of the place of Malachie; We sacrifice therefore (saith he) and burne (he answereth the Paganes.) Euseb. de De­monstra. l. 1. c. 6 &. 10. And what? some­times the memorie of this great sacrifice, celebrating the mysteries which our God hath giuen vs, and rendring vnto him thankes for our saluation, as also offering to him religious hymnes and praiers:Idem. l. 3. c. 4. & l 4. c. 5.sometimes we consecrate our selues all wholy vnto him and his high priest or sacrificer, which is, to Christ, dedicating, I say, our selues, bodies and soules vnto this word: where wee haue to obserue, that he reckeneth vp the sacrifice of Christians, as the memorie of the passion of our Lorde, thankesgiuing, prayers, praises, and offering vppe of our [Page 221]selues, &c. but of the sacrifice without blood, which they pretend, whether it bee in the Supper or in the Masse, not one word.

Nowe about this time was the first generall Councell of Nyce held, Can. Nicaen wherein wee haue a Canon, all saue some little parte thereof drawne out of the Vatican librarie, the title whereof is, [...], of the holy table. The wordes are: Wee doe not rest and content our selues with the breade ministred vnto vs here belowe, or yet in the cuppe, but lifting vppe the vnderstanding of our mindes, wee thinke by faith, that the Lambe of God taking away the sinnes of the worlde lyeth in this Table, [...], sacrificed by the Priestes without being slaine, &c. Where wee obserue agreeing with the doctrine going before, that there is insinuated a certaine secrete opposition betwixt the holy table, and the Altars of the lawe: of the Lambe which taketh away the sinnes of the worlde, and the Sacrifices of the lawe which were nothing but figures and shadowes of the Sa­crifice which was there offered, to this which is but renewed by being called to minde, and of the bodily presence and visible substance of the one, to the eating and receiuing of the other by faith. And this appeareth more euidently by that which followeth, which calleth vs cleane backe from all thinking of a sacrifice to the receiuing and communicating of a sacrament, that is; That we truely and verily receiuing his precious bodie and blood, belieue these thinges to bee the infallible signes of our resurrection. And this is the cause why wee take not much, but a little, that so wee may know, that it is not to fill vs full vnto bodily nourishment, but to further and feed the worke of our sanctification. For if hee had rested in the sacrifice, woulde that haue followed which he saith: And that notwithstanding our being present at this sacrifice, wee haue the resurrection and the life, &c. Athanas. orat. 3. cont. Arrian. Whereupon also Athanasius of the same time saith: The oblation or sacrifice of the Lord once offered did accomplish all thinges, and remaineth fast and sure throughout all times. Aaron had his successors, but the Lorde, sine transitione & successione, without any succession or change from one to another holdeth the priesthood for euer.

Saint Basill: Those which were wont to be consecrated of the seed of Aaron, are excluded, Basill. in 1. c. Esa.to the end, that there might come in their roome a priest according to the order of Melchisedec: and not the sacrificing priestes of the Church of Rome. There is no more any question (saith he) of the continuall sacrifice, neither yet of these so oft reiterated and renewed sa­crifices, &c. For there is but one sacrifice, that is, Christ, and the mortification of the Saintes, which is become famous and renowned for their confessing of him. There is but one besprinkling and cleansing with water, and that is the washing of the new birth: there is but one purgation for sinne, that is, his blood, shedde for the saluation of the world. To what end (saith the Lord) serueth so many sacrifices? he requireth but one, reiecting all what­soeuer els, that is, that euerie man doe reconcile and offer himselfe to God, appearing before him a liuing sacrifice, by a reasonable seruing of him, and offering vnto God the sacrifice of praise, &c. Againe, Now in the end and latter age of the worlde, one onely sacrifice is ap­proued, once offerred for an oblation for sinne. For the Lambe of God hath taken away the sin of the world, offering himselfe an oblation and sacrifice, of a smell of a sweet sauour, &c. Idem in psal. 115. And in another place: I will therefore sacrifice my soule vnto thy praise O Lord, as it were vpon some Altar: I will offer vnto thee the sacrifice of praise, which is more worth then an infinite number of others, &c.

Gregorius Nazianzenus: This great sacrifice, Gregor. Nazi­anz. in Pasch. orat. 2.which in his first nature could not bee sacrificed, is mingled with all the sacrifices of the lawe: That same I say, which is the purgation not of one parte of the worlde, nor forsome certaine time, but of the whole world, and for euer. And thus we are admonished not to seeke for any other: But (saith he) we offer vnto God vpon his celestiall Altar, together with Angels the Sacrifice of praise: let vs passe through the first vaile, and drawe neere vnto the second: let vs sacrifice to God at all times. And hee addeth: For the chiefe and principall point of wisedome is a good and honest life, purged and made cleane before God, euen that God which is [Page 222]most pure, and requireth no other sacrifice at our handes, but this purenesse which the scrip­ture commonly calleth a contrite and broken heart, the sacrifice of praise, a newe creature in Christ, &c.

Eusebius Emissenus saith: Euseb. Emis­sen. de caen. Dom. Seeing that our Lorde was to conuey vp into the heauen, beyond the reach of our pearcing sight, this his humane bodie, which he had taken vppon him, it was needfull, that vppon this day hee should consecrate for vs the Sacrament of his bodie and of his blood, that so what had once beene offered vppe for the price of our redemption, might bee honoured in a mysterie for euer, to the end, that as redemption hath his ordinarie course for the saluation of men, without any wearisomnesse: so also the euerlasting oblation & perpetuall sacrifice of this redemption might liue and continue fresh in our memorie: and that this one true and perfect sacrifice, that is to say Christ, might continually bee present in grace, which wee must iudge of by faith, and not by outward appearance, by the inward affec­tion, and not by the outward sight. Where wee are to note, that hee saith Sacrament, not Sacrifice; and that hee opposeth the remembrance of the oblation, to the ob­lation it selfe: the powerfull course and continuance of redemption, to redempti­on it selfe once wrought, the presence of grace to the reall presence, and the body of Christ lifted vp to heauen, to the Sacrament of the same left remayning in the Supper.

Epiphanius: Epiphanius cont. Marcion. haere. 42. & 35. Haue you offered me sacrifice (saith the Lord) fortie yeares in the wilder­nesse? &c. To the end that they might learne, that God by the comming of his Christ, hath taken away all manner of vse of sacrifices: and that in respect of one sacrifice which hath per­fected and accomplished all the other sacrifices that went before: 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.Id [...]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 [Page 223]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 to allude to the place of the prophet Malachie, but in a far other sence then that of our aduersaries. To bee short, hee sayth: Christ is called a high Priest, sacrificing vnto God, and besides him, there is not any one to whom we do attribute either the name or the effect of priesthood: for hee was made the mediator betwixt God and men: hee hath sacrificed for vs, and not for himselfe, and that euen his owne bodie. All which arguments are grounded [Page 224]vpon the qualities requisite in a priest of the new Testament, but such as men cannot attaine vnto. He calleth the Eucharist verie many times [...], a sacrifice without blood; Idem in Io­ban. l. 5. c. 7. & ad Reginas de recta fide. but in the same sence that the former, by comparing of it with them of the law. Vpon S. Iohn, S. Paule (saith he) to the Hebrewes, would not take away the second, nor the third remission of sinnes, but rather the secondoblation, because that Christ hath beene offered once, and cannot be any more offered, &c.

The Latine fathers did not vnderstand it otherwise. Saint Ambrose saith: In Christ the oblation or sacrifice hath beene once offered, powerfull and mightie vnto life eter­nall. Againe, The Lord commanded the Angell to spare the people, and to offer the sa­crifice of Dauid: For at that time there were sacrifices for sinnes, the same are now the sacrifices of repentance. Ambros. in ep. ad Heb. c. 10. Idem ad The­od. ep. 28. Idem in ep. ad Rom. c 12. Idem ibid. Againe: The Elders did kill the sacrifice, to signifie, that men be­cause of sinne were subiect to death: And now that men, by the gift of God are purified and deliuered from the second death, they must offer a liuing sacrifice, to the end it may bee vnto them a signe of eternall life. For the case standeth not now, as when bodies were slaine and sa­crificed for bodies: now there is not any more question of killing of bodies, but of the vices of the bodies. Again: Is there not a celestiall altar, our faith? whereupon we dayly offer our praiers? Let vs draw neere (saith he in another place) with a true hart, & a fulnes of faith: let vs draw neere in faith, & in a spiritual seruice, from a sincere hart: for in all these there is nothing visible, neither the priest, nor the sacrifice, nor the altar, &c. In our spirits we receiue spirituall things, &c. Idem in insti­tut. virgin. c. 2. In another place: We sacrifice vnto God the sacrifice of praise, whereupon the Apostle saith, I pray you before all thinges, to make prayers, supplications, requestes and thankesgiuing, &c. Now this is one of the places from whence our aduersaries would gather their Masse, their propitiatorie sacrifice: and see how hee expoundeth it of the sacrifice of praise. Idem epist. 28. & lib. de fuga sent. c. 8. Againe, A simple prayer is a sacrifice: the good sacrifice, that is wisedome, the good oblation, that is faith, and euerie other vertue, &c. And of all this going before we con­clude most euidently: that he acknowledged no sacrifice for sinne, saue the blood of Christ once shed, nor any sacrifices amongst Christians, but repentance, mortifica­tion, and calling vpon the name of God in faith, &c. But some will say vnto vs, hee speaketh now and then of the holy Supper in the tearmes of a sacrifice. But in this case I could wish such to hearken how hee expoundeth himselfe: he speaketh to the matter of the onely oblation of Christ, and saith: What then? do not we offer euery day? (for the Supper was then administred ordinarily:) We offer (saith he) but in making a memoriall of his death, and there is but one oblation, but one sacrifice, not many. One and not many (saith he) how? because that it hath beene once offered in the most holy place, and this sacrifice is the patterne of that other, &c. That which we do is in remembrance of that which hath beene done. For hee saith vnto vs, doe this in remembrance of mee, &c. Wee offer not, as the Priest did another sacrifice: but euerie daie the same, or rather wee sacri­fice the memoriall of this sacrifice. Thus say wee (sayeth hee) to daye is the resur­rection of the Lorde, that is to say, to day wee call to minde the resurrection of the Lord, &c.

And Saint Ierome vnderstoode as little as the rest in this point, namely, that there should remaine a seruice to bee performed of Christians, Hieronim. in Esa. c. 1. which properly was called a sacrifice: Shall I eate (sayeth the Lorde) the flesh of bulles? &c. Psalme [...]. After hauing reiected and cast away (sayeth hee) the ceremonies of the old law, hee passeth to the puritie of the Gospell: and sheweth what hee desireth in stead of them: Offer vnto mee the sacrifice of praise, Idem in psal. 26.&c. Againe, I will offer in his Tabernacle the sacrifice of ioy and gladnesse, that is to say, of full and perfect ioy: that is to say, I will ioyfully declare, that hee did vnder-go a base and lowe estate for vs, that is to say, that he did humble himselfe to aduance & exalt vs: For God taketh pleasure in such sacrifices of reioycing & ioyfull declaring of their gladnesse: for this is the sacrifice of preaching. And in another place: Idem in psal. 49. & 50. The old sacrifices are past, he requireth his sacrifice in good works and maners, a fat burnt offering: That is, that God may be praised by man whom he hath created, whom he hath redeemed, and to whome hee hath promised the kingdome of heauen. Againe, By this [Page 225]place the Iewes doe knowe and vnderstand, that their sacrifices are ceased. And what then shall men haue hereafter to offer? hearken to that which hee addeth: The humbled heart and the contrite heart is a sacrifice vnto the Lord, &c. Idem. ad Da­mas. Yea but hee sayeth in ano­ther place: Our Sauiour is the calfe, of whose flesh wee are dayly fed, and with whose blood wee all haue our thirst quenched. This banquet is solemnized euerie day; euerie day the father receiueth his sonne; euerie day Christ is slaine and sacrificed. This is a large speech, but hee addeth yet one worde more: Immolatur credentibus, out of que­stion not sacrificed by the Priest, but sacrificed (sayth hee) by the faithfull. In so much, as this sacrifice is dayly freshe, alwaies present, and in Gods sight, daily applyed, apprehended and taken holde vppon with great efficacie of the faithfull: as being such, Idem in Psal. 97. August quest. euangel. l. 1. as conceiue and finde their life to lie and consist in his death; and the appeasing of Gods wrath for their sinnes to rest in his bloode. This is it which hee saith in a worde elsewhere: Euerie day Christ is crucified vnto vs. S. Augustine yet more distinctly: Christ is then properly slaine for any one, when hee belee­ueth him to be slaine for his sinnes.

Saint Augustine farre exceedeth and surpasseth all: This true God and high priest, Idem de fide ad Petrum Diacon. c. 2. (saith he) which hath once entred for vs into the sanctuarie, not with the blood of goates, but with his owne blood, &c. Euen this is hee, who in himselfe alone hath accomplished all that which he knew to bee needfull for the worke of our redemption: himselfe being both the Priest and the sacrifice: himselfe being both God, and the Temple: Per quem. Quo. In quo. Idem de Tri­nit. l. 4. c. 41. & 14.the Priest by whome wee are reconciled: the Temple, in which wee are reconciled; God, to whome wee are reconciled: and notwithstanding the alone priest, sacrifice, and Temple, and all this God, in the forme and shape of a seruant. Againe, Christ by his death, which is the onely true sa­crifice offered for vs, hath purged, abolished, and vtterly quenched the heate of whatsoeuer sinne that was in vs, whereby the principalities and powers had power to seize vppon vs by due desert, and to hold vs, that so they might take vengeance on vs for the same, and by this release hath called vs: vs I say predestinated vnto a new life, hee hath called vs,Nos praedesti­natos vocauit, vocatos iusti­ficat it, iustifi­catos glorifi­cauit.he hath iustified vs, hee hath sanctified vs, hee hath glorified vs, &c. And how that to the end it may bee so, in euerie sacrifice there are foure thinges to bee considered: To whom it is to be offered, by whome, what, and wherefore: He himselfe the onely & true mediator, reconci­ling vs to God by the sacrifice of peace, continueth and abideth one with him, to whome hee offered, hath performed that in himselfe alone, which was to be accomplished for them for whom hee offered; he alone was both the partie that offered, and that which hee offered. Againe, Where there is a sacrifice, there is an abolishment of sinnes, interemptio peccatorum: there also is wrought re conciliation with God: the altar of this sacrifice is verie new, euen the height of the Crosse (alluding ab Altari ad altitudinem, from the Altar to the height) him­selfe was the sacrifice and the Priest, and the crosse was his Altar, &c. What then? Idem in psal. 94. doth there remaine no more sacrifices for Christians? Offer (saith the Psalmist) vnto God the sacrifice of praise: the old sacrifices are changed, God requireth now of his seruants the sa­crifice of praise. We set a sacrifice vpon the altar when we praise God: and if thou seeke the Priest, hee is higher then the heauens, making intercession for thee, hauing first died the death here vpon earth for thee. Haue I any sacrifice to offer (saith he elsewhere?) Idem de ci­uit. Dei. l. 10. c. 4. & 6. I will returne home into my selfe, there I shall find what to slay and sacrifice: there I cannot faile to finde cause, to offer the sacrifice of praise. The man dedicate and consecrate to the name of God, dying in the world to liue vnto God is a true sacrifice. The whole Church, that ran­somed cittie, that congregation and societie of the Saintes is an vniuersall sacrifice, which is of­fered vnto God: which is offered vnto him by this great Priest,Idem de Temp.which offered himselfe in his passion for vs, to the end that we might bee the bodie to so glorious a head, &c. But rather (saith hee) there are two Altars in vs, the bodie, and the heart, and God requireth of vs a double sacrifice, that wee should haue our bodies chaste, and our heartes pure, &c. What then? The holy Supper, the Eucharist, is not it a sacrifice vnto him? yes, but pro­perly two manner of wayes: The one, Idem de ci­uit. Dei. l. 10. c. 6. in as much as this is a consecrate and hallowed action, by the which Christians are linked and knit together according to the definition which hee giueth of a Sacrifice, saying: Euerie worke performed to [Page 226]the end that we may cleaue vnto God in a holy fellowship, & referred to him that is our chiefe fe­licitie, is a true sacrifice. The other in as much as therin is renewed the remembrance of the death of Christ, Idem contr. aduers. leg. & prophet. l. 1. c. 18. and a solemne thanksgiuing for the benefites proceeding from the same. And therefore he saith: The sacrifice of praise shall honour mee, Psal. 50. But where is this sacrifice better set forth then in thankesgiuing? And for what do we rather giue thankes then for the grace and fauour which we haue receiued and is purchased for vs by Iesus Christ? Idem aduers. Faustum. l. 20. c. 21.which the faithfull practise in the sacrifice of the Church, &c. Againe: The sacrifice of praise shall glorifie mee. How? Before the comming of Christ, the flesh and blood of this sa­crifice was promised by the sacrifices of resemblance: In the passion of Christ, they are giuen in truth after his ascension,Idem de fide ad Petrum. c. 19.they are celebrated by the Sacrament of the remembring of him. A­gaine, The onely word of God being made flesh, hath offered himselfe to God for vs in sacrifice, and for a smell of a sweete sauour. Loe here the reall sacrifice of the Church: To whome (saith he) with the father and the holy Ghost, the whole vniuersall Church ceaseth not to offer in faith and charitie, the sacrifice of bread and wine. For the figure of the flesh of Christ, which he was to offer for vs, was shadowed out in the carnall sacrifices: but in this sacrifice, thanks­giuing,Idem ep. 23.and the renewing of the remembrance of the flesh of Christ, which was offered for our sins. And in another place there is an obiection made: Iesus Christ hath he not beene once of­fered in himselfe? and notwithstanding, behold how that in the sacrifice he is daily, not onely in the daies of the celebration of the feast of the Passeouer, but vpon all other daies sacrificed and offered vp by the people. Note how it is said, by the people, and not by God, as S. Ierome said before, by the faithful. It is answered: And yet (saith he) he lyeth not which when he is asked, shal answer, that he is truely sacrificed: for if the sacraments had not any resemblance with the things whereof they are sacraments, they shold not be sacraments at all, &c. So (saith he) let vs say: we celebrate the feast of the Passeouer to morrow, to day the Lord rose againe, &c. And no man findeth fault with our sayings, although these thinges were ended manie yeares since, see­ing that by the courses of times, wee come againe, and againe to the like dayes and seasons, &c. But hee acknowledgeth but one real sacrificing or offering vppe of him: for he sai­eth elsewhere: That which Dauid offered to God, to the end that it might please him to spare the people, was a shadowe of that which was to come, by which it was signified, that by one sacri­fice, of which that was but a figure, the liues of the people shoulde spirituallie bee spared. And that one is Iesus Christ,Idem de ciuit. Dei. l. 10. c. 5.who was offered vppe and giuen for our sinnes, and is risen againe for our iustification: whereupon also the Apostle saieth vnto vs: Pascha nostrum immolatus est Christus: Christ our true Passeouer was slaine and sacrificed, &c. And this is that which hee sayeth elsewhere in one word: That which euerie man calleth a sacrifice, that same is the signe of the true sacrifice.

Now all of them vse these wordes, Altars, Sacrifices, and these verbes to Offer, to Sacrifice, for the considerations hereafter set downe: for these manners of spea­king did runne verie smoothlie and pleasantlie amongst Christians in those dayes, comming either newlie from amongst the Iewes or else the Gentiles, whose princi­pall seruice consisted in sacrifices, and yet notwithstanding, they put thereunto continuallie, if wee giue good heede thereto, such corrections as are necessarie. Whereby wee may iudge, if they had but a little foreseene, in what diuerse sortes they are now abused, the Sacrament being drawne by little and little to a Sa­crifice: and then the worde Sacrifice drawne from his Metaphoricall sence, to a simple and proper sence, and from a sacrifice of thankesgiuing, to a sacrifice propitiatorie, what restrainte and limits they would haue closed them in withall.

CHAP. V. How and by what Degrees the sacrament of the holy Supper was turned into a propitiato­rie sacrifice.

SOme there are which aske how this did happen vnto the Church? Truelie not all at once. For wee see in euerie dayes successe, that when Sunne is set, there is a twilight, before that darknes it selfe doe come to hide and couer all thinges. So after that those great lightes of the church, which tooke their brightnes from the true light of the Gospel, had runne their course, yet there remained some glimses of that their brightnes a long time after, notwithstanding that they were smothered and stifled with the palpable fogs of blinde super­stition, and although they were violently forced by a contrary sēce, to do the thing they were neuer ordained for. And this we see in Beda, Beda in Leui. c. 1. the grand Disciple of S. Augustine, who sayeth: Christ is offered for vs, both the Priest and Sacrifice together, and hath eaten and destroyed our sinnes, inasmuch as hee is our Priest, according to the order of Melchisedech: and in like manner the true Ministers of the Church, doe eate the sins of the people, by attributing vnto them the remission of their sinnes in the Church, wherein sinnes are forgiuen. If hee had beene of the same opinion with our aduersaries, hee shoulde haue concluded: And therefore the true Priestes do eate the sinnes of the people, when they say the Masse for them, &c. Again, We are commaunded to celebrate the feast of the Passeouer euerie daye: Our aduersaries would saye here: To say the Masse euerie daye. But hee, Idem in Exod. that is asmuch as to saye, Let vs daylie goe from euill to good, and from good to better, and let vs consecrate our first borne vnto God, euen our good workes, seeing hee hath ouercome the Diuels for our sakes. Again, The high Priest entred into the forepart of the Tabernacle euerie day, for to sacrifice. And this is to put vs in minde to offer dailie vnto God, the sacrifices of praise of hu­militie, and of a contrite spirite, &c. Thus turning euen the propitiatorie Sacrifices of the law, into the Sacrifices of praise, those which were offered by the hand and ministerie of the Priest, to those which were offered by euerie Christian. Albinus sayeth the same, as also Charles the great. And as for the Sacrament of the Eucharist: The sa­crament of the bodie and blood of Iesus Christ (saith Charles the great) was giuen vs, there­by to renew the memory of his passion and our saluation. And this was about the yeare eight hundred.

Bertram in the time of Charles the bald, about the yeare 900. Bertram. de corpore & san [...]uine Domini Heb. 7. Our Lord hath done this at once, euen in offering vp himselfe, (that is to say, sacrificing himselfe for vs:) For he was once offered for the sinnes of the people; and this oblation notwithstanding is daily celebrated by the faithfull, but in a mysterie; to the end, that what our Lord Iesus hath accomplished in offe­ring himselfe once, might be handled euerie day by the celebrating of the misteries, of the renew­ing of the memorie of his passion. Where it is to be noted, how he opposeth the mysticall receiuing to the reall receiuing: and the daily renewing of the remembrance, to the once offering of the sacrifice. Againe, He hath (saith he) left vs an example, which is dai­ly offered by the faithfull, in the mysterie of his bodie and of his blood: namely, that whosoeuer wil draw neere vnto him, may know, that he must haue part in his sufferinges, the image and re­presentation whereof is exhibited in the holy mysteries: that is to say, in the breaking of bread, the renewing of the memorie of his bodie broken, in the powring out of the wine, the shedding of his blood for vs.

Haimo saith: To speake morally, Haimo in c. 5 Ose. & in c. 2 Abac. & Ma­lach. 1.the sacrifices of the Lord are the praises vttered by the belieuers, the penance of sinners, the teares of the humble suters; whereof it is written: The sacrifice of God is a contrite spirite, &c. Againe, Prayer is a speciall sacrifice to be offered to God: and so is almes also, &c. Remig in Psal. 55.

Remigius: If we will sacrifice to God, let vs not seeke out of our selues for that which wee [Page 228]are about to offer vnto him: we haue in our selues the incense of praise, & the sacrifice of faith: onelie let all that which wee offer be kindled, made the more feruent and coupled with charitie. Againe, Idem in Psal. 95. There are not any sacrifices that auaile without faith: for there is no place for a true sa­crifice out of the Church, &c. These men howbeit great and renowned for knowledge at this time, doe call the sacrament of the holy supper, as also the Masse, such as it was then celebrated, a sacrifice: but doubtles with the same mind, and in the same sence that Rabanus one of the same time with them did vse it, Rabanus de Institu. Cleric. l. 1. c. 32. Sacrificium (saieth he) quasisacrum factum: a sacrifice, as if a man would saye, a holy and consecrate worke, or action which is consecrated by a mysticall prayer in the remembrance of the passion and suffering of our Lorde, &c. Which selfe same thing Paschasius calleth otherwise: The passi­on of Christ in a mysterie,Pasc. de corp. & Sang. Do­mini. Theophil. in Iohan. c. 8.the calling to minde of the passion of the Lorde on the Altar, &c.

Theophilact about the yeare 1000. The medicines which are effectuall and forcible doe heale euen at the first time being administred: but those which neede to bee taken againe and againe, doe argue their weakenes sufficiently, euen by that onely note: euen so it fareth betwixt the Legall sacrifices, and the sacrifices of Christ. But here riseth a question, whether that we also doe offer sacrifices and oblations without shedding of blood? vnto which wee aunswere af­firmatiuelie, but it is in that wee renue the memorie of the death of the Lorde: and yet in the meane time it is but one sacrifice not manie, because is hath beene offered but onelie once: wee offer then daylie himselfe, or rather the remembrance of this oblation, by which hee did offer himselfe, &c. In place else where, hee giueth vs these generall rules: Where there is remission of sinnes, there needeth not anie more sacrifices: but Christ hath offered a sacrifice, seruing and standing sufficient for euer: and therefore wee haue no neede of anie other seconde sacrifice, &c.

Anselmus in like maner: Ansel. in Ep. ad. Heb. c. 10 Howbeit we offer sacrifices euerie day, yet it is no other then the re­cording & renewing of the memory of the death of Christ, & therby we offer but one sacrifice, not manie, for hee was onelie once offered, &c. Againe, All that we doe is but the renuing of the remembrance of his death. Againe, Our Lordsaide, Take, eate, and sacrifice, offer vnto God. And S. Paule to the same ende: That the Saintes were perfected by one onely oblati­on. And this hath come to passe within this thousand yeares: so hard and difficult a thing it is, to bring the learned to speake the language of the Masse, though the abuse and mischiefe be alreadie brought in. And indeede we shall see hereafter, that it doth not speake it, it selfe.

But now since the yeare fiue hundred vntill this time, it hath ouerrunne great & large Dominions, and yet by certaine degrees, and by the concurring of diuerse causes. During the feruent and deuoute zeale of the Christian Church, the holie supper was celebrated euerie Lordes day, Carol. Mag. l, 7. c. 138.182 167. yea in some Churches euerie daye, and the number of Communicantes was ordinarilie verie great: whereby wee haue seene herefofore, that in populous Churches and congregations, there haue beene di­stributed at one time, diuerse great loaues, and diuerse great cuppes of wine. This zeale together with the time, grew luke-warme. whereupon wee see that S. Ambrose and S. Chrysostome are greatlie grieued to see: That it was their dutie to attend at the Lordes Table, and that no man hasted to come thereto, &c. Insomuch also as that exhorta­tions manie and diuerse being vsed to draw the people thereunto, but profiting no­thing, there were diuerse Canons made to binde and inforce the people thereunto, as also ciuill lawes, Let all the faithfull communicate and staye the Masse, without anie more bidding, L. 2. c. 45.yea, at the least, let them not faile to communicate on the Lordes daye, &c. But whether it were the obstinacie or carelesnes of the Pastors, or both, that were the cause, these Canons profited little. In the ende there was a lawe made: That such Laye people as did not communicate at the least euerie feast of the Natiuitie, Easter, Whit­sontide,Add. 3.38.should bee held for infidels: and ratified afterward in the Actes and Statutes set forth by Charles the great: thus the Table of the Supper stoode solitary, and as a reiected and forlorne thing for the most part, at least in respect of the Laitie. The ec­clesiasticall persons continued their communicating for some time, and so there still remained a certaine forme of Communion or Eucharist. But shortlie after loosenes [Page 229]laide holde vpon them also, as it had done before of others. Whereupon we see that the Church is constrained to make Canons; That at the least three or foure should alwaies communicate with the Priestes: The printes whereof are as yet in the Abbye of Clugny, where the Deacon and Subdeacon doe receiue the Communion, as yet vnto this day, together with the Priests. But afterward these three were shufled vppe into one, this one was hee, that rung the bell, whome they called the Sexten. Camp nariū. And this coldnes did still so encrease, that Charles the great is constrained to make a lawe, L. 5. c. 93. & l. 6. c. 118. Add. 2. c 7. by which the Priest after hee hath consecrated, is bound to communicate, because that euen hee himselfe did oftentimes abstaine: and there are manie olde Canons to that purpose. Thus the vse of the Communion was lost by degrees, this Communion (I say) wher­in Christians were admonished, and put in minde of practising true charitie, by the substance of the bread which consisted of manie cornes, wrought vppe into one loaf; seeing thy bee manie members of one bodie, liuing vnder one heade, euen Iesus Christ our Lord, and so proportionablie, the sacramentes themselues fell into a con­sumption, as namelie, the bread from manie loaues to one, and from a great one to a little one, no bigger then would serue being deuided, onelie for three persons: and in the ende as wee now see, to breade no bigger then a penie. And the wine conse­quentlie, so as it might fit the other, from great vessels vnto little pots, such as serue at the Masse, from manie cups to one, from a great one to a little one. And it is notwith­standing to bee noted, that this abuse had his abode onelie in the Church of Rome; all other Churches, as those amongst the Abissines, Armenians, Syrians, Grecians, Muscouites, &c. hauing retained, and retayning the Communion, as yet vnto this daye. Now it fell out also that the people no longer communicating in the holy sup­per, became negligent in other partes of their accustomed seruice, and particularlie, in that of bringing of offeringes, which consisted according to the Canons in breade and wine, from which was taken what was necessarie to bee imployed in the Commu­nion: for those offerings ceasing it was a cause that the Communion also ceased. Carol. l. 1.5.94. & 152. And indeede we see that this law is oftentimes renued by Charles the Great, namelie, That the people should be warned to communicate, and bring their offeringes euerie Lordes daye. For that the one did cease to bee, because of the other, and thereupon also the reque­sting of the one was with the more honestie, by reason of the other. Wherefore to cherish them vppe both in deuotion, as also in liberalitie, they were giuen to vnder­stand, that the Masse did not onely benefite and serue them, by their communicating in the Sacrament in it, but that the principall point of comforte vnto them thereby, was yet behinde; namelie, the sacrifice, in the merite whereof they had part, inasmuch onelie as that they were present thereat: prouided euermore, that they for their partes brought their sacrifices, that is to say, their offeringes with them. There was also a continued course of offering vnto them the consecrated bread, which they called [...], as if any man would say, one gifte for an other, the better to en­tertaine their contentation, and this they distributed after it was consecrated by a praier, whereas before it had beene giuen them for common bread. In the lawes of Charles the great, it is inioyned; That they should make the people to vnderstand, how ma­nie waies the Masse doth profite them, aswell in respect of themselues, as of their friendes ey­ther dead or liuing: and this they call Ʋim Missae, the force and efficacie of the Masse, and together therewithall to make them the better to vnderstand the efficacie of Memen­to; wherein (sayeth hee) prayer is made for the Soules, aswell of them which offer, as of those, which belong vnto them: assuredly, because that otherwise the Masse would bee forsa­ken and cast off. Where it is likewise further to bee noted, that it was not then saide in the Canon: For whome wee offer vnto thee, but which offer vnto thee: the Priestes hauing afterward taken to themselues this prerogatiue of offering, to the debarring and shutting out of all others, for hauing anie dealing in the same, whereas it was the worke of the people at the first properlie which did offer. From that time forwarde also, the office of the Priest in the Latine Church was brought to haue his Masse book much altered and corrected, that so hee might sing the Masse. And thereupon also [Page 230]was the bread of the Sacrament called singing bread: and the exercise of a Christian restrained to the hearing onelie of the Masse, or else, as they say in Italie, to the seeing of it: things vnheard of, and meere strangers in the Primitiue Church, a long time after Gregorie the first, although that a great parte of the abuses may bee attributed vnto him, inasmuch as hee established the new seruice, framed and set forth by one named Scholasticus, who applied the olde seruice to a new vse, the old prayers to the abuses and corruption of the time.

Now for the fortifying of this pretended sacrifice, manie thinges doe concurre. The worde Sacrifice vsed in the Church, after the manner of the olde lawe, to signifie the giftes which were offered to God by the people, as it hath beene prooued here­tofore, for these offeringes were commonlie called oblations and sacrifices, and this is confirmed by Pope Gelasius his ordinance: That the sacrifices which shall be of­fered by the people at the Masse, shall be distributed into foure partes, that is, for the Bishop, for the Cleargie, for the poore, and for the maintaining of the Church. Charles the Great calleth them Oblations. These offeringes were after the Iewish manner, consecrated by one, or moe prayers, which as yet are continued to bee read in diuerse Lithurgies, and in the Romish Masse also, which (as we haue seen) are wrested by a most pernicious para­logisme, namelie, from the sacrifice, which was giuen for a name to those offeringes that were offered vnto God, to their pretended sacrifice, which the Priest consecra­teth Ab oblatis inquam ad oblatam: and by consequent, from a sacrifice of fruites of­fered to God by the people, to the sacrifice of the Sonne of God our Lord, whome the Priest presumeth to sacrifice vnto him vppon this Altar. Wee neede not anie other proofe of this matter, then the prayers vsed in the Masse: Wee pray thee (sayeth the Canon) that thou wilt accept of and blesse these giftes, these oblations and holy sacrifices. A­gaine, We recommend vnto thee, those who offer them vnto thee, or (as it is read at this day) For whome wee offer vnto thee, this sacrifice of praise. Againe, That thou wouldest vouchsafe to regarde and looke downe vpon them with a milde and mercifull countenance, and accept of thē, as thou vouchsafedst to accept of the offerings of iust Abell, thy chosen childe, &c. Again, Com­maund thē to be laid vpon thine holie Altar, by the hands of thine Angell. For in their consci­ence, can all these prayers bee conceiued by any Christian, for the sacrifice of our Lord Iesus Christ, which their Priestes pretend to offer? For in them wee haue sacrifices, alwaies in the plurall number, where it is neuer qualified or intituled by anie other name, then the sacrifice of praise, where God should be prayed vnto, to vouchsafe to looke downe vppon his welbeloued Sonne with a fauourable eye; being one with him, and hee in whome hee is well pleased? That hee would vouchsafe to accepte of him, as of the offeringes of iust Abell; of him, in whome alone all the Fathers haue beene accepted: without whose righteousnes, the righteousnes of Abell shoulde bee pollution and filthy vncleannes: to commaund that hee should bee laide vpon the Altar by the handes of an Angell, being the eternall sacrifice, the euerlasting oblati­on, and who found (as Iob sayth,) vncleannes in the verie Angels. And indeed this is manifestly appearing in the Lithurgie, Liturg. Clem. which they attribute vnto Clement, where­in there is an expresse praier, Pro dono oblato, for the oblation offered: but in these tearms, That it would please our good God to receiue it vpon his Altar, by the intercession of his Christ, for a smell of a sweete sauour, &c. In other Greeke Lithurgies also, whose desert we haue heretofore examined, wherin there are cleare and euident praiers, [...], that is, for the oblations offered and brought; framed like vnto those aboue, where they are called a spirituall sacrifice of praise, offered without blood-shedde, &c.

The name of Sacrifice now shufled and closely conueied into the Christian Church, which at the first receiued the same from the Iewes, helped it not a little to passe from the action of thankesgiuing, to a propitiatorie sacrifice; and from an action of remem­brance, to a reall offering and oblation, being ioyned with that ignorance, which raigned after barbarisme in those ages: as also with that, which was ordinary amongst the people, and which in stead of being dispelled, and driuen away by the bright light [Page 231]of the Bishoppes, was on the contrarie more ouercast and darkened. For it is open­lie acknowledged and confessed, as a thing most plaine and apparant in the sight of such as know anie thing in historie, that the Bishoppes of that time, besides the publike and ordinarie ignorance, were altogether giuen to the minding of worldlie matters, which the lawes of Charlemaine by name doe confirme and proue vnto vs: Let them abstaine from worldly affaires, from the Court, from the warres, from hunting, hawking, playes, gaming, &c. And hereto you may also adde the corruption of spee­ches, which was in those times by the mixture of many nations together: for of vulgar ones, they became meere barbarous, and of such as were familiarlie spoken, such as were not vnderstoode: a great aide, oportunitie and aduantage for Sathan to sowe his tares: for who woulde not otherwise haue reiected this realitie of the sacrifice, when in euerie corner of the fielde, there was heard in their seruice, Sursum Corda, [...], lift vp your heartes on hie: and when their currant speech and com­mon talke was but of one Altar, and one celestiall sacrifice: when in their entrance into the celebration of the sacrament, it was saide vnto the people: Shew yee forth the death of the Son of man, and confesse his resurrection, vntill his comming?

But there were two doctrines especiallie, which springing vppe in those ages, Transubstan­tiation and Purgatorie concuning and conspiring together, esta­blish this sa­crifice. and prospering and growing together at that time, and that by equall degrees, did ad­uance and set aloft this pretended sacrifice. The one, Transubstantiation: for after such time as it was taught that the bread and the wine were chaunged: that they were reallie the body and blood of our Lord; then what honour was too great to giue vn­to this sacrifice? Who can then doubt that it should bee propitiatorie for the sinnes of all that were liuing? this sacrifice offered in the Masse, being the same in flesh and blood, which was hanged vppon the Crosse, for the sinnes of the world? The other was that of Purgatorie: for if we haue (saide they) both our friendes departing & pas­sing out of this worlde, to abide the scorching flames of Purgatorie, and that our owne sinnes also must bee purged there, then let vs prouide a remedie, let vs goe to this Masse, which is so soueraigne and full of saluation, let vs laye good foundations, and powre out largelie for our selues and our parentes, let vs leaue grounds & goods with charge of hauing the same saide after vs. And hereto belong the lawes aboue mentioned to bee made in the time of Charles the Great, and then euery day thinges grew from ill to worse.

The ignorance then of the age, the coldnes of the people in deuotion, the co­uetousnes of the Priestes, the carelesnes of the Bishoppes, and the barbarousnes of the speech of men, begot, fostered and maintained this abuse in the Church: which ha­uing once taken roote and growne vppe to strength, could not bee beaten downe a­gaine but by the spirite of God, which thing also manie men of good spirits, did per­ceiue verie well. Arnoldus de villa noua, one of the great men of that time, About the yeare 1200. helde in his positions; That the sacrifice of the Masse, was a manifest abuse, and a plaine starting a­side from the pure doctrine of Christ. The Waldenses and Albigenses in France; That Masses whether they were for the liuing, or for the dead, were directlie against the institution of the Lord. And these resistances and contradictions did so assaulte the maintainers of this abuse, as that all Christendome was in an vprore, and not without fruite: for the spreading of them throughout all the nations of the west Church, proued a good seed sowne by God, to cause the truth to spring vp there againe in his time: but what shall wee say, if their greatest and grauest Doctors carried away notwithstanding with the streame, do likewise speake against their doctrine?

Peter Lumbard saith, the Maister of the sentences, Distinct. 12. l. 4. De Consec. D. 2. Can. handleth this question aboute the yeare 1150. saying: It is demaunded of some, if that which the Priest doth, bee pro­perlie called a sacrifice and oblation, and if Christ be sacrificed euery day, or whether hee was onely once offered? Whereunto this short aunswere may be shaped: That that which is consecra­ted and offered by the Priest, is called a sacrifice and oblation, because it is the renuing of the memorie and representation of the true sacrifice, and of the holy oblation made vpon the Altar of the Crosse. And this hee proueth by manie places out of S. Augustine, and of S. Am­brose, [Page 232]&c. Note here, how well hee agreede with the Councell of Trent, which pro­nounceth, If any man say, that the verie and proper body of Christ is not offered in the Masse, let him be accursed.

The Schoolemen which came after him, haue beene so bold as to rob the Crosse of Christ, to hang the Iewels, euen the power thereof about the necke of their Masse, so that sometimes they break out into these speeches: That the bodie of our Lord was offered for originall sinne, but that hee is continuallie offered by them vpon the Altar for actuall sins. A cursed blasphemie, by which the Crosse of Christ is made of none effect, by which there is lesse attributed vnto it, then vnto the Table of their Altar: directlie also against the expresse Scripture, which sayeth, comparing the fall of Adam with the benefite of Christ his death; That the fault was through one offence vnto condemnation, but the gift is of manie offences vnto iustification. Againe, after hee had spoken of all manner of sinners: And such (saith S. Paule) were you, but you haue beene washed, you haue beene sanctified, but you haue beene iustified by the name of Iesus Christ, Rom. 5. 1. Iohn 3.8.&c. And to bee briefe, That the Sonne of God hath appeared, to destroy the workes of the Diuell, &c. But so the case standeth as that Thomas their chief Champiō, Thom. in Ep. ad Heb. 6. doth again in an other place agree with himself, saying; Christ was wounded for our iniquities, Esa 53. and that not oftentimes, but onely once, 1. Pet. 3 Christ hath died once for our sinnes, and his onely oblation sufficeth to drie vp the fountaine of the sinnes of all mankinde. Idem in sūma part. 3. q. 83. And as concerning the sacrament: It is but the representation (sayeth hee) of the passion of our Lord: for S. Augustine sayeth: as oft as wee celebrate the Passeouer, is Christ slaine euerie time? yea rather this is but a yearelie renuing of the memory of that which was done otherwise, thereby setting before vs such notable and famous monumentes thereof, as if by them wee were brought to the verie beholding of his hanging vppon the Crosse. Idem part. 13.3. q. 73. art. 6. And elsewhere; It behoued that euermore there should remaine some representati­on of the passion of our Lord: In the old Testament, this principall sacrament was the Paschall Lambe: Whereuppon the Apostle sayeth: Christ our Paschall Lambe was offered. And in place thereof hath succeeded in the new Testament the Eucharist, which is a memoriall of his passion past and suffered, as the other was a prefigurer and foreshewer of his passion to come.

Petrus Alphonsus at the same time, Petr. Alph. l. 2. Ep. did not acknowledge either the Eucharist, or the Masse, for any other thing then a sacrifice of praise: and this was at that time one of the questions disputed by the Albigenses, and Petrus Brutis, who was burnt aliue at Tholosa, where he taught publikelie, that it was not propitiatorie. All these sacrifi­ces (sayeth hee) which were offered vnder the lawe, were nothing but signes of this great sa­crifice,Idem in Dia­log. tit. 12.which was to destroy sinne. But since the comming of Christ, we vse not any other sacri­fice, but that of bread and wine, which hee hath ordained, and is like vnto that which. Moses in the law called [...] a sacrifice of praise, &c. For therein wee praise God for the benefite which hee hath bestowed vpon vs, sauing vs by his onelie Sonne, &c.

Alexander Hales holdeth manie assertions, that cannot agree with the Masse say­ing: Iesus Christ hath offered a double sacrifice, a spirituall and corporall: the spirituall, that is, a sacrifice of deuotion, and loue towardes mankind, which he hath offered in spirit: the Corporall, the sacrifice of the death, which hee vnderwent vpon the Crosse, which is represented in the sacra­ment. Marke (represented) The spiritual prefigured by the incense and perfume, which was made vpon the inner Altar: the corporall, which hee offered in his flesh, two waies, that is to say, sensibly vpon the Crosse, and insensibly vpon the Altar: (obserue and marke again insensib­lie,) That sensible sort being shadowed out by the sacrifiees of beastes, but the insensible by the sacrificing of thinges that are incensible, as fruites, bread, and wine, both the one and the other vpon the vtter Altar. The one of them to speake as hee speaketh, propitiatorie: for such were the sacrifices wherein beasts were offered, with the shedding of their blood for sinne, figuring out that sacrifice offered by Iesus Christ: the other Eucharisticall onelie: for such properlie were those of fruites, and such like thinges. Againe: The sacrifices of the law were signes both of the true sacrifice of Christ, Circumferi­mus.as also of the spirituall sacri­fices, which we shall haue to offer vnto God: That for the purging away of all our sinnes, aswell originall as actuall: & these to haue relation to the mortification of our flesh, inasmuch as we car­rie about with vs Iesus Christ in our bodies, to the end that his life may be manifested in vs.

[Page 233] Lyranus handleth the matter more clearelie: Lyranus in ep. ad Heb. c. 10. That which cleanseth and wipeth a­way sinne, must needes bee heauenlie and spirituall: and that which is such, hath perpetuall ef­ficacie, and by consequent ought not, neither indeed can be reiterated: and this that wee say of the oblation of Christ, is because of the Godhead, being vnited and conioyned with the man­hoode: for it being once offered ought not to be reiterated, and yet is sufficient to deface and blot out al the sins that are alreadie, or hereafter to be cōmitted. You wil say, & yet behold the sacra­ment of the Altar is euery day offered vp in the church, &c. But the answere hereto is, that this is no reiterating of the sacrifice, but an ordinarie remēbring & calling to mind, of the only sacri­fice, offered vpon the Crosse, wherupon it is said in Mat. 26. Do this in remēbrance of me, &c.

Now manie such good people enflamed with a true zeale, had stayed the course of this mischieuous monster: but their owne infirmitie and weakenes did incumber and hinder them: tyranous rule and gouernment astonished them, and the multitude carried them away. For on the contrarie, to this error once so farre admitted of the multitude, there is added an other heape of more then good measure: Gab. Biel. lect. 26. That it is cleane an other thing to be present at the Masse, then to communicate in the holie supper: That the Masse, ex opere operato, by the worke wrought, that is to say, by being onely present, without receiuing anie thing, or yet bringing anie good motion thereunto, doth apply vnto eue­rie such person present al the merites of Christ. Who could not now loue the Masse better then the holie supper, which requireth a serious examination and tryall of the consci­ence, that offereth life, but representeth to the vnworthie receiuer the dreadfull horror of tormenting hell? Againe, That the Masse hath a most speciall, a most great and an indefferent or middle power and efficacie: a most speciall in respect of the Priest, see­ing that by it hee meriteth eternall life: a most generall in respect of the Church, and all the members thereof, without anie exception: and a meane or middle, in respect of him or them that cause the same to bee saide, &c. Of the sacrament of the holie supper, the insti­tution of the Sonne of God, of all the sacramentes together, yea or of the verie death of Iesus Christ: is there anie one of them, that hath written so high tearmes of commendation? But seeing that it hath such efficacie and vertue in it, to what end is it so oft reiterated, or multiplied so manie waies, seeing that the oft administring and taking of a medicine, as they saye themselues, is a marke and note of the weakenes of the same? But this question is not yet throughlie decided a­mongst them, as those that haue too eager a stomacke to loose their fatte morsels. They dare not saye, that it is for anie wante of sufficiencie in the sacrifice: neither will they saye, that the vertue and efficacie thereof may bee so farre stretched and extended, as the sufficiencie thereof woulde beare. Some saye that none but Iesus Christ doth knowe, how farre it concerneth euerie man: Others that hee bestoweth the power and vertue of the Masse, according to the determination and application of the Priest that sacrificeth it. Gab. Biel. lect. 26. And thereuppon Gabriel Biel is set in a chafe, saying: I praye you, such as wauer in this sorte, and doe not so much as giue, but sell such vncertainties in the Church, and that in so serious and waightie a matter, can we otherwise call them, then most pernicious and daungerous Impostors and deceiuers?

Now as all truth doth agree and hang together, That the do­ctrine of the Masse is a­gainst it selfe. so wee may see in this doctrine the figure of falshoode, and broad stampe of a shamefull lye, which (as his nature is) is giuen to destroye and ouerthrowe it selfe. Sometimes they say, that Christ hath offered his bodie vnto God in the supper, for the Apostles, and that in the Masse, the promises of the new Testament, euen those of the remission of sins, are ap­plyed, and that thereby it becommeth propitiatorie; yea, ex opere operato. Other sometimes they say, that this sacrifice doth not worke sufficientlie and immediatelie, Bellarm. l. 2. de Missa. c. 4.2. Idem l. 1. c. 2. and that it is not properlie ordained of God, the instrument to iustifie, as Baptisme, and Absolution are: but that it serueth onelie to obtaine the gifte of penance, by which the sinner would drawe neare vnto the sacrament, and bee iustified by it. A­gaine, sometime, that the Masse carrieth with it the remission of sinnes, in asmuch as Christ hath sacrificed his body and his blood for the remission of the sinnes of his A­postles, and that in the same howre, wherein hee celebrated the supper with them, [Page 234]and commaunded them to continue the same, and therefore it is propitiatorie, yea, saith Caietanus, infinitelie meritorious and satisfactorie. Sometimes they conclude, that to take it well and rightlie, Idem l. 2 de Misla. c. 2. & 4. it is not so, but onely impetratorie; for, say they, Christ a mortall man, might merite and satisfie, and this is the cause why his sacrifice is truly propitiatorie, aswell as meritorious and satisfactorie; but Christ immortall, cannot anie more merite or satisfie: so neither can his sacrifice be meritorious nor satis­factorie, but onelie is called so, inasmuch as hee obtaineth remission for vs, whether it bee of the punishment or of the fault, or otherwise Grace to doe wel, and to merite &c. and thereuppon wee saye: If that of Christes in the supper bee propitiatorie, and yours but impetratorie, or auailable to obtaine fauour by intreatie, that then your sacrifice is not the same with Christes: but and if this bee that of Christes, then you vtter open blasphemie; because you should make that of Christes not to bee propiti­atorie. Let vs yet goe further, wee haue by this account lesse to doe with your Masse; for shall hee bee excluded from obtaining being immortall, which hath power be­ing mortall, to merite and satisfie by the offering of himselfe a sacrifice? And a­gaine, this contrarietie is suted with an other: That the sacrifice of the Crosse is by consequent, more excellent then that of the Masse, as sayeth Vega, and Bellar­mine also; Veg. Thes. 8 & 124. de Missa. Bellarm. l. 1. de Missa. c. 6. That the sacrifice of the Masse, non est perfectum, neque absolutum, ne­que redemptionis perse consummatiuum, &c. And how then can it bee as they woulde haue it, Idem subiecto, & numero? And what will become of that which they say else where, namelie, that it is, Ʋere propitiatorium pro peccatis: and certaine Schoolemen: Caietan. tract. 2. de cele. r. Miss. c. 2. q. 1. Bellarm. l. 2. d [...] Miss. c. 4. That that of the Crosse doth not wash away anie other then originall sinne and that of the Altar actuall sinnes? Againe, If the Masse (as sayeth Caietan) bee of infinite valew and worth, because it is the power of Iesus Christ in himselfe; and by consequent, his infinite effect, as of the passion of Christ, what shall become then of Bellarmine, who sayeth that the vertue and operation of the sacrifice of the Masse is infinite? That otherwise (as hee sayeth) so manie Masses should bee vnprofitable, as likewise for one and the same effect, &c. Some saye vnto them, what then? Iesus Christ, in respect of you, is hee not reallie sacrificed in the one and in the other? and in that his bodie is glorified, should that diminish and detract anie thing from the price and worth of this sacrifice? Idem l. 2. c. 24. & 27. But here they are worse intangled then before: for sometimes Bellarmine saith: If there bee not in the Masse, a true and reall slaying of Christ, that then there is not a true and reall sacrifice: for a true sacrifice, which con­sisteth in killing, requireth of necessitie to haue it reall and indeede. Sometimes when this sacrifice is offered of thinges without life, as breade and wine, there is no need of killing, Veg. Thes. 12 l 8. De Missa but onelie of eating, &c. And of these contrary opinions, there do al­so rise contrary corollaries. Of some, as saith Vega, That Christ dieth mystically, & in figure vpon the Altar: but is offered vpon the same aliue: Of Others, That Christ is as truely slain and killed in the sacrament of the Eucharist, as he is truly existing & being in the sacrament, & is offered in the same, either dead, or as it were dead. Again, some­times they say, that the sacrament is truely & really offered, when the bread & wine are consecrated by the words, Gulielm. Ala­nus de Sacrif. Miss. l. 2. c. 9. & not before: sometimes, that it is offered really, at such time as the bread and wine are set vpon the Altar, & before the words of consecratiō. If the first be true, then the offering of the kinds, and the offering of the thing it selfe, are offered at seueral times, & so the bond of relation is broken. If the second, what followeth then, but that they sacrifice nothing but bread and wine? For what other thing are they else according to their iudgement before the words of consecration? Now of this contradiction followeth an other: Of some, which say, that the sacri­fice is properlie accomplished by the oblation; Vega. Thes. 107. Turrian tract. 2. c. 22. Bellard. 1. de Miss. c. 27. Biel. lect. 81. of others, by the eating of the same by the priest. And Vega and Bellarmine are at controuersie one with an o­ther. To bee shorte, if they square, and differ aboute the point, de opere operantis: neither can they better agree in that, de opere operato, by what meanes the benefite of this operation is applyed to those that are present: whereas the common opi­nion adiudgeth according to Biel, that the onely being present at the consecration [Page 235]and oblation, maketh a man capable of saluation, without anie looking for of a spirituall life, as requisite thereunto. And at the Councell of Trent, hee may seeme to holde on this side. The Cardinall Caietan on the contrarie, Anno 1518. who did his endeuour at Ausbourg, to cause Luther to retract this proposition: That faith was necessarie for the receiuing of the sacrament, commeth so farre, namelie to say, That it is a common receiued error, that this sactifice, Ex opere operato, Caiet. in quod. libel. de vsu Spirit q. 3. should haue a certaine kinde of merite, or bee able to make application of some certaine kinde of satisfaction vnto this or that person, &c. Doctrines as newlie come out of the minte, as the wordes themselues, which are such, as none of them that haue written twelue, yea thirteene hundred yeares after Christ, did euer heare of. And thus you see that these doe nothing at all agree together amongst themselues, howsoeuer they would make men belieue, that they are all as one, either in the matter, or in the forme of this pretended sacrifice, neither yet aboute his effect or ende, no nor in the sub­stance, or circumstances thereof. Wherefore how farre more commend able had it beene for them, and nearer to the purpose, to haue kepte themselues to the insti­tution of Christ, in the alone propitiatorie sacrifice, accomplished on the Crosse, for the declaration and remembrance, which is to be vsed, according to the institution of the Lord in the holy supper.

And furthermore it is certaine, that as by the grace of God, the light beganne to rise and spring againe in the Church, notwithstanding the terror and torment of the fire, which was kindled and blowne vppe against it in all nations: so the Doctors of Papistrie grewe ashamed of this doctrine. Whereuppon wee see, that Sidonius, Faber, Zwifaltensis and others, who writte in the time of Luther; did contente themselues to call it the Sacrifice of remembrance: although vn­der these wordes they doe not laye out the efficacie thereof so fullie and large­lie as they might. But beholde the Councell of Trent assembled and called to­gether, not to reforme the Church of Rome, as the Christian Princes had hope they woulde: but rather to authorize and establish, euen the most ill fauoured and deformed things that were therein, for so they prouided and brought to passe therein: If anie man holde and maintaine, (sayeth it) that the Masse is not a true and proper sacrifice: but rather a sacrifice of representation and praise, and not propitia­torie for the liuing and the deade: for sinnes, punishmentes, satisfactions, and all other necessities, let him bee accursed. Cursing thereby in a fewe wordes the whole Scripture, and all the olde Church. And Pope Pius the fourth, (in whose time it was helde) thrust into the oath, which Bishoppes were to take this Article, in expresse wordes: I belieue that there is offered vnto God in the Masse, Onuph. in vita Pii. 4.a true, proper, and propitiatorie Sacrifice, for the quick and the dead, &c.

But what? And is there such abhomination in the Masse? Let vs make a plaine and simple rehearsall of the principall errors therein, without anie making of them more heinous and grieuous, then they are indeede. The first, This pretended Sacrifice hath no institution or warrant in the worde of God: but hath it on the contrarie, directlie against it. What audacious boldenes was this in man, to dare to inuent of his owne braine a sacrifice by which God might bee appeased and made at one with vs? And what other thing is it but an [...], a Seruice deuised of our owne carnall and corrupte sense, and by consequent, condemned of God, who hath saide vnto vs: In vaine doe you worshippe mee according to the Tra­ditions of men, &c. The seconde, This Sacrifice is a cleare and euident wresting and corrupting of the holy Supper, and of the vse thereof, whereby of a Sacrament ordained of God to assure vs of his good grace in Iesus Christ, there is framed a Sacrifice, whereby wee pretende to merite the same, yea and that not hee one­lie which doeth offer the same, but those also that doe but stande by and beholde the same, and that by their meere presence, though they haue neuer a good thought or motion within them. What is this then but to abolish the holie Sup­per of the Lorde, vnder the colour of offering of it? And who is hee that will [Page 236]any longer care to come to the Lordes Supper, in the straight examining of his conscience, if by the onelie hearing of a Masse, hee may bee assured of eternall life? And againe, what presumption, to dare thus to transforme the Will and Testament of the Sonne of God, made and set downe in his holie Supper: a thing not to bee endured in the Will and Testament of anie meane or base person? The thirde, The Masse is derogatorie to the onelie Sacrifice of the Sonne of God, made vppon the Crosse, and that not onelie by putting it selfe in place thereof, but al­so by aduancing, and setting forth of the power and efficacie thereof farre aboue the other. It is saide, There is but one oblation: the Sonne of God giuen for the sinnes of the worlde: this oblation the Masse will needes bee, and yet renued and reiterated euerie howre. Whereas there is pardon and remission of sinnes, (sayeth the Apostle) there is no more anie oblation to bee offered. And what should followe of this continuall and ordinarie repeating of this Sacrifice,, but that as yet there is no re­mission? And that the sacrifice of Christ, is either vnprofitable or imperfect? And who doubteth but that this is the same which the Apostle called the frustrating and making of the Crosse of Christ of no effect? and what more woulde hee haue made of it, if hee had hearde the rest of their blasphemies: as that the sacrifice of the Crosse hath not purged and done awaye anie but originall sinne: but that the Masse hath taken awaye actuall sinnes, &c. and by consequent to become fellowe-worker with the same. What can this bee tearmed but to declare the Sacrifice of Christ insufficient, to renounce the power, as also the benefite ther­of both together? The fourth, The Masse taketh awaye asmuch as lyeth in it, the onelie Priesthoode of Iesus Christ, whereof no other creature is capable: for seeing it was requisite that the Priest shoulde bee eternall, and the sacrifice in­finite; followeth it not that one and the same was to bee both the Priest and the Sacrifice? And what other then but the Sonne of God, offering vppe himselfe once to God by the holie Ghost: and alwaies by his infinite merite, making intercession for the infinite multitude of our sinnes, vnto the infinite iustice and mercie of God? And what a blasphemie is it then to say, that anie man, yea or that anie creature is able to performe the same? And these are the abhominations which wee finde in the Masse, as they make it the pretended sacrifice of the bodie and blood of Iesus Christ, propitiatorie for the quicke and the deade: for such a one our aduersaries doe teach it to bee: the rest rising of the deprauing and corrupte wresting of the sacrament shall bee spoken of hereafter. And now wee are to goe a­bout the finding out of the originall, and first beginning, as also of the growth and proceeding of this applying of the benefite thereof to the deade, deriued and fetcht, as one error from an other, from the opinion or rather imagination of Purgatorie.

CHAP. VI. That Purgatorie the foundation of Masses for the deade, is not at all: and first that it was not knowne in the Church of Israell, or vnder the olde Testa­ment.

ONe of the great imployments of the Masse, That Purgato­rie should haue had place in the church of the Iewes, if there be any such thing. is about the deade: & such deade, as are not in Paradice: for such haue no need of anie, neither yet for such as are in hell, for they all agree that it wold not any whit auaile them, but rather for a certain number whome they pretend to be in a certain third place, which they call Purgatory, wherein they are to purge and make satisfaction for their sins, of which when they went out of this worlde, they were not acquited & cleansed, & for the purging whereof there [Page 237]is no other helpe, but that which may bee procured and supplied by a number of Masses. Surelie man was a sinner and mortall from the beginning of the world, yea, man I say, was subiect to dye in sinne, being indebted by sinne, and by consequent to incurre this penaltie of Purgatorie: God likewise from all eternitie, both iust & mer­cifull, iust in hauing appointed this punishment for sinne from the first creation of mankinde: and mercifull, as hauing taught him from the beginning, the meanes of mitigating and remedying the same. Which doctrine proueth Purgatorie to bee no newe fiction (if so bee it may haue place,) but to haue beene euer since the foundati­on of the worlde. Now if it bee of this antiquitie, then it will bee found mentioned & spoken of; and that in plaine tearmes in the olde church: and the remedie also of this fire, cannot but bee reuealed by God, and practised amongst his people. And so much the more, in that the mercifulnes of God in Iesus Christ, lesse shining in the first times and ages of the worlde (the onelie satisfaction for our sinnes, being couered vn­der the vailes of the law,) made by all likelyhoode, the remedy of Purgatory to be the more haunted and practised vnder the olde Testament, as being at that time most needfull and necessarie. Heere our aduersaries make vs this answere: whence com­meth it then, that in all the writinges of Moses and the Prophetes, there is nothing spoken of it? that amongst so manie threatninges, which are made against the trans­gressors of the law, this should not bee so much as once touched? That amongst so manie sacrifices ordained for voluntarie, and willinglie committed sinnes, as also for sinnes committed vnwillingly, and of ignorance: as likewise, that in the mid­dest of so manie expiatorie, and purging sacrifices, for all manner of pollutions, whe­ther they came of sicknes, infirmitie, sinne, or of the defiling comming by touching of the dead, &c. there should not bee found anie thing appointed for sinnes after death, not anie sacrifice, not anie offering? And yet notwithstanding they died euery daye: and how deepelie engaged in sinne? There is likewise nothing founde to bee practised in the Church, in the behalfe of the dead, whereuppon a man hath not a­ny ground either from literall or figuratiue interpretation, to proue this Purgatorie. The Patriarkes did burie their wiues and children: they were carefull of buying se­pulchres, of mourning, and of conueying of their bones from one place to an other. Where was their pietie (if it may bee tearmed pietie) to pray for the deade? Dauid wept for Ionathan, his verie true and trustie friende: and Salomon for Dauid his predecessor and Father. If these did practise no such thing, what may wee coniecture thereof more? But and if they did practise such a thing, then whereby shall it become apparant vnto vs by anie one worde? And that notwithstanding, that Dauid haue made so manie prayers vppon so many occasions, and those both of ioye and also of mourning; and so manie kinges of Israell and Iuda, haue beene honourably buri­ed: as also so manie Prophetes left vnto vs behinde them, their open protestations against impieties and vngodlines, and in the commendation of pietie and godlines, euerie one in his time: none of them recōmending this deuotion vnto vs for pietie, or accusing of impietie those that haue omitted and neglected it, yea no one of them authorising the same, either by precept or example? And it auaileth not to say, That there was not in the Church of the Iewes any sacrifice for the deade, because that (according to the doctrine of the Church of Rome) Paradice was not opened to the Fathers, vnto the death of our Lord. For woulde not this haue beene a refreshment and comforte vnto them, to haue beene translated from Purgatorie, into the limbes: from a place of dolour and paine, and that such as they describe it to bee, into a place of rest? And againe, what apparance is there, that they shoulde haue remained there without remedie, for the space of some three or foure thousande yeares? what inequalitie had there beene in such punishment, in respect of that which is inflicted at this daye, when as they come forth now from day to daye, whe­ther it bee through the absolute authoritie of the Pope, by his Indulgences, or by the diligence of their kinsfolkes, not neglecting to contribute and bestowe these suffrages vppon them? In conclusion if there bee anie such thing, it is as old as the [Page 238]creation, and that more clearelie appearing vnder the olde Testament, then vnder the newe: and if it bee vnder the olde, then it ought to haue had sacrifices for the deade: and that a great deale more requisite at that time, then vnder the new: but and if the lawe had no such sacrifices, neither then was there (as it followeth by consequent) anie Purgatorie; neither indeede is there at this daye. Now there­fore let vs see if the olde Testament say anie thing of it, yea if it speake of it in plaine tearmes, as the importance of the thing doth require: if (I say) in such sorte, as it is saide to agree and stand with the iustice and mercie of God, the instruction of the Church, and the rest and consolation of poore distressed soules.

Now it is most certaine, That Purgato­rie cannot bee found in the olde Testamēt Deutr. 30. Psal. 34. & 116 Esay 57. that the olde Testament, traceth out vnto vs, onelie two waies: Blessing or cursing, Saluation or Condemnation, the death of the Saintes, as precious before the Lorde, or the death of the wicked condemned of him, as also the verie remembrance of them. And theruppon it is, that without leauing a­ny thing coniecturall vnto vs betwixt those two, the Prophete sayeth: The iust man dyeth, and departeth hence in peace, lying himselfe down to rest in his bed. In peace, that is to saye, to speake after the manner of the Hebrewes, in all prosperitie, verie farre from the pretended horrible paines of Purgatorie. But yet let vs heare them speake, to see what they can alleadge, and let vs withall beare it continuallie in minde, that our aduersaries doe make it an Article of their faith: and so by consequent the lawe of the auncient Fathers ought here to take place: as that of Saint Ierome: That vpon obscure, doubtfull, darke, and allegoricall places of the Scripture, wee ought not to grounde a­nie pointe of doctrine. That of Saint Augustine; That in the controuersie of religion, darke and figuratiue places must bee set aside, and those onelie helde, which are cleare of them­selues: And that of the Schoolemen likewise: That allegoricall Diuinitie doth not proue, &c.

It is saide in Leuiticus 12. Leuiticus 12. (wee will take the places in order,) Shee shall not touch anie holie thing, neither enter into the sanctuarie, vntill that the daies of her purgation be accomplished: Luke. 2. Hee speaketh of her that is deliuered of her first borne, according to the lawe, practised likewise by the holy virgin, as wee reade in Saint Luke: and the literall sence is so cleare, as that wee neede not seeke anie allegorie therein. The Glose saieth, Shee shall not come within the Court of the sanctuarie: And in like manner Cardinall Hugo. Hugo Cardi­nall in Leuit. c. 12. What is there now in this place, that will afforde vs a Purgatory? or that the sanctuarie is Paradice, whereinto none can enter, till after they bee deli­uered out of Purgatorie? If this bee saide generallie of all, what shall become of the exception concerning Martyrs, who doe not passe the same? and if the allegorie bee good in the wordes, Sanctuarie and Purgation, how will they bee able to make it to serue in the distinction that followeth, of her that had brought forth a sonne or a daughter? and how in the number of dayes, of the one or of the other? But the point is, that they haue neither Greeke, nor Hebrew Paraphrast, neither Iewish, nor yet Christian Commentarie, which euer could finde out Purgatorie by this text. Ori­gen, who hath made an expresse Homily vpon this verse, notwithstanding he be great­lie delighted in allegorizing, Orig. hom. 9. in Leuit. Ieronym in Ezech. c. 49.47. Theod. in Le­uit. c. 12. could not perceiue anie such matter therein. And as farre off was Saint Ierome, expounding the same in his Commentarie vpon Ezechiel. Theodoret likewise, who handleth this question: Wherefore there is appointed a double time for the purging of her that hath brought forth a daughter, in respect of her which hath brought forth a sonne. Caietan sayeth verie well: From all these lawes this instruction and point of pietie, Caietan in Le­uit. c. 12. 1. Sam. 2.6.may verie well bee drawne: That wee were borne from our mothers wombe subiect to sinne, &c.

In the first of Samuell, Hanna sayeth in her song: The Lord is he which destroyeth and raiseth to life, which throweth downe into the graue, and raiseth vppe againe from thence, which giueth pouertie and riches, which humbleth and exalteth. And because that this worde [...] doth signifie a graue and hell, they wil haue it to signifie hel in that place, and notwithstanding that it may bee vnderstoode for Purgatorie. But this place is expounded by it selfe: for these wordes, Which throweth downe to the graue, and [Page 239]bringeth backe againe, are no other thing, but according to the manner of the He­brewes, the expositors of the former: which killeth and bringeth to life againe: as in the verse following; which humbleth and exalteth, is contained the exposition of the wordes going before, Who maketh poore, and filleth with riches, &c. Psal. 30. Psal. 71. But Dauid him­selfe without any other will expound it vnto vs: The Lord hath lift vp my soule out of the graue, or out of hell. And in another place: Thou hast shewed me manifold troubles, but afterward thou turnedst vnto me, and hast quickened me, and brought me from the depth of the earth. But this did no man euer vnderstand to be meant of purgatorie: and the Chal­die Paraphrast, whom they alleadge, is against them. God (saith he) carieth to the graue and bringeth backe againe, Ad vitam saeculi, to the life of this world: that is to say, to the life present, as appeareth by this word, Rursus. And Lyranus saith: There is not hell in Hebrew, but the pit, that is to say, the graue. And that it is his purpose to declare, how that he oftentimes giueth life vnto them, whom men are giuen to iudge past recouerie, as it was with Ezechias. But if wee should allegorize, their Glosse saith: Hee bringeth the obstinate Iewes to hell, in as much as he suffreth them to bee led into the condemnation thereof: He brin­geth backe from thence the Gentiles, who did deserue it in calling them backe from idolatrie. Tertullian maketh this kind of argument: Tertul. l. de resurre &. carn. & 28. Contr. Marci­on. l. 4. c. 34. Cyril. Catech. 6 de Monarch. Dei. Sophron. in serm. de Nati­uit Dom. August. de ci­uit. Dei. l. 17.6.4. That seeing it is the flesh properly which is mor­tified, that is to say, which suffereth death, that it followeth likewise, that it shall bee quickned: namely, by the resurrection. And againe against Marcion: That one and the same Christ hath in his power the sentence of eternall death, as also of eternall life. Cyrillus Hierosolymi­tanus reasoneth after the same manner against Manes. Sophronius Bishop of Con­stantinople proueth the greatnesse of our redeemer, who hath turned the curse by Adam into a blessing, his death into life, and his fall into a rising againe. But S. Au­gustine standeth more amply vpon it, and in better sort, saying: The Lord killeth and quickneth againe, &c. and this is nothing els but that which he repeateth againe when he saith: He bringeth to the gates of hell, and bringeth backe againe: He killeth (saith he) according to that which the Apostle saith: If you be dead with Christ, seeke the things which are aboue, &c. For you are dead, &c. And afterward he addeth: And our life is hid with Christ: behold how he killeth them holesomely: behold how he reuiueth and quickneth them againe. But hee brin­geth them likewise (saith he) to hell, and bringeth them backe againe. Without doubt (saith he) this was accomplished in our head, in whom our life is hid. For he that hath not spared his owne Sonne, hath slaine him for vs: and in that he hath raised him vp againe, he hath also quickened him, brought him to hell, and backe againe, according to that which hath beene said: Thou wilt not leaue my soule in hell: and of his pouertie we are made rich, &c. By their accompt it should follow, holding the exposition of Saint Augustine, that our Lord had beene in purgatorie. Saint Gregorie, God slayeth and bringeth backe againe to life: Gregor. in 1. Reg. c. 1.and behold (saith he) the order, in as much as hee bringeth to hell, and bringeth backe againe. For in re­spect of God to bring downe to the gates of hell, that is to strike amased the hartes of sinners with the apprehension of eternall torments, and to bring them backe from thence, that is, to relieue their astonished hearts, sorrowing and bewailing their faultes by the hope of eternall life, &c. And yet euerie one knoweth if hee fauour purgatorie or no. Hugo the Cardinall: This is a metaphoricall speech; He bringeth Phenenna, euen into extreame affliction, taking her children from her: hee bringeth againe Hanna, making her fruitfull when she was barren. And so (saith he) by hell in many places is vnderstood great affliction. Caietan. in l. 1. Reg. c. 2. Cardinall Caietan in like manner, In Hebrew (saith he) it is: He bringeth downe into the pit, and causeth to rise vp againe. And for that he vseth a verbe of the Preter-tense, and not of the future: I am constrained by the name of pit, to vnderstand in this place neither hell nor graue, but rather a prison. For from the creation, vnto the time of Hanna, there was not any that rise out of hell, none that rise againe from the dead: but God hath often caused many free and innocent persons to be put in prison, and hath brought many out from thence againe.

In the last of the first of Samuel, it is said: That the valiant men of Israel, 1. Sam. the last Chapt. ver. the last. 2. Sam. 1.12. after the ouerthrow of Saule, did burie the bodie of Saule, and of his children, burned them in Iabes, tooke their bones & buried them, and fasted seuen daies. And in the 2. Sam. 1.12. that Dauid mourned, wept and fasted. And thereupon Bellarmine reasoneth [Page 240]thus: He fasted, therefore he prayed: therefore he belieued there was a purgatorie. Whereas he should rather reason to the contrarie: for that the prophet in the recko­ning vp of so many circumstances, of burnt bodies, of bones gathered together and buried, of weeping, mourning, fasting, &c. doth to the wondring of men, say neuer a word of this pretended praier, which yet had beene the principall and substance. His cloake to couer the matter withall, 2. Reg. 12. is for that in another place it is said, that Da­uid fasted and praied for the sonne, which he had by Bersheba. Then let him call to mind withall, how that after the child was once dead, he ceased both to fast, and also by consequent to pray for him. But the historie is cleare of it selfe: Namely, that Dauid & the people acknowledging in this ouerthrow the wrath of God vpon Isra­el, they humbled themselues before him, as may plainly bee read in the wordes as they are there expresly set downe. They fasted, saith he, because of Saule and Ionathan his sonne, and of the Lords people, & of the house of Israel, because they had fallen by the sword. And further then thus Iosephus obserueth not any thing in this storie, saue that wee haue also to note therein the whole complaint and mone that Dauid made for the death of Saule and Ionathan, in most lamentable speeches, but yet such, as whereout there cannot any tittle of praier for the dead bee gathered, neither yet any thing for purgatorie.

It is said in the Psalme 37. Psal. 37. O Lord reproue me not in thy furie, neither chasten me in thine anger. That is to say, saith Bellarmine; Chastice me not in hell, neither yet in purgatory. And this sence he wold faine gather out of S. Augustine, in such maner, as that fury should haue relation vnto hell, and anger vnto purgatorie. And now giue eare and hearken to the weaknes of his interpretation. August. in psal. 6. & 38. For where S. Augustine hath put it downe to be read, furie, following the Septuagints: S. Ierome skilfull in the Hebrew (which S. Augustine was not) hath put it downe, anger, and in the place of anger, furie. Origen could not bethinke himselfe how to make any such matter when he saith: Orig. in Ezech. Numb. 1. That this furie is a kind of discipline, by which God traineth his to the thinges concerning the health of their soules, hauing too lewdly contemned his word. And yet he is one of them whom they take ordinarily to bee one of their warrants for purgatory. August. in psal. 6. & 38. And thus behold in Saint Augustine a hell, and a purgatory that do change places. But they should haue noted, that S. Augustine himselfe saith, that these are two words put for one thing [...] and [...], and that the copies do varie, the one putting Ira in the first place, and the others Furor. Againe, they should not haue concealed and kept close, how that S. Augu­stine speaketh by name of the day of iudgement, and not of the departure out of this life. In the day of iudgement (saith he) they that haue not the foundation, that is to say, Christ, are reproued, and those which haue built thereupon, timber, haire, and straw, are corrected and amended. This his asseueration rising from an old opinion, that all the world should at that time be purged by fire, as we shall see hereafter: a thing then very farre off from the pretended purgatory, seeing it should end then, whereas this pretended one ta­keth his beginning at the departure of men out of this life. Againe, this interpretati­on could not but be very ambiguous and doubtful in S. Hieronym. in psal. 6. & 37. Theod. in psal. 6. & 37. Augustine, who neuer spoke but very doubtfully of purgatorie. S. Ierome hath not found it in that place, but hol­deth opinion, that those two words expresse but one thing. Neither yet Theodoret: Correct me (saith he) as a father, & not as a iudge: as a phisition, & not as an executioner: not in reuenging my sinne, but in moderating the rigor of thy iustice. S. Basil likewise; This is as though one should say to a phisition: Cure mee not by fire, or by any cauterie, but by some more mild and gentle remedie. Chasten me not like vnto the Egyptians, by euill Angels, but with thy sauing word. Likewise, reserue me not vnto the day of thine ire, and of the reuelation of thy iust iudgement, but rather deale mercifully with mee, & correct me before the day of my departure hence, Bernard. in Cant. serm. 70.(which thing is to be noted.) And so (saith he) befell it vnto Dauid, &c. S. Bernard: Reproue me not O Lord, in thy fury, as thou didst the angels which reuolted & fell away from thee in heauen, but correct me in thine ire, as the man in paradice, that is (saith he) still remem­bring thee of thy mercie. Lyranus in shorte wise thus: Reproue mee not in the rigor of thy iustice, but chastise mee according to the mildnesse of thy mercie. And as for the word [Page 241] Fury, hee is of minde, that it is an alluding vnto the wordes in the 2. of Samuel: 2. Sam. 24. And the furie and fierce wrath of the Lord, continued to waxe hot against the house of Israel: where­fore Dauid was moued to say vnto Ioab: go and number Israel and Iuda, &c. reprouing Cas­siodorus: who of the litterall sence resting in Dauid, made an allegoricall, and refer­red it to Iob: as if this Psalme had beene made by Dauid, for to represent and set out the affliction of Iob, and not because of the remorce and sence of his owne transgres­sion, cleane contrarie to the opinion & iudgement of all the old writers, either Iewes or Christians. Caietanus of our time saith in like manner; Chastise me as a father, and not in the heate of thy displeasure, &c. a hard case, that amongst so many Doctors, where­with they braue out their assertions, there is not so much as one to be found on their side in deed.

Dauid in a psalme complaineth himselfe, that God had grieuously afflicted him, Psal. 39. but that notwithstanding he held his peace, because he knew it to be his hand: When thou rebukest, saith he, any man for his iniquitie, thou consumest his excellencie, like a moth: or according to others, Thou meltest him, or causest him to drie, like vnto a cobwebbe. Of this word melt, or drie, they conclude a fire, Hieronym in psal 39. & this fire they will needes haue to be purgatorie: whereas in the meane time S. Ierome doth translate it: Thou wastest and consumest his most precious things, as doth a moth. Now here is neuer a word either of fire or of the soule. And the Chaldie paraphrast: thou meltest away his body like a snaile. Now he findeth not here any torment inflicted vpon the soule. Orig. hom. 11, in psal. 38. And yet notwithstanding they make Origen their buckler in this conflict, whome all old writers haue condemned, for turning the scriptures from their naturall sence by his allegories. But I appeale vnto their owne consciences, whether this place make any thing for purgatorie? And why do they not rather hold themselues to S. August. S. Ierome, & Theodoret, who do not acknowledge any other thing in that place, but Dauid his humiliatiō for his sins, being cast vnder the mighty hand of God? The glose saith, Thou hast instructed my soule in infirmity and humilitie, that so it might not presume through any strength or pride: and hee compareth it to a spiders web, because there is nothing more rotten then it. Saint Ierome: Hieronym. in psal. 38. The soule melteth when the concupiscences of the flesh are repressed and snubd, when sinne is so worne away, as the threed which hath not any substance left in it, either to make it hard or thicke. S. August. ibid. Augustine: Thou hast dried it vp, through the insatiable thirst it hath after vertue and know­ledge, thou hast caused the iniquity thereof to be pressed and wrung out of my heart,Theodor. ibid.as are the entrailes of a spider. Theodoret: In pressing and rubbing vpon the most hidden and secret cor­ners of my exulcerated parts and inward sores, thou hast healed me, like a good phisition, rather then with great paine and griefe. Halmo: This falleth out, when as man by Gods chastisements and corrections being vpon him, doth humble himselfe and turne vnto God. Lyranus: Thou hast made my life vile and abhominable vnto me. Caietan: The moth fretteth through and destroyeth the thing whereof she is bred: and so we are pearced and fret away, through our owne concupiscences and desires. And thus he referreth this to the punishment of all mankind in the person of Adam. Of all the translations they haue made choice of that which is furthest from the sence of the text, and of so many expositions that which is furthest from the purpose: and yet they can come by nothing for their purgatorie.

In the Psalme 49. God will redeeme my soule out of the hand of the graue, or out of hell, Psal. 49.16.(for the word signifieth both the one and the other) when hee shall take mee vnto himselfe. The shot is by their reckning, he will deliuer mee from purgatorie: whereas they should haue noted, that in the verse going before, it is spoken of the men of this worlde: That death shall feed vpon them in the graue, and that the vpright men shall haue dominion & rule ouer them, &c. Where the selfe same word is vsed. If the men of this world bee not threatned with any greater punishment then purgatorie, then what priuiledge or preferment haue Dauid and others, the workers of righteousnesse, in whose per­sons he speaketh more then they? If it do signifie hell in the one verse, and in the o­ther purgatory, then let them shew vs some reason of such diuers construing of it, that so wee may admit it. The Chaldee Paraphrast: God will deliuer my soule from hell, be­cause he will teach me his law: and will take me to be partaker with him of the life to come. But [Page 242]what will they then say to all the old fathers? S. Ierome saith: God being made man, made himselfe of no reputation, euen to death, that thereby hee might repaire the ruines of mankind: that is it which hee would say, Cum acceperit me. S. Augustine: God will re­deeme and deliuer my soule, shall it be out of prison, from oppression, from the waues of the sea? &c. Nay rather (saith he) from hell, and this is that redemption which hee hath shewed and set forth in himselfe. Chrysost. t. 1. de Dauidicis Cant.What wee haue seene in the bead, the same shall we find in the members: he descended into hell, and ascended vp into heauen, &c. Chrysostome: And that there is a freeing from eternall death, he teacheth thee it in these wordes: God hath deliuered my soule out of the power of hell, &c. Theodoret dealeth more plainely: This certifieth and assu­reth vs, that God doth giue counsell & consolation to the poore which are oppressed of the migh­tie. Haimo: Out of the power of hell, that is to say, out of the power of the deuill, when he shall haue taken me, Caictan. in psal. 49. Psal. 66.11. & 12.that is to say, put vpon him my humanitie: and so Cardinall Hugo. Caietan in like maner: He wil deliuer my life from the power of hell when he shall draw mee from out of this life into eternall, into Abrahams bosome, &c. In the Psalme 66. We were, saith Dauid, entred into fire & water, Et eduxisti nos in refrigerium, and thou hast brought vs forth in­to a place where wee find reliefe. Otherwise, [...], into a plentifull and fruitfull place. Yet once againe here is purgatorie, and that with an imagination, that it worketh vpon men by casting them out of an extreme heat, into an extreame cold, &c. From the fan­sying and good liking of an allusion in Origen, Orig. hom. 25. in Numer. who yet medleth not any thing at all with this text: which besides, euen with the bare reading is easily refuted, seeing therein he speaketh simply of diuers crosses and aduersities, out of which God had extraordinarily deliuered Dauid. The old writers haue vnderstood it cleane other­wise then they. The Paraphrast: Thou hast made the oppressor to go ouer my head: Thou hast condemned vs to the rage of the flaming furnace and deuouring water, and afterward hast set vs at libertie: herein alluding very strongly vnto the seruitude of the people of Israell in the land of Egypt. Lyranus: Through the fire made to burne brickes; through the water, which we caried to temper the matter, and make it fitte for the forme. And if wee may lawfully moralize, S. Augustine saith: Through aduersitie and prosperitie, through the scorching heat of tribulation, & the filthie puddle & stinking waters of noysome corruption, that which seemeth the least (saith he) being no lesse to be feared thē the other. Hugo in psal. 65. Hieronym. in psal. 65. And Hugo the Car­dinall followeth his collection and interpretation. S. Ierome: Thus haue the Martyrs passed and come ad refrigerium, to Christ who is their true reliefe and rest by the crosse, by stripes, by fire, by water, and diuers punishments: and by them they haue become acceptable & well pleasing sacrifices, Hillar ibid. Chrysost. t. 2. in c. 4. Mat. no. 5. Theod. in psal. 66. Haimo in psal. 66. Bernard. de transitu S. Ma­lachiae.&c. And S. Hilarie writeth thereupon after the same manner. Chrisost. & Theodoret do deale somewhat more simply & plainly, & take it to be vn­derstood of the ordinary afflictions of the faithful. Haimo: Of Martyrs that haue passed through fire & water, of trauellers that haue indured the heat and cold, & yet giue not ouer their iourney. Saint Bernard: Such as die in the Lord, fellow citizens with the Saintes, and are of the houshold of God, doe sing in their psalmes of thankesgiuing: we haue passed by fire and by wa­ter, &c. meaning that the hard measure of aduersitie hath not beene able to breake their course, by causing them to faint, neither the soft bedde of prosperitie make them to become slacke & cold through delicacie, &c, and he speaketh by name of the blessed death of S. Malachie, Archbishop of Ireland, Cassiodorus: Because a vessell (saith he) well hardned and baked in the fire doth hold water better. Another saith: As S. Laurence passed through fire, S. Cle­ment and others through water. And let this be set as a brand vpon our aduersaries, that they alwaies take hold of the expositions that are least receiued, and of all others the worst: Caiet. in psal. 66. I could haue wished, that they would at the least haue satisfied themselues in Caietanus his exposition, saying: He comprehendeth vnder these words of fire and wa­ter, in briefe, all the tribulations of Israel from their comming out of Egypt vnto Iordan, that is, we haue endured all manner of miseries, and in the end thou hast made vs to come ad irrigu­am, to a well watered soile, that is to say, into the land of promise.

Neither doth it auaile them, Amb. in psal. 118. serm. 3. that Bellarmine to dasle the eies of the world, doeth here alleadge S. Ambrose. For this baptisme of fire whereof he speaketh, setting the same at the entrance of Paradise (allegorizing vpon the Cherubin that kept the pas­sage [Page 243]in) is but an appendance and limme of that ancient opinion, that the world in that day (when the end and consummation thereof commeth) and all the creatures therein, euen men; and of them the most holy and sanctified, should bee purged by fire: and not in that space of time which shalbe betwixt their death and resurrection. It appeareth by these words, This baptisme saith he, shall bee after the end and consumma­tion of the world when hee shall send his Angels to seperate the good from the euill: Then shall the fierie furnace feed vpon iniquitie, and burne it vp, to the end that the iust may shine in the kingdome of God, as the Sonne in the kingdome of his father. And in deed saith he, if that Pe­ter and Iohn be there, they shall haue their part in that baptisme. Now in deed the truth is, that Bellarmine doth not hold or meane, that the Apostles haue passed, or at any time must passe the fire of purgatorie.

In the Psalme 107. They cried vnto the Lord in their distresses, Psal. 107. v. 13.and hee deliuered them from their necessities, from darknesse, and from the shadow of death. Thus wheresoeuer they reade darknesse, the graue, fire, or the shadow of death, there alwaies purgatorie must bee summoned to appeare. This text is cleare and plaine, wherein Dauid maketh a long catalogue or repetition of all the perils whereunto the life of man is subiect, & the de­liuerances that God giueth vnto them that call vppon him, although they should bee within two fingers breadth of death. But they wil not belieue vs. Lyranus therfore tel­leth them: They were stricken with remorce and sorrow in their afflictions, & called vpon God who deliuered them. And these words, frō the shadow of death, August. Hie­ron. Theodor, in psal, 106. he expoundeth them by the psalme 23. the daunger of death. As Caietan simplie vnderstandeth the same of the in­conueniences of the prison. S. Ierome did not acknowledge any such like thing to be contained therein: but let it passe, as he declareth by that which goeth before, Et e­duxit eos in viam rectam. Neither yet S. Augustine, who vnderstandeth it of the diffi­culties, lets, and impediments that the regenerate find, when they should go about to do good, and that after such time as God hath opened their knowledge, Prosp. in psal. 107. Haim. in psal. and en­lightned their vnderstanding, except himselfe doe worke in them. And thus doeth Prosper Aquitanicus also take it. Neither Theodoret, who vnderstandeth it of the darknes of ignorance, and of the seruitude of sinne. Haimo: In darknesse, that is, in ignorance, out of which no man can free himselfe, in the shadow of death, that is to say, in the vil­lanous and loose course of life which leadeth vnto death. And Hugo the Cardinal taketh it in the same sence: Darknes, that is of ignorance: the shadow of death, that is, faults & transgres­sions: bound, that is, the punishment, &c. Some others thus: Of such as are inwrapped in heresie, and are reclaimed by wholesome instruction. But and if they wil cleaue to the plaine literall sence, it is said: There was no man to help them. Where were then become the Masses and Suffrages? Againe, he speaketh of such as had beene rebellious vnto the word of God, which had despised the counsell of the most high: a mortall sinne, and one of the most hainous ones that can be. Now purgatorie by their owne speech, is not but for veniall ones. And yet furthermore, if wee will credite the expositions of the old writers, Dauid was but a simple fellow, and knew nothing in the matter of purgatorie.

In the booke of the Preacher: Ecclesiast. 4.14 There is such a one (saith Salomon) which commeth out of prison for to raigne: that is to say, according to their vnderstanding, out of purga­torie to go into the kingdome of heauen. In this whole booke he discourseth of the courses, alterations and changes of things happening in mans life: and that which followeth in the same verse, doth ouerthrow their mistaking: And in like manner saith he, there is such a man, as of a king becommeth poore. Now this should fall out contrarie to their owne doctrine: that those which are once glorified, do neuer fall away. If this be not sufficient, yet Hugo the Cardinall will help and afford vs some aid: This is saith he, Christ, who from the prison of Pilate, the graue and his handes, is gone vp to receiue his kingdome. Lyranus alleadgeth for an example of the one, Ioseph taken out of pri­son to gouerne Egypt, and Sedechias pulled downe from his throne of Maiestie to to be cast into the dungeon, for the other.

I am ashamed to stand vpon the refuting of these fooleries, Esay 4. & yet notwithstanding [Page 244]we must go through to the end of them. In Esay: When the Lord shall haue washed away the filthinesse of the daughters of Sion, and wiped the blood of Ierusalem from out of the midst of her, by the spirit of iudgement and of zeale. This iudgement and zeale are purgatorie. Let them reade that which goeth before, and that which followeth, they shall per­ceiue that the prophet speaketh of the desolation of Ierusalem, and of the restoring of the same in Iesus Christ. But the Paraphrast saith: By the word of iudgement, and by the word of consummation. He felt no smell of fire. And the Glosse: In the spirit of iudge­ment, the lightest and least sinnes, and in the spirit of zeale, the more grieuous, both the one and the other by pennance. Now the truth is cleare, how that purgatorie is not pennance, as also, that it is not ordained for sinnes, but for punishment: but and if it be, as some would haue it, for sinnes, yet it is but for pettie and sleight sinnes. Ireneus saith, It is the word alone that washeth away the filthines of the daughters of Sion, that washed the feete of his disciples, and which sanctifieth their whole bodies. Clemens Alexandrinus: It is the good spirituall washing which cleanseth the soule, Hieronym. in Esa 4.whereof the Prophet speaketh: The Lord hath washed away the filthines of Sion, &c. S. Ierome expounding this place, saith in like sort: That which is but lightly foule will bee washed cleane; but that which is deeply stained and defiled by being burnt in the fire. And this is that which Iohn Baptist said: He will baptize you with the holy Ghost and with fire: for man can giue but water, but God fire and the holy Ghost, which washeth away filthinesse, and purgeth away the deadly and haynous sins. Chrysostome: Chrysost. in Matth. hom. 5. c. 4. Cyril. in Esa. c. 4. For men are baptised with fire by temptations that are present, according to that in Esay. In the spirit of feruencie and zeale, &c. Cyrill in like manner: In the spirit (saith he) of iudgement, that is to say, by a iust sentence, according as our Sauiour saith. Now is the iudgement of this world: for hee fighteth with the world and Sathan, iustifying vs by faith, &c. And also in the spirit of zeale, by the grace of baptisme, which is not begotten in vs without the spirit, &c. For we are not baptised with bare water, but with the holy Ghost, with this diuine and intellectuall fire, which wasteth in vs the vncleannesse of our vicious nature, and melteth and burneth all the spots of sinne, Haimo ibid.&c. Haimo: The same holy Ghost is called the spirit of iudgement, and the spirit of zeale and feruencie: of iudgement, because that in baptisme Sathan is iudged, and as it were condemned, when his power ouer man is taken away from him: of zeale, because he inflameth the heartes of men with loue towardes their creator, scouring away the canker of sin, whereof it is said, God is a consuming fire, he will baptise vs with the holy Ghost and with fire, &c. And Hugo the Cardinall in like manner. And thus you may see by these ancient fathers, how they haue made a purgatorie of the holy Ghost, and of the temptations and trials happening in this life, the paines of purga­torie which cannot be, except in the other. And Lyranus: In the spirit of iudgement; for our Lord hath satisfied for the Church by the way of iustice: in the spirit of zeale, because he hath performed it in a great measure of charitie and loue. And yet this is one of the textes whereby Bellarmine laboureth to make his cause so strong. And here we are not to forget his vnsound and vnfaithfull dealing: for that which S. Augustine hath spo­ken expresly, De nouissimo iudicio, of the last iudgement: wherein (saith he) the daughters of Syon shall be refined: graunt it (saith he) in as much as they shall be seperated from the wic­ked, as the pure gold from his drosse in the furnace: admit it also in this respect, for that all crea­tures shall as then passe through the fire: and likewise all manner of soules, according to the opinion of that time: this hee turneth and wresteth to help for the building of his purgatorie, which they pretend to take place and seaze vpon men, at the time of their departure out of this life. And we are to request the reader to marke the deceit he worketh vpon the place.

Peter, Abbot of Clugni, abuseth either ignorantly or impudently another place, Esay 8. Esa 8.19. Shall the people require a signe and vision of their God for the quicke and for the dead? For so he alleadgeth it, whereas the text saith: Shall not a people inquire at their God? shall they runne for the liuing to the dead? reprouing such as did runne to south sayers, & sending them backe, as is said afterward, to the law and to the testimonie, &c. In deed the Septuagints haue translated it, Shall they inquire of the dead concerning the liuing? that is to say, concerning the businesse and affaires of the liuing. And the Chaldie pa­raphrast: [Page 245] Euerie man (saith hee) inquireth and asketh counsell of his idolles: so the liuing take counsell of the dead. And Origen likewise: You to whom God hath giuen his law, will you go to inquire of the Deuils, which are in verie deede dead? Hieronym, in Esa. c. 8. And Saint Ierome vpon Esay saith: As the infidels do aske counsell at their false Gods: so the faith­full ought to runne to the true God, and to the lawe, and to the Prophetes, inspired by him, &c. Lyranus saith as hee saith. Saint Cyrill: Cyril. in Esa. l. 5. orat. 5. Would you aske counsell (sayeth the Lord) of the dead for the liuing? you which are aliue, is there any reason that you shoulde inquire of the deade, of the bodies which lie in the graues, or of the soules, which it may bee are in hell? Nay rather (saith hee) you which are quickned by the liuely worde of God, will you go vnto sorcerers and Magicians, which are dead in their soules? Now the argument of Peter of Clugni was thus framed: There are visions of the dead, and therefore a Purgatorie: but it is grounded, as we haue seene, vpon an vnsound Grammar, or rather vpon the corrupting and deprauing of the old ex­positor, wherein, as some note, there was as in S. Ierome, Pro viuis à mortuis, and not ac mortuis? And this is the more likely, in asmuch as for the most parte he ap­plyeth himselfe to the Greeke text. And in deed Cardinall Hugo said, Amortuis, of the dead for the liuing, that is to say, to aske counsell of images, which are like vnto dead men, which is a ridiculous and foolish thing.

Esay 9. Wickednesse (saith the Prophete) shall burne like a fire: Esa. 9.17.It shall deuoure the briars and the thornes, and shall bee kindled in the thicke places of the forrest, &c. This is one of Bellarmine his maister-pillars. There the Prophete threatneth the people of Israel; From the head vnto the taile, the boughes and the stumpe, the Ma­gistrate and the false prophete: These are his wordes. And after that hee hath de­nounced the anger of God to fall vppon the Magistrates, and vppon the men in authoritie, hee addeth: That it shall not stay there, but that it shall set on fire and deuoure the common sorte: which hee compareth to bushes of thornes, or to a thicke growne vnderwood. And it is made plaine by the wordes following: And the people shall bee as fewell, or a baite for the fire: no man shall haue pittie vppon his compa­nion to spare him, &c: What agreement is there betwixt this and purgatorie: saue that wheresoeuer there is fire, there purgatory also must needes bee found? This is the same that S. Ierome saith: God will not take pittie, Hieronym. in Esa. l. 4. c. 10.either vppon small or great amongst this people: neither of the fatherlesse, nor of the widow: neither of any other person, &c. For euery mouth hath spoken follie, &c. And S. Cyrill saith: He vnderstandeth the common peo­ple, which he calleth iniquitie, and not vniust, to shew the grieuousnes of their wickednesse. It shall burne therefore, that is to say, it shalbe fire vnto it selfe, as it fell out (saith hee) by reason of their factions in the siege of Ierusalem by Ʋespasian and Titus, &c. And after this man­ner doe Haimo and Procopius take it. Lyranus saith: Haim. in Esa. c. 9. The impietie of the people of Isra­el prouoked the wrath of God, and pulled it swiftly vppon them like a burning fire, to consume them euen vnto the briars and thornes, that is to say, the smallest and vilest amongst the people. And Cardinall Hugo draweth it to an allegorie: The wicked (saith hee) shall bee set on fire with an euerlasting fire: for those whome the fire of transgression hath deuoured and swal­lowed vp, those shalbe deuoured and swallowed vp of the fire of hell, &c. vnderstanding it of eternall damnation.

As colde is that which followeth, Esay 54. I haue hidde my fauour and my coun­tenance from thee for a while, in the moment of mine indignation: But I haue had com­passion of thee in euerlasting mercy. Here God speaketh vnto the Church, as vnto his spouse, reiected and forsaken for her sinnes, in his iust displeasure, but recei­ued againe into grace in his mercie. Which hee saide before in the former verse: I haue forsaken thee for a small time, but I will gather thee together in great compassion and mercie. Nowe they will haue this moment of indignation to bee Purgatorie, and the euerlasting mercie to bee paradice. In steade whereof it doeth mani­festly and plainely appeare, that hee speaketh of the scattering and dispear­sing of Israel, gathered together agayne in the redemption purchased by Ie­sus Christ: yea, greatlie augmented and multiplyed by the calling of the [Page 246]Gentiles. And this is it that the Glose saith, I haue hid my face from thee for thine i­dolatrie: but I haue gathered thee together againe, &c. in redeeming thee. Lyranus o­therwise: Because (saith hee) that the tribulations of this present life (not of pur­gatorie) are not to bee compared with the glorie that is to come. And thus Cardinall Hugo: I haue giuen thee ouer into thine enemies handes; but my mercie in freeing thee from them againe shall bee greater then mine anger hath beene in reiecting of thee. And mystically, for a little, that is in respect of the temptations of this worlde, which are no­thing in respect of the glorie to come. In euerlasting mercie, that is, in respect of my pur­pose to vnite and couple thee vnto my selfe in my glorie, &c. But the verse following cutteth off all the controuersie: This (saith he) shall be vnto me as the daies of Noe: for I haue sworne that the waters of Noe shall not any more ouerspreade the face of the earth: as likewise that I will not bee any more wroth with thee. Here (saith Iustine) hee compareth the redemption of mankind to that which was in the daies of Noe, &c. If this bee not enough, Hieronym in Esa. c 54. Cyrill. l. 5. orat. 2. in Esa. Haim. in Esa. c. 54. Saint Ierome interpreteth it of the multiplying of the Church by the calling of the Gentiles. Saint Cyrill of the Gentilles forsaken for a little, but espoused for euer, &c. Haimo vppon Esay taketh it in the same sence. Which saying S. Ierome layeth in ballance to weigh against the Iewes, who would haue this prophesie to belong to themselues alone. But of all these there is not one that hath taken the smallest or least sent of Purgatorie from this place.

Ieremie the first: What seest thou Ieremie? J see a potte boyling, and the forepart thereof is towarde the North. Ierem. 1.13. This potte signifieth Purgatorie. The vision is expoun­ded in the verse following: The plague shall breake out from the coast of the North, ouer all the inhabitantes of this countrey. So then this potte is Ierusalem, the fire that maketh it hotte is the king of Babilon. And thus Saint Ierome and Theo­doret doe expound it. Hieronym. in Ierem. Theodor. ibid. August ad fra­tres in Eremo, serm 12. Gregor. l. 33. c. 27 in Iub. l. 18. Moral. But if a man bee disposed to make an Allegorie of it, Saint Augustine saith: This potte is pride, which the Deuill bloweth vp, wherein boile and seeth all the Princes and Pastors of darknesse: as those which onely count precious and like of these temporarie goodes, honours and riches, couet the chiefe seates in sinagogues, and cause themselues to bee called Rabbi in the market places &c. Saint Gregorie: This pot is the heart of man boiling with the firie affections of the flesh &c. the North, that is, the Deuill, which bloweth vp the same. So that neither can this maister-builder of purgatorie finde any foundation to settle the same vppon in this place. No more then Cardinall Hugo could, Hugo Card. in Ierem. c 1. Orig. hom 11. in psal 38. Ezech. 11.3. & 7. who likewise in a mysticall sence, taketh the potte for the Church, or els for the sinner assailed with the temptations of the Deuill. And as for Origen, he hath no fellow or partaker with him in his allegorie. But Ezechi­ell doth expound it most clearely: This is the caldron, and wee are the flesh: that is to say, Jerusalem set on fire by the Babilonians, and the people thereof consumed in the same, because of the murthers by all manner of calamities: and in the end of all this, forced out of the same, and led into exile.

Michea the 7. Mich. 7.8. Reioyce not, neither yet comfort thy selfe in me, O thou which art mine enemie: if I bee fallen, I will raise vp my selfe againe: if I haue laiue in darknesse, the Lord will enlighten me: I will beare his wrath, because that I haue sinned against him: hee shall draw me forth into light, and I shall see his iustice. Here againe darknesse must needes signifie Purgatorie, and light Paradice, &c. But it is most cleare and euident, that these wordes proceede from the Church of God, speaking vnto Babilon, and other nations of the Heathens, that they shoulde not glad and reioyce themselues at her miseries, because God will reestablish her againe. So said Esay, 9. The people that lay in the shadow of death, a light is risen vnto them. Saint Mathew which hath cited the same, said not; This people is gone out of Purgatorie into Paradice, but rather out of the darknesse of ignorance into the knowledge of saluation, from out of the way of sinners into the way of righteousnesse in this life. The Glosse saith: Insult not vppon mee Babilon, because I sitte in darknesse, that is to say, in captiuitie, for God will haue pittie on mee and deliuer mee. Lyranus [Page 247]in like manner: Reioyce not at the ruine of Iuda: I am fallen, Hieronim. & Theodor. in Mich. 7.but I shall be deliuered by Cyrus, who shall wrecke the iudgement and wrath of God vppon thee. Saint Ierome ad­deth thereunto, that the morall sence may bee, that God woulde not the death of a sinner, but that hee should bee conuerted and liue: that God by his punish­mentes leadeth men vnto amendment of life, &c. That this is a like speech to that of Esay 9. The people that lay, &c. Theodoret also: I shall budde and put forth againe, be­ing relieued by the care and assistance of the name of God, he will enlighten me in my darke­nesse, hee will deliuer mee from them which haue made warre against mee: hee hath con­demned mee iustly, but I expect and waite for his iust iudgement and vpright sentence, in respect of manifolde wronges which they haue done vnto mee, and in respect of manifolde rightes which they haue detained and kept backe from mee. Cardinall Hugo in like man­ner: In darknesse, that is, in the captiuitie of the Medes and Persians: And for the mysticall sence: This is Ierusalem or the penitent soule which saith: If I bee fallen through sinne, I shall rise vp againe by pennance, and after the darknesse of heauinesse, sorrow and sinne, I shall see the light of ioy and righteousnesse, &c. Namely, Iesus Christ, who was made vnto me wisedome and righteousnesse, &c. Now I would haue them to answere from their consciences, if these interpretations bee not more worth then the morall of their owne Glose, besides which they haue not any thing to alleadge: I will beare the wrath of God, that is to say, here, or in Purgatorie. For as for that which Bellarmine taketh out of Saint Ierome vpon Esay: namely, that this place was wont to be alleadged for Purgatorie: it had beene his parte to haue put in there­withall, that it was by them who thought that the paines of hell it selfe were pur­gatories, and should haue their ende: where also hee knoweth him to speake of Origen: But (saith hee) these are thinges that wee are to let rest, as knowne vnto God alone. And therefore if hee obstinately and stifly stand out, and maintaine that Saint Ierome did vnderstand it otherwise: yet let him giue eare vnto his owne good counsell, and for euer hereafter cease to say any thing of Purgatorie.

Zacharie 9. It is said: Zacha. 9.11. By the blood of thy couenant thou hast deliuered thy priso­ners out of the lake, wherein there was no water. The proper sence is: Because of the blood of thy couenant I will let thy prisoners out of the pitte, &c. And in deede the Chaldie Paraphrast hath read it so in plaine and euident sorte. But let vs approue and like of theirs. Now the Prophete speaketh there of the spirituall deliue­rance by the Messias, as it appeareth throughout the whole Chapter, handling the same by way of allusion vnto the deliuerance whereby they were brought out of Babilon: and by comparing the lowest dungeon where men lie with irons on their feete, to the puddle and filthie mudpitte of the slauish thraldome of sinne.

But let vs heare the fathers: Saint Augustine, August. de ci­uit. Dei. l. 18. c. 35. Hieronym. in Zachar. c 9. by the lake vnderstandeth the deepe drinesse of mans miserie, where there is no current of righteousnesse, but a caske of cursed iniquitie. And he citeth Psalme 40. to that ende. Hee hath pulled mee out of the myre and puddle of miserie. Saint Ierome vnderstandeth it, Of the e­uerlasting paines and punishment from which Iesus Christ hath deliuered vs by his blood. And although hee alleadge the opinion of some, that the Prophete speaketh of those which should rise againe with our Lord, yet he standeth not vpon that. Theodo­ret; Those whom thou hast redeemed with thy precious blood, thou hast sent with these sauing testamentes, to publish libertie vnto all. And this lake (saith hee) whether a man vnder­stand it of eternal death, or of idolatry, he shal not erre or wander far out of the way; or otherwise if it bee meant of the captiuitie of the Chaldeans, in respect of the limitation of the time: and so the Glose taketh it. Cardinall Hugo after the letter, vnderstandeth it of Christ: Hugo ibid. redeeming the faithfull by his blood: mystically, Of the fathers bought and brought by him out of the Limbes; but not out of Purgatorie: because say some: That in the Limbes there is the water of consolation, but not in Purgatorie, &c. And by this meanes the chiefest and best learned both of olde and newe writers are on our side. But what will they say against the Euangelist Saint Mathewe, who alleadgeth [Page 248]this whole place for the comming of Christ, & the redemption of the Church by his blood? &c.

Malachie 3. Malachie 3. Behold, saith the Lord, I send my messenger, &c. And who can endure the day of his comming? He is as one that refineth and tryeth gold, and as the fullers sope: hee shal sit as one that refineth and purifieth siluer, he shall cleanse the sonnes of Leui, &c. This place is al­leadged by all the Euangelists of the comming of Christ, being forerunned by Iohn Baptist in his first comming, &c. and their exposition should content vs, for the vn­derstanding of these words of the power and efficacie of the ministery of the Gospel, for the purging and putting away of sinne. The Glosse saith: He will refine them, name­ly his elect, by diuers temptations: he wil purge the sonnes of Leui, that is to say, his Apostles. But our aduersaries would not haue any purgatory for them. August. de ci­uit. Dei, l. 20. c. 25. What then? They wold hold themselues vnto S. Augustine his sence, who notwithstanding vnderstandeth this place of the day of iudgement. It appeareth (saith he) by this place, that in the day of iudgement, there shal some onely suffer Purgatorias poenas, certain punishments to purge them. But what is there in these words that agreeth with their pretended purgatorie, the practise & efficacie whereof is working dayly without any waiting or staying for this iudgement? And so likewise S. Ambrose. Chrysostome alleadgeth it for a proofe, that our Lord will come in the day of iudgement in fire. Chrysost. t. 5. hom. Quod Christus Deus. S. Ierome vnderstandeth the pur­gation to be accomplished in this world so well, as that he saith: That those of Leui, af­ter they haue beene purged as gold in the furnace, they will offer vnto God iust and vpright sacri­fices. Theodor in hunc locum Zachar 9. Theodoret more neere vnto the text saith, The Prophet doth set before vs in this place, the Lord as it were a workman, scouring & wiping away the filthines of our sins, & deliue­ring our soules from this venome as it were by a fire. Marke this word As: then the speeches here vsed do not deale with the fire of that materiall purgatorie. And in deed he set­teth downe S. Cyp. l. 3. testim. aduers. Iud. c. 57. Cyrill. in Esa. l. 1. c. 4. orat. 3. Barnabas as one of this number. S. Cyprian likewise: The Lord hath reformed and amended me, not giuing me ouer vnto death, according to that which is written in Malachie, &c. For (saith he) God amendeth and preserueth his faithfull. S. Cyrill ex­poundeth it of the operation of the holy Ghost in the regnerating and sanctifying of the faithfull, and according to the same, expoundeth the place of Esay 4. When the Lord shall wash the daughters of Sion, &c. But yet and if wee marke the text: Behold the Lord (saith he) quasi ignis, as a fire. This then cannot be purgatorie: but God which maketh this purging, and not properly a fire: but as a fire, hee meaneth doubtlesse the fire of the spirit of Christ, which purifieth our soules by his doctrine. And so S. Ierome hath expounded it. Hugo in Esa. c. 4. & in Malac. c. 3. Cardinall Hugo in like manner saith: He will purge sinnes by the fire of his passion, or of his spirit. And by this meanes we conclude, that there is no place throughout all the canonical bookes of the old Testament, from which may bee gathered or proued this their purgatorie, or any of the praiers or Masses for the dead, neither yet according to the exposition of the fathers, and that the most wor­thie and renowned amongst them, any such torment as is giuen to them. And this is freely acknowledged by Perion the Monke, and thereof there is as yet some iarre and disagreement remaining amongst those of the Church of Rome; namely, whe­ther there were any purgatorie in the time of the olde Testament, or not. There re­maine the booke of Tobiah, and the second of the Machabees, both Apocrypha, which we are to examine, howbeit that wee could answere them in a word; that all doctrines that haue no other ground & approbation but in the Apocrypha bookes, must needs themselues be Apocrypha.

Tobiah saith: Tob. c. 4. v. 18. Cast thy bread liberally vppon the graues of the iust, but giue nothing vnto the wicked. The Israelites had beene amongst the Gentiles, and so had Tobiah also, now the Gentiles were wont to make feastes at the funeralles of their neere kinsmen: Vnde parentare, et parentatum. The Iewes that they might not seeme to be behind the Gentiles in honouring of their parentes, distributed victualles vnto the poore. In like manner (saith Saint Ierome) they caried victualles to such as were sorrow­ful & pensiue, and which wept about the graues of their dead: which hee gathereth out of the 31. of the Prouerbes. And Cardinall Hugo: Hee speaketh here of some fashion not [Page 249]knowne vnto vs: or rather for the comforting of the kinsfolkes, hee commanded feastes to be made after the buriall, &c. This is all that can be gathered out of this place.

That of the Machabees may seeme to minister vnto them some better matter for their purpose. This is (saith he) a oly cogitation to pray for the dead, 2. Micab. 12.to the ende that they may bee deliuered from their sinnes, &c. First it is pittie, that this doctrine of their pretended fire, whereof they make so great accounts, and for the defence whereof they haue kindled so many fires throughout Christendome, should haue no other foundation then one only place, and that out of the Apocripha bookes: and that the rather in as much as they haue beene acknowledged such, by all antiquitie, and by the most auncient Doctors and Councels: witnesse S. Cyprian, S. Ierome, S. Augu­stine, S. Gregorie, &c. The primitiue Church gouerned by the holy Ghost, Cypr. in Sym­bol. Hieronym, in lib. Sapient. August. contr, Gaudentium. Gregor. l. 8. Moralium. hath not iudged the books of the Machabees to be such without cause: if afterward they haue been permitted to be read in the Church: it was as S. Augustine telleth vs, For the example sake of vertue, and not for the grounding of any doctrines vpon them. Saint Ierome saith: They are read for the instruction of the people, and not to authorize any doctrine, &c. S. Gregorie likewise: They are not produced or alleadged for to testifie or confirme any thing as canonicall, but onely for edification. There are whole volumes to this effect. And when as the Church hath not touched or had any dealing with the reportes and narrations contained in the second booke; partly, as not agreeing vppon the same matters with that of the first, and partly for their being detected and conuinced of falshood, by the whole storie of the ancient gestes of the Iewes: as in that matter of the hidden fire of the Arke, &c. which Nehemiah and Esdras would not haue concea­led, &c. We cannot but haue them suspected, as also it fared with Pope Gelasius, who would not admit of the first, &c. yea the Author himselfe giueth sentence of condem­nation against himselfe, as crauing pardon if he haue written amisse. The holy Ghost who hath inspired and enlightened the authors of the canonicall scriptures, would neuer haue written so.

In the second book it is certaine, that from the time of the Machabees, 2. Machab. 4.7.12. the Iewes by means of the familiaritie that they had with the Grecians, began mightily to incline to Paganisme. Now wee will shew hereafter, that this doctrine is taken from the Pa­ganes: and it appeareth so to be by Iason, who in fauour of Antiochus, prouided an vniuersitie of paganisme in Ierusalem: by other priestes, who turned the sacrifices of the law into the manner of vsage that was amongst the Paganes, 2. Machab. 3.13. sacrificing for the idolatrous kings, for the Lacedemonians, for the health of Heliodorus, a piller and spoiler of the temple: & also by their suffering of the Paganes contrarie to the law, to offer therein, as namely vnto Antiochus Eupator, the Emperor Augustus, &c. Philo de lega­tione ad Ca­ium. By the historie of Razias, who laid violent hands vpon himselfe, that so he might not fall in­to the enemies hands: the opinion of al Paganes: & yet commended by this author of the second book of Machabees. But after all this let vs come to the storie, which is the same with that which is mentioned in the 1. book and 5. chap. Ioseph the sonne of Za­chary, and Azarias, priestes, 1. Mach. 5.57 in the emulation which the prowesse and valiantnesse of Iuda, had stirred vp in thē contrarie to his inhibition made an enterprise against Iam­nia: but Gorgias comming out against them, discomfited them, so that there remai­ned 2000. vpon the place. And Israel had receiued a sore ouerthrow: Because (saith he) that hee had not obeied Iuda, and that they were not of those whom God had stirred vp for the deliuerance of Israel; that is to say, because they had no calling to doe it. There the first booke stayeth without speaking of any sacrifice or praier for the deade. The second book goeth further: Iuda saith it, hauing beaten Gorgias, came to carry away the bo­dies, [...], of his countrimen, which had beene slaine before for to burie them; who found vnder the garmentes of euery one of them which had beene slaine, things sacrificed to idols. Euery man iudged them worthily punished, and gaue glo­ry vnto God, praying him that he would blot out this sinne; or rather as it is in the best copies, that they might not bee quite raced out, that is to say, that they might not bee vtterly rooted out for this sinne. But Iuda did openly make knowne vnto [Page 250]the people this notable iudgement, to the end they might beware and keepe them­selues from sinne &c. he maketh a collection of twelue thousand groates: or rather according to the Greeke, of two thousand, which he sendeth into Ierusalem, for to offer in sacrifices, for the sinne. For the sinne simply, that is to say, of the people, to the end that it might not be as that of Achan, namely, imputed to all in generall: and not for the sinnes of the dead: Biblia impres­sa madatu Concil. Tri­dent. [...]ub. Sixt. 5. & Clem. 8. Missal. in an­niuersariis de­functorum & triginta. Missale refor­matum Pii. 5. as our aduersaries haue corruptly & falsly turned the same in certaine of their Bibles, and those imprinted by the authoritie of the Councell of Trent: and as they reade it as yet vnto this day in their Masse bookes. Hitherto, ac­cording to the law, Iosua 7. Deuteronomie, 21. That which followeth goeth further: that is, that it pretendeth also, that the oblation of these groates did serue for the purging away and blotting out of the prouocation of that sinne committed by the dead. But now we are to see how farre this may make for purgatorie. It appeareth that Iuda ought not to belieue or doe this, either by reason of the law, or in respect of any example of the fathers, or yet by reason of any custome receiued in the church: for it is not spoken of in all the scripture. And in deed, the Author himselfe giuing his iudgement theron, sheweth sufficiently, that he doth it by way of a particular dis­course, [...], dealing verie honestly and ciuillie (saith he) in discoursing vppon the resurrection. And it is likewise as appa­rant, that it was not in any consideration of Purgatorie: but rather (saith he) of the last resurrection. In so much as that the intention and drift of this prayer properly was, that this sinne might not be imputed vnto them in the day of the iudgement of the Lord, which shall bee at the generall resurrection: a praier which conueieth not either good or euil vnto the dead: no more then that of Paul for Onesiphorus, when hee was aliue: 2. Tim. 1. Ingolstadien­ses. The Lord giue him to find mercie with the Lord in that day. For as for that which certaine Iesuites say, that hee speaketh of the mysticall resurrection from sinne and not of the actuall, there needes no more but the reading of the text to refute them. It appeareth likewise by our aduersaries their doctrine, that this praier and sacrifice could not be, to draw them out of Purgatory. For the sinne according to their owne distinction was mortall, being idolatrie, which is treason against the Ma­iestie of God, & that in the highest degree. Now purgatorie is not for mortall sinnes. Againe, God say they, doth neuer punish one and the same thing twise. But it was saith the Author, for this sinne that they had beene slaine, and that euerie man did iudge it so: wherefore they were not to haue inflicted vpon them any more tempo­rall punishment, that is to say, any purgatorie. Againe, purgatorie, say they, doth not satisfie for the fault, but for the punishment: and notwithstanding Iudas doeth there offer a sacrifice for sinne, which was neuer offred in the law, for the punishment onely, but for the fault: wherefore it followeth, that in that his action hee had no mind of purgatory, so much as to thinke once thereof, so farre was he from the thing. For the Author addeth: He considered that those which were dead in a true godly sort, could not faile to find grace and fauour: which is saith he (by a parenthesis) a sound and whole­some thought. And so it is in the Greeke text, far differing from that which they pre­tend: namely, that all lesse or more, may bee supposed to stand in need to bee freed from purgatorie. But say they, yet he praid for the dead: let it be so. How beit we shal see by and by, that it is but an euill argument to go about to proue purgatory be­cause of such praiers. And on the contrary we haue reason to belieue, seeing that ac­cording to the doctrine of the Church of Rome it selfe, this place cannot stand with purgatory, that this sacrifice hath no other end, as may appeare by the text, but to pray vnto God, that in the last resurrection he wold be fauorable vnto thē. But there is more in the matter: Iudas did it, say they, therefore it is wel done. That we deny. How many actions do we reade of in the scriptures of famous men, which notwith­standing are not to be imitated? In the church of God, men liue by his lawes, & not by our owne examples: neither do we see in deed, since the time of the Machabees, vnto the comming of Christ, that this example was euer followed in the Church. The mourning also and lamentation made for Lazarus is contrarie hereunto. Ioh. 11. And [Page 251]as concerning that the author of this booke doth approue it, so hee did the fact of Razias, who murthered himselfe. And this is the cause why S. Augustine sayeth to the Donatistes, which woulde haue made it a good consequent: That these bookes ought to be read soberlie: and the same libertie haue wee to aunswere our aduersaries af­ter the same sort, in a different and diuerse cause, but about the same author. To bee short, this seconde booke of the Machabees doth approue prayer for the dead: but to bring them to bee allowed by the Church it is requisite, that they should first bee allowed of by the word: and all this notwithstanding, as wee haue seene, doth not make any thing for Purgatorie. Insomuch as that of so manie textes, alleadged out of the olde Testament, wee haue seene them by the confession of Perion, to haue not so much as one left them besides this same, as being put besides all holde and proofe in the Canonicall, and tyed to one onelie Apocrypha text; and that such a one as is the most Apocrypha of all the rest: and yet euen that cannot stand & match with Purgatorie. Whereupon wee conclude here: That Purgatorie hath not anie one foundation or ground in all the olde Testament, not anie one in all the Church of Israel, where notwithstanding, it seemed to haue beene most necessarie and requisite. Wherefore there is no cause why we should meruaile, if manie of the Church of Rome haue liked it better to say and hold: That there was no Purgatorie in the time of the Ie­wish Church.

CHAP. VII. That Purgatorie hath no foundation in the new Testament.

IT may be that this Purgatory so famous in the church of Rome, will haue some better foundation and proofe in the newe Te­stament: seeing that they haue made it an Article of faith: and seeing that such great buildinges, and so many foundations are laide thereupon: Which thing wee haue now to examine and trie, by taking a proof of all the places, which they alleadge for the same.

In S. Mathew, 3. S. Iohn Baptist sayeth: Mat. 3. I baptize you with water vnto amendement of life, but hee that commeth after mee, is stronger then I, &c. Hee shall baptize you with the holy Ghost and with fire. Hee hath his fanne in his hand, and will make cleane his floore, and gather his corne into his garner: but hee will burne the chaffe with vnquenchable fire. Of these two fires mentioned in this place: which of them will they chuse to make a Purgatorie of? That which shall ne­uer bee quenched, hangeth not for their mowing: seeing they holde that by the vertue of holie water and Masses, theirs may bee quenched: It must needes then bee that fire, wherewith Iesus Christ baptizeth. Acts 15. And what sense shall wee then make of this, that hee baptizeth vs with the holie Ghost and with Purgatorie? Here wee see, water is euidentlie opposed and set against fire, and the outward washing to the in­warde purifying. But our Lord without our further seeking of any other expounder, maketh it cleare inough elsewhere, saying, Iohn hath baptized you with water: but you shall bee baptized with the holie Ghost within these few dayes. And beholde the accom­plishment thereof in the Actes, 2. Actes. 2. And the tongues (saieth hee) were seene vpon them clo­uen like fire, which did sit vpon euerie one of them, and they were all filled with the holy Ghost. Then it followeth that the baptizing with the holy Ghost, and the baptising with fire, is all one. And that is the cause why S. Marke contenteth himselfe to say: Mark. 1.7. Hee will baptise you with the holie Ghost: The word fire adding nothing which was not contained in the former, but onelie to expresse and set out the effectuall power thereof. Hieronym. in Matth. 3. Saint Ierome vpon this place: And it is, because that the holy Ghost is a fire, Actes 1. Or it is because that in this world wee are baptized with the holie Ghost, and in the world to come with fire, 1. Cor. 3. And thus our aduersaries hauing chosen the second, (as they alwaies [Page 252]chuse the worst,) they will needes haue it to signifie Purgatorie: whereas hee spea­keth as all the olde writers doe of the last iudgement. S. Basill against Eunomius; He baptizeth with the holy Ghost, Basil Contra Eunomium. li. 5. Chrisost. c. 3. & in oper. imper. Euch. in quest. in Nou. Testa.those whome hee sanctifieth, he sendeth them which are vn­worthie into the fire, deliuering them ouer to that euill one, being themselues Diuelles. Chry­sostome; He baptizeth the faithfull with water, and the Infidels with fire: and in an other place, hee doth vnderstand it of temptations. Theophilact expoundeth it better; He will ouerflow vs with the graces of the holie Ghost. Eucherius sayeth: Because that sinne is burnt vppe in vs by the holie Ghost, whereby there is giuen vnto vs sanctification, whereby charitie is kindled in vs, &c. Lyranus: He saith fire, because that oftentimes in the Primitiue Church, Caietan in Math.it appeared in visible forme, as vpon the Apostles, &c. Caietanus: Where it must be vnderstood of the holy Ghost, the beginning of regeneration in euerie one; or else of tribulations, whervnto the professing of Christ is subiect. Ferus likewise: By how much the spirit is more pure then the body, Ferus in Math.and fire more actiue then water; by so much is his Baptisme more excellent then mine, &c. The sence then is: He will translate and transforme vs by his holy spirit, and rauish vs with heauenly things by the fire. And these are their best and most famous Expositors for this time, of all which not so much as one hath found Purgatorie in that place. Let vs reason after a better manner. The Baptisme of fire (say they) is Purgatorie, and none Baptiseth with this fire, but Iesus Christ; no not, Saint Iohn Baptist [...] himselfe: No man therefore can purge vs but Iesus Christ: he alone, and not any other is our Purgatorie.

In S. Mathew. Math. 5.15. Luk. 12.52. 5. Agree betimes with thine enemie, whiles thou art in the way with him, least he deliuer thee to the iudge, and the Iudge to the Sergeant, and so thou be cast into prison: Verily I say vnto thee, that thou shalt not come foorth thence, before thou hast paide the vtter­most farthing. This prison they will haue to bee Purgatorie. Now the literall sence is verie cleare, and agreed vpon amongst all; where our Lord exhorteth the faithfull to agree with their brethren with all speede, setting before them the mischiefe and euill that happeneth or dinaril [...], by being obstinately giuen to goe to the law. And this is Chrysostome his Exposition in these words: Chrysost. in Math. hom. 16 Hieronim. in in Math. li. 1. It seemeth vnto me, saith he, that he speaketh of ordinarie and accustomed iurisdictions and prisons, &c. And S. Ierome likewise: The sence and meaning is manifest, namely, that our Lord exhorteth vs to haue peace with all men in this world, &c. And yet there are some, saith he, which expound it either of the flesh and soule; Hillar. in Mat.or of the soule and spirit: which cannot be maintained. And the same saith Saint Hil [...] a­rie, and others also, who by the aduersarie, vnderstand the Diuell: As if, saith hee, our Lord had purposed and decreed with himselfe in this place to commaund vs to be [...], verie watchfull and well aduised, that the Diuell doe not seduce and deceiue vs, &c. But this is too absurd. August. de Sa­lut. document. cap. 64. Idem de Doct. Christ. l. 3, c. 10 And the same saith S. Chrysostome. S. Augustine is of the number of those that expound it of the flesh and the spirit; condemned here by Saint Ierome, and sent backe to compare his dealings with his owne Law, which is that a man should not hunt after or affect a figuratiue sence, in that which easily affordeth a literall. And yet it maketh nothing for them, seeing hee referreth the same in plaine words vnto the last iudgement. But and if we must needes fall to allegorize, yet let vs learne to do it, as our Lord himselfe, who saith: If you forgiue not men their sinnes, your father will not forgiue you yours. But on the contrarie hee will handle you like to him in the parable, whome he deliuered to the executioners, vntill such time as hee had paide the whole debt; that is to say, for euer: for he had vtterly disabled himselfe before, for paying of it. Orig. hom. 35. in Luc. But yet let vs heare the Doctors speake. Origen saith: They will exact thy debt and looke for it at thy hands, by labours and works, by paines and punishments, &c. But he speaketh after his manner, properly of hell, and not of Purgatorie. For Origen as we shall see hereafter, did not acknowledge any other paines or punishment for the Diuels them­selues, then Purgatorie. Saint Ambrose distinguisheth betwixt S. Mathew and Saint Luke; Ambros. in Luc. c. 1 [...]. in the one vnderstanding by the aduersarie, the Law, in the other, Sinne, or the conscience, and in both, God by the Magistrate, Christ by the Iudge, and the An­gels by the Executioners. But to cut off Purgatorie, he putteth off the execution vnto the end of the world, applying himselfe in this point to the opinion of Origen. Then [Page 253]here is no Purgatorie of the Papists as yet to be found. Tertullian saith: Tertull l. de anima. That first and chiefely we must take this text in his simple sence: that is to say, that if we will, wee neede not make any Allegorie of it. And afterward he saith, The heathen man, he is the aduer­sarie; with him we walke and haue to doe in the common affaires of this life: but wee should goe out of the world, if it were not lawfull to conuerse and haue any dealing with them. Let vs then requite them, with the goodnesse of the spirit: Let vs loue our enemies saith Christ: Let vs pray for them that curse vs: least that being prouoked by any iniuries, hee draw vs before his Iudge, and the Iudge deliuer vs into prison. Idem de Re­surroct. Carn. c. 42. And this Allegorie swarueth not farre from the sence of the text. But elswhere hee vseth some that are further fetchte, calling the way our discipline; and this reconciliation, the entertaining of our couenant and bargaine with the Diuell; that wee should not take any thing of his, but renounce his pompe, and all his Angels. But still hee speaketh of hell: Ne inferos, saith he, expertatur. In a word, this prison is taken of some for the place, wherein the Magistrate shutteth vp malefactors, and thus Chrysostome: of others for hell, and thus S. Augustine, Hieronym. in Lamen. Ierem. Tertul­lian, as also S. Ierome, who expoundeth it of eternall punishment. Now who is hee that dare build an Article of Faith vpon such contrarietie of Allegories? Who would not rather content himselfe and cleaue to the letter? Assuredly, their owne proper Glose saith: In prison, that is to say in darknesse, that is to say in hell: And Donec, vntill that, &c. that is to say, for euer. And hee expoundeth it by an other, Donec, Psal. 110. Hugo Card. in Luc. cap. 12. August. de 8. quaest. ad Lulcit. Vntill I haue made thine enemies thy footstoole, &c. And Lyranus, Cardinall Hugo, and Beda in like manner. As also Saint Augustine ad Dulcitium, in treating of Purgatorie, maketh conscience to apply this place for the prouing thereof, and confesseth that this Do­nec is of the same nature with that in the Psalme 110. But Theophylact dealeth better, who not being ignorant, that this place was haled and pulled to and fro, by diuers Allegories, leadeth vs, as it were by the hand to the simple sence thereof: That wee should not goe to Law, that we shouldrather suffer iniurie, that so we may not be letted or hindred from holy matters. And Cardinall Caietan after the same manner. But Ferus a Doctor of theirs, after all the rest, dealeth better then all the rest: Ferus in Mat. Diuers men haue written di­uersly of this aduersarie, but in the litterall sence they doe not agree. But in a word, the sence of Christ is, that in outward things, it is better, to yeeld to vniust and vnequall conditions with his aduersarie, then to goe to Law: because in Sutes there is much losse of time: we must bee subiect to the infirmities and faults raigning in Lawyers; to labour and plie the Iudges; and after all this when we are come before them, yet we stand in doubt of the euent, yea and we haue not any pow­er to dispose, and determine of it then, though we would; but the greatest point and most worthie of consideration is, that wee loose the tranquilitie and peace of mind, as also that loue and peace which we should haue with our neighbours, &c. But let vs admit of their Allegorie, and vn­derstand the Diuell to be the aduersarie; God the iudge; and the prison, to be Purga­torie. Is it possible saith S. Ierome, that Christ should commaund vs, to fall to an a­greement with the Diuell? And likewise to be watchfull and warie of him? For hee vseth the word [...]. Yea and shall not become debters to the Diuell to satisfie his de­mands? When as the whole Scripture doth bind vs to make satisfaction to God. And what shall the death of Christ haue auailed vs, by this Allegorie; if we stand answera­ble for euerie farthing, either to God or to the Diuell?

Out of the same Chapter, they alleadge an other place: Matth. 5.2 [...]. It hath beene said to them of old, or by them of old: Thou shalt not kill, and he that shall kill, shall be punished by iudgement: But I say vnto you, that whosoeuer is angrie with his brother without a cause, shall be guiltie of iudgement: And who so shall haue said vnto him Racha; shall be guiltie of a Counsell: And hee that shall say vnto him foole; shall be punished with hell fire. This last degree say they, is pu­nished in hell: and therefore the two former must bee punished in Purgatorie. The sence of the text is cleare, that our Lord, (to correct the false gloses of the Scribes, who bounded the breach of the Law, within the compasse of outward actions) doth labour throughout the whole Chapter to bring them backe to the inward motions and affections, shewing vnto them, that the faults which they iudged sleight, as to be angrie with their brother; to giue crosse and reproachfull speeches, &c. doe come [Page 254]before the soueraigne Iustice of God; which he signifieth by the name of [...], Iudgement and Consistorie, tearmes that are vsual, about the setting forth of humaine prerogatiues and Iurisdictions. Who is he then that doth wish vs to vnderstand these words of a Purgatorie? But further how can it stand and agree with their rules? Seing that mortall sinnes as they call them, haue no doore open to enter in there? But so it is that he that hateth his brother, saith our Lord, is a manslayer. Againe in Purgato­rie there is no medling with the fault, but with the punishment. Now in this place the question is of the fault. And againe their Purgatorie is a place of executing of a iudgement or sentence; but in these speeches is contained nothing but the iudgement or sentence? Againe, Purgatorie is but one place, and here be two named: So that we are first to know of them, which they will chuse, and then what they will vnderstand by the other? But S. Ierome, Saint Chrysostome, Theophylact, and all the Fathers, which haue expounded this place in whole Homelies, had neuer any thought com­ming into their minds of finding Purgatorie here. Lyranus also, who would moralize the same, saith: Our Lord made here three degrees of anger in the heart: Whosoeuer (saith he) is angrie: and a two-fold in the mouth, when it proceedeth to a confused and ouer whelmed plight in offering of iniuries; such as men are in when they fal to rayling and calling of their brother Ra­cha: or else, in a formall iniurie, as he that saith vnto him, foole, &c. and these three degrees haue their punishments: Iudgement, when men are conuented before the seate of iudgement: A Councell, when it commeth to many mens voices, to determine and giue sentence, &c. And therefore the Glose saith: Reus est iudicio, that is to say, Dignus accusatione, worthie to be accused: Reus consilio, that is to say, worthie to haue sentence pronounced against him by the generall consent of the Iudges, Dignus consensu iudicum, de danda sententia in eum, &c. And Caietan commeth verie neere vnto the same. But what maketh all this for Purgatorie? Yea which is more, though some haue vnderstood it of punish­ment after this life, as Augustine; yet neuer any man of Purgatorie.

In S. Math. 12.31. Mathew 12. Whosoeuer shall haue spoken against the holy Ghost, it shall not bee forgi­uen him, either in this world or in the world to come. Then there are sinnes which are par­doned in the other world: and therefore this is in Purgatorie, &c. This text cannot be better vnderstood, then by the other Euangelists, and by S. Mathew himselfe. Saint Marke saith: He shall neuer be forgiuen. Whereupon S. Augustine saith: Saint Marke hath said the same in other words: Mark. 3.28. Luk. 12.10. S. Luke. It shall not bee forgiuen him: S. Mathew in the verse going before, It shall not be forgiuen. And if any man bee desirous or inquisitiue, yet to know some further meaning then this: Not in this world; where God iudgeth the sinnes of his Church, by the ministerie and order established in the same: nor in the world to come, when as hee will sit himselfe in person to iudge them: and this is all, that can rightly be drawne out of this place. And indeed the old writers are of one accord, Damasc. de Orthod. fid. li. 2. ca. 1. holding that these words, The world to come, doe either signifie euerlasting punishment or euerlasting blessednesse, and must bee taken and vnderstoode of that which followeth after the resurrection and not before. Afterward they offend against their owne generall rules: for their Schoolemen say, that there is no forgiuenesse of sinnes, but in this world; how so euer satisfaction for sin is made, according to their doctrine, in the world to come. But the question here, is of the remission of sinnes, and not of their temporall punishment. And it is not to be stoode vppon or said, that small and veniall sinnes are forgiuen there: for the comparison is made here of the sinne against the holy Ghost, with other the most grieuous sinnes that are. And a­gaine, how can that proue a good reason or Argument, which is taken from a parti­cular negatiue, to an vniuersall affirmatiue? The sinne against the holy Ghost is not forgiuen in this world, nor in that to come: therefore the temporall punishments of all manner of sinnes not paid and discharged here, shall bee exacted and paid in the world to come, A than. in tract. Omnis blasph. Hieronym. & H [...]ar. in Math. that is to say in Purgatorie? But Bellarmine doth here freely confesse that there is no good Art or Logicke in this conclusion. But it is certaine that the old writers did not vnderstand this place thus. S. Athanasius hath made a speciall treatise vpon this verse, and made no mention of Purgatorie. And S. Ierome, and S. Hillarie [Page 255]also expounding this verie place, haue done as little. Ambros. de paenit. li 2. c. 4. & de spir. 5. c. [...] August. de Ci­uit. Dei. l. 21. c. 24. Gregor. l. 4. Dial. c. 39. Neither hath S. Ambrose done any more though he haue touched it in two places. S. Augustine hath begunne, and S. Gregorie hath followed him. But if S. Augustine had thought this place so strong, hee would not haue written so doubtfully of Purgatorie in other places: and which more is, he vnderstandeth it of the day of the resurrection; and not of that space of time which is betwixt death and the resurrection, according to the opinion which was held then: That is, that at the resurrection, the soules bespotted and stained with sinnes, should be purified with a kind of fire, as it shall be seene hereafter. And in deed The world to come, as saith Damascene, signifieth eternall life or eternall punishment. Damasc. de Orth. fid. l. 2. ca. 1. Chrysost. in Math. ca. 12. hom. 43. But after all, how farre a sunder do these propositions stand? There are sinnes which are forgiuen in the world to come, and there are flames of fire in the world to come, which exact the temporall punishments of sinnes remitted in this world. Chryso­stome therefore saith better: Some men shall be punished both in this world, and in the world to come, as those of Sodome: others in this world onely, as the Incestuous of Corinth: others in the world to come onely, as the wicked rich man: others neither here, nor in the world to come, as the Prophets and Apostles. And as concerning the sinne against the holy Ghost, it shall bee pu­nished both in this world and in the world to come, &c. And Thcophilact dooth trace him word for word. Cardinall Hugo saith: In aeternum, for euer: And maketh a comparison betwixt it, and the sinne of the Diuell. Let vs adde also their owne writer Ferus, who con­tenteth himselfe in a long Commentarie, to vse these words without any other thing: In saying lesse, hee vnderstandeth more; namely, that this sinne shall not onely bepunished in the life to come, but euen in this life: and accordingly giueth examples thereof.

Of the historie of the wicked rich man, th [...] cannot make their market, Luk. 16.23. Abraham saith: That this gulfe is so great, that there is no passage from the one to the other. Now they will haue it, that men after satisfaction made, doe passe out of Purgatorie into Para­dice. Againe, the message which he would haue sent vnto his brethren, sheweth that he died without repentance, that he beggeth a little water to coole himselfe withall, argueth that hee is in a place voide of all comfort and consolation. And also it hath alwaies beene taken and expounded for Hell by all the old writers. But yet they fall to worke vpon the words contained in the same Chapter: Luk. 16.9. Make you friends of the vnrigh­teous Mammon, to the end that when you shallwant, they may receiue you into euerlasting ta­bernacles. In so much as that here Bellarmine, taketh vppon him to crie victorie on their side, because that Peter Martyr hath past this place without answere. Our Lord warneth vs, by the example of the vniust Steward, to make vs friends of our riches, to the end, that as hee did make him friends, that did receiue him when he was out of office and credite, so likewise we should doe the same by our Almes, that so when we shall be called from our stewardship (for wee are no better then Stewards) they may receiue vs into euerlasting Tabernacles. And this is according to that which is said in an other place: That euen a cup of cold water giuen in the name of Christ, is not without his reward. These friends, they are the poore, but together therewithall ho­nest and vertuous: These Tabernacles are eternall life: These friends, they them­selues doe vnderstand, that they are to die before vs; and there is not any one of the Fathers, that haue expounded it otherwise, this is verie farre from staying behind, to helpe vs with their suffrages. Or that it resteth for them to gather vs to heauen: and therefore also farre enough off, from being able to draw vs out of Purgatorie. But and if we must allegorize; to whome shall we cleaue and sticke? Tertullian saith, Tertull. de fu­ga in persecut. that our Lord exhorted the Iewes, who had not plaid the good Stewards, with the goods that God had committed vnto them, to make them friends therewithall: De Mam­monae hominibus, with the men of Mammon, (that is) of the Gentiles, saith he, by raysing them from the debt of sinne, that so grace wasting, they should receiue them into the Christian faith. S. Augustine and S. Ambrose doe vnderstand it: Ambros. in Luc. August. de Ci­uit. Dei. l. 21. cap. 27. That wee must giue vnto the Saints in this world, that they maey pray for vs in the other. Who doubteth of their charitie, who liue with him that is charitie it selfe; or that they doe desire the kingdome of God, and the saluation of the elect and chosen? But what is there of all this that hath bene [Page 256]said, Hieronim. ad Algas. quaest. 6 that agreeth with Purgatorie? As for S. Ierome, who handleth this question of purpose in writing vnto Algasia, after that he hath examined all the words in particu­lar, he alleadgeth likewise a certaine Allegorie of Theophilus Bb. of Antiochia, who of this steward, maketh S. Paul, begetting and winning Christians, with the learning which he had got vnder the Law, that they might receiue him into their houses, &c. that is to say, into heauen. And in the end he commeth to this point: That wee must make vs friends of our goods, and those, not of all sorts of poore, but such as may receiue vs into heauen, that is, such as are honest and godly; to the end, that hauing giuen them a little, we may receiue much, and giuing to an other, may enioy the things that are ours; sowing blessedly and bountifully, Chrysost. in Ep. ad Hebr. Bernard in de clam. Ecce nos rellquimus omnia.that wee may also reape blessedly and bountifully, &c. Chrisostome also, who toucheth this place sundrie times, doth likewise expound it at large vpon the Epistle to the Hebrewes, but draweth no other doctrine from it. And as for Purgatorie, not a word of it. Neither yet Saint Bernard, Cardinall Hugo, Cardinall Caietan, nor Fe­rus himselfe.

Bellarmine saith: Remember me O Lord when thou commest into thy kingdome: this good man (saith he) had neuer spoken this, Luk. 23.if he had not belieued, that sinnes were forgiuen after this life. But yet what maketh this to Purgatorie? Seeing it cannot stand with the doctrine of the Schoolemen, who affirme that Purgatorie is for such, as whose sinnes are al­readie remitted? But Bellarmine dooth except the small and pettie sinnes. But in this place the question is of the greatest. And of whome would he desire to be better assured in that respect, then of the good theefe himselfe? Who saith: Remember me when thou commest into thy kingdome: Or of our Sauiour himselfe, who aunswereth him: To day thou art not in Purgatorie, but in Paradice with me. And is hee able to name any one of the Fathers, euen of the latest, who hath gathered this doctrine hence?

In the Actes 2. Acts. 2.24. Whome God hath raysed againe, hauing vnloosed the paines of hell, or of death; because it was impossible that he should be held of it. From hence Bellarmine frameth this conclusion; Christ after his death could not suffer paines, therefore this place is not to bee vnderstood of his paines, but of those of the Fathers: and not of those which were in Hell, for out of Hell there is no redemption: Neither of those in the Lymbes; for they suffered not: it remaineth then, that it must needes bee spoken of those that were in Purgatorie. The truth is that this text may bee read two manner of waies, in the most part of the Copies there is [...], not [...], the paines of death, not of hell. Epiphan. in anchorat. & in anacephal. And if Epiphanius, whome Bellarmine alleadgeth, haue read [...] in one place, in an other he hath read [...]. Now this being so, he will neuer bee able to find his Purgatorie in this hell. Let vs graunt them [...]: the word signifieth both the Graue and Hell: but without all doubt, in this place the Graue: for it is alleadged, for the resurrection of our Lord, together with the place of Dauid; alleadged by Saint Peter: Thou wilt not leaue my soule in Graue. And whereas he saith, that it cannot bee vnder­stood of Christ, for that he indured no paines after his death; I answere that it cannot be vnderstood but of him, because it was said, that it was not possible for him to bee held either of death, or of the Graue: which cannot bee said of the Fathers, which cannot be spoken, but of our Sauiour, God and man: Seeing also that which follow­eth: For Dauid saith of him, I saw the Lord alwates, &c. But Dauid neuer said this of any of the Fathers. So that to deliuer our selues from the doubt and difficultie, that is in the word [...], which may receiue a good Exposition; wee fall into such a sence and signification, as cannot by any meanes be raised or drawne from it. And as concer­ning that we say, that the paines of death are vnloosed; not onely in that our Sauiour is risen againe; but also in as much as in his resurrection, the rule and dominion of death is destroyed and laide waste.

And here it is not lightly to bee passed ouer, [...] which hath beene obserued by the most learned, that the Hebrew words which signifie paines and bands, doe not any thing differ, Psal. 18.6. 2. Sam. 22.6. but in one small pricke. And this might verie well bee referred to that which Saint Luke saith [...], hauing loosed: and made an allusion to these words of [Page 257]Dauid: The snares of Hell, or of the Graue, haue compassed me about. Where the Septua­gints haue translated [...], the paines of child-birth. And the Paraphrast goeth not far from them: and it may bee that one and the same word, without any let by reason of scruple caused through the prickes, doth signifie them both. And this might very wel come to passe, through the custome they had to binde the bodies of their dead, ac­cording wherunto we read in the storie of Lazarus: Wherupon our Sauiour saith vnto his Apostles, Vnloose him, &c. And it is not to bee forgotten, that neuer a one of the Fathers hath found out Purgatorie in this place, neither yet any of the late writers. Caiet. in Act. c. 2. Fcrus & Hof­mester in Act. c. 2. Caietanus expoundeth it of the penalties (for such a word hee vseth) which the Soule of Christ suffered, being separate from the body. Ferus vnderstandeth it, of Christ his loosing of the paines of death for the faithfull; in so much as that he which belieueth in him, tasteth not of death, but is alreadie past from death to life. Hofmester, by these paines of death or Hell, all the sufferings that Christ hath indured for vs, &c. Ac­cording to that place of the Psalme: The paines of death haue compassed me, and the daungers of Hell haue enwrapped me, &c. And these are the most noted and best esteemed Expositors amongst them.

Now commeth their maine argument: No man, saith Saint Paul, 1. Cor. 3. can laye any other foundation, then that which is laid, which is Iesus Christ. But if any man build vpon this foun­dation, Gold, Siluer, &c. The worke of euerie man shall be manifest; for the day will declare it, because it shall bee disclosed by fire, and the fire will proue what euerie mans worke is, &c. But he shall be saued, as concerning himselfe, as it were by fire. This last fire they will haue to bee Purgatorie, by which we are to bee saued. Here let vs call to mind againe, that which hath beene so often spoken of: That Symbolicke Diuinitie, or that Diuinitie which is deliuered in Similitudes doth not proue: that there is no disputation or argument to bee held from Metaphors; that no Article of doctrine is established, by darke and obscure places: For these bee the Maxims of the old writers, whereunto we doe wil­lingly subscribe. Now the case so standeth, as that all this text consisteth of Meta­phors; as, foundation frame, building, Gold, Siluer, &c. Wood, haye, strawe, &c. August. de fide & opcrib. c. 15. & 16. Idem in quaest. ad Dulcit. q. 1. that it is likwise obscure and difficult. In so much as that S. Augustine doth accompt it amongst those, whereof Saint Peter speaketh, saying: In the Epistles of Saint Paul, there are certaine things that are hard to be vnderstood, &c. And after that hee hath giuen his aduice and iudgement: I desire (saith he) to heare the wise and learned vpon this place, &c. This is to make way, that wee may come to this: that vpon a doubtfull and darke Exposition, we ought not to ground any certaine doctrine, much lesse an Article of our Christian faith. Idem de fide & oper. c. 16. Ambros. in 1. Cor. 3. Hieronym. in. l. 2. in Ioh. Thom. in 1. Cor. c. 3. Chrysost. in 1. Cor. c. 3. Ambros. in 1. Cor. 3. Heronym. in Esay. c. 5. Haim. in 1. Cor. 3. Greg. li. 4. dial. c. 39. August. l. de fid. & oper. c. 16. Greg. l. 4. dial. c. 39. This also is the thing that hath begot so many and so diuers in­terpretations, almost vpon euerie word. For by builders, some vnderstand all Christi­ans, as S. Augustine, S. Chrysostome, Theodoret, &c. Other some, the Doctors and Pastors; as S. Ambrose, Saint Ierome, Thomas and others. Againe, some by the word foundation, do vnderstand true doctrine; by Gold, Siluer, &c. good works; by wood, haye, &c. mortall sinnes, as Chrysostome, Theophilact, &c. Others, the preaching of faith, wherupon euery man buildeth his expositions, some of them being Orthodox, and according to sound doctrine, and other some heretical, as S. Ambrose, S. Ierome, Haimo, &c. Others, the good workes of one part, and the veniall sinnes on the other, as S. Gregorie. Others, the good and euill hearers, as Theophilact, Oecumenius, &c. Againe, by the day S. Augustine, and Saint Gregorie vnderstand this present life, or the time of tribulation, which causeth the good to be known from the wicked: others and those in greater number, the day of iudgement: & yet differing herein, that some will haue it to be the great day of the Lord, as Theodoret, Theophilact, Haimo, Ansel­me, &c. The others, that iudgement which passeth vpon euery person, so soone as he is dead; as Caietanus & many of this time. Againe, this fire which shall trie the worke of euerie man, by some is taken for tribulations, as S. Augustine and S. Gregorie, and by others for euerlasting fire: By some, for the consuming of the whole world by fire: By other, for Purgatorie, and by others for the fire of the iust iudgement of God, &c. who examineth and trieth, say they, but punisheth not. And in this opinion [Page 258]may S. Ambros. in Psal 118. August. in Enchirid. ad Laurent. c. 68. Ambrose seeme to be. And finally, by this fire whereof it is said: But be shall be saued as it were by fire. Some vnderstand the tribulations of this life, as Saint Augustine, and S. Gregorie; S. Augustine by name, who saith, that this place darke and obscure in it selfe, must bee expounded by diuers others that are cleare and plaine, in which, fire doth signifie the triall of tribulation. Others, the euerlasting fire, as Chrysostome and Theophilact; and certaine also, Purgatorie: and amongst them, some after the manner and fashion of the Church of Rome, others after a certaine particular opini­on, such namely as was then common. Which was, that in the verie moment of the vniuersall Iudgement, euerie one without exception should bee tried and proued by fire. By these so variable and differing coniectures, euerie one may iudge with what face our aduersaries can take this place, and the interpretations thereof, for the foun­dation of their Purgatorie: Seeing also that Bellarmine (a thing worth the noting) is constrained by reason of the absurdities, that hee meeteth withall therein, to leaue and forsake all; and to refute them, euerie one for this or that inconuenience that would insue, that so hee may lay some one particular and speciall sence, and that such as may be sound.

Now we cannot better come out of this Labyrinth, then by the course of the text. Saint Paul therefore hauing spoken before, of the Doctors and Pastors that doe teach in the Church, and continuing his discourse saith: That the foundation of Re­ligion is Christ, that is to say, the remission and forgiuenesse of sinne in him: That if those Doctors and Pastors doe build vppon this foundation, matter conformable and correspondent vnto the same, that is to say, sound and sincere doctrines and in­structions, that then when they come to triall, they will be able to beare out and vn­dergoe the same: whereas on the contrarie, vaine and friuolous doctrines, will va­nish and turne to nothing as dooth the smoake in the ayre. The sound and sincere ones he compareth to Gold, Siluer, and precious stones, matters able to indure the fire: but the corrupt and vaine ones, to wood, haye, or straw, all of them being mat­ter which doe not beare or indure the fire, yea which on the contrarie, doe serue for nothing more then to set it on flame and kindle it. Comparisons vsed elswhere in the Scriptures, Psal. 29. & 119 Prou. 8. and 16 and to the same sence. The commaundements of God (saith Dauid) are more to be desired then Gold, Siluer or precious stones. The fruit of wisedome is better then Gold, Sil­uer, or any Iewel-house. In the Psalmes and Prouerbes the vaine opinions of men, of which notwithstanding they make great accompt, are compared to haye, that pas­seth and withereth away; Esay. c. 40. Esay. 1. and 58 Tertul. aduers. Matc. l. 5. Dignam aut indignam doctrinam. and opposed vnto the word of God, which indureth for euer. Esay 40. dooth compare them to stubble and drie wood, Esay 1. and 58. And thus Tertullian, Saint Ierome, and Saint Ambrose doe interpret it: Bellarmine also doth not turne it into any other sence. The Apostle saith: Euerie mans workes shall bee discouered and made manifest, for the day will declare what it is. The day, that is to say, the light, opposed and set against darknesse, such darknesse, as vnder the cloake whereof, the most corrupt Marchandises are couered and shrowded: the light, which maketh them knowne to bee such as they are; Ioh. 5. according to that which is said: Who so worketh truely and iustly, let him come to the light, that so his workes may bee made manifest. Againe, That which maketh all things manifest, Ephes. 4.5.that is the light. And indeede it is not said here: The day of the Lord, but the day. And Saint Gregorie and Saint Augustine doe vnder­stand it of this present life. And this day (saith hee) shall declare the worke vnto euerie one, because it shall bee manifested by fire; for the fire shall trie the workes of euerie man, &c. Assu­redly no materiall fire, but a fire fitted and proportioned according to these mat­ters: for it behooueth, that the Allegorie should hang together. Now the matters or substances are spirituall, as true, or false; sound and durable, or else vaine do­ctrines. This fire then must be spirituall, that is, the effectuall power of the word of God, and of his spirit, vsing to accompanie the same, which pearceth euen into the most secret ioyntes and parts: before which in shorter or longer time, all false doctrines and humane traditions, not builded vpon the foundation which Christ [Page 259]hath laid, will bee made vnable to stand. An vsuall Metaphor in the Scripture: The words of the Lord are as siluer refined in the fire: Psal. 19. Malach. 3. Leuit. 1.3. Am [...]ros. in Psal. 118. Ser, 13.God will purge the Sonnes of Leui as Gold: you are tried like Gold in the fire, &c. And so Saint Ambrose hath vnder­stood it, expounding these words: Ignitum eloquium tuum, &c. Let come (saith hee) the worde of God, let it enter into the Church; let it become a consuming fire, let it burne the haye and the strawe, and whatsoeuer is therein that is not holye and consecrate vnto the Lord; let it melt this leaden Masse of iniquitie, &c. Againe, This fire, it is the word of Christ, a good fire which heateth and burneth not any thing, saue sinne. By this fire built vppon the good foundation, this Gold of the Apostles was tried by this fire, the Siluer of workes or of maners is examined and proued by this fire, these goodly buildings of beautifull Iewels and preci­ous stones, haeue their glasse and goodly shew giuen vnto them; but the haye and the straw are con­sumed. Wherefore this fire refineth and maketh cleane the spirit, but consumeth and wasteth errour, &c. And note, that this is hee that did interpret vnto vs this place heretofore, to be vnderstood of Doctors and doctrines: and in the same hee still persisteth and continueth, vnderstanding by Gold; doctrines, and by Siluer, workes; in that of sound or vaine doctrines, proceede good or euill workes. Hieronim. in Daniel c. 7. In Esay. c. 66. Saint Ierome in like man­ner: God (saith hee) is called a consuming fire, for to deuour all that which is vicious in vs, as haye, wood, stubble, &c. And I suppose that this is that fire, that did sit vpon the tongues of the Apostles. And it is generally to bee noted, that not one of the old Fathers hath vn­derstood it of their Purgatorie. And what is it that will ensue of the triall made by this fire? that if the doctrines that shall bee prooued therein doe abide the hammer; then hee which shall haue builded vppon that good foundation, shall receiue his re­ward: but and if they burne or flie away in smoake; hee shall loose his time and la­bour, and yet notwithstanding in as much as he hath built vpon the good foundati­on, and hath not defiled nor ouerthrowne it, hee shall be saued; but, [...], as it were by fire, that is to say, as one that escapeth the fire. He that escapeth out of the fire, thinketh himselfe to haue performed verie much, in hauing saued himselfe all bare and naked. For hee ac­compteth his life for a pray, how much so euer he loose otherwise. And this is the true signifi­cation of the word [...], as it is also of sauuer in our tonge, Acts. 2. [...]: Saue your selues from this froward generation, that is, Eripite vos. As also these words, [...], but so, as it were by fire, are held for a prouerbe, Cicer. de con­sol. Zachar. 3. Amos. 4. [...] which wee shall not faile to meete withal in all languages, amongst good Authors: In Latine, Tanquam ex incendio effugere, vel euadere: In Hebrew, [...] as if a man should say in Greeke, [...], a brand saued out of the fire. And these Particles [...], that is to say, Sic autem quasi doe sufficiently shew vs, that he doth not speake of any sire here in this place, but of a power like vnto fire; and namely that fire, whereof hee spoke in the verse going before. For why shall it in that place signifie vnto Bellarmine, the seuere iudgement of God, examining and making triall of workes and doctrines, and in this place, a materiall fire of Purgatorie, which burneth not workes or doctrines, whereof the question is, but the soules of men? And in deed S. Augustine and S. Gregorie haue taken both these two fires for one; that is to say, tribulations: Chrysostome and Theo­philact for one; that is, the euerlasting fire: and many of the late writers, for one, name­ly, Purgatorie. The distinction came not to be knowne, vntill such time as it was espi­ed, that the former word could not bee auouched in this signification, and therefore they haue restrained it to this latter. Now we say that this commeth to passe in many good Doctors and Teachers, who haue built and brocht many friuolous doctrines of a good intention, vpon this foundation of Christian faith, and cease not, notwithstan­ding to be happie by the mercies of God, because they haue retained and held it fast, especially at the time of the approaching of the pangs of their death: as is recorded of many in writing, and which doe now ioy and reioyce in heauen, to see them burnt, and deuoured, yea euen this pretended fire also, by the effectuall power of the word of God, whome they see and well perceiue to bee glorified, in the destruction of their workes.

[Page 260] Now whosoeuer he is that shall reade this text without preiudice, wil easily rest sa­tisfied with this interpretation. And in deed that of Bellarmines (for it doth not agree with any of the old writers) cannot free it selfe frō many inconueniences. We are very neere at agreement with him, concerning that which is to be vnderstood by the foun­dation, builders, and that which is diuersly built thereupon. But we still differ & can­not agree about the day of fire which trieth and proueth the doctrines, nor yet vpon the fire, from which the Teachers doe escape and saue themselues: hee confuteth the opinion of Caietanus, who vnderstandeth it to be the day of euerie particular mans iudgement, that is to say, his last day, or deathes day: And for mine owne part I agree with him therein, as holding it absurd, without bringing any further witnesse for the same. But hee would vnderstand by the same the latter iudgement, presupposing still, that it is that day of the Lord. Now the Apostle saith, that day simply. He saith also, that in that day it shall bee manifested, which side hath the truth, by the proofe and tryall which shal be made; and that before such, as it concerneth to know the same. This then shall be in this present life, as S. Augustine, and S. Gregorie doe vnderstand it. Thus far we both are agreed vppon the fire which proueth the doctrines; namely, that it is not any materiall fire, (contrarie to that which they affirme, that would haue it the fire of Purgatorie;) but the effectuall working of the Iustice and seueritie of God, in the day of iudgement: whereas we vnderstand it with S. Ambrose, of the word of God, accom­panied with his holy spirit, exercising his authoritie & power in the Church: And this we hold to be so much the more agreable, because the triall is by nature to go before the sentence of iudgement; as also for that this triall is made for the instruction of the Church, by manifesting and making knowne, on what side the truth standeth: and therefore in this life, and therefore also before the iudgment. But neuerthelesse, Bellarmine in all this portion of Scripture hitherto hath not found out Purgatorie. About the fire from which the Teachers do saue themselues, we doe especially square and disagree, for therein he findeth his Purgatorie, but we say vnto him, that there is no apparance that from one verse to an other, this fire should suffer such an alterati­on and chaunge in his nature, as of a spirituall, to become materiall, and of a power­full worke of the iudgement of God, to become a reall and substantiall flame. That these words, [...], doe note out vnto vs a meere metaphoricall fire. That seeing as he himselfe saith, the question here is of the day of iudgement; that therefore here is no more to doe with Purgatorie: that seeing the fire of iudgement hath alreadie con­sumed and eaten vp the wood, haye, and strawe, that there is not left behind any manner of thing to be burned in this; no not the Author himselfe, seeing that hee must by this iudgement, goe presently to life or to death eternall. For as concerning that Bellarmine saith; he shall be saued, but so as it were by fire, that is to say, he shall be saued, prouided alwaies that he must first haue passed and gone through the fire: This is the begging of the matter in question, and this is to set downe for graunted, the thing that is in controuersie.

In the end he commeth to seeke his defence from the old writers: who how con­trarie they are one to an other, wee haue alreadie seene, and it will not stand him in any seruice. Chrysostome vnderstandeth by this latter fire, the eternall fire; and to be saued, to be as much as not to be consumed in the said fire. Saint Augustine and Saint Gregorie, the tribulations of this life. Theodoret and Oecumenius, they set­ting of the vniuersall world on fire, which shall be accomplished in the day of the last iudgement. And as concerning the place which Saint Thomas alleadgeth out of Theodoret vpon this Epistle, it is not to bee found either in the Greeke or Latine Copie: but hee affirmeth verie well, that the Teacher shall bee saued from the fire of the last iudgement, which shall goe before the face of the Iudge: Which (saith hee) will not burne the iust, Alcuinus de Trinit l. 3. c. 21 Orig. hom 3. in Psal. 26.but make them shine more cleare and bright. Alcuinus and the ordi­narie Glose, doe iumpe together with the former sence. Origen vnderstandeth it of Purgatorie, but it is a Purgatorie of his owne deuise, in that he maketh it not to be [Page 261]till after the last iudgement, and through which both Saint Peter and Saint Paul are to passe, holding that none can be free from the same but Christ himselfe, no not the Diuels, for by it hee holdeth that they shall be purged. Ambros. in Psalm. And Saint Ambrose holding the same from and with him, speaketh after the same sort: and yet notwithstanding he addeth thereunto, how that the euill Teachers shall bee for a certaine time, after the last iudgement in Hell, and yet in the end they shall be saued: To the end (saith he) that it may yet turne to some profit to haue belieued in Christ. But what proueth all this for our Purgatorie? And what will themselues say of Gregorie, Gregor. l. 4. Dial. c. 39. who durst not deale or meddle with the expounding of the place: If any man (saith hee) thinke good to vnder­stand it of the fire of that Purgation which is to come, it is meete that hee should throughly weigh and consider of the same, &c. Cardinall Hugo likewise dooth obiect the same doubts a­bout the same, that Saint Augustine doth vpon Purgatorie, and so keepeth himselfe, to the taking of it for the fire of tribulation, and the losse of temporall things. And in deede Erasmus of our time, hath declared in his Commentaries, that this place affordeth not any thing, that may belong either to Purgatorie, or to the veniall sinnes, Index Expurg. as they pretend. For which his plaine dealing they haue commanded the place to bee raced and blotted out.

In the 1. Corinthians 15. The Apostle speaking of the resurrection, saith: 1. Cor. 15 29. Else what shall they doe which are baptised for the dead, [...], if the dead rise not againe? To bee baptised say they for the dead, that is to afflict themselues for them, that is to doe all such things, as may seeme to serue for the satisfying and purging of their sinnes. Wherefore they are yet in some place, where they may bee relieued and suc­coured, Therefore in Purgatorie. Now this is nothing else, but to make themselues continuall breakers of that Rule which saith: That a man ought not to reason or ga­ther any arguments from the places which are darke and doubtfull. Now they dare not denie, that there is any place in all the new Testament more obscure euen for the litterall sence then this. And notwithstanding they will presuppose and set downe any Exposition thereof, after their owne fantasies; whereas all the Diuines that were for the space of fifteene hundred yeares were to seeke therein. And hardly are there as yet any found that can satisfie themselues therein. For, one saith that the Apostle speaketh of them, who seeing some die without Baptisme, caused others that were aliue to bee baptised for them; so well assured they were of the resurrection. Epiphan. ad. ucrs. haeres. l. 1. tom. 2. Haimo in Ep. ad Cor. c 5. August. de Ci­uit. Dei. l. 20. ca. 9. Chrysost. & Ambr. in 1. Cor. c. 15. Cypr. l. 4. Ep. 7 Tertull. de Resurr. carn. Chrysost. in 1. Cor. c. 15. & in 1. Cor. hom. 23 Epipha­nius reciteth this opinion. And Saint Ambrose vnderstandeth it after the same man­ner: and after him Haimo saith: And yet such a custome, as the Apostle onely alleadgeth without approuing it; and that onely to shame the Corinthians with their incredulitie and vnbe­liefe. And the ordinarie Glose dooth note the same. An other saith that this is to bee vnderstood of such as were bed-rid, or sicke in their beds, and could not arise, or such as were baptised, lying vppon their death bed, or in extreame perill of their life. An other, of those which were dead and after baptised; to shew that Baptisme was not onely a signe of the resurrection of the body, but also of the soule. And thus Tertulli­an may seeme to vnderstand it in his Booke of the Resurrection. Chrysostome refer­reth it to the words of Baptisme, saying: If there be no resurrection, then all that wee doe in Baptisme, is but a play: Namely, because in it is contained the figure, and resem­blance both of death, and of the resurrection together. And Theodoret after the same manner, that he which is baptised, is buried with the Lord: In vaine (saith hee) if the body be not to rise againe with him. And Saint Thomas, is not farre off from the ta­king of it in the same sence. In a word, there are some which referre it to the cu­stome of celebrating of Baptismes in Church-yardes; wherein the ordinarie ex­ercises of the first Christians were wont to be kept. Out of which of these old and auncient Expositions is it, that they collect and gather this Purgatorie? Or by which of the olde writers doe they approoue their owne, these men are they whome I aske, which make such accompt of the Fathers, which thinke them all to bee on their side. So that it will suffice vs onely to denie their interpretation: Namely, that to be baptised, is to bee afflicted, is to pray for the dead, and in steade [Page 262]thereof, we will hold and affirme that to be baptised, in the text of the Gospell which they pretend, is to die for the name of Christ, and to suffer Martyrdome. Chrisostome vpon these words: Luk. 12. Mark. 10. Chrysost. in Math. hom. 66 You may, saith the Lord, be baptised with the Baptisme, wherewith I am baptised, &c. Here (saith he) I promise you many good things; you shall purchase the Crowne of Martyrdome, and by a violent death, you shall depart out of this life, as I myselfe, &c. The ordinarie Glose: He speaketh here of the Baptisme of his passion. And yet notwith­standing this is the place from whence they would drawe their Exposition. What shamelesse and impudent dealing is this, to expound, to be baptised, to signifie to be afflicted; and that to bee afflicted, should signifie to pray for the dead, and that for those dead which are in Purgatorie. Let them tell me, if this manner of reasoning can bee vsed in any good Schoole without shame? But yet after all, to what end had it beene for Saint Paul to haue attempted the prouing of the resurrection of bodies, by the soules tormented in Purgatorie? And what would his argument haue beene in the end? And why at the least did they not hold themselues, either to Cardinall Hu­go, who saith, Pro mortuis, that is to say, for their sinnes, although verie darkly: or yet for the better, Caietan. in 1. Cor. c. 15. to the Exposition of Cardinall Caietan: For (saith hee) in that that they which are baptised are dipt into the water; it is to bee vnderstood, that they are dead vnto the world: And whereas they professe to die vnto the same, that so they may enter into newnesse of life, they represent the resurrection of the dead.

The Apostle saith to the Philippians: Philip. 2.10. To the end that euerie knee may bowe, of those which are in heauen and in earth, and vnder the earth. These last are they which liue in Pur­gatorie: for the Diuels say they doe not worship. The sence is cleare: That our Lord hauing humbled and abased himselfe to the taking of the forme not of man onely, but euen of a seruant; God hath lifted him vp on high, and giuen him a name about all names, these are the words going before, that is to say, an absolute power and So­ueraigntie ouer all creatures, acccording to that which he saith himselfe elsewhere: All power is giuen vnto me in heauen and in earth. And in the Apocalips he addeth there­to: Math. 28. Apocal. 5. The creatures which are in the Sea, &c. Now the question is not here of an adoration, but of a subiection; not of the confessing or acknowledging of a Father, but of a Iudge, Hebr. 1. according to that which is said: And hee hath made him Iudge of all things. They make a great matter of the bowing of the knee, and that is it which galleth them most. S. Paul to the Romaines alleadgeth Esay: I liue (saith the Lord) that euerie knee shall bow be­fore me,Rom. 14. Esay. 45.13.and euerie tongue shall giue praise vnto God. There was greater show, why it should be vnderstood of worshipping and adoration; and yet he expoundeth it of the iudici­all throne of Christ, Tertull. ca 17 & 1. de Trinit. Thom in Ep. ad Philip. c. 2. and of his last iudgement. And indeed Tertullian vnderstandeth it of subiection and not of adoration. The ordinarie Glose saith here: As well the Angels as men, and the Diuell. Thomas likewise: The Angels willingly and freely, the Diuels will they, nill they: That is (saith hee) according to that which S. Iames saith, that euen the Diuels themselues doe tremble. Rom. 9. S. Ambrose interpreteth it by this place of the Epistle to the Romaines: Which is God, blessed aboue all things, &c. For (saith he) there is nothing in the world, but heauenly, earthly or infernall things: and referreth it to the authoritie that Christ holdeth of the Father, Chrysost. ad Philip. c. 2. Haimo & Ca­ict. in Ep. ad Philip. &c. Chrysostome to the glorie of Christ, vnder which, both men and Angels, and Diuels doe bow and stoupe; euen all both iust and righte­ous, as also the sinners and rebellious. And Haimo, Hugo, and Caietan after the same manner. And in deed Bellarmine dare not vrge this place, neither yet that of the A­pocalips; but confesseth that they proue not the matter. Neither hath it beene al­leadged by any, certaine Monkes onely of this time and age excepted, who make vp their Purgatorie, of whatsoeuer commeth to their hands, euen as franticke men, who sansie euerie thing that is said vnto them. For how was it possible for the old writers to find it here vnder the earth, when as Saint Gregorie sought it in hotte waters, in bathes, and in the shadowes of trees? When Alcuinus seated it in the ayre betwixt heauen and earth? When the certaine place where it was, was vncertaine vnto them, vntill the time of Beda, to whome I know not what spirit did reueale it to bee vnder the earth?

[Page 263] In the first of S. Peter, Christ (saith he) hath suffered once for sinnes, 1 Pet 3.18.&c. being morti­fied in the flesh, but quickned by the spirit, by the which he also went and preached to the spirits that were in prison. This prison say they, is Purgatorie. Let them reade that which fol­loweth, and then they will vnsay it againe: Hauing beene disobedient in times past, when as the patience of God did once attend and waite in the daies of Noe, &c. The question then is about matters happening in the daies of Noe: Now they are not yet resolued that there was any Purgatorie in the time of the olde Testament: And in deed they haue euermore expounded this place of the limbes, so that by building their Purgatory vpon this place, they haue broken downe the partition wall. Againe, the Gospell is preached, to be heard, vnderstood and receiued in faith. And they themselues doe affirme that faith is not begotten, or to be come by in Purgatorie: To what end or vse then should this preaching serue in Purgatorie? Againe, to the vnbelieuing & disobe­dient, for whome according to their owne doctrine, purgatorie was neuer builded? Now in deed the true sence and meaning is, that the spirit of Christ at all times hath called men to repentance, yea euen in the daies of Noe, those rebellious persons who abused the patience and long suffering of God, and who notwithstanding, stan­ding out disobedient vnto the same, are therefore holden captiues in prison, that is to say, in eternall punishment. And the Greeke article leadeth vs hereunto, [...], as also the word [...] prison, when the question is of spirites, is ordinarily ta­ken for here. In the Apocalyps, Sathan shalbe let loose from his prison: and elsewhere, Apoc. 20. 2. Pet. 2. Iude 1. The Deuils are tyed vp in chaines of darknesse, in euerlasting bondes, &c. But seeing they will not accept of our expositions: yet at the least I would haue them to stand to the fathers. Clement Alexandrine saith, Clem. l. 6 that Christ and the Apostles did preach the Gospell vnto the damned; but this hee taketh out of certaine Apocrypha writinges, attributed vnto Saint Peter, and S. Paule, who had corruptly vnderstood this place. In ep. ad Epict. Athanasius saith, that during the time that the bodie was in the graue, [...] the word, went to preach to the spirites that were in hell: that is to say, saith Damascene, Damasc. l. 3. de Orthod. fid. c 6. Not for to conuert them to the faith, but to conuince them of their vnbeliefe; this preaching being no other thing but a manifesting of his deitie vnto the infernall powers, by the descending of Christ into hell. S. Augustine ad Euodium, handleth this verie place, August. ad E­uod. epist. 99. and turneth it into all the waies that it may bee taken and vnderstood, that so hee might come by the true sence, and yet hath not remembred Purgatorie in any one small word: in the end he concludeth thus; That to the end that hee may auoide the inconueniences, that follow other expositions, it must bee vnderstood not of any going downe into hell, but of the operation and po­werfull working of his deitie, which he exercised from the beginning of the world: that is to say, that he preached vnto them, which liued here below, imprisoned in this mortall bodie by the spi­rit of his diuine nature, sometimes by inward and secret inspirations, and sometimes by outward admonitions, proceeding from the mouth of the iust. And thus it is to bee seene, how that for Purgatorie hee vnderstandeth this present life. Thom. 3. p. [...]. 62. art. 2. And Thomas doeth likewise ap­proue the same, handling this question of purpose. To bee shorte, Cardinall Hugo saith: In carcere, in the prison of sinne and vnbeliefe, &c. And their Glosse: Of the dark­nesse of infidelitie, or of carnall desires, &c. And Lyranus: Bound and chained with the com­mon custome of sinne. And as concerning the whole place, they vnderstand it, Of the preaching of Noe, which he practised amongst the infidels of his time, Heb. 13.to draw them to repen­tance, by the spirit of Christ: for saith he, Christ is yesterday and to day the same, and for e­uer and euer: what maketh all this then for Purgatorie?

In the first of S. Iohn: If any man see his brother sinne a sinne that is not to death, 1. Iohn 5.16.let him aske of God, and he will gine him life: to all them I say, which doe not sinne vnto death. There is a sinne vnto death, I doe not say that thou shouldest pray for it &c. From hence they in­ferre, those which sinne vnto death, Are those that persist in infidelitie, saith Saint Augu­stine, euen vnto death: and for such wee ought not to pray, either whiles they liue, August. de cor. & grat. c. 12. or when they are dead. For such then as haue shewed some repentance, or which haue sinned venially, wee must pray both whiles they liue, and when they be dead. But how can this be gathered out of this text? wherein the Apostle speaketh directly of [Page 264]them with whom we liue, Idem in En­chir. ad Lau­rent. c. 82. Idem de scrm. Domini. in Monte. Tertul. l. de pudicitia. and whose workes we see, of the dead, not so much as one word. They alleadge vnto vs S. Augustine, who expoundeth it of perpetuall impe­nitencie: let them not then dissemble, how that in another place hee expoundeth it of certaine kindes of sinnes, as also doth Tertullian. Neither would I haue them to conceale it, how that the most parte of the old writers doe dissent from Saint Au­gustine, as Saint Ierome, Athanasius, Chrysostome, Saint Basill, Saint Ambrose, &c. all which though they vnderstand by this sinne vnto death, the sinne against the ho­ly Ghost, yet therewithall they vnderstande, that this is not a finall impenitencie, which is not discerned but at the time of death: but an obstinate sinne which is com­mitted in the life time, and in the course of the same. Saint Mathew saith: That this sinne is not pardoned either in this world or in the world to come. In this world, that is to say, in this life: and in this sence our aduersaries doe alledge it against vs; but they doe not remember themselues of any thing els. The Apostle to the Hebrewes saith: It is impossible that such persons should bee renewed by repentance. Hebr. 6. Then they may bee im­penitent, yea sinne vnto death before death. But what manner of conclusion will there follow hereof in the end? Wee must not pray for such as sinne vnto death, therefore wee must pray for the deade, which sinne not vnto death? Againe, wee must pray, to the ende that life may bee giuen them, that is to say, to the ende that their sinnes may bee pardoned. Now is it not a point of their doctrine, that sinnes do not come in purgatorie, but that there is onely the punishment of sins? but and if any sinnes, yet none but those that are sleight ones? But in their conclu­sion they except not any sinne, saue that which is vnto death. To be short, to such as well consider the text, it will appeare that they are so farre off from reasoning accor­ding to it, as that in deed they reason directly to the contrarie. And furthermore not one of the old writers, neither yet of the newe, doeth alleadge it to this purpose; al­though the greatest part do handle and expound the same, and that to another end.

Now these are all the places of the new Testament, from which they go about to proue their purgatorie: places that are obscure and hard and diuersly interpreted by the Doctors, but either in a farre other sence then our aduersaries take them: or else mystically and metaphorically for the most part, and therefore not to be allead­ged in any controuersie of diuinitie, no more then in anie other: for controuersies cannot bee discussed by textes in controuersie. And this is the reason why the good man Perion said: That in all the canonical scripture he knew not any place, eyther prouing pur­gatorie,Roffensis.or praier for the dead. And the Bishop of Rochester: That of a truth there is not any place for the prouing of the same, except it bee some such as is very intricate. And Petrus a Soto after him: That there is not any cleare euidence and testimony in the scripture for Purgatorie: but that many other thinge: ought to bee belieued, which are not contained therein. To what end therefore serueth all this shamelesse dealing, thus to tumble & tosse the scripture vpside downe, thus to racke and torment all the textes one after another, seeing they know in their consciences, that the scripture knoweth not any purgatorie? But for certaine, that text which knoweth not to agree any whit with their exposition, doeth know well enough to admit and receiue ours: It doeth not know theirs, Mark. 16. being alwaies for the proofe of that third pretended place: for it saith, Who so shall belieue and be baptised, shall be saued: but hee that shall not haue belieued, shalbe condemned, Iohn. 3&c. Againe, God hath sent his onely Sonne into the world, to the ende, that hee that shall belieue in him might not perish, but haue euerlasting life: Hee that belieueth in him is not iudged, but he that belieueth not in him is alreadie iudged, &c. Againe, He that belieueth in him which hath sent me, hath eternal life, he cometh not into iudgement, he is already past frō death t [...]olife. And so passed the theefe into Paradice the same houre. Againe, Blessed are they that die in the Lord; Rom. 4.for from that time saith the spirit, they rest from their labours; blessed are they whose sinnes are forgiuen. But according to their owne sayings, the sins of those which are in their Purgatory, are they not remitted, & are they not dead in the Lord? And yet what time must they indure in the burning and flaming fire of this purga­torie? And thus sayeth Saint Paule: That there is no condemnation to them that are in [Page 265]Iesus Christ. And thus said our Lord to that man: Let the dead burie the dead: who would not haue hindred him from performing any worke of charitie. And S. Paule againe: Take no care for those which sleepe. All these places of scripture cannot stande with Purgatorie. But they haue very well knowne ours, euen Christ the eternall Son of God, who by himselfe hath wrought the purging away of our sinnes, Apocal. 14. Heb 1. Hebr. 9. Tit. 2. Ephes. 5. 1. Iohn 1.whose blood cleanseth our consciences from the workes of death: who hath giuen himselfe, for to purge a people pe­culiar to himselfe, to cleanse a Church for himselfe by the washing of water in the word: who pur­geth and cleanseth vs by his blood from all sin. In so much as that through that confidence, which we haue in this our so sufficient Purgatorie, we are able to say, without fearing any other: I desire to bee loosed and to depart from hence, and to bee with Christ. Because likewise that wee know, that if the tabernacle of this our house of earth be dissolued, Philip. 1.2. Cor. 5.we shall haue abuilding with God, and that not such a building as is made with hands, but eternally abi­ding in the heauens. And that not after some intermission of time, but presently and forthwith, hodié inquam, to day: euen from the houre in which hee shall call vs out of this world, because that we belieue in him. And therefore also wee haue alreadie at­tained life, yea we are alreadie passed from death to life.

CHAP. VIII. That neither the Primitiue Church, nor the fathers of the same, for the space of many a­ges, did euer acknowledge the Purgatorie of the Church of Rome.

BVt say they, if we should go to it but according to mans reason, would not it giue sentence with vs, that so many persons as die so quickly, haue need of this manner of purging, their soules departing impure and vncleane out of this world, and so vnfit to be receiued into heauen with that their pollution? Where­vnto we answere them, that the barre and iudgement seat that is directed by humane reason hath no place in the Church: that in that skill of the law which professeth the defence and maintenance of Christianitie, it is a shame to speake without testimonie and authori­tie out of the word, and that a great deale more, then to speake in the ciuill law, with­out law: But how much more shame is it then, when a man vndertaketh to speake for Christianitie, and holdeth a course contrarie to the scriptures. And this we haue learned from the ancient writers. Tertullian: Let vs reuerence the fulnesse of the scrip­tures, if we will not vndergoe the woe ordained for such as adde vnto them. Basill: This is to fall away from the faith, either to cast away and cut off any parte of that which is written, or to adde any thing that is not. Chrysostome; The thoughtes of the hearers halt when they haue a doctrine deliuered them without any scripture. S. Augustine: Let vs see if this be taught in the law or prophets, or in the Gospell or Epistles. Gerson in like manner: Let vs suspect all manner of reuelations, if they bee not confirmed by the law and the Prophetes. But these an­cient fathers here alleadged haue also belieued Purgatorie. Let vs admit that it is so, (as it is not in deed) yet we answere as we haue done before: that we do not allow of the old fathers, as lawgiuers in the Church: For there is but one law maker (saith the Apostle) euen Iesus Christ: and themselues tooke it as an iniurie offred vnto them to be so reputed: only they accompted of themselues as expounders of the law ordained by our Lord, and of the scriptures which he hath left vs. And this is the greatest ho­nour that can be giuen them in the Church: and in this respect and consideration we honour their bookes, we weigh and ponder their expositions; where they are found to differ one from another, we endeuour our selues to make our choice of the best, e­uen those which come neerest vnto the analogie and proportion of faith. If wee doe otherwise, if wee admit of them as authours of doctrines, and not interpretors, wee shall be in danger to bee as we said, Anabaptistes with Saint Cyprian; Montanistes [Page 266]with Tertullian, Chiliastes with Ireneus, &c. In stead that wee are to abide and con­tinue Christians with Christ, whose voice the sheepe heare: who alone hath the woraes of eternall life. Now we haue heretofore cited all the Doctors, to the interpreting of the places, produced and alleadged by our aduersaries for purgatorie, who could not see it there where they did find it; who for the most part haue in the said places found the contrarie: and yet we will proceed on further, as namely to shew, that the auncient fathers haue affirmed such Maximes, as wherewith the Romish Purgatorie cannot stand: As that when they haue at any time spoken of it, they doe it not affirmatiue­ly, but doubtfully, and not as of an article of religion, but as of a fantasie or opinion that may bee propounded and receiued for arbitrarie: that for the most parte what they haue saide, cannot agree with that which wee are in controuersie about at this day. And finally, that if they had belieued it for a necessarie article, they had colle­cted and gathered from thence, as from a principle of faith, such corollaries & con­sequences as wee see at this day: which neuer came to light, till a long time after, & one long after another, and that by the succession of many ages. And to the end that this may more clearely be seene, let vs call to mind, at our entrance into the same, what purgatorie it is whereof we speake, as namely of a certaine third place, whither the soules of the faithfull, dead in the faith of Christ, go at the time of their depar­ture out of this life, there to bee tormented with fire, before they bee receiued into the place of blisse: yea and that so long, as vntill by the praiers and suffrages of those that are liuing there be satisfaction made for the temporall punishments due for the same: and that all the spottes of vncleannesse bee purged and cleansed away: that is, for that (say they vnto vs) by faith in Christ, wee haue remission of the fault and sinne onely, and not of the eternall punishment due to the same, which by the fa­uour and power of the keies is changed from being eternall and made temporall, and for that wee must of necessitie satisfie this temporall punishment either in this life, or in the life to come by our selues, or by some others, &c.

And now behold the Maxims of the ancient fathers contrarie to Purgatorie. The propositi­ons held by the old writers contrarie to purgatory. Basil. reg. bren. inter 10. & 13. Ambr. in Luc. l. 10. c. 22. The first: that God by Iesus Christ doth wholly and altogether deface and blot out both the sinne and the punishment. S. Basill: Thesoule wallowing in the mire of sinne, how can it approach or come neere vnto God? verily by constantly and stedfastly belieuing, that the purging and cleansing of his sinnes is accomplished by the blood of Iesus Christ in the multitude of the mercies of God, according to that which he himselfe hath spoken; If your sinnes were as red as skarlet, they shall be made as white as the wooll. Saint Ambrose: We embrace and take hold on Christ, that so hee may say vnto vs, be not afraide of the sinnes of this worlde, neither of the floodes of afflictions which vexe and besiege the bodie, J am the remission of sinnes, &c. Saint Augustine: August. de verb. Dom. ser. 37. & 31. Idem de Trini. l. 4 c. 2. Christ in taking vpon him the punishment and not the fault, hath blotted out and vtterly defaced both the fault and punishment due to the same. Againe, Wee liue not in this world without sinne, but wee shall go out of this world without sinne. Againe, What shall wee pray for in this life? verily that wee may finde remission and forgiuenesse in the worlde to come. What profiteth this pardon and forgiuenesse? it wipeth not away the staine. He that acknow­ledgeth a wrinkle, laboureth to smooth and make it plaine: And where then are our wrinkles stretched out and smoothed? &c. verily vpon the crosse of Christ, for vpon this crosse hee hath shed his blood: and this is that whereby the Church is cleansed from all spottes and wrinkles, as a thing verie cleane and bright, &c. Againe; There is but one purging of the vniust, the blood of that iust one and the humbling of God. Chrysost. in 1. Cor. hom. 18. Saint Chrysostome in many places: That God punisheth not his faithfull children, either vpon any pleasure that he taketh therein, neither vpon any creditor-like rigour, which he exerciseth vpon vs. In that he chastiseth vs (saith he) it is rather for the admonishing of vs, then for the condemning of vs; for the curing of vs, then for the correcting of vs; for the amending of vs, then for the punishing of vs. The Apostle (saith he) saith not, 1. Cor. 11.31if wee punish and afflict our selues, if we take punishment of our selues, but if wee iudge our selues, that is to say, if onely wee will acknowledge our sinnes, wee shall not bee iudged. Chrisost. in Ge­nes. hom. 44. Againe, I do require (saith the Lord) but one thing, which is, that men woulde confesse their sinnes, and that they would abstaine from committing them any more, and then I [Page 267]will not lay any more punishment vpon them for their sinnes. And in another place: Idem in [...]ro­em. in Isa. I will not (saith he) that thou shouldest say vnto me, I haue sinned, how may I be freed from so many sins? Thou canst not procure the meanes: but thy Lord is able, who will in such sort blot out thy sins, as that there shal not remaine any marke or print thereof, for otherwise then it is wont to fall out in the bodie: for in the bodie after the healing of a wound there remaineth a scarre, God bee par­doneth the sin, God remitteth and forgiueth the punishment, God giueth righteousnes therewith­all, he maketh also the sinner equall with him that hath not sinned, &c. S. Ierome: Hieronym. in Esa. c. 66. Idem in Dani­el. c 7. & in psal. 31. God is cal­led a consuming fire, to the end he way consume all the vices that are in vs, our hay, our woode, our stubble: I thinke that it was that fire that did sit vpon the tongs of the Apostles. Againe, Blessed are they whose iniquities are forgiuen, and whose sinnes are couered: because saith hee, that that which is hidden is not seene: and that which is not seene is not imputed; & that which is not imputed is not punished, &c. The schoolmen affirme the like. Lombard saith: Lombard. 3. D. 19. If we looke vpon and behold with a right faith, him that was hanged vpon the tree for vs, we are set free from the bonds of the Deuill: we are deliuered from sin & Sathan in such sort as that af­ter this life there is not any thing to be found in vs to be punished: for our Lord by his death, by this onely true sacrifice hath put out and extinguished all those sins that were in vs, whereby the Deuill had power to hold & lay hands vpon vs to punish vs. Whereupon also Scotus saith: Scot. in l. sent. D. 15. Glos in c. 1. de poenit. D. No man can satisfie for sinnes, saue in the power and vertue of the passion of Christ. And the Glose of the Decree: Sinnes are not forgiuen, either for the contrition of the hart, neither yet for the confession of the mouth, but by the grace of God. And yet the contrition of the heart is a signe that the sins are remitted, & the outward satisfaction a signe of the contrition of the hart: for grace goeth before contrition, &c. Now let our aduersaries agree and reconcile these Maxims here set downe with those of purgatorie, whose foundation they will haue to be a necessitie of satisfaction, the forgiuenesse of the sin, but not of the punishment, and an insufficiencie of that purgation which the blood of Christ hath made, &c.

The second, and it affordeth as little fauour to the aduersarie as the first. Iust Mart. in quaest. & [...]e­spons. q. 10. Iustin Martyr. The historie of Lazarus and the rich man goeth through stitch with this doctrine: namely, that after the separation of the soule and the bodie, men cannot possibly receiue any suc­cour or reliefe by any manner of carefull prouidence whatsoeuer. The same: Quaest. 75. After that the soules are seperated from their bodies, there is presently a distinction made betwixt the good & the euill, the one to bee conueighed into Paradice, and the other into hell, &c. Iustin in Try­phon. Cypr. contr Demetr. tract. Againe in his Tryphon: This is a sentence of Christ, In quibus vos deprehendero, in ijsdem vos iudi­cabo. And S. Cyprian expoundeth it: Such (saith he) as God findeth thee when he calleth thee out of this world vnto himselfe, for such a one will he iudge thee. Againe, We exhort you to make satisfaction, whiles you haue any of these worldly things left you, &c. Againe, After that a man is departed hence, there remaineth no more place for repentance, there is not any further vse of satisfaction: thereupon followeth either the losse of life or the sauing of it, &c. Thou al­though thou be vpon thy departure, vpon the laying downe of this life, pray vnto God for the par­doning of thy sinnes, confesse them to him in faith; he pardoneth those which confesse; he letteth loose such as belieue that they may be saued; and from the path of death men passe into the place of immortalitie. What a cold comfort had it beene vnto them if he had said: Athanas. in va­riis quaest. quae cius utulo se­runtur. q. 19. Men ma­king an end of this their walke, doe passe into the torments of Purgatorie? Athanasi­us: The soules departed hence, it is a profound question and hidden from vs, to shew whither they go, and in what condition they are: for neuer did God permit it vnto any man to returne & make report of these matters: onely wee learne from the scriptures, that the soules of sinners go downe vnder the earth, into such place, as wherein they neither see the light, nor the maner of the liues of men: but that those of the iust and righteous since the death of Christ went into Paradice, which our Lord hath set open, not for the theefe onely, but for all the soules of the Saints. Basil. in Moral. reg. 1. c. 2. & 5. Gregor. Nazi­anz in laudem Caesar. Saint Basill: The time whiles men liue here is the time of repentance: for so soone as wee bee gone hence, the time of doing well is cut off and taken from vs. Gregorie Nazianzene: The words of the wise leade me to belieue, that euerie soule that is excellent and beloued of God, so soone as it is departed hence being loosed out of the bodie, receiueth an vnspeak eable delight and pleasure of the liuely feeling of that felicitie, which is appointed for it, and betaketh it selfe with a ioyfull flight to the Lord. How agreeth this ioy with griefe and paine? this flight to God with [Page 268]purgatorie? Ambros. de Bono mortis. S. Ambrose: Dauid laboured to attaine to the blessed communion of the saints, crauing by reason of the filthinesse cleauing vnto vs in this worldly pilgrimage, that his sinnes might be forgiuen him before his departure out of this life: for hee hath not obtained remis­sion of his sinnes here, shall neuer come by it there: It will not be there at all, because that such a one shall not possiblie attaine vnto eternall life, seeing that eternall life is the remission of sinnes.Idem ibid.And therefore (he saith) forgiue me, to the end I may be comforted before I go hence and be no more. Againe, When the day shalk [...] come (saith he) let vs go on without feare, di­rectly to the companie of the Saintes: for wee shall go to our fathers, to them which haue instru­cted vs in the faith; to that end, that when our workes doe faile vs, our faith might sustaine and succour vs,August. ad Maced. cp. 54.and our inheritance defend vs, &c. The Maxims of S. Augustine in like manner are: After this life euery man shall haue that which he hath purchased vnto himselfe: In this life there is place for repentance for such as indeuour themselues thereto: Idem de temp. serm. 66.Here the mercie of God doth helpe; but out of this life it serueth to no vse, &c. In such case as thy last day findeth thee, in such case shall the last day of the worlde take holde vppon thee. For as a man dieth in the one, Idem de verb. Apost. ser. 18.so shall hee bee iudged in the other. There are two places of abode, the one in eternall fire, the other in an euerlasting kingdome. The one (saith hee in another place) for the faithfull, Idem in psal. 32. Idem de pec­cat. meritis. l. 1, c, 2, 8. Idem in l. qui ei adscribitur de vanitate saeculi. Chrysost. de Lazaro, hom. 2 Idem in Ge­nes. hom 5. & 3. de paenit Hiero. in 13. q. 2. c. in praesent.which is the kingdome of heauen: the other for the Apostates and vnfaithful in hell: of any third we know nothing at all, neither yet do we find any thing therof in the scriptures. Againe, There is no third or middle place for any man: so that he which is not with Christ, can not possiblie bee any where els but with the Deuilles. Againe, Know this, that so soone as the soule is seperated from the bodie, either it is placed in paradice for his good workes, or else for his sinnes cast headlong into hell, in Tartara inferni: and therefore choose you to which of these you will stand, &c. Chrysostome: So long as wee liue here vppon earth we promise to our selues goodly things through hope, but so soone as we are deceased, there is no more time of repen­ting vs, neither yet of washing away of our sinnes. For (saith he in another place) hee that hath not washed himselfe cleane from his sinnes in this life shall not after it finde any comfort or consolation: for here is the time of wrastling and fighting; there of triumphing and receiuing of giftes. S. Ierome: So long as we are in this world we may receiue aide and succour one of ano­ther, either by praier or good counsell: but when as wee shall once come before the throne of Christ, neither can Iob, Daniel, nor Noe pray for vs, but euery man shal beare his owne burthen. But our fathers of Trent haue caused the same to be razed in the Table. Index expurg. 1 [...]0. Hieronym. ad Ga. c. 6. Againe, vpon this place of the Galathians: Let vs doe good whiles it is time, &c. Here (saith he) is the last time of sowing, let vs make speed, that we may haue sowen all our fieldes, &c. Againe, vp­on the Epitaph of Paula: All this which returneth to the Lord is accompted amongst his family: That which we make accompt of to be lost, that is it which is placed in heauen: for in that that Paula hath dwelt in this bodie, she hath beene absent from the Lord, as it were for so much time as one iourney or voiage would require, Peregrinabatur a Domino, &c. Againe he saith: Id m [...]de obitu [...]lesillae ad Paulam. After that Blessilla was returned to her maker, discharged of the burthen of this life, and aduanced again to her old possession and inheritance, from which she had discontinued, &c. Againe. Let vs weepe for the dead, but for him that is gone to hell, not for them who are ac­companied with hostes of Angels; not those to whom Christ himselfe commeth before, &c. Epi­phanius in the same sence: Epiphan. [...]. l, 2, tom. 1. In the world to come after that man is dead, there is no succour, no place for fasting, calling to repentance, or of making any vaine ostentation of almes deeds, &c. For as after the mowing downe of the corne the graine addeth nothing to his grosnesse, neither yet is subiect to be corrupted with the wind, &c. So likewise all succour and help either by fasting, pennance, &c. after death is cleane gone and vanished. For Lazarus commeth not from where he was to the rich man, nor the rich man to Lazarus: Abraham casteth not his spoiles and boo­tie to the poore man to inrich him: [...]. I [...]de apud Tertullianum ad Scamina producete, ad Marter. c 3, & apud Ambr. l. 1. de Offic.neither yet doeth the rich man any more receiue the thing which he requesteth: how importunate soeuer he were with courteous & bountifull Abraham: For the garners are sealed vp, the time accomplished, the battell finisht, the champions their places voide and emptie, and the garlandes distributed. Such as haue fought are at rest, they which haue not excelled are gone: those which haue not striuen and fought are not any more: such as haue beene ouercome are cast out: all thinges are fully consumate and finished. Let our ad­uersaries here againe reconcile these Maxims and their purgatorie; two places and [Page 269]not one more, with a third: the immediate inioying of the heauenly life, with their darke and dolorous abode in Purgatorie, the vnprofitablenesse of all manner of sa­tisfactions after this life, with their Masses, Suffrages, & other pretended satisfactions.

Some will say vnto vs: yea but it is receiued into the Christian Churches; From whence purgatory came, and in what sence this word is vsed of the old writers. Plato de Ani­ma & in Gor­gia. Euseb. l. 1. de prepar. Euang. c. vlt. & l. 12. Arnob. l. 2. contr. Gentes. yea it raigneth there: yea it triumpheth there. And how then, or frō whence came it, or en­tred it thereinto, seeing it is not of Christ? By what dore, or rather through what win­dowes, seeing that it did neuer enter by the scriptures? verily we haue declared here­tofore: As namely, that they that were conuerted to Christ, whether from Iudaisme or from Paganisme, did bring with them either their ceremonies, or their opinions: & this happened in this article, as in others: For Plato who liued about 400. yeares before the comming of Christ, hath this peece of doctrine so intire & whole, as that it may seeme to be nothing else then his words translated. For he maketh, and that by the report of Eusebius himselfe, in his booke of the soule, three degrees of men: some that haue liued well and vertuously, whom they conceiued to haue their abode in the Elisian fields, as accompting them for most pure places and heauenly habitati­ons: Those whom he calleth [...], past hope of amendment, whome hee pla­ceth in Tartaro, in hell, from whence they can neuer come out, and those which haue committed sinnes, but [...], such as are curable and veniall, whome hee casteth into burning flouds, there to accomplish and make perfect their repentance, to the ende they may bee purged therein, and after their purgation receiue absolution. And in deed he vseth these wordes [...], to purge and absolue. Yet notwithstan­ding note, that Eusebius who compareth the opinions of Philosophers with the do­ctrines of Christians, doth not make any mention therein, but onely of two conditi­ons of men after death; namely, of the saued or of the damned. A plaine and cleare testimony, that the Church in his time did acknowledge no other but these two. Vir­gill describeth it at large in the sixt booke of his Aeneidos: ‘Aliis sub gurgite vasto’

Infectum eluitur scelus aut exuritur igni: Virgil. l. 6. Aencid. Where he may seeme to haue expressed the two verbes before mentioned, [...]. And,

Wherefore S. Augustine needed not to be abashed, when he said: August. de ci­uit. Dei, l. 21. c. 13. & 17. That Purgatorie was one of Platoes doctrines. As also, That the dead may be relieued by the suffrages & sacrifi­ces of the liuing: in so much as that the souls which are destitute therof are stil delaied & caused in lingring manner to lie languishing in torments: Homer. Odyss. 12. Virg. l. 6. Aenei. Alcor. Azo. 10. as wee reade of the soule of Elpenor in Homer, and of Palinurus in Virgill, &c. In like manner the Iesuits do not let to con­fesse, that purgatory is sound there. And we do further giue them to vnderstand, that it is all whole to be had in the Turks Alcoran, if that of the Paganes doe not content them. The Iewes as we haue seene, learned the same of the pagans, vpon their falling away from their maner of worship & religion: and yet not so, as that it preuailed with them to get a place in their Church: for in the time of our Lord there appeared no markes, or notes of any such thing, but rather the contrary. Paul. Fagius in Deut. c. 14. Anton Mar­garita de su­perstitionibus Iudaic. The bookes of remem­brance which they vse at this day, & wherin they name three times a yere those which are dead in the yeare, praying to God that he would place them in his paradice with Abraham, Isaac, and Iacob, &c. are come since thē. And this is made most apparant by their order: for the extreame and deadly sicke was demanded if he did not perse­uere to hold fast & belieue the 13. Articles of their faith, amongst the which the ele­uenth is of the glorie to come, and of eternall death: the twelfth of their faith and beliefe in the Messias, for want whereof they say the law is vnprofitable: the thir­teenth of the viuification or resurrection of the deade: of Purgatorie not a worde, neither yet of the Suffrages by which they should bee freed out of the same. There happeneth one to die, whereupon wee come to see all their ceremonies, euen to the least. Their neerest kinsfolkes doe rent their garmentes: they eate not for that day in the house, but without: they eate not any flesh, neyther drinke [Page 270]any wine except it bee vpon their Sabbath: They neither wash nor annoint them­selues for the space of seuen daies: They lie vpon the ground, and refraine the com­panie of their wiues: They follow the bodie bare-footed: They light a lampe for the space of seuen whole nightes, setting it on the house floure, perswaded there­to through a sottish and fantasticall conceipt, that the soule commeth during the same time for to seeke the bodie, &c. And this is all that humane superstition had till then inuented, the most part thereof being contrarie to the pure worde of the eternall God, forbidding them in expresse wordes not to torment themselues for their dead. And as for their praier, if you obserue the tearmes thereof, it will ap­peare to come neerer the nature of a wish, then of a prayer: Let his soule rest, let his sleepe bee in peace, let the gates of paradice bee opened vnto him by the Comforter that is to come, &c. And what is there in all this that is common with Purgatorie? And in deed their Capitula patrum, doe not make mention of any moe then two places. But amongst Christians, the first seedes of this doctrine are contained in the bookes de­clared to be Apocripha by the Primitiue Church, and so by consequent the doctrine also is Apocrypha, because it hath no other foundation besides them. A certaine man named Hermas in his visions asketh an old woman, if after the casting of certain stones, there remaine any more pennance to bee done, she answered, that they could not come to a certaine tower, but that they should be put into a lower roome where they are tormented vntill they haue accomplished the daies of their sinnes. A booke of the Actes of Saint Andrew prayeth vnto God for an old Pandor, and saith vnto him; Iren. l. 5. We obtaine much mercie of him for the dead, and why should we faile for this man which is aliue? But the doctrine of the Church is to bee read in Ireneus: The priestes (saith he) the disciples of the Apostles say, that those which are translated from hence are conueighed into paradice, which is prepared for iust men, and such as haue the spirit: whither Saint Paule was rauished, and where he heard wordes that cannot bee vttered, and that they abide and con­tinue there vnto the end of the world. Index expur­gator. p. 71. Iust. Martyr in resp ad quaest. Orthod. q. 7. And therefore vpon good ground doth Erasmus shew, that he spake as one that knew not purgatory. And this obseruation the fathers of Trent haue caused to be raced. And Iustin Martyr also, After (saith he) the departure of this bodie, there is presently made a seperation of the iust and vniust; for they are caried in­to places worthy of them: that is to say, the soules of the iust into Paradice, where they inioy the company of Angels, & Archangels, as also the sight of our Sauiour Iesus Christ; but those of the vniust and wicked into the infernall places, &c. They will alleadge against vs Clemens A­lexandrinus and Origen: Clem. Alex. l. 6 The one whereof laboureth to proue by the supposed A­pocryphes of S. Peter & S. Paule, that the Saintes liuing in the time of the olde Testa­ment were saued by the law of Moses, and the Grecians by Philosophie: That Christ and his Apostles did preach the Gospell in hell, Origen his purgatory. Orig. hom. 8. in Leuit. Hom 25. in Numer. Hom. 6. in Ex­od. in ep. ad Rom. c. 11. In psal. 36. hom. 3. In Hierem. Bellarm l. 2. de purgat. c. 8. ¶ 8. septim. Synod. 5. c. 11. Synod. 7. ex prato spiri­tualt. Iohan. Dia­con. in vir. B. Greg. l. 2. c 45. thereby to conuert the damned: and that both in this worlde, as also in that to come, yea euen in hell there may bee vse and place graunted for repentance, &c. And the other building vppon this his maisters bad foundation, a great deale worse: As, that all men how holy soeuer, are to passe this Purgatorie, euery one according to his proportion, S. Peter. S. Paul, &c. the one to be purged by fire, and the other by water, more or lesse, &c. And again, that the most wicked, the most miscreants, yea the Deuilles themselues are purged, are a­mended, yea and saued by the same. Now I desire to know of them if they will ap­proue this Purgatorie of Origen? And if they doe not approue it, that then they would not obiect it any more vnto vs, neither yet any of those places which haue re­lation thereunto: seeing also that Bellarmine intreating of Purgatory, doth acknow­ledge that the fift generall Synode condemned and cursed Origen no lesse then Arri­us and Nestorius: furthermore that the seuenth general Councell maketh mention of a reuelation wherein he was seene in hell amongst others the Arch-heretickes. And the same is likewise confirmed by Iohan. Diaconus in the life of Gregorie. But it is worth the noting, how that Origen had not as yet learned, that these punishmentes were mittigated and lightned by suffrages: for there is not found any maner of print or note of any such thing in all his purgatorie. These pollutions and sinnes go for [Page 271]no better then matter for the fire and torments, without any hope of release or ran­some. And still as these fantasies continued and abode with some curious spirites, they were condemned in the fift generall Councell by the East Church, The Apologie of the Greci­ans presented by Michael Bishop of E­phesus. Vincent. Lyri­nensis. Lactan. de di­uino praemio. c. 21. and euen in that which concerneth their false foundation: namely, that Christ hath purchased the remission of sinnes, but not of the punishment. And this appeareth to bee so by the Apologie giuen by the Greekes in the Councell of Basill.

These fantasticall dreames of Origen notwithstanding, by reason of the reputa­tion of his learning did leaue their impressions in the Latine Church: whereupon Vincentius Lirinensis had iust cause to say: That Origen his knowledge and zeale was a great temptation to the Christian Church. Lactantius saith: That men are not iud­ged presently after their death, but that they are kept in a common prison vntill the day of iudgement, in which they are to bee tried by fire. This place is ill allead­ged by our aduersaries: for they do not place together the good & the bad, the faith­full and vnfaithfull, at the time of their departing out of this life: neither do they hold that purgatorie sleepeth without doing any thing, vnto the day of iudgement: for they will haue it occupied about the dead from the day of their death. Againe it is apparant, that in the time of Lactantius, the doctrine of the Church was cleane contrarie: For Eusebius, as we haue said, comparing the opinion of the Platonistes therewith, maketh but two estates and conditions after this life: whereas they made three. But let it be for the making of the comparison the more full, that hee did not altogether forget the third.

But they alleadge vnto vs, Saint Ambrose, Saint Hillarie, Saint Ierome, &c. The purgato­rie spoken of by certaine of the old fathers is not the same with that of the Church of I [...]ome. Ambr. in psal. 118. & in psal. 36. & 2. ad Ti­moth. 2. Then let vs see if wee shall be able to find such euidence, as may make vs acknowledge this their purgatorie in them. Verily, there is no man that can bee ignorant how greatly Saint Ambrose did esteeme of Origen, when as the most part of his expositions are translated word for word from him. And thereupon likewise his opinion touching Purgatorie, doth nothing differ, and therefore also no lesse worthy to be condemned then his: All men (saith he) which are, haue beene, or shall be, the one onely Christ excepted, shall be purged by fire: The sonnes of Leui, Ezechiel, Daniel, &c. if they be not consumed, yet at the least they shalbe fired: if they be not drowned, yet they shall bee wette and dipt in the wa­ter: for so was Iohn the Euangelist himselfe, whom the Lord loued so much: so was Saint Peter, which receiued the keies of heauen: There is not any one but Christ onely which doeth not smel of this fire, who is the righteousnesse of God not hauing any sinne: so that in him there is nothing found for this fire to consume or burne. And this hee amplifieth by two seuerall Al­legories: the one taken from the glittering sword which was set at the entrance into Paradise: the other from the people of Israel, which went through the red sea, &c. He addeth hereto, that this triall and proofe by fire shall bee made in the day of iudgement, by the vniuersall burning of the world, which shall vniuersally purge all men, but euery one according to his nature: euen as the fire doth melt the lead otherwise then it doth the gold, &c. S. Hillarie no lesse addicted to Origen, Hilar. in com­ment in psal. 118. holdeth the same opinion, and proceedeth yet further, saying: If the virgine Marie, the virgin of God must also vndergo the sentence of this iudgement; (of this fire hee spake before, through which wee must all passe,) who is hee that dare desire to bee iudged of God? And in another place hee saith: Idem Canon in Mat. 3. Hieronym. Amos 3. ex A­mo. 7.14. Ezech. 46. It remaineth that those which are baptised with the holy Ghost bee made perfect, that is to say, accomplished and fully refined by the fire of the last iudgement, &c. Saint Ierome likewise is infected with the like opinions by continuall reading of Origen: He will call (saith hee) the fire vnto iudgement, and behold it commeth at his sum­mons, and first of all deuoureth the depth, that is to say, all sortes of sinnes, wood, baye, & stub­ble: and afterward it eateth at once the parte and portion, that is to say, it commeth to the Saintes which the Lorde hath made choice of, to belong to him, &c. Againe, Hieronym. in vlt. cap. Esa. Euerie crea­ture is vncleane and must bee purged by the fire of God for the Sabbath day, wherein hee shall haue eternall rest. Likewise hee meaneth, that euen wicked Christians shall bee so purged by this fire, as that in the end they shall proue and trie the clemen­cie of God: And he alleadgeth Origen thereupon, concealing in the meane time the [Page 272]rest of his opinion, for that it finally extended vnto the Deuils. But what helpeth all this for the prouing of the purgatorie whereof wee speake: which is made for the faithfull penitents, and not for them which die in their sinne: for to fulfil the punish­ment, Sixt. Senens. l. 5 and not to cleanse or wipe away the fault where sinnes haue no entrance, much lesse merites: where the wicked haue no place, much lesse the Saints, much lesse also the Apostles, and much lesse the holy virgine: which taketh his beginning so soone as death hath made an end, and is imployed about his office euerie day without cea­sing, and without attending the day of iudgement? And notwithstanding they are not ashamed to alleadge vnto vs these places which themselues condemne in their bookes, That it was a disputable doctrine. and which to be short cannot make any thing for them, or against vs.

Yea and that furthermore this was but an opinion wherein men were let alone and left to range according to the pregnancie of their wit and capacitie, and not any doctrine receiued and admitted into the Church; it appeareth clearely: for Saint Augustine doth not faine or dissemble the gainsaying and disallowing of it, neither yet the publike confutation thereof in his bookes, and that not onely with­out all checke or dislike, August de Ge­nes contr. Ma­nich l. 2. c. 10 In Psalm. 37. but with much praise, and to the good liking of men for the same. In a certaine place he suffered it to escape according to the opinion then currant: As, that after this life such as haue not husbanded their ground well are in daunger either of the fire of purgation, or of eternall fire: notwithstanding that hee vseth these wordes: Ʋideri apparere, that it seemeth to be apparant: and that these purgatorie punishmentes according to his owne iudgement, De ciuit. Dei, l. c. 10.25. De ciuit Dei, l. 21. c. 13. l. Cor. 3. are reserued vn­to the last iudgement. But in the booke of the Citie of God, hee reckeneth vp all the opinions of Origen and others depending on him, who carried themselues in his time in the Church, as those who had founded themselues vppon the mercifull clemencie and fatherly mildnesse of God misexpounded, and confuteth them all, bringing them backe from their pretended likelihood of truth, vnto the truth it selfe, and from their conceited fantasie, to the infallible scriptures: Thou wilt (saith he) that the wicked Christians may in the end be saued by these pains of purgatorie, because that God is mercifull: it must then also follow, that the Deuils may also bee saued, that so hee may bee so much the more mercifull: for it is said equally and indifferently to the one and the other: 2. Cor 3.Goe into euerlasting fire, &c. If thou demandest the cause, this it is, (and then the which there is none more iust, neither yet more holy) namely, that the scripture which de­ceiueth not, hath said so. Some haue abused the place of the 1. Corinth. 3. for Pur­gatorie: but hee sheweth that this fire cannot bee vnderstood of hell: because that so it should become common both to the good and euill: but rather of tribulations and afflictions, August. de ci­uit. Dei. l. 21. c. 16. & seq. Dicuntur. which are the exercises by which God maketh cleane his floure in this world: that after this iudgement also contrarie to Origen, there is not any paines of purgatorie. And as concerning those punishmentes and paines, which men might imagine to happen betwixt both, hee saith: If in this distance of time, which is betwixt the death of the bodie and the day of iudgement, men say, that the soules of the deceased doe suffer some such fire, Secularia ve­nialia. August. de fi­de operibus. Quantum ar­bitror. Idem in En­chirid. c. 69. Idem in quaest. ad Dulcitium.and that whether it bee there onely: or whether it be here and not there, or whether it bee here and there both, they find a fire of transitorie tri­bulation, burning the veniall thinges of this world: I find no fault with them for such their assertion, because it may bee that it is true. And in another place hee saith: This expo­sition (as I suppose) doth not wander farre from the way of truth. Againe, That some such thing may be after this life, it is not incredible. Againe, writing to Dulcitius, after he had handled the question: We haue written these thinges but in such forte, as that wee would not haue any canonicall authoritie giuen vnto them. Whereby wee see in the first place, that hee condemneth Origen, Saint Ambrose, and Hillarie, their purgatorie, &c. Secondly, that what hee sayeth of that space betwixt death and the day of iudge­ment, hee speaketh doubtfully, and (as it were) interrogatiuelie affirming. And thirdly; That by the same hee doeth not vnderstande any materiall fire of the same nature with Hell-fire, as our aduersaries doe; but a fire of tribula­tion or temptation, such as may fall out and happen in this life. And it is not [Page 273]to be omitted how that the good fathers of Trent did not forget to cause to be raced out, many good places of Viues, Index Expurg pag. 38.39. August. de tempore, serm. 66. De verb. Apo­stol. serm. 18. In ep. 80. ad Hesich. Hypognosti­con. l. 5. Hieronym. in Ecclesiast. Olympiod. in Prouerb. c. 11. intreating of this matter in his commentaries vpon Augustines booke of the Citie of God. But in another place wee haue shewed that hee hath made but two places of abode: as in heauen, or in hell: and that hee shut­teth out all manner of purgation after this life: and that hee cutteth it off quite and cleane: As concerning the third place, we know not any thing at all thereof, we find not any thing at all thereof in the scriptures. And what shall we say if S. Ierome speake no lesse re­solutely? Jn what place soeuer (saith he) the tree falleth, there it lyeth, be it towards the South, or be it towards the North: In like manner looke in what place death doth take thee, in the same thou abidest for euer, be it that thy last day do find thee cruell and vnappeasable, or otherwise courteous and mercifull. And Olympiodorus doth cleare him vpon the same place: In whatsoeuer place, whether light or darke, a man is surprised and seazed vppon by death, bee hee following after vice, or bee hee following after vertue, he continueth in the same state and con­dition, and in the same degree for euer. For either he resteth in the light of euerlasting happines, with the iust and righteous men, and Christ our Lord; or els he is tormented in darknes with the vnrighteous, and the Deuill which is their prince. They obiect vnto vs, that Saint Ierome saith in his commentaries vpon the Prouerbes: That soules are deliuered out of pur­gatorie by Masses. But they should rather be ashamed: seeing that the worde Masse is not found, no not so much as once onely in all Saint Ierome. Seeing also that this booke cannot be his, because it citeth S. Gregorie, who liued more then a hundred and fiftie yeares after. And in deed this booke is found written by hand vnder the name of Beda: and there is neither the time, nor the stile, that are repugnant to the same. And the same is well allowed of by Marianus Victorius, Bishop of Amerin, who caused them to be imprinted amongst the works of S. Ierome vnder the name of Be­da. And as for Chrysostome, he earst while expounded vnto vs the place of the Epi­stle to the Corinthians of hell, and not of Purgatorie. And Marke Bishop of Ephe­sus in his Apologie which he presented for the Greeke Churches in the Councell of Basill, auoucheth that he neuer thought of purgatorie. In like manner we haue seene here before, that he hath razed the foundations there of, partly by establishing the ful remission of sinnes in Christ, and partly in acknowledging but two places or waies to be gone after this life.

But some obiect vnto vs, After what sort & maner the ancient fathers did vse [...]o speake of a third place. that certaine of the olde fathers haue acknowledged a third place, diuers both from that of glorie, and the other of eternall condemna­tion. Neither doe I denie it: but they must as freely acknowledge in what manner, for it hath beene a question in ancient time, whether at the time of departing out of this life the faithfull were receiued into their fullest glory, and the vnfaithful cast into the extremitie of their miserie: or els whether they were reserued in certaine places till after the resurrection: that is, the faithfull in a place of rest, where they began to tast their ioyes: and the vnbelieuers in a place of miserie, where they also began to feele their miserie. But these places were neuer imagined to put any distinction and difference betwixt faithfull and faithfull, but betwixt the faithfull and vnfaithfull. Againe they neuer meant, that the faithfull were there in any torment but in rest, not in any heat of burning fire, but in a place of refreshment, which likewise they called by the name of Refrigerium. And this place wherein they abode waiting and expec­ting the day of iudgement, they called Abrahams bosome, the sweet rest vnder the Altar, the Paradice; alluding vnto the place of S. Luke, 16.23. and that of S. Iohn in the A­pocalips, 6. And the place to be possessed by them after iudgement, they called The celestiall bosome, the Altar from on high, the celestiall hauen, &c.

And it is to bee taken in this sence which Ireneus saith: Iren. l. 5. ad­uers. haeres. That the soules of the dis­ciples of our Lord, for which he hath fully accomplished the misteries of redempti­on, do go into an inuisible place, appointed for them of God, and there shall attend the resurrection. And that which Iustinus Martyr demandeth by way of question, Iust. Mart. l. quaest. 76. q. namely, what it profited the theefe to enter into Paradice, seeing there is no crow­ning of any til after the resurrection? & answereth: Eeuen thus much (saith he) in that he [Page 274]was vouchsafed the companie of the blessed,Tertul. l. 3. c. 14 l. 4. aduer. Mar­cion. c. 34. In Apol. c. 47. de anim. c. 7.9. 55.56. vlt. de resur. carn. 17. de iudicio Dom. c. 11. Idem de Anima passim. Nouat. de Tri­nit. c. 1. Orig. hom. 7. in Leuit. l. [...].waiting for the day of reward and recompence, &c. That which Tertullian teacheth in infinite places: That the bosome of Abraham is a place of eternitie to those that are deade in his faith; if not heauenly, yet at the least higher then hell, which giueth rest and refreshment vnto the soules of the righteous, vntill the accomplishment and perfecting of all thinges in the resurrecti­on: that heauen is not open to any so long as the earth is intire and whole: Terra adbuc salua, ne dixerim clausa: And that together with the consummation of the world, the kingdome of heauen should be opened: That in these low places, all the soules haue, betwixt here and there, the one sort their punishmentes; the other their com­fortable refreshmentes, &c. That Origene saith: That Abraham, Isaac, and Iacob, the Prophets, and Apostles, haue not yet receiued their ioyes: that they there wait and attend vs, that so they and wee may receiue them all together, soiourning in the meane time (saith hee) as in a place of studie, or instruction, in a schoole of soules, where they are taught in all such thinges as they had not seene here below, but as in riddles and figures. Ambr. l 2. c. 2. de Cain & A­bel. Idem de bono mortis. c. 10. Chrisost. hom. 39. n. 1. Cor. & 24. Idem in hom. 28 ad Heo. & hom 7. Idem hom. ad Pop. Antioch. 33. & in Mat. 53. & in Genes. 40. Lactan. l. 7. c. 21. instit. Victor in A­pocal. c. 6. Theod. in ep. ad Hebr. c. 11. Hom 34. auth. oper. imperf. in Mat. Areth. in Apo­cal c. 6. Bernar. in loc. c 6, Apoc. serm. 4 in sestum om­mū. Sanctorū. Oecum. ad Heb. c. 11. Theoph. ad Heb. Euthym. in Luc. c. 23. August. l. 1, c. 14. retract. In Psal. 36. In Genes. l. 12, c. 9. In Enchirid. c. 108. Chrysost. hom. 69. ad Pop. Antioch. Idem ad Rom. hom. 33. Idem ad Phi­lip. hom. 4. Occan, in oper. 93. dierum. Adrian. 6. l. 4. sent. in fine, q. de Sacram. confirm. Saint Ambrose who treadeth in his steppes: That the day of iudgement is like vnto that of wrastlers, in asmuch as that in one day, the vanquished are ashamed, and the vanquishers receiue the garland and price: and that betwixt here and there the soules are in their places of receipt, waiting for the fulnes of time. Saint Augustine: That after this life wee are not in the place where the Saintes shall be, when it shall bee said to them; Come ye blessed, &c. But rather there where La­zarus was, whom the rich man saw in rest, &c. Chrysostome, That those which suf­fered for Christ before vs, although they went before vs in the combat, shall not any whit preuent vs in the wearing of the crowne: That the crowne is set vpon all mens heades at once, and not at seuerall times, and that after the resurrection: That be­twixt here and there, that is, betwixt death and the iudgement, soules are reserued in a place which is ordinarily called Abrahams bosome, and sometimes [...], the porch of the Saintes wherein they are in rest, expecting the fulnesse of their glorie. And in reading of Lactantius, Victorinus Martyr, Theodoret, the Au­thour of the imperfect worke vppon Mathew, Arethas, Theophilact, Oecumenius, Euthimius, and Saint Bernard also, who bare a greater stroke therein then any o­ther man, you shall find them to haue beene of the same opinion. But what maketh all this for purgatorie? but onely that it may serue to dasle the eyes of men? For that this was an opinion at that time helde as indifferent in the Church, it doth ap­peare, in that that Saint Augustine handling the same in his bookes of retractations, leaueth it vndecided: whereas Chrysostome in many places speaketh to the contrary, cutting all off in a worde, As, that the righteous shall see God face to face, and not a­ny more by faith, &c. That death coupleth vs with the companie that is with Christ, where the Cherubines glorifie God, where the Seraphins flie, where we shall see Saint Paule, &c. In so much as that it was pronounced hereticall, and that by the name of the heresie of the Armenians by Innocent the third, Benedict the eleuenth, & by the decree of the Councell held at Florence, where it was said, that the soules of the saints at their departure out of this life, did inioy the presence of God: Notwithstanding that Pope Iohn the 22. had made a Decree in fauour of that doctrine: namely, that the Vniuersitie of Paris should be restrained from admitting any to proceed Doctor. or in any other degree of diuinity, which did not take an oath, that soules did not see God before the day of iudgement. And this is verified by Gulielmus Occan in his booke intituled: Opus nonaginta trium dierū. And Pope Adrian the 6. vpon the 4. booke of Sentences, both which do condemne it. And thus as hitherto they haue not any third place, where the souls are purged in the time betwixt death & the day of iudge­ment. For that of Origen, S. Ambr. & S. Hillary helpeth thē not a dodkin: that of Au­gustines refuteth this of theirs, and being wel looked on, appeareth to be a fire of tri­bulation, a spirituall, but not a materiall fire, & moreouer such a one as is very doubt­full and meere arbitrarie. Likewise these pretended receptacles of Soules, are not pla­ces of anguish and torment, but of rest and ioyfulnesse; not of making satisfaction, [Page 275]but of contentation to be receiued, by the attending and wayting for of the glorie to come, in like manner they are condemned of heresie by themselues. And therefore it remaineth, that if they will needes haue it to haue beene at this time, which is fiue hundred yeares after Christ; that yet they goe and find it amongst the Gentiles. And great in deede is the antiquitie of that; for it was before the comming of Christ many ages: and yet notwithstanding it is verie young and a meere Nouice in the Church of Christ; because it is without Christ, and out of the Church.

CHAP. IX. Wherein the obiections of the aduersaries, whereby they goe about to proue their Purgatorie out of the old Fathers, are fully answered.

THey say, you cannot denie, Of the satis­factions vsed amongst them of the olde Church. but that the Primitiue Church did im­pose great satisfactions vpon them which had failed in the professi­on of the name of Christ. How then could they make the same, but in Purgatorie, when they were dead and had left them vndone? But wee rather argue quite contrarie. As that, if the auncient Church, which imposed these Satisfactions vpon them, that so they might let them goe to God in peace, did as ordinarily giue them absolution; then it cannot but certainely proue, that it had not learned any thing of this Purga­torie. But the truth is, that in the times of those great and continuall persecutions, which the Christians suffered for the space of three hundred yeares, onely some little respite and rest giuen vnto them, many did renounce and belie the profession of the faith of Christ, (who before in the calme and peaceable times had giuen their names thereunto,) becomming readie to returne to Idolatrie, as the times chaunged and altered. Now against this leuitie & in constancie the auncient Church did not thinke any punishments that could be inflicted, to be too hard or sharpe; by meanes where­of it thought to find out the sinceritie or hypocrisie of the penitents, as also their liuely, or otherwise dull and dead sence and feeling that they had for their sinne. Wherefore the end and scope of this course was to bring them to sackcloth and ashes; and to suffer them to passe many daies, in making humble petitions, to bee reconci­led to the Church, who either had sacrificed, or burnt incense to Idols; or who had giuen the Gospels and holy Bookes to bee burned, and who were therefore called Sacrificati, Thurificantes, Traditores, Libellatici, &c. yea and which is yet more, to the end they might adde more carefull heede to such as should offer, to enter themselues into the number of the Church: there were some that would not receiue Lapsos paeni­tentes, any more then once to the taking of penance after baptisme. And Nouatus proceeded yet further, and denied it them altogether, for the which he was condem­ned of the Church, which also thereupon, Cypr. l. 4. Ep. 2 from that time forward began to mitigate these punishments. What then? And now if they died before the time, were they not bound by the Church? And how then did they satisfie these punishments? Idem. l. 3. Ep. 8 Serm. 5. de Lapsis. Verily the order was good, that before they had fully made such satisfaction, they were not to be receiued to absolution, or to haue any communion with the Church. But as duely was it obserued on the other side, that if they were in daunger of death, before the time of such accomplishment, that then notwithstanding they were receiued into the peace, absolution and communion of the same. Assuredly not with any purpose or intent that they should euer haue gone into Purgatorie, for they neuer thought of it: But to the end saith S. Cyprian, that dying, they might goe to the Lord in peace. Idem. l. 3 Ep. 17. l 4 Ep 4. Euseb. l. 6. c. 34 To the ende saith Dionysius, That their sinne being blotted out, they may depart [...], in good hope out of this life. But here withall they ioyned (say they) this condition, that if they should recouer their health againe, that then they should fulfill this satisfaction: but that o­therwise they should haue any thing to accomplish in the world to come, not a word. [Page 276]Contrariwise S. Cyprian sheweth a reason of this absolution in these words, saying: Quoniam exomologesis apud in feros nec esse, nec fieri potest: Seeing there neither is, nor can be any publike confession or acknowledgment amongst the dead. That is to say, as we haue lear­ned to expound it of Tertullian, that these Acts of Canonicall satisfaction cannot be accomplished after this life. Bellarmine and others before him obiect vnto vs a place out of S. Cyprian in this same Epistle; Cypr. l. 4. Ep. 4. but to no end or purpose: Aliud (inquit) est ad veniam stare, &c. It is one thing to stand for pardon and forgiuenesse, and an other to come to glo­rie; one thing to bee sent to prison, not to come out thence till the vitermost farthing be paid, and an other thing, to receiue incontinently the reward of faith and vertue; one thing to be corrected and purged a long time by fire, for sinnes, with the induring of great torments, and an other to haue all his sinnes purged, by one onely passion and suffering, &c. Which words at the first blush might seeme to make mightily for thē: but let vs reade the whole Epistle: there he speaketh of such satisfactions, as are made in the Church during this life: but not a word of any that should be made after the same. It was said vnto him: If you offer the peace of the Church vnto penitents, there will not be any moe confessors, there will not be any moe Martyrs; (for this was the glorie of our fathers.) But saith hee there will contin ually remaine a great difference betwixt the one and the other. Lapsi, saith he, such as are fallen, stand to aske pardon: they are as it were in prison, vntill such time as they haue exactly satisfied the Church: they are as it were refined by fire, through the long griefe which they indure by their penance: in a word, they suffer much, before they obtaine the peace of the Church; and in this peace, peace with God and that which followeth. On the contrarie the Martyrs and confessors abiding in peace with God, doe not passe through all these sorrowes and griefes, they passe spee­dily into glorie, they receiue the reward of their constancie, all their sinnes are swal­lowed vp in their suffering of death, &c. He addeth likewise that they haue this aduā ­tage in the iudgement of God, that they appeare and present themselues in the same, assured of the crowne; wheras others are in suspence, as those that expect and depend vpon the sentence of the iudge.

And yet they obiect, Prayers for the dead. you cannot say, but that the Church hath belieued Purgato­rie, seeing it hath praied for the dead. Neither doe we denie, but that this custome is auncient enough: but on the contrarie we say, how that the Church neuer praied for the dead, vnder the old Testament: not Ioseph for Iacob, who was notwithstanding verie carefull for the embalming and burying of him: 2 Kings 18. nor Dauid for Absalom, whose death so much grudged and mooued his tender and fatherly affections; nor for the child which he begot of Bersabe, but on the contrarie after that hee knew him dead, he gaue ouer his fasting and praier. And as for Machabeus, if any man obiect him vnto vs, we answere that hee was the first and the last in that action. The Church then be­fore and vnder the Law, neere hand for the space of foure thousand yeares knew not any Purgatorie. And further wee affirme, that our Lord hath not left any thing, any word or mention of the same vnto his Apostles, but on the contrarie, that he hath left the dead to burie the dead. Act. 9. & 9. S. Paul saith vnto vs: Bee not carefull and pensiue for them which are a sleepe. Amongst so many arguments to prooue the resurrection, that is not once touched amongst them, 1. Thes. 4. which yet would haue made for the purpose. Likewise we see them wash the bodies of the dead, and burie them carefully, and to comfort one an other in the midst of their mourning, in the hope of the resurrection: but as for pray­ing for them, they say nothing of it. Wherefore the Church of Christ from the begin­ning, hath not knowne Purgatorie. How came they then into the Church? Verily euen through the conduite, that brought in Purgatorie; the inuention of men, and the imitation of the Gentiles, who being but slenderly and superficially instructed of the state of the soule after death, rent and launced themselues ouer the dead, made feasts vppon their graues, as though thereby they would haue recouered them and brought them againe to life, and sacrificed to the infernall Gods for their shadowes and likenesses, this humane affection and carnall loue haunted them so, as that it wrought prayers out of them, yea euen to the time of death and after also. But these [Page 277]courses of afflicting themselues, in such extreame manner were forbidden the people of God, as being better instructed and taught in the holy word of God; and these hu­mane affections also bounded within the limits of his Law. And this is the cause that kept them from falling away so lightly, to the imitation of the Gentiles. From the Gentiles, this opinion was slily and smoothly conueighed into the Apocripha books of one Clement, Abdias Babilonius, Hermas, and such like; and as it was no straunge thing to those who were drawne from their Paganisme, so was it nothing vnplausible to them, to retaine the same: the Pastors admitting it for indifferent, and nothing looking to the consequence, and that which might fall out in the end, did let it alone by sufferance. Whereas if they had seene how farre Sathan hath vndermined thereby the merite of Christ, the foundation of saluation; they would vndoubtedly haue re­sisted and gaine-saied the same according to the necessitie of the cause, and kept themselues to the rule of the Apostle, repeated by S. Augustine, who saith: Gala. 1. If any man whatsoeuer, vpon any thing concerning conuersation or manners, doe vtter and offer vnto vs for certaine and necessarie doctrine, or for an Article of faith, August. contr. Petil. Tertull. de Coron milit. & li 2. ad vxor. Arnob. l. 2.the thing which goeth beyond the Scriptures of the Law and the Gospell, let him be accursed. In Tertullian first of all we haue: Oblationes pro defunctis; and in like manner, Oblationem pro sponsa, from the same roote; this is about two hundred and fiftie yeares after our Lord. The Paganes had accusto­med to offer, when they were dead, as also when their kinsfolkes or friends departed and left them: now the Christians seeing the same, and being ashamed to bee behind in humanitie and naturall affection, doe in like manner offer, but so, as that they ap­point their oblations to bee imployed to better vses, as to the feeding of the poore; following the counsaile mentioned in Tobiah: Set thy bread vpon the Graue, &c. The Pa­gans had their yearely birth feasts; the Christians celebrated the day of their true se­cond birth or regeneration, of the Martyrdome, confession, and death of their bre­thren in Christ. And Beatus Rhenanus noteth verie well in this place: Index expurg. p. 82. From hence sprung the originall of the yearely remembrances and feasts: Where the Fathers of Trent haue caused Antiquitie to be put in place of the originall. Likewise Tertullian saith that this is a doctrine, neither grounded in the Scriptures, nor yet vpon any Apostolicall tradition, but onely growne vp by custome. Si legem (saith he) expostules Scripturarum, nulla legis tibi traditio pretendetur: but Obseruationem consuetudo roborauit: There is no Scripture (saith he) that can here be pretended, but custome hath giuen force and strength to ob­seruation. And this custome taken and raised from the good intents of some faithfull persons, and not from the Apostles: For (saith hee) dost thou not thinke, that it is lawfull for euerie faithfull person to conceiue and set downe for a Law what he thinketh to be agreeable vnto God, conuenient for discipline, or furthering vnto saluation, &c. And by the like propo­sition entred the heresie of Montanus both into his head, and after into the Church. And to be short, he setteth this custome in the ranke of many others which he recko­neth vp there: As, to dip the child thrise in Baptisme, to take a tast of Milke and Honie before hand, which they called Infantation, to offer for birth dayes, not to kneele or bow downe vpon the Lords dayes, &c. All which are long since abolished out of the Church of Christ, and so also should this giue place by vertue of the same abolishment, as made of the same stuffe, and so also by consequent their Purgatorie.

In S. Cyprian, who followeth him close at the heele, Cypr. Ep. 9. l. 1 & Ep. 5. l. 4. we haue Sportulas and Sportu­lantes. Thus they called that which was giuen for the reliefe of the poore, either by commaundement, or in remembrance of the dead; in stead of the feast which the Gentiles accustomed to prepare and bring out to set vppon the graue. And this was continued by certaine Christians in the time of S. Augustine, not without great of­fence taken thereat, and this he complaineth of, as likewise, August. Ep. 64 that he cannot remedie or redresse it but by force. Such is the tyrannie that custome practiseth vppon men. And of these offerings, or rather testamentarie Legacies, the Canon speaketh: C. Qui Oblati­ones. xiii. q. 2. Such as denie the Church the offerings of the dead, ought to be held as murtherers of the poore, in as much as they rob them of their foode and nourishment, &c. Now these feasts made for the poore, were qualified with the name of sacrifices and oblations, as it may bee seene in many [Page 278]places of Tertuilian, Tertull. de monog. & de cor. milit. August. Ep. 64 & de Ciuit. Dei l. 8. c. 27. Chrysost. de Martyr. S. Augustine and Chrysostome. But what maketh all this either for Masses for the dead, or else for Purgatorie? And what will this prooue to, on the contrarie side, if we show that they which offered these oblations and praiers; or to speake more fitly these memorials and remembrances in the seruice of the Church; did the same for such persons as they belieued to be already in rest and euerlasting fe­licitie; so farre off were they from presupposing them to be in Purgatorie? Tertullian saith, that the wife offereth for the husband, and the husband for the wife, Annuis diebus dormitionis eius, &c. From yeare to yeare vpon the day of his death: And this is done in their dwelling house, with their kinsfolkes, as their owne mouthes confesse. And what hath this that is common with the Priest his pretended sacrifice? Hee saith also that they doe craue the one for the other, betwixt the time of death and the resurrec­tion, refrigerium; and consortium in the same, that is to say: That it would please God to giue rest vnto the fore deceased; Tertull. l. 4. cont. Marcion & l. de Anima and to both, to meete in the resurrection. Who knoweth not that Tertullian calleth, Refrigerium, the place of refreshment, the bosome of Abraham, the place of the righteous where they abide, waiting the day of the re­surrection, Wherein (saith hee) they are from their death, vnto the finall end and consum­mation of all things: And so by consequent, that this their practise is nothing else but a continuing of this naturall affection, which cannot bee staied; and which according to the measure and quantitie, wherein it calleth them to mind, whome it loueth, can not but lay open and shew foorth it selfe by making vowes, for the procuring of their prosperitie, and will not suffer it selfe to be perswaded thereof, howsoeuer in deed it bee, neither in a manner would haue it so, to the end it may not lacke matter to doe them good, wherein possibly it can? And then, what argreement is there betwixt this refreshment and the fire of Purgatorie; betwixt Abrahams bosome, from whence the rich man craued to be cooled & refre [...]ed by Lazarus; and this fire, nothing differing (say they) from that fire wherein the rich man burned, as concerning the feruent and tormenting heate thereof, Cypr. l. 1. Ep. 9. but onely in durablenesse? S. Cyprian seemeth to speake rawly: To offer (saith he) for the dead, to celebrate a sacrifice, Pro dormitione corum, for their falling a sleepe. l. 3. Ep. 14. & 6 But he expoundeth himself, when he calleth these oblations, Liueries and contributions; these sacrifices, memorials and remembrances of the dead in the praiers of the Church. And in deed these oblations, these legacies, these sacrifices, are celebrated for the Martyrs, in ripping vp and renuing of their glorious death, and their constant suffering. If this were any thing tending vnto propitiation, how could it fit with that sentence of S. Augustine: August. de verb. A post. Serm. 17. Innoc. C. cum Marth. de cele­brat. Miss. l. 4. Ep. 5. Who so prayeth for a Martyr, doth offer him iniurie? Which Pope Innocent the third applieth vnto all Saints. Thus S. Cyprian saith vnto vs: Wee offer sacrifices; speaking of Celerinus his kinred, all which almost was honoured with the crowne of Martyrdome; whome notwithstanding he affirmeth to bee crowned in heauen. And on the contrarie hee will not haue any mention made at the Altar, that is to say, in the publike prayers, Pro dormitione, for the rest of a certaine man named Victor; because he had, contrarie to the receiued Discipline and gouernment, caused a Priest to be charged with the keeping of a child in his nonage. Whereby we see that these prayers and commemorations, were but to put vs in mind of the vertuous liues of the Saints, and not for the making of any fatisfaction for sinnes. And this is that which Rhenanus saith: B. Rhenanus. in l. ad Martyr. Sacrificia pro Martyribus offerri, sic accipiendum, ni fallor, vt pro eis, idem valeat, quod commemoratione corum, &c. The same which Cyprian saith, to offer sacrifices for the Martyrs, that is to say, for the renuing of their memories; in at much as the calling to mind of their death and suffering, did offer matter of offering oblations. And there­fore these were rather gratulatorie and ioyfull prayers, as by the which thankes was giuen to God, for that he had shewed such fauour vnto the Martyr; and thereupon they prayed vnto him with one consent and voice, that hee would continue to shew the like vnto his faithfull seruants that are aliue: that so the Church may sing, Gaudeamus in Domino, &c. Let vs reioyce, and be glad in the Lord, &c.

In this sence hath the greatest part of the auncient Fathers prayed, Dionysi. de Ecclesi. Hie­rat. c. 7. and that will be the more clearely vnderstood by themselues. S. Denis speaketh not of Oblations, [Page 279]neither yet of yearely feasts: but how that they kisse the dead, and poure Oyle vppon his head. These diuers fashions taken from the customes of diuers Countries, doe shew the indifferencie. The prayer followeth: That it might please God to pardon him his sinnes, and to place him in the light and region of the liuing, in the place; from which griefe, sad­nesse and sighing are banished and vtterly excluded, &c. Was this because he doubted? No, for on the contrarie hee maketh but two rankes, and so consequently but two places of abode after this life: one for the prophane, who die and depart out of this life des­perate and without all hope, in as much as they goe hence vnto miserie; and an other for the Saints, who haue liued well, who in their death doe shew themselues [...], full of good hope; and dying doe require of God pardon for their sinnes. These men (saith hee) depart out of this life full of ioy, perceiuing themselues now to bee come to the end of all their fights and conflicts, and drawing neerer vnto the crowne of glorie: They possesse in hope [...], a rest conformable to that of Christs. Prayers doe call them blessed, and offer thankes vnto him who hath giuen them the victorie: The high Priest prayseth God, who hath ouerthrowne the rule and soueraigntie of death: The Ministers read in the assembly, in the Scriptures, the promises of the resurrection, to the end they may serue for an exhortation, to stirre vp those that are liuing to the like vertues, they recite them in the end amongst the Saints, in the commemoration which is made in the Church, as those that are alreadie partakers of the same glorie with them, &c. Is it possible that a man should belieue them, that all this is spo­ken of a Soule in Purgatorie; or of any of whom the least doubt that is, may be made? Origen: We doe not celebrate (saith he) the birth day, Orig. l. 3. in Iob.for that it is an entrance into paine and griefe, and manifold temptations: but the day of death, as the day of the laying downe and end­ing of all griefe, &c. And this is the cause why we vse the renuing of the memorie of the Saints, and of our kins folkes dying in the faith, as well to reioyce our selues for their ease, as for to become humble sutors for a holy finishing and knitting vp of our end in faith. Note well and obserue the end of griefes, ease and rest, the giuing of thankes for their rest and ease, &c. Againe: Wee celebrate the memorie of the dead, feasting Religious persons, together with the Priestes, the faithfull with the Cleargie, feeding the poore, the fatherlesse and the widdowes, to the end that our feast may be for a memoriall of the rest of the Soules that are deceased, whose memorie wee solemnize therein. Note here also, The distributing of almes, the memoriall of their rest, &c. Then this cannot be a sacrifice, to purchase vnto them ease or rest: and yet notwith­standing this is that which first brought in Purgatorie; but such a one, as is not able to stand with these propitiations, seeing that it taketh no hold, but at the howre of iudgement. So vnsound and vnsure it is to reason either from Purgatorie, to the ma­king of prayers for the dead, or from these to goe about to proue their Purgatorie. Greg. Nazian. hom. 7. Gregorie Nazianzene in his seuenth Homily: O thou which art the Lord of life and of death (saith he) receiue Caesarius; for we commit and commend him now vnto that course and order, by which thou gouernest the world, whereunto likewise we recommend, as laid vp with thee, both our owne Soules, and theirs which haue gone before vs. Now hee had said before: That he did alreadie enioy saluation, that his soule receiued the fruit, &c.

S. Ambrose commeth in with these words: Blessed (saith he) are you both, Ambros. de Obitu Valent. (he spea­keth of the Emperour Valentinian and his brother;) If my prayers (saith he) be any thing worth, for there shall not one passe from me, wherin I will not haue an honorable remembrance of you: Omnibus vos oblationibus frequent abo: I will make mention of you in all my offerings, that is to say, in all my seruices. Againe, speaking of Theodosius: Graunt rest O Lord (saith he) to Theodosious thy seruant, let his soule enter into the place, Ambros. de Obitu Theod.where there is not any sence or feeling of the sting of death. I loue this man, and will not giue ouer the following of him, into the land of the liuing, I will not leaue him, vntill my teares and my prayers haue brought him into the place, whither his merits doe call him: Namely into the mountaine of the Lord, where there is euerlasting life, without any sighing, heauinesse, or griefe, &c. And doe you tel vs still that they were in Purgatorie? Yea rather (saith he of Valentinian in the same place, wee be­lieue and that by the testimonie of Angels, that hee is ascended and gone vp into heauen, washed from the defilements of sinne, that his faith hath washed him, &c. that hee inioyeth the ioyes of eternall life. Yea and this he saith of that Valentinian who was as yet but learning the [Page 280]principles of Religon, that is to say, as yet vnbaptised; in which case Purgatorie was meetest to haue had place. And in like manner of Theodosius: He is deliuered from this doubtfull fight and warfare, he inioyeth an euerlasting light, eternall tranquilitie, &c. Hee is glorified amongst the companie of Saints; there he embraceth Gratian, he beholdeth in the king­dome of Christ the temple of Christ, &c. And he speaketh, saith he, full assuredly and con­fidently: For as much as they are dead in the faith of Christ, seeing the Lord was made sinne, to the end that he might take away the sinne of the world, to the end that wee might be all in him the righteousnesse of God, no more (saith he) the slaues of sinne, but sealed vp for the reward of righteousnesse. In like manner his prayers could not possibly be vnderstood of his Pur­gatorie, in as much, (as we haue seene) as he gaue it no place, vntill the day of iudge­ment. With the same intent and mind S. Augustine praied for his mother, saying: I pray thee O Lord for her sinnes, heare me by the medicine of his wounds, which was hanged vpon the Crosse, and sitteth at thy right hand, making intercession for vs: Pardon her and enter not in­to iudgement with her. And I doe verily belieue that thou hast done this which I haue prayed thee for, but approue O Lord and heare witnesse with Voluntariaoris mei, the free offerings of my mouth,Epiphan. cont. Aerium l. 3. t. 1 haeres. 75.&c. This argument was more throughly canuased and hotly dealt in about the yeare 500. in the time of Epiphanius, who concealeth not or hideth the same from vs, but setteth downe the verie same wordes: That this is no commaundement of the father; but an instruction and lesson taught by the mother, that is to say, by the Church. Aerius found himselfe offended at these prayers for the dead, which passed measure. He put foorth this question: Wherefore are the names of the deceased repeated and recited after their death? And to what end doe praiers serue for those that are taken out of this life? If it be to the end that they may not suffer for their sinnes, &c. Heere verily were a place to answere him, that there is a Purgatorie: That those that are de­parted hence, without hauing satisfied for their sinnes, are relieued by such suffrages, &c. But on the contrarie what dooth Epiphanius presuppose and set downe for the foundation of the matter in question? Verily, euen the quite contrarie: That such as the liuing pray for, are, and liue, in the presence of the Lord, and that by these prayers, such as are as yet trauelling this worldly pilgrimage, doe witnesse their hope. S. Chrysostome hath spoken of these prayers for the dead, with greater aduantage then any others: For that which Tertullian hath called Custome, Epiphanius a Decree, or Tradition of the Fa­thers; he hath called an Apostolicall Tradition. But he is confuted in one word by S. Ie­rome, and S. Gregorie; who saith that the Apostles vsed no other prayer in the cele­bration of seruice, then the Lords prayer. But yet for all that shall we thinke that hee praied for soules in Purgatorie, when as hee belieued not any such thing? Nay verily, but rather for them which are with Christ: Chrysost. hom. 3, ad Philip. Idem hom. 4. ad Hebr. They are (saith he) with their king, not any more beholding him as in a mirrour, no longer loking vp vnto him by the eyes of faith; but face to face. For else what shuld be the meaning of these flaming Lamps, but that we beare these glorious Champions companie home to their houses, after their combat finished and accomplished? As al­so what should bee the meaning of these Hymnes; but that we glorifie God and giue him thankes for that hee hath crowned the deceased? That he hath set him at libertie from all griefe and an­guish, and that he keepeth him now euen with himselfe? These then are all of them nothing else but actions of ioy and reioycing. And if thou marke what thou singest at that time, it is Conuer­tere anima mea in requiem tuam: Flie O my soule into thy rest; for the Lord hath dealt graciously with thee. And againe, I wil not feare the euil & wicked persons, because that thou art with me, &c. Idem hom. 70 ad Antioch. in Math. hom. 32 in Ioh. 61. In an other place: The faithfull dying (saith he) shal take his flight vp into the habitati­on of the Angels, so that he shal not be to be found, euen at the time of his funerall. And in deed the Liturgies which they obiect so much vnto vs, should so much the more confirme them in this point. That of Saint Basil: Remember those O Lord which sleepe in hope of the resurrection. Would he in their conscience call Purgatorie a sleepe? And when hee prayeth for the liuing, he saith: For their saluation, for the remission of their sinnes. But for the dead: For their rest and ease of their soule, in a cleare and light place, farre and free from weeping and wayling, &c. And thus Chrysostome. The office of Millaine attributed to Saint Ambrose: For them (saith it) which haue gone before vs with the ensigne of faith, and [Page 281]which sleepe the sleepe of peace, &c. And that which they attribute vnto Saint Iames in the same sence: For all such as haue embraced the true faith from Abell; for the Patriarkes, Apostles, Prophets, Martyrs, as also for the Ʋirgine Marie, whome he calleth the mother of God, most holy, and pure, &c. And which amongst them is hee that would say that shee is in Purgatorie? But after all, Saint Ierome in the place before alleadged, cutteth off all quite and cleane: That out of this world we receiue no helpe, aide or comfort, either by the counsailes or prayers, one of another. And this is cited to the same end and purpose in the Decree. And what shall wee say of the Masse vsed at this day, Hierony. apud. Grat. c 20. in praesenti. 13. q 2. which on the contrarie praieth not for the deliuerie of soules out of Purgatorie: but out of Hell, from the darke lake, from the iawes of the Lyon, and from eternall paines? And that not for the time pre­sent; but in respect of the iudgement to come; as likewise that that which is read of the memorie of those which sleepe the sleepe of peace, and which rest in Christ, is not to bee read in the old Masse bookes of Rome, which are written with hand, but added onely after that the Masse hath beene applied to the vse of the dead. So hard a thing it is and alwayes hath beene, to vpholde and maintaine a lie against the truth.

They replie: And what then was the end of praying for the dead? In what sence they praied for the dead. Orig. l. 3. in Iob We cannot bet­ter sound the reason of this, then by the line of the Fathers themselues which did practise it. Origen alleadgeth two reasons: We celebrate (saith hee) the memorie of their rest, partly, to reioyce for that they are placed in Refrigerio, at their ease: partly for to pray vnto God, that he would giue vs, euen vs that are still liuing, a good ende by faith &c. This then is properly for the instruction of the liuing, and not for the comfort of the dead. Saint Denis: Wherefore (saith hee) doth the Minister pray vnto God, that he will pardon the dead, Dionys. c. 7. Eccles. Hierar.and place him in the region of the liuing? For seeing that euerie man is there handled, according to his life: and that he hath now ended the same; what can such prayers preuaile and helpe him? Heere was to bee aunswered according to the doctrine receiued and taught by the Church of Rome: That this was to free him out of the paines of Purgatorie. But in deed what is his answere? That the praiers of good and vertuous men, doe neuer faile of their fruit: That God rendreth to the faithfull according to their workes; but in such sort notwithstanding, as that he blotteth out their spots and imperfections, for his mercie sake, (then it is not by the rigour and seueritie of Purgatorie:) That al­though the promises of God made vnto the faithfull, be alreadie effected and fulfil­led, that yet the Minister doth craue the same of God, for three reasons. First, to shew himselfe desirous, according to Christian vnitie, that gifts and good things might be bestowed vpon others, euen as hee would wish or desire them for himselfe. Secondly, to confirme and assure the hearts of such as are present, of the performance of those good things, which God promiseth in the Scriptures to those that fall a sleepe, that is to say, die in him. And thirdly, to declare vnto them the iudgement of God, accor­ding to the charge which is giuen him from God, to bind and to loose, in admitting and receiuing of some, and reiecting of other some by his testimonie, as if he con­ueyed and carried them [...], by this his praier out of this life, into that bles­sed and happie estate; for this praier was wont of old time to bee saide, at the laying of them into the earth. S. Ambrose giueth vs other reasons: Griefe and sorrow (saith he) is oftentimes the comfort of the grieuing. And in good affections there is likewise a certaine plea­sure in weeping: but we content and satisfie our selues in some manner, by speaking of him whome we haue lost, &c. What other thing could he say of such as he witnessed to bee dead in Christ, and by consequent liuing, and raigning with him? Nilus de Pur­gatorio. Chrysost. hom 4. ad Hebr. & hom. 70. ad Antioch. hom. 22. in Act. hom 33. in Math. Saint Chrysostome ma­keth two orders of the dead: the one dying in a true faith; and the other not so: and hee findeth it good to praie both for the one and for the other, but for the one, at the Altar: but not so, for the other: And these prayers (saith hee) are not, [...] any fained thing or counterfaite Pageant, but full of efficacie. Let vs see what manner of efficacie. Is it a Purgatorie or purging efficacie? Nay not so, for the Grecians say, that hee neuer beleeued it: Neither yet the Greeke Churches. But [Page 282](saith hee) thou callest the Priestes and the Singers, to the ende they may comfort thee, and honour the deceased. Idem hom. 3. ad Philip. hom 69. ad Antioc. hom. 41. ad Corinth. 61. in Ioh. 21. in Act. Greg. contr. l. 4 Dialog. c. 44. Bonauentur. in 4. Sen. 46. D Epiphan. hae­res. 75. Idem aduers. Acrium.Wee come and discourse like Phylosophers of the resurrection, instructing all such as haue not as yet beene ouertaken by the death of their kinsfolkes, to beare out the same stoutly and vndauntedly, when it shall happen vnto them. But if one presse him further: These prayers, and almes (saith he) serue for them that are saued, as an increase of their glorie; and for the damned, to the mittigating of their paine, [...], yea (in a certaine place) to the working of a full deliuerance. Now I would know if Saint Gregorie, the Schoolemen or our aduersaries doe approoue this? Epiphanius dooth what he can against Aerius to rid him out of doubt, and to leare his intangled mind: and the doctrine of Purgatorie had beene a fit replie and for his purpose, to haue ful­ly satisfied Aerius, who did so presse and vrge him. For (said he) if these pruiers profit a wicked man, that he shall not vndergoe the punishment deserued after death; is there any euill and wicked thing that a man will let to doe, either against God or man, being assured that hee shall not faile to haue certaine prayers offered for him after his death? But Epiphanius saith rather: The end and scope of these prayers is not that; but first, that those that are liuing, may be admonished that those that depart hence well, are not dead but liue with the Lord, that is to say, Paul ad Cor. 2.3.5. Nazianz. in hom. de Caesa­rio, quem vo­cat primitias. [...]rest confirmed in the resurrection: Secondly, that they which pray for their brethren, reape this consolation, that they are away from them, as it were for the time of a iourney, [...]; but (following that which Saint Paul saith, and Nazianzene hath learned of him) to soiourne with the Lord. For they that expound this pilgrimage of Purgatorie, can­not shift themselues from the words that goe before: That the Church doth praie for them by name which are alreadie receiued vp to be with Christ. Thirdly, They praie also (saith hee) for the Patriarkes, Prophets, Apostles, Martyrs, &c. To the ende that thereby, the faith full might dayly learne to make difference, betwixt Christ a man, and all other men, be­cause he possesseth eternall ioy of himselfe, but al other by him, how iust and righteous so euer they be. And to conclude withall, vppon the inconuenience and absurditie that Aerius did alleadge: Epiphan. cont. Acrium, l. 3. c. 1 haeres. 75. What should this prooue to bee, if thereby all faultes and offences were a­bolished? He aunswereth him: That wee must not thinke notwithstanding, that [...], the totall summe of crimes is blotted out: without any further declaring, how farre this abolishment dooth stretch. Our aduersaries doe here take vppon them to gesse what hee would say: That small sinnes and not great and haynous crimes are there blotted out: and we tell them, that the Schoolemen will not allow it them: And we also doe thinke that it is more seemely to rest and stay our selues, where hee hath rested, seeing hee would not say any more, but conceale the rest. And in deede Cassander in his aduise to the Emperour Maximilian, Cassand. in consult. c. de iterat. Missae. though holding parties with our aduersaries, doth freely confesse: That vntill this day it was neuer agreed vpon in the old Church after what manner these prayers did profit those which were dead, neither yet what was the state and condition of the Soules for which they prayed: but that it was a meere testimo­nie of charitie towards the deceased, and a profession of that Article of the faith concerning the immortalitie of the soule, and of that also of the resurrection to come.

Saint Augustine remaineth, who seemeth to them to bee more fauourable then all the rest: and behold the reasons that hee yeeldeth. He prayeth for his mother, though presupposing her to bee alreadie in heauen: Prayer then for the dead, being vsed in the same sence that hee vseth it, dooth not presuppose any Purgatorie. Of the calling to memorie and rehersall of the dead which was made at the Altar, that is to say, August. de Ci­uit. Dci. l. c. 9. in the seruice of the Church, he deliuereth this as an occasion: That it was to shew the Communion that euen the dead haue in the Church, who cease not to bee members of the same, though they raigne already with Christ, and be absent from this life. Againe, that the friends of the deceased, may receiue this consolation, that they which are asleepe in Christ, how infirme and weake so euer, are not excluded and shut out from his kingdom, but receiued into eternal happines, because of the Son of God made a sacrifice for vs, whome they haue participated in the Eucharist. But as hee was vrged & drawne by the strife & contention of the time (for there was then much to do [Page 283]about this Article,) whereas al the former haue made but two orders of the deceased, August. de cu­ra pro mortuis ad Paul. Nol. c. 1.4.18. Ad Dulcit. q 2. De Ciuit. Dei, l. 21. c. 13. & 14 Idem de verb, Domini, Serm. 32. he hath made three: The good (saith hee) who haue nothing to doe but to make prayers and supplications; and these are they whome by name they dayly vsed so to praie for. The wicked, for whome no prayers or supplications could serue, if it be not, it may be (saith he) for the damned, for the diminishing and lessening of their punishment. And Chrysostome said also that they did ease their paines. And the middlemost or those betwist the other two, who haue need and accordingly ayde and succour there by; whether it bee (saith hee) that God may not deale with them according to their sinnes, or that their soules may be purged before the day of iudgement, by temporall punishment, that so they may not fall into the eternall. Finally, the prayers which are made for the good, are thankesgiuings for the wicked, such as whereby the liuing may be comforted, and for those which are betwixt both, such as are propitiatorie. Now this is the first man that hath set open this way and passage contrarie to all auncient writers, and more then foure hundred yeares after our Sauiour Christ; there hauing not beene any man before time that had so much as read any thing of prayer for the dead, or of a third place which they call Purgatorie: and this Purgatorie notwith­standing wherof he saith elswhere in other places: That there is some apparance, that it is: That it may be that there is one: That no part of the Scripture speaketh of it: That there is not any at all. Doubtfull therefore are these prayers and oblations, euen for the mid­dle order of the deceased, as is also his Purgatorie: Or rather none at all absolu­tely, as neither his Purgatorie; seeing that by his confession, there is none in the Scriptures.

What doe wee gather out of all this discourse? Verily, first: That these prayers haue no foundation or ground either in the olde or new Testament. Secondly, that they are proceeded partly from humane affections; and partly from the imitation of the Pagans. Thirdly, that the old Fathers vsed them for those whome they belieued alreadie to enioy eternall life; as the Apostles, Prophets, Martyrs, the holy Virgine, &c. Or we may say better, according to the manner wherin they prayed in the Coun­cell of Trent, for the Soules of the Popes, Paul the third, and Iulius the third. For those which liue and die in a most holy manner, can they possibly according to their owne doctrine abide so long in Purgatorie? Fourthly, that it was then in regard of their soules, a holy desire, and to be taken in like sence, as when we say, liue O Christ, liue O God, &c. whome wee know to raigne eternally: In regard of their bodies a prayer vnto God, that it would please him to glorifie them in the resurrection, &c. Fiftly, that they were made rather in consideration of the liuing, then of the dead, to ease them of their griefe, and confirme them in their faith: instructions that may bee taken at a better hand and warrant from the Apostle: Torment not your selues about them which are a sleepe, &c. Sixtly, that they made them not vpon any consideration of Purgatorie; seeing that amongst so many reasons of so many Doctors, liuing in di­uers ages and places, not any one before Saint Augustine, hath alleadged Purgato­rie. Seuenthly, that these obseruations and reasons so diuers and manifold doe wit­nesse vnto vs, that it was at that time held as an indifferent doctrine; as also how that the greater sort doe call it a Custome, a Decree, an Institution, &c. Eightly, that Saint Augustine himselfe, who alone, after many other better reasons, alleadgeth Purga­torie, cannot make any good proofe of the same; seeing he himselfe doth not couer or conceale what doubt hee was in whether there were a Purgatorie or not. Likewise he deliuereth contrarie assertions, whereby there is great apparance and likelyhood, that he did not reuoke or vnsay any thing, but so farre as hee was wonne, and ouer­swayed by the headstrong conceipt of men, seming in the light of nature, to know that which they had neuer heard or seene. Finally, that the prayers for the dead, which haue no foundation in the world, ought not to haue any more authoritie in the Church, then Baptisme for the dead, practised say the ancients, but not approued from the time of the Apostles; or the Eucharist giuen into the mouth of the dead; the one and the other proceeding from the same naturall affections, and yet both the one and the other abolished, and banished out of the Church.

[Page 284] Now it is not to be forgotten, that that which was to be seene very weake and fee­ble in S. Augustine, for to strengthen this new building withall, hath beene since that time, vnderpropped by counterfait and fained writings, by men willing that way to imploy their vttermost indeauour thus labouring by vntruth to establish a lie; and mans deuice and inuention, by notorious and hainous crimes. And to that end, some haue attributed vnto him the Bookes, August. de ver. & fals. paenit. c. 71. De vera & falsa paenitentia; made in deede by Monkes, though they be commonly cited in his name, where he saith: Let him that de­ferreth to conuert and turne too long, passe through the fire of Purgatorie, which is more painefull and grieuous, then all the punishment that man can indure in this life. A Sermon also of the day of the dead, or of the remembrance of all the deceased; where they haue made him speake in the same tearmes and manner of speach. A booke notwithstanding wherein the Author himselfe alleadged S. Augustine: as also the feast, not being as yet receiued into the Church in his time; but instituted by Odilo Abbot of Clugni more then 500. yeares after. And yet which is more, there are some that haue deuised an Epistle writ­ten from S. Cyril, Bb. of Ierusalem, to S. Augustine, for to confirme him in the opini­on of Purgatorie: Cyril I say, whose life S. Ierome did write whiles he liued; writing to S. Augustine of the myracles of Saint Ierome after his death: In which Epistle there is mention made: How that S. Ierome appeared vnto a certaine man named Eusebius, and commaunded him to cast his sacke ouer three dead bodies which should present­ly therupon rise, therby confounding the heresie, which denied Purgatory: That these three men thus raised againe, made their abode amongst men for the space of twentie dayes, declared how that S. Ierome had beene the meanes of their seeing of Hell and Purgatorie: That all whatsoeuer miserie all the men in this world had indured from Adam vnto that time, did not come any thing neere vnto the paines and punishment, that is therein, &c. And that had not Saint Ierome come in the meane time, they had beene neere to haue receiued the sentence of condemnation, for not hauing belieued it, &c. Thus we may see (a thing then which nothing is more naturall) the doctrine of lyes maintained and nourished by a lie it selfe.

CHAP. X. What prosperous proceeding Purgatorie attained vnto in the Church of Rome, and by what degrees.

IN the ende, after that our aduersaries cannot all this while make choyse of any one of the Fathers, to whose opinion they may trust and hold themselues in this matter of Purgatorie; (for wee freely permit and allow them their choyse out of them all) notwithstan­ding that wee haue runne through the space of those fiue hundred yeares next after our Lord, Purgatorie af­firmed and a­vouched by Gregorie. Anno. 600. Deut. 18.11. Esay. 8.19. August. de cu­ra pro mortuis gerend. Vpon what foundation he buildeth his doctrine. Gregor. Magn. in Dialog. they are constrained to haue recourse to Gregorie Bb. of Rome, liuing about the yeare 600, euen vnto that Gregorie, which of the custome of the Gentiles, made a Law in the Church of Christ; of Origen his curiosities, a necessarie deuotion; of the speculations of the olde Fathers who had gone before him, a grounded principle and firme Maxim; and of S. Augustines doubt, an affirmatiue doctrine: but grounded also altogether vpon other raasons, then had bene alleadged by the former, as reuelations, apparitions of spirits, and others such like delusions, directly contrarie to that which is said in the Law: Who so goeth to aske counsell of the dead, is an abhomination vnto the Lord: as also against the Maxim which S. Augustine is so carefull for to proue: That the soules of the dead inter­meddle not with the affaires of those that are aliue. The doctrin then of S. Gregorie, in brief is: That as at the breake of the day and in a browne colour, the darke is mingled with the light (& is called the twylight,) so the neerer we come to the day of iudgement, so much the more inter-course and communitie shall there bee betwixt spirits and men. What solide or sound stuffe can hee picke out of this foundation; seeing hee presup­poseth [Page 285]and setteth downe the end of the world to bee as then? And this is the cause why (saith hee) that men doe attaine (speaking of his owne time,) to know the estate and condition of Soules, a thing lesse knowne to such as went before. Of Paschasius his soule, he learneth how that it indured his Purgatorie, amidst the scaldings of hotte waters, because that in a certaine schisme falling out amongst the Popes, he tooke part with Laurence & not with Symmachus. And thereupon he inferreth that good soules which halt and come short, be it neuer so little, in the workes of righteousnesse, are de­tained & kept backe for a like proportion of time from the inioying of heauen. From the soule of a certaine Lord, how that it serued at the bathes to pull off the hose and shoes of all such as came to them; vntill the time that a certain Priest, to whom it made it selfe knowne, had offered two loaues, such as had beene accustomed to bee offered for it. As also from the soule of a Monke who died, hauing in store the summe of three Crownes, how, when there was a holy day kept in his name, it receiued the Commu­nion in Purgatorie, &c. Hee inferreth, that when the trespasses are not vnpardonable, there is meanes to procure a remedy and helpe for the same, by the offering of a sacri­fice, &c. And his Dialogues are full of such friuolous tales: Howsoeuer that Schoole­men doe not admit into Purgatorie, any faults or sinnes how sleight so euer, but the paines and punishment only, he concludeth notwithstanding, that there is no way to be followed, but to do well, so long as we are here, without trusting to that which may be done afterward. But what manner of [...], what steadfastnes of faith is there in all this? Or rather what hath it but it may giue vs to belieue, that these were spirits of deceipt, watchfull and painefull in their craft and occupation, euen in perswading the world to that which might deceiue them? Tertullian saith: Tertull. de A­nima c. 5.7. These apparitions are but the mockeries and deceits of the euill spirit, who carrieth himselfe priuily vnder the shapes of liuing men, or masked and disguised after the manner of men deceased, &c. God hath sufficiently decla­red vnto vs, in the parable of the poore and rich man, that Hell is not open for any to come forth, &c. no not to winne credite to Moyses and the Prophets, &c. To be short, all manner of repre­sentation or apparition of soules that is without body, is nothing else but a delusion, nothing else but witchcraft. Chrysostome after the same manner: Chrysost. hom 29. in Math. & hom. 13. Idem de La­zaro hom. 4. The possessed with Diuels will crie sometimes vnto thee and say; I am the soule of such a one, but wilt thou belieue it? No, not so (saith hee) for this speech commeth of the fraud and deceipt of the Diuell. It is not the soule of any dead person that speaketh so, but it is the Diuell that counterfeiteth, the deepelier to deceiue and abuse the people. For of a certaintie the soule seperated from the body, goeth not vp and down wandring in these lower regions: the soules of the righteous are in the hand of God; those of the sin­ners after this life, are quickly by force carried away: The historie of Lazarus and the rich man doth proue the same vnto vs. And againe: Wouldest thousee that the doctrine of the Scriptures and of the Prophets, is of an other manner of weight, then that of the dead which rise againe: consider and know, that whosoeuer the dead partie may be, yet he is a seruant; but as for the Scrip­tures, it is the Lord which speaketh in them. And therefore though a dead man reuine and liue againe, though an Angell come downe from heauen, yet let vs principally belieue the Scriptures: For the Author of them is as wel the Lord of the dead as of the liuing, of men and of Angels. And therefore what the Scriptures teach vs most clearely, let vs not goe about to learne of the dead, &c. And there is an Article in the auncient Synodes: That such visions, vnder the colour of soules, are of the Diuell. But what then may we thinke that Tertullian or Chrysostome would haue said to Gregorie? Verily, that these visions had beene of the Diuell: Ve­rily, and his Purgatorie also, a doctrine of Diuels. And againe some haue doubted of these Dialogues, that they were not his, because that in the rest of his bookes hee see­meth to be more graue: And Sabinian his next successor, caused so many of them to be burnt, as he could. But some on the contrarie, haue sought by all the wayes they can, to make them to bee belieued, for the procuring of the greater authoritie to Purgatorie. And by name, Anno. 730. Gregorie the thirde caused them to bee published throughout all Christendome, to the same ende. Damascen, Damascen confirmeth it. if a man will lend his eare vnto them, hath not smally aduaunced this building, but alwayes with the selfe same Argumentes; for in a certaine prayer which they attribute vnto him, [Page 286]S. Steuen by his prayers, saueth Falcouilla a Pagan, deceased in Idolatrie. God also made the head of a certaine Priest that was dead, and a Gentile borne (for such a one doth Durandus describe him to bee) to speake to Macarius, and declare to him, the consolations that they in Purgatorie receiue by the suffrages of the liuing. Againe, at the prayer of Gregorie, passing through Traian his Countrie, God deliuered Tra­ian out of hell, &c. But I maruaile that they are not ashamed of these fables; or why at the least they set them not in better order? Seeing that out of hell there is no redemp­tion? Seeing also that, according to their doctrines, the Gentiles cannot be in Purga­torie? But it seemeth that this pretended Damascen, is ashamed of himselfe when he concludeth saying, that he speaketh not any thing that he meaneth to stand vnto; and that what hee saith, is but by way of discourse: but such is his discourse, as that they make a Creed of it. And yet it is not credible that this was his prayer; seeing that in his Bookes de Orthodoxa fide, in which it is his drift to comprise the Christian faith, he maketh no mention of Purgatorie. Anno. 750. Now this fell out about the yeare, 750.

From this time forward the opinion of the sacrifice, The growth of Purgatorie, through the opinion of a sacrifice. as also that of Purgatorie be­gan mutually & wittingly to lend their hands, the one to the other: ignorance grow­eth grosser and grosser and that sensibly and to the sight of the eye, throughout all Christendome, and in this darknesse, the spirit of darknesse, dispatcheth and bestir­reth himselfe about his busines. Once to looke into the Scriptures, was by no meanes to be heard of; but to hearken after myracles, was the whole imployment of the mind. One man had seene the soules tormented vpon the Gridyron, an other vpon a Spit; this man had seene them burning in the fire, that man had espied them dipt in the Ice one was hung vp to be dried in the chimney smoake; an other to vnderlay the washing raine distilling and dryuing downe a Gutter; one liuing, but in a traunce, an other re­turning againe after death. Further more, this man had discouered one of the Gulfs in Ireland, an other that in Sicilia; and a third that in Pozzuolo, the one by the con­duct and guidance of an Angell, the other by reuelation from the Diuell. And all the bookes of those times are full of such fooleries: other instructions then these, there was not any currant amongst the people, namely the Legends, the Lombardicke his­torie, and such like. In a word, whereas the Fathers had practised the remembrance of the dead (as we haue seene) for the comfort and consolation of the liuing, they be­gin to turne all to the contrarie: For those said, that they were in Abrahams bosome, in a place of blessed and happie rest, these said they were in extreame torments no­thing differing from those of hel, &c. And in stead that those knew how to teach them to die in an assurance of eternall life, these tooke the way to make them apprehend & conceiue of death, as of the doore opening to an vnauoidable fire, if they redeeme not themselues from thence by suffrages: for now there was no more leaning vnto the mercie of God; God was become a rigorous & mercilesse tyrant and tormentor, neither was any thing to be looked for from the satisfaction of our Lord, for hee had paid no debt but what was answerable for the meere faults and transgressions: the in­finite merite of his passion, was become vnable to satisfie for our demerits, his paines and punishment for ours. But, Aut satis faciendum in hac vita (say they) or Satis patien­dum in altera: Either a man must prouide to make satisfaction in this life, by doing sufficiently well, or in the other by suffering sufficiently euill: So that this is nothing else but to say, let the suffrages of those that liue after vs, ransome and redeeme vs from our paines. And thereupon a man must cause great store of Masses to bee said for the dead: for them also men must found yearely feasts, Obits, Chapels, or Monasteries. And the ordina­rie clause of these foundations is: Anno. 800. Anno. 1000. Anton. l. 15. c. 15. Violater. l. 2. Lombar. hist. l. 8. Polyd. l. 6. c. 9. We giue, bequeath, &c. such or such a thing, for the salua­tion or redemption of our soules, of the soules of our predecessors and successors, &c. And these fashions of doing and speaking began since the yeare 800. Toward the yeare 1000. there was a vision set out to be knowne of the people: How that a man guided by an Angell had seene a number of Soules diuersly handled and intreated, some lying vp­on Gold, some vpon Chaffe or straw, some in aboundance, some in want and penu­rie; according as they were helped there by the suffrages of their friends, or otherwise [Page 287]neglected and finding no bodie to care for them. Whereupon sprung a deuotion of ordaining, that vpon some certaine day in the yeare there should be generall prayers made for all soules: And that is it which is called, Dies omnium animarum, the day of the dead; attributed by the most to Odilo the fourth Abbot of Clugni, perswaded by the flames of the mountaine Etna in Sicilia, of the certainty of the tormentes of Purgatorie: But by other some to Boniface the fourth, a little after the time of Gre­gory the great, after the fashion and imitation of a certaine feast of the Romaines ce­lebrated yearely in the month of Februarie for the soules of the deceased; that is, to purchase rest for them by sacrifices, night praiers, waxe candles, Plutarch. in Romulo. Anton. ut. 13. S. I. Histor. Lombard. leg. 157. Polyd. l. 6. c. 9. Canones Re­form. a Card. Camp. propo­siti. Not generally & all at once. Synod. Tolet. 3 Epist. Bonif. ad Gregor. 3. & Gregor. 3. ad Bonifac. and torches light vp amongst al the people, &c. And thereupon it commeth, that Plutarch calleth the mo­neth of Februarie [...], purgatiue, or purgatorie. Now in the meane time it is not to be forgotten, that in the councel of Lyon 1244. it was not receiued, hauing rooted it selfe no where else but within the Monasteries of the order of Clugni: as also that in the yeare 1524. Cardinall Campegius propounding certaine Canons of reformati­on, was ashamed thereof, and so omitted in the twentieth Canon, to which he re­serued the number of feastes to speake any word of this feast which is at this day gro­wen so famous and solemne a thing.

Here notwithstanding we haue two things to obserue: The one is, that these su­perstitions were not receiued all at one blow in so large a measure. For in the third Synode of Toledo it is ordained: That the dead shalbe conueighed to the graue with singing of Psalmes onely in hope of the resurrection. This was about the yeare 650. And euen at the same time when Boniface Archbishop of Mentz, was sent by Pope Gregorie the third to reforme the Churches of Germanie after his fashion. Hee found not any of these offeringes for the dead in the countrie, but hee brought them in there by the commandement of this Gregorie. And this was about the yeare 800. Carol. Mag. l. 1 c. 83. And Charles the great to represse these beginninges, thought good to limit the same: to the end that they might not runne on to the ruine and vndoing of inheritours and other children, that were then but yong: in like manner he ordained to what vse the obla­tions that were offered should serue, namely two thirds to be giuen to the poore, and one third to the Cleargie. Innocent. 3. in Extrauag. de Presbyt. non baptizato. The decree of Innocent the third is not sleightly here to be passed ouer, of a priest vnbaptised and yet dying in the faith of Christ, whom hee affir­meth, Caeleste gaudium incunctanter adeptum, to haue obtained eternall life without delay or stay: ordaining notwithstanding, that praiers and sacrifices should be offered vp for him. Where we will note two things: The first, that the way to heauen by purgato­rie, was not in his iudgement necessarie: seeing that an vnbaptised priest had no­thing to do there. The second: That the praiers for the dead do not presuppose a pur­gatorie: seeing he ordained them for one whom he belieued & affirmed to bee alrea­die in Paradice. And it is not to be stood vpon here, that Panormitan saith, that hee had obtained it, Spe, non re; in hope but not in deed. Bellarm. l. 1. de eccles. Tri­umph. c. 1. & 2 For Bellarmine himselfe alleadgeth this place against those which denied, that the faithfull departed did enioy the sight of God before the day of iudgement. Let vs adde hereunto, that in all the vigiles of the dead, there is not a word mentioned of purgatorie, nor yet of the fire or paines from which the dead are to be released by the diligence and carefulnesse of those that are aliue: but rather there is speech laying out the miseries of this life, the merciful­nesse of God, repentance and reconciliation with him whiles wee are here by Iesus Christ: the blessed life, and the resurrection of the dead, &c. All of them lessons of consolation for such as are liuing, who were accustomed after the death of their kinsfolkes, to call the Ministers of the Church vnto their houses, to spend the night with them in these holy meditations: Playing the Philosophers (saith Chrysost.) accor­ding to the word of God: whereupon they were called vigils, whereas they are so called now a daies, though they fall to be kept at high noone.

The other is, Resistances. that these superstitions likewise were not receiued without contesta­tion, for after the sharpe contentions which were in the Church in the time of S. Au­gustine which wrought this effect, that Purgatorie was left indifferent: About the yeare 1200. as time grew [Page 288]on; God (who neuer leaueth himselfe without testimony vnto the face of the world, that so he might make it inexcusable) raised vp some to withstand the same in diuers places, and at diuers times. In the East, the fift generall Councell which quenched and quite put out the fire of Purgatorie in the East Church, & that almost at the same time that Gregorie did blow it vp in the Latine, and that after so sure a maner, as that it was neuer able to recouer either heate or light since then in those Churches. Nilus de purg. And this appeareth by the Apologie put vp by the Greekes in the Councell of Basill, and by a treatise of purgatorie, made by Nilus Archb. of Thessalonica. And in the West Churches the disputation held by Claudius Archbishop of Turin, in the time of Le­wes the Gentle, against the superstitions of the Church of Rome, and particularly a­gainst this same, Anno 900. about the yeare 900. The lectures and publike sermons of Peter de Bruits, and Henrie his successor at Tholosa, who taught for the space of thirtie yeare throughout all Languedoc and Guienne: That Christ was not sacrificed a new vppon the Altar in the Masse: That this oblation was not offered for the saluation of soules: That the Masses, praiers, & other works of the liuing for the dead, were vnprofitable, foolish, Petr Clunia­cens. l. 1. & impious. And these things we shuld not know how to come by, to haue vn­derstanding of the same, but that Peter Abbot of Clugni reporteth the same vnto vs, who no doubt forgot not to darken and ouershadow their doctrine so much as lay in him. And it is to be noted, that this Peter was in the end burned aliue: and not­withstanding Henry continued aliue and tooke his place. Anno 1100. This was about the yeare 1100. The bookes of Arnoldus Villanouanus, a Spaniard by nation, excellently lear­ned in the languages, Hebrew, Greeke, Latine & Arabicke, a great Philosopher and Diuine, in which there is set downe amongst diuers others this generall Proposition: That we must not either make satisfaction or offer any sacrifice for the dead. This was about the yeare 1200. Anno 1200. At the same time the Waldenses in France taught: That the true and onely purgatorie was in this life, in the precious blood of Iesus Christ, and not elsewhere: That the Masses were sacriledges and not sacrifices, which rob and steale away the honour due vnto the merit of our Sauior, &c. who after they had maintained their doctrine in many Sy­nodes in Languedoc and Guyenne, as appeareth by the very histories of the aduersa­ries, were in the ende oppressed and borne downe by force of armes: the Christian forces leuied against the Turkes and Sarasins, being set on worke to do this feat. And notwithstanding they were not so wholly extinguished, but that their ashes sowen by the prouidence of God throughout all Europe, did afterward stifle and choake these abuses of our age throughout the better part of Christendome.

Now when the field might seeme to be wholie left wast and emptie for the Deuill, he contented not himself to walke the broad & high way. An exceeding great increase. Questions of Purgatorie. And thereupon taking pur­gatory for granted they begun to reason in the schools: Whether the suffrages made for many together haue as much efficacie, as when they are made for one alone: Or els being made for one alone, whether they bee of force for all those that are in pur­gatory. A certaine Praepositiuus answered affirmatiuely: For (said he) it is like a can­dle which giueth light vnto many: and as a lecture which teacheth many, and that without do­ing of any wrong or iniurie vnto one by helping of another. The schoolemen then and the Monkes foreseeing that the whole trade and trafficke of Masses was lost and gone, if this resolution tooke place, doe consequently muster and band themselues toge­ther with all their might against the same: They dispute and argue, that the suf­frages are specially of force for them for whom they are made, and not other­wise: That of two condemned to bee either of them a hundred yeares in purga­torie, the one by multitude of suffrages may come forth the first day: and the o­ther for lacke of them shall there endure and finish his appointed tearme. Magist senten. l 4. D. 45. Bernardin. in Rosario. Albert. Magn. de Off. Miss. c. 15. t. 3. K. And the same thing is taught by the Maister of the sentences. And thereupon their Monkes crie aloude and say: That then it is a worthie thing to haue them that shall suc­ceede in the inheritance verie deuout, and such as will come off readilie and liberal­ly for the ransomes of their deceased kinsfolkes, &c. And that then the Condi­tion of the rich is a great deale better then the condition of the poore in Purgatorie, &c. [Page 289]a point of diuinitie vnknowne vnto all former ages, and farre off from that of our Sauiours. O how hard and difficult a thing it is for a rich man to enter into the kingdome of heauen!

Another question followeth, whether the suffrages made for the dead, Other questi­ons. by men which haue committed mortall and deadly sinnes can help them. And herein many were moued to belieue that they could not. Where it is to bee noted, that the laitie were wont vntill now to make these suffrages by prayers, beades, rosaries, &c. And for this inconuenience they found a verie safe conueyance: namely, that all men are sin­ners; that Nemo sine crimine viuit, &c. And that therefore it was the surest course that these suffrages should be made by the mouth and ministerie of the priestes, who al­though they were sinners, yea and that hainous sinners as the rest of other men yet they were not considered & accompted of as the lay men, according to their priuate demerites, but as aduocates and dealers for the Church, according to the desert of the vniuersall Church. And againe vpon this resolution great aduantage doeth rise vnto the Priestes, viz. a notable multiplying of Masses for the dead. Neither is there in all this any let, but that the Canonistes may set the wethercockes vpon the highest pinacles of this building, brought to his present hugenesse by another inuention, which is, that there are in hell certaine that are not extreame wicked ones, whose paines and torments may be mittigated and much eased by such suffrages: and this in the end hath brought them beyond any limitable point. And for the confirmati­on thereof, they would gather it out of a place in Augustine his Enchiridion hereto­fore alleadged: but they cannot agree with the schoolemen. The fire of purgatory blowne and stirred toge­ther by the Mendicant friers. Now the Mendicant Friers, assoone as they were once receiued, did husband this doctrine more thriftily then all the rest, drawing all men, euen against their willes to the deuotions of their order. The Gray friers, to the end that they might haue men deuoted to them, begin to preach, that S. Francis descended once euery yeare into purgatorie to free and set at libertie such as did affect his order: The Iacobines after the manner that is vsed at Portsale, proclaime how that S. Dominicke performeth this worke euerie moneth: The Carmelite, or white friers, that the virgin Marie, for whose sake they looke to be accompted and held for famous and renowned, did the same euerie Saturday. The Augustines contradicted all the other, shewing by the scriptures against S. Augustine himselfe: That who so belieueth in Christ commeth not into iudgement, but passeth readily from death to life, according to that which the Lord had said to the theefe: To day thou shalt bee with mee in Paradice. Thus were Christian soules distracted and drawne into vncertainties, by these varieties, not knowing any longer to whom they ought to acknowledge as due the worke of their saluation. And amongst all the opi­nions then broached, none but that which was true in deed was held for heresie. So deeply had deceitfull errour rooted it selfe, and so largely had it ouerspread the world, being borne vp by the authoritie and power of man. Dominc. And yet Frier Dominick a Soto durst say within the memory of this age: That it is not credible, seeing that purga­torie is not for any but the faithfull, that God should leaue his friendes so long a time in the fire: and that he thinketh that there is not any one that abideth there twentie yeares. A great crack in the groundworke and yearely funerall feastes of the Church of Rome. Bellarm. de purgat. l. 2. c. 9. But Bellar­mine with as much speed as may be, buckleth himselfe to the repairing thereof, by goodly and glorious reuelations: Nay (saith he) it appeareth plainly by such and such, that such a thing there hath beene these hundred, two hundred, fiue hundred, yea these nine hun­dred yeares. And such a thing there will be euen vnto the day of iudgement.

Now the Churches of Fraunce and Germany haue propounded within these 200. yeares many articles to the Popes, which they called Grauamina, wherein they com­plained themselues grieuously of these abuses, which notwithstanding they haue not regarded to make any redresse therein, in as much as the landes and liuinges of the Cleargie resteth principally vpon this protended fire; a fire as wee haue a little seene without any ground or foundation either from the scriptures or in the auncient Church. In so much as that the Monks began to preach in the beginning of the age [Page 290]wherein we liue: That the soules which were there did leape at the sound of the money when it was cast into the basen for them: That there was no so grieuous or hainous a crime, no so great abhomination, no so heauie or rigorous punishment, from which men were not acquit & freede thereby, &c. Against these enormities many great persons haue beene moued to ring the popes such round and loud peales, as that they haue thereby beene almost shaked besides both seat and sea; and therevpon it is, that euerie one of them hath not cea­sed, neither doth as yet, to labor and do his vttermost endeuour by a thousand wiles, and as many shiftes to nestle and settle himselfe both sure and fast, without retracting or departing from any thing of all that whereof he is become seazed and possessed. So farre is it off, that he should grow ashamed of any of his iugling trickes and cosenages how open soeuer they be laid, The doctrine of purgatory, the marke of Antichrist. to the sight and view of the world. In this point also he beareth a speciall marke and note of Antichrist: namely, in the stealing away of the merite of our redemption, so much as in him lyeth, from Iesus Christ our Lord: Howbeit that the Churches of the Abyssines, Armenians, Muscouites, and Grecians, do not acknowledge this Purgatorie. For whereas they would make vs belieue, that the Greeke Church doth auouch & allow of the same in a Councell held at Florence, in the time of Pope Eugenius, Anno 1439. when as the Emperor Paleologus pressed of the Turke, came for succour and aide to the Princes of the West: it is all in vaine, false and no­thing worth, seeing that the Bishop of Ephesus principall deputed, did protest and openly disclaime the same, before the whole Councell assembled: and for that the Greeke Churches disauowed that which had beene done by the others, whom they affirmed to be manifestly wonne by the Pope, as in deed part of them did continue and abide with him. And thus we haue no Purgatorie, and by consequent no Masses or sacrifices for the dead: Purgatorie in his fall drawing the Masse after it into an vn­auoidable ouerthrow, according to our aduersaries their owne doctrine. But it is now high time to passe to some other matter.

CHAP. XI. That the inuocating of Saintes hath no ground in the holy Scriptures of the olde Te­stament.

IT may seeme to the purpose, that together with the considering of the Masse in the nature and qualitie of a sacrifice; we should consequently examine, that which it teacheth vs of the Saintes deceased, and enioying eternal life, inasmuch as they are there inuocated and praied vnto, in as much as they are acknowled­ged there to be intercessors vnto God: in that their merits and sufferings, are presented & set before him for a satisfaction for our faults: and likewise because that this pretended sacrifice is made in their names, &c. For after that wee haue handled that which they pretend that we haue to performe for the dead: what can better follow then to take a viewe and consideration of that which they vnderstand and hold, that the Saintes deceased doe for those that are aliue? Now this is a cleare and euident doctrine throughout the whole scriptures of the old and new Testament: That God alone will be inuoca­ted and praied vnto, prayed vnto through one onely Iesus Christ his welbeloued: and in the vertue and power of his only sacrifice accomplished vpon the tree of the crosse. If this doctrine stand, all the Masses which are made in honour of the Saintes for the liuing, do fall to the ground: euen as likewise in quenching and putting out of pur­gatorie, all those are extinct and made nothing worth, which are performed and pra­ctised by the carefull diligence of the liuing for the dead.

God onely will be praied vnto, God alone wil be praied vnto Psal. 50. Esay. 42.8. for he hath said it: and whom shal we belieue con­cerning that which is his will besides himselfe: Call vpon me in thine aduersitie: J will deliuer thee, and thou shalt glorifie me, &c. I am the Lord (saith he) I will not giue my glory [Page 291]vnto another. There is not (say the Prophetes) saluation in any other but in him, Esa. 45. Osce. 13 4. 2. Paral. 20. Ezech. 14.There is no God that can saue but he, &c. When wee know what to doe, there remaineth nothing for vs but to haue recourse vnto him, for we haue no other aid or succour but him, &c. And there­fore Dauid in so many his prayers, in so manifold and diuers his matters and affaires betaketh not himselfe to any, saue onely him: His refuge (saith he) and his force, Psal. 46.13.14 3.36.6. &c.his protector, and his defender, his peace and his warre, his counsell and his armie: Because (saith he) that power is of him, and of him also is mercie: that is to say, the desire, and the abi­litie: the authoritie to commaund, and the practise of the commandement. Againe, because that his Maiestie descendeth mercifully in his bountiful kindnes for to heare vs, and graunt our petitions, and to doe vs good, &c. And S. Paule striketh the mat­ter dead at one blow: How (saith he) shall they call vpon him on whom they do not belieue? But doe we onely belieue in God, the father, the Sonne, and the holy Ghost? then must we onely pray vnto him, as well as onely belieue in him, that is as well as put our trust and affiance in him: with what boldnesse then (for it cannot be any point of humilitie) shall we dare to giue vnto Saints that which appeartaineth vnto God: e­uen that homage, which he hath required of vs his creatures, and which he hath ma­nifestly reserued to himselfe alone?

And as he will be praied vnto alone, so he will haue it to be by one onely: And by one onely. The father by the Sonne God and man, mediator betwixt God & men, the high and one­ly priest betwixt the iustice of the eternall father, and the sinnes of his people. And we know him, for the father hath annointed him for the onely and one alone priest; hath made him as such a one to sitte in the throne of his maiestie, to intreate and sue for vs, hath said vnto him, Thou art my sonne, to day haue I begotten thee, Heb. 8.in whom I am wel pleased, &c. The Sonne also; No man commeth to the father but by mee: whatsoeuer you shall aske of my father in my name, I tell you verily he will giue it you: And I will do it to the end that the father may be glorified in the Sonne, &c. Therefore, Mat. 12. Come vnto me all ye that be oppressed and troden downe, and I will ease you. And the holy Ghost in like manner by the mouth of the Apostles: There is but one God, 1. Timoth 2.and one mediatour of God and men Iesus Christ our Lord. If any man haue sinned, we haue an Aduocate with the father, 1. Ioh. 1. Hebr. 7.Iesus Christ the righteous: In belieuing on him we haue libertie & accesse vnto the father in all confidence: Accesse I say in all confidence vnto the throne of grace, to obtaine mercie and find grace, &c. And it is his will and pleasure, For this Bishop, Heb. 4.this high priest is such a one as is touched with the sence and feeling of our infirmities, hath beene tempted as we in all things, sinne excep­ted. And he is of power and abilitie: Hebr 4. & 8. For he is set at the right hand of the throne of the ma­iestie of God, mightie to saue them which come neere vnto God by him, euerliuing for to make intercession for them with him. After these so expresse commandementes, Rom. 8. what excuse remaineth for vs, that we should betake and commend our selues to the Creator, by the creature? The creature whatsoeuer or whosoeuer it be that cannot moue him, li­uing here below, saue onely to wrath, otherwise then in that he hath beene vouchsa­fed grace in Iesus Christ: and who likewise when he is exalted and taken vp into hea­uen, acknowledging no glorie due to him, saue in that that God is glorified, cannot but take it an iniurie doue vnto him when any thing is attributed vnto him, and can­not but bee readie to say as the Angell said vnto S. Iohn: Apocal. 19. & 22. Beware and looke well to thy selfe, I am thy fellow seruant: pointing also out vnto vs, with Iohn Baptist, the greatest that euer was borne amongst the sonnes of men: and saying, Behold the lambe of God that taketh away the sinnes of the world: the propitiation for our sinnes is onely in his blood: turne and betake your selues to him.

And moreouer our God will be praied vnto in his onely begotten, In that grace and fauour purchased through that sacrifice of the Crosse. in the vertue and power of his one onely sacrifice made vpon the Crosse: for as much as it is hee onely that may and hath power to be both the sacrifice and the sacrificer together: all the sacrifices, washings, & purifying of the law, hauing relation to no other but this of his, which was without spot or blemish: all their blood to his blood, and all their deathes, to that one death and passion of his: who likewise alone could, as being God and man, suffer and ouercome, cast downe himselfe into the center of the earth, [Page 292]and raise vp himselfe againe farre aboue the heauens, be a curse and a blessing: and finally laid prostrate by death, and raised vp to life all at once. And therefore is it said by the Prophet Esay 53. Esa. 53. He hath offered his soule an oblation for sinne. The good will and pleasure of the Lord shall prosper & preuaile in his hand: He was pearced for our mis­deedes:Esa. 63.He hath taken vppon him our iniquities, &c. Againe, He alone hath trod vppon all our enemies in his wrath: No one of the people hath helped him: he was alone, to treade the wine-presse, Heb. 10. Hebr. 9. 2. Ioh. 1.&c. And he did it saith the Apostle: When in the fulnesse of time he abolished sinne, by the offering vp of himselfe; He was made a propitiation for our sinnes: Hee hath san­ctified vs by the oblation of his bodie, once offered, and hath consecrated for euer those whom he hath sanctified. Which thing all the blood of all the Saints, from righteous Abell vnto the last Martyr, could neuer haue accomplished: No not though it had beene but for the sinnes of one onely man: no not for the least sinne of that man: not although this bloode had risen to the hugenesse of a great floode: seeing there is no remission but in the blood of the Sonne of God: and to seeke it any where else, is to shed his blood againe, Act 4.12. is to hold the same shed in vaine: and this is to be guilty of it. For S. Peter saith: There is no saluation in any other: There is not any other name giuen vnto men by which they may be saued. That the fa­thers of the old Testament neuer sought for helpe or succour by praier, but at the hands of the one onely God. Eckius in En­chird.

And therefore we see proportionablie to this doctrine, that the fathers of the old Testament did neuer offer vp or direct their prayers vnto any but to one God alone. And this our aduersaries subscribe vnto: for so also was it held for a point of sound diuinitie amongst them, that seeking of helpe at God by prayer was a part of his ser­uice and worship due vnto himselfe alone. They say, that this was for feare that the people, who otherwise were readie and apt enough of themselues therevnto, should turne aside vnto idolatrie: but this is to gesse and not to answere. But at the least they confesse, that this is the way to slippe into idolatrie. The rest say, That the fa­thers prayed not vnto the Patriarkes and Prophetes, because they were as yet in the Limbes: But this is a thing to bee disputed and debated by vs, if here were any place. But at the least there were Angels, and those oftentimes conuersing and kee­ping companie with men, and hauing therewithall the charge of countries and na­tions: Henoch and Elias also had beene rapt and caried aliue vp into heauen, and the latter of them in the sight of Elizeus. And yet notwithstanding we do not reade that any people or particular man in so many ages did euer pray vnto any Angel, or made choise of any to make intercession to God for him. No more then euer Noe or his Sonnes did to Enoch, or Eliseus to Elias: the sonnes to the father, or the disciples to their maister: albeit (as we know) Eliseus were zealously affected to Elias: My father, the chariot and horsemen of Israel. In the new Testament God alone is prayed vnto.

In the new Testament likewise as little; notwithstanding that they hold, That the fathers by the descending of Christ into hell, were deliuered out of the limbes, and caried vppe into heauen. Fit matter for the children of Abraham, the father of the faithfull, to flie vnto him, to call vpon him for aide and succour, and so of the rest. Notwithstanding also that many of the Apostles and disciples suffered presently af­ter for our Lord, as Iames, Steuen, &c. during the life time of Saint Peter, Saint Paul, and Saint Iohn. Matter sufficient to serue that it should not bee kept close from vs, that besides Iesus Christ wee haue them for our aduocates with God: and for inter­cessors by vertue of their sufferinges and merites. And the same may bee said of the holy virgine, whome Saint Iohn ouerliued many yeares, the aduocate at this day (if wee will belieue them) of the Church of Rome: who at the least should haue beene excepted from these generall rules. And here againe they say, that the Apostles fea­red that this might be held for arrogancie in them. And why on the behalfe of the Saintes of the old Testament, and of the holy virgine? Againe, That they stoode in doubt least the Gentils should returne againe to their idols. But that there might not so many duties of deuotion be lost and let slip, could they not make some maner of dispatch or dispensation? could they not deuise some way to cure and remedie the same? And would they that these babish excuses should passe for currant reasons [Page 293]with vs, and that against so expresse textes of the scripture?

What then say they, doe you make no more accompt of the saints, of those which haue suffered here on earth for the name of Christ, and which now are ascended tri­umphantly with him vp on high, &c? The honour that is due vn­to the Saints. 1. Cor. 12. Gal. 2. 2 Cor. 3. Act 9. & 14. Tim. 4. Yes verily we honour them more then our ad­uersaries: for we praise and honor the Lord in his saints, glorifying his name for the singular graces which he hath bestowed vpon thē for the edifying of his Church, ac­knowledging the meruailes that hee hath wrought by his power in the weaknesse of their ministerie, hauing chosen them, base and vile that they were, for instruments of his power of his wisedome, & of his goodnes, to carrie his name amongst the people, hauing assisted them in their trauels, deliuered them from infinite tribulations: and in the end of their course, crowned them with glorie. And afterward wee praise and magnifie themselues, in the gifts which it hath pleased God to distribute vnto them of his grace and fauour: and specially that hee hath shewed them this fauour to vse them for the setting forth of his glory: Math 25. Heb. 3. for that hauing well imployed their talentes giuen them of the Lord they are entered into his ioy: for that they haue beene faith­full in the house, so that they haue not loued or spared their owne liues, Apocal. 12. euen vnto the death: whereby they haue receiued of his liberall mercie the white garment, &c. And from thence wee are led along to a third honour, that is, to set them before vs as patternes of our life, to pray to God to vouchsafe vs the fauour that wee may fol­low their vertuous steppes, their holinesse, their humilitie, zeale and constancie: fol­lowing the exhortation of the Apostles: Bee ye followers of me, Rom. 15. Hebr. 12.as you haue vs for a pats terne and example. And in another place: Be ye not slothfull, but followers of them which by faith & patience haue receiued the inheritance of the promises. After this fashion say I, ho­nor we the Saints, praising God in them, praising them in God, and conforming our selues vnto thē by his grace. And all this according to the precepts & examples which we haue in the scriptures wherein their liues & their deathes haue beene set out vnto vs to those endes: whereas our aduersaries haue made them ridiculous by their de­uised and faigned legendes, and still doe make the name of Christ in stead of being glorified, to be blasphemed by these their fooleries which they deliuer to the poore people for their principall instructions: whereas for fiue hundred yeares after our Lorde they were condemned to be false, Gratian. D. 15. ex Gelasio. and by the Bishops of Rome themselues re­iected as thinges inuented by such men as were either heretickes or infidels, subor­ned thereunto by the malice of the Deuill himselfe to discredite the name and faith of Iesus Christ.

But rather wee denie with the scriptures, that we ought either to flie vnto them for succour, or els worship them: For these seruices are due vnto God alone: and to take them as intercessors betwixt God and vs, is not belonging to them, it is the of­fice of our onely Mediator Iesus Christ our Lord: Neither yet ought we to make any imployment of their merites, or workes of supererrogation, eyther to appease the wrath of God, or to supply our vnworthinesse, or else the passion of our Lorde: for this were to annihilate, and make of no effect his perfect sacrifice. And this is that which wee haue to condemne in the Masse in this place: wherein the Priest contrarie to that which hath beene tolde vs so oft, namely, that God is the onely searcher of heartes, doth confesse his sinnes to the Angelles, to the virgine Marie, to the Saintes and Saintesses, and prayeth them to bee intercessors for him vnto God: wherein hee prayeth God to pardon his sinnes, not by the merite of Christ, nor by his blood, but by the merite of all the Saintes, and specially, Of those whose relickes are vnder the Altar, &c. And wherein the sacrifice, as they pretend of Christ, is offered to God in the honour of the virgine Marie, and of the men saintes, and women saintes, &c. And these thinges we affirme to be directly against the word of God, against the analogie of faith, and against the vnitie of the auncient Church. Now let vs consequently heare if our aduersaries haue any thing to say to the contrarie.

In Genesis 41. Iacob blessing the children of Ioseph, vttereth these wordes: Gen. 18.15.16. The [Page 294]God that fedde mee euer since I was vnto this day: the Angell which hath beene my prote­ction from all euill blesse these children: And my name and the name of my fathers A­braham and Isaac bee called vppon (or cryed lowde vppon) by them, &c. Out of this place they gather, that the Angels and Saintes ought to bee called vpon and prai­ed vnto. But as concerning the Angell whereof hee speaketh, it appeareth that it was no created spirit: for then Iacob would not haue ranked him and made him e­quall with God: neither had hee praied vnto him, or done other like thinges, and vsed the verie same tearmes which are belonging to the Lord: This Angell then is he of whom the Prophet Malachie speaketh: Malach. 3. the Angell of the couenant, the Sonne of God himselfe, the Mediator of the old and new couenant, in the beholding of whom the Patriarkes found grace with the Lord: Eoxd. 10.19.13 21 & 14.24. That Angell which is sometimes by Moses in Exodus called an Angell, sometimes Iehouah, & that in like tearmes of speech, & alluding vnto these; that is then when there is any speech of the conduct and guiding of Iacob, that is to say, of the people of Israel, of his Church. And thus haue the olde writers spoken. Tertul. de Tri­nit. c. 15. Tertullian expounding this place, saith: As hee hath not doubted or made any scruple in calling Christ an Angell: so let no man be afraid or sticke to call him God, seeing hee vnderstandeth here, that in the blessing of his children hee is God, and called vppon, and likewise an Angell. But and if that any hereticke, shoulde obstinately sette himselfe against the truth, that here is properly spoken of an Angell; in this let him bee conuin­ced by the force and power of the truth, &c. Saint Hillarie alleadgeth it in the same sence vpon Psalme 123. Hilar. in psal. 123. Chrisost. in Genes. c. 48. That wee ought to owe and ascribe all our graces, prosperi­tie and deliuerances vnto the one onely God. And after the same manner Chryso­stome. And as for that which is said of the name of Abraham being called vpon by his children, it is a common and accustomed speech of the Hebrews, vsed when they will speake of those men or women which are ingrafted into a familie: Esay, 4. as in Esay, se­uen women desire of one man, that his name may bee called vppon by them; that is to say, that they may bee called by his name, or held for his, &c. And in this place is plainly deliuered the adopting of the two sonnes of Ioseph, which Iacob reputeth and holdeth to bee by place and right as capable of inheritance in the parting of the land as his owne sonnes: as in deed they drew lots for two. But and if they belieue not vs, yet let them at the least belieue their owne writers. Cardinall Hugo saith: To the end they might haue tribes, as the sonnes of Iacob had. And in the same sence hee ex­poundeth this word, Esay 4. Lyranus, Et inuocetur, &c. quia vocati sunt; because they are called the adopted sonnes of Iacob, and are become heades of two tribes, after the manner of his owne children. The annotation also of their Fonseca vpon Caietan: This is a phrase of speech familiarly vsed of the Hebrewes, that the name of this man is called vppon by that man, when their meaning is, that that man is called by this mans name. And thereupon he alleadgeth the fourth of Esay, and Daniel 9. Let them also remember themselues of their owne doctrine; How that the fathers were in the Limbes, that in the Limbes they did not see God, neither by consequent know the affaires of men: whereupon it followeth by their owne sayings, that they could not be called vpon. And yet not­withstanding Bellarmine in the time of the cleare light of learning, is not ashamed to alleadge this place.

Eliphaz saith to Iob: Iob 5. Call now and see if there be any that will answere thee, and turne thy selfe vnto some one of the Saintes, &c. Which place other expositors doe reade with an interrogatiue point. And the summe of the text is; That no man when he is chasti­sed of God, can say that it is any wrong or iniustice, seeing hee hath found, as hath beene said before, matter of reprehension euen in his Angels. And how much more (saith hee) in them which dwell in these houses of clay? &c. And thereupon hee ad­deth: Cast thine eies round about, and see if thou canst find any amongst the most holy, who hath beene punished causelesse. But and if they will haue it, that by Saintes the Angels are vnderstoode: besides that it standeth not with the scope and purpose of the text, it is as quickly denied as affirmed: and such figures doe not proue or con­clude any thing. But and if they simplie take it to bee vnderstoode of the [Page 295]Sainte, then so much the lesse: seeing that they in the Limbes could neither heare norse, according to their owne doctrine. And certainly, S. Ierome if he be the au­thor of those commentaries, was not aduised of this doctrine, notwithstanding that he three handle this verse by name. In the Psalmes (saith Cocleus) it is said: Psal. 32. Pro hac orab ad te omnis sanctus. The Hebrew saith: For this shall euerie holy man pray vnto thee, &c. The Chaldie: For this shall euery good man pray vnto thee in time conuenient: that is, Because thou art readie to forgiue them which confesse their faultes. And so S. Paul hir selfe doth expound it, Romaines 4. But in euerie place where they find the name Sai [...]t, there they will find inuocation or intercession of the Saints. August. Hie­ronym. & Theodor. in Psal. 32. But without any longer staying vpon the matter, Sant Augustine intreating vpon this place saith, Eue­ry holy man shall pray vnto thee because of impietie, and for the remission of sinnes, because thou f [...]giuest them, and otherwise no holy man would pray vnto thee. And when? In due and con­enient time: when the new Testament shall be come, when the grace of Christ shall be manife­ted, when in the fulnes of time God shal haue sent his Sonne to redeeme them which were vnder the law, &c. And this is spoken (saith he) of all Christians, of Saint Paule himselfe, who being prickt with the sting of the law cryeth vnto God, wretched man that I am, who shall de­liuer mee from the bodie of this death? Saint Ierome saith: The Saintes doe pray in this life for the remission of their sinnes, & seeing the most holy are not exempted: now is the conue­nient time for to obtaine. Theodoret in like manner: I will not pray vnto thee alone for mine impietie: but all those that shall haue the knowledge of thee shall make the same prayers vnto thee: Seeing (saith he) that vnder the new Testament, Haimo in Psal. 32. Bernard. serm. 73. in Cant.the faithfull by sea and by land shall praise God by the singing of the Psalmes of Dauid, &c. Haimo, The remission of iniqui­tie is good: and for the obtaining thereof, euerie holy man will pray vnto thee in a time conue­nient, that is to say, in this life, in which alone prayer can obtaine the same. Saint Bernard: For this (saith he) &c. Seeing (saith he) that the Saintes haue need to pray to God for their owne sinnes to bee saued by his mercie, they being nothing able to trust and leane to their owne righteousnesse, &c. And againe: Pro hac orabit O misericors, &c. Idem in ep. ad Henric. Se­nens. Archiep.Euerie Saint whosoeuer (saith hee) shall pray vnto thee O most mercifull father, for his iniquitie: becomming a hum­ble suter for the sence and feeling of his sinne and miserie: and yet notwithstanding a Saint, for that he consenteth not vnto it, in that be delighteth and taketh pleasure in the law, according to the inward man, &c. And Cardinall Hugo saith, For all the Saints and holy men haue need to pray vnto God for the remission of their owne sins, &c. And in a couenient time, that is to say, in this present life: according to that which is said, labour whiles it is day, &c. Farre enough off then from the exposition of our aduersaries; That the saintes deceased doe pray for vs. And Lyranus followeth Saint Ierome, Cardinall Caietanus and Arias Mon­tanus translate it: Super hac, not Pro hac, that is, saith Caietanus: That euerie Saint shall pray vnto God for to obtaine the blessed fauour of his diuine righteousnesse, &c. Here is no question then of praying for another in an other life.

And as little proofe is there to bee gathered out of Psalme 121. Psalm. 121. I haue lifted (saith Dauid) mine eies towardes the mountaines from whence succour shall come vnto me, &c. By the hils they will vnderstand the Saintes: This is a figure. And by these hils some vn­derstood the scriptures, as Saint Augustine: others the heauens, as Euthymius: some the Saintes, as Ca [...]siodorus. Of such sortes of speaking there followeth no good ar­gument. But let vs take them in whatsoeuer sence they will. If it bee to the Saintes, they were according to their owne doctrine in the Limbes: and therefore in vaine: & for that purpose they had more need to haue cast downe, then to haue lifted vp their eyes. But they should at the least haue considered, what followeth: My succour com­meth from the Lord who hath made heauen and earth. And then not from all or any of these creatures, bee they neuer so high and eminent. And this is that which Saint Augustine saith: No man can vnderstand by these mountaines great personages; August. in psal. 121.And amongst men who was more great then Iohn Baptist, of whom the Lord saith: amongst those that are borne of women, &c. Thou seest then this great mountaine to shine: but heare his confession, We haue, saith he, all receiued of his fulnes, It is then from him of whom they haue receiued, that we must looke for our succour, and not from these mountaines: from Christ the Sonne of the most [Page 296]high and soueraigne father, &c. And if thou lift not vppe thine eyes by the scripture thou shalt not bee admonished and taught how to bee enlightened of him. Saint Ierome: haue lifted mine eyes, Hieronym. in psal. 121.the eies of my spirite vnto the toppe of the bookes: that is of the la [...] and the Prophetes, from whence I see comming vnto mee my Lord, my aide and my helpe, that is, Christ: and so Saint Augustine vpon S. Iohn doth expound it of the scriptures. I an other place Saint Ierome ioyneth these two places together to the same end: August. tract. 1 in Iohan. Hieronym. in Esa. c. 52, l. 14. I [...]ue lifted mine eyes vnto the hils: and I haue lifted mine eyes vnto thee which dwellest in the [...]a­uens: opposing and setting them against the ordinarie intention and drift of the [...]e­uill, who would curbe and keepe in our soules vnder the slauerie of these inferior p [...] ­wers. Theodoret: Being compassed and set about with calamities, say the captiues of Ba [...] ­lon,Theod. in psal. 120.we haue cast our eyes on euery side, but we know that there is no help of man that can do [...] good: we rest in the good pleasure and will of God, &c. Saint Bernard likewise speaking of Christ persecuted in the Church, and in his members, saith: Who is hee that without teares can see the teares of Christ, Bernard. in ep. ad Simonem Abbatem. S. Nicol.lifting his eyes from the deepe pitte of mire and elay, vnto the mountaines from whence help and succour is to come vnto him, &c. And surely then not from the Saintes, for they know themselues to stand in neede to bee helped of Christ; but rather saith he, From the Lord which hath made heauen and earth. Caietan also most fitly, and for the purpose saith: This is here as a dialogue betwixt the people and the Pro­phet; shall I here stand and waite for my helpe from the mountaines? from the princes and po­tentates of the earth? nay rather from the Lord, &c.

In the Psalme 134. it is said: Iudicabit Dominus populum suum, & in seruis suis depreca­bitur. Psal. 134.14. Of a bad and naughtie Grammar construction, they make a bad piece of diui­nitie: He shall bee prayed vnto (say they) in his seruants. But the Hebrew saith: Hee shall repent himselfe, or he shall be appeased towarde his seruantes. And so haue Caietanus, Pag­nin, and Arias Montanus their interpretors translated the same: And the Chaldie Paraphrast in like manner, that is, That God according to his mercie will be appea­sed towards to his people. At the least they should haue kept themselues vnto their Glose, which from a badde translation hath notwithstanding gathered a good doctrine: Deprecabilis (saith it) efficietur seruis suis exaudiendo, seruis suis placabilis fiet: hee will bee intreated at the prayers of his seruantes: and in the same manner Haimo. But let vs heare the fathers. Haimo in psal. 134. Saint Augustine hath read it: Et in seruis suis adorabitur: and expoundeth this place of the casting off of the Iewes, and calling of the Gentils, comming into the Church on euerie side. Saint Ierome: Consolabitur: and gathereth the former sence thereof also: That the Lord shall bee comforted in the incredu­litie of the Iewes, and in the faith and beliefe of the Gentiles. But Theodoret commeth more neere vnto the purpose and scope of the Prophet: For (saith he) Thou O Lord seeing vs assailed by enemies wilt not cast vs off, neither wilt thou chasten vs according to our sinnes. And thus likewise Caietanus.

But say they, doth not intercession presuppose inuocation? Now the fathers of the olde Testament haue caused the names of the Patriarkes to steppe in to helpe their prayers. If intercession presuppose in­nocation. Genes. 32. Exod. 32. Deutr. 9. Psal. 131. Exod. 6.5. & 32.13. Leuit. 26.42. Dan. 3. Deut. 8.26.34 1. Kings, 8. Psal. 89. Iacob said: The God of my father Abraham and Isaac deliuer mee, &c. Moyses: Call to minde thy seruantes, Abraham, Isaac and Iacob. Call to mind thy seruant Dauid and his afflictions, &c. But assuredly, they do plainly enough expound themselues in the same places: To whome (saith Moyses) thou hast sworne by thine owne selfe, I will multiply their seede and giue vnto them this lande. And Salomon: Per­forme vnto thy seruant Dauid that which thou hast said: the couenant that thou hast as­sured and confirmed vnto him, &c. And the Lord himselfe: I haue remembred my coue­nant made with your fathers: and not your fathers, not their merites: to witte, they all alleadging to God, and God vnto them the whole cause and reason of the graces and deliuerances that they craued at his hand, or that hee performed vnto them, to be the free promise which hee vouchsafed to make to the Patriarkes, to Dauid, to his people, &c. and not their merites: which as wee shall see hereafter, are none at all at Gods hand. And this is the same which the Glose saith in the like places: Fir­miter promisisti, non licet mutari: Thou hast infalliblie promised, and it is not lawfull for thee [Page 297]to reuoke or change thy promise. But whereas they go about to deriue and find the origi­nall of intercession, these places cannot serue for an example. For by their owne coafessions those that were in the limbes could not be intercessors. And that wee may not need to bee still repeating the same thing, let this which hath beene saide, serue and be vnderstood of all such like places.

In Iob 33. Iob. 33.23. Elihu after he had shewed by how diuers sortes and waies God chasti­seth men for their amendment, hee addeth these wordes, according to the old tran­slation: If there bee an Angell speaking for him, one of a thousand to declare of the equitie of this man: Then will he haue mercie vpon him and say, deliuer him, for I haue found where­fore to bee reconciled vnto him, &c. Thereupon they infer, that Angels do make interces­sion for vs. But according to the Hebrew, the truth of the word translated Angell, is ambiguous, and may be taken for a messenger: and seemeth also presently after, that it ought to be vnderstood for a prophet or interpreter of the will of God: as in the booke of Iudges, 2. Chap. And that because of the worde which followeth [...], [...] that is to say, an Interpreter. And hee saith not for him, but with him, [...] let him make God acquainted with the vprightnesse of the man: but vnto man his dutie: that is ac­cording to this sence, That when God afflicteth vs, it commeth well to passe for vs to haue, bee it an Angell, or be it a Prophet, that may cause vs to vnderstand, that it is for our sinnes, and may exhort vs to repentance and newnesse of life, to the ende that God may deale mercifully with vs. Which thing Elihu also may seeme to speake of purpose concerning himselfe and his companions; to the end that Iob may take in good part their admonitions, & make his profit of them. But in as much as they bee more freely giuen to belieue the old writers, S. Ierome alleadgeth for an example of this place, Esay praying vnto God for Ezechias when he was sicke. For as concerning his cōmentaries vpon Iob, men are of opinion that they are not his. And S. Gregorie expoundeth it of the Angell of the great Councel, Iesus Christ, the Mediator, God & man like vnto vs, in consideration of whō God became fauourable vnto men. Where it is to be noted, that in stead of Millibus, both the one & the other hath read it Simi­libus, which could not be of S. Ieromes doing, who vnderstood the Hebrew tong, and was sufficient to trip & find out the weaknes of their exposition. The Glose saith: This Angel it is Christ that speaketh vnto the father for vs, shewing himself to him to be like vnto vs, in one onely thing of a thousand, that is in his humanity. And his speech, that is to shew himselfe a man vnto God, besides whom ther is not one which is found iust, Hugo in Ioh. c. 33. 2. Sam. 14.& which being without sin may make intercessto for sinners, &c: & Cardinal Hugo expoundeth it after the same maner.

Absalom, say they, reconciled vnto his father Dauid, might not yet come to see his face, but by the meanes & intercession of Ioab: wherefore wee must haue a Ioab a saint of authority in heauen to draw neere vnto God for vs. And what saint wil they haue of more authoritie then the Son himselfe, Eph. 5. Rom. 5. seeing by faith in him we haue accesse vnto the father, & to his throne of grace with all assurance & boldnes. Adonias also to obtain Abisaeg to wife of Salomon, commendeth his sute to Bathseba Salomons mo­ther, saying with himselfe, he cannot denie her any thing. And so now must wee vnto the virgine Marie, &c. But where find they that our Lord hath diuided and giuen a­way any part of his royall dignitie with her? And let them not run or rather rush any further forward in their Allegorie: for Salomon refused to make any graunt, and was also moued to wrath and indignation, and that so far, as that it cost his brother Adonias his life. But in these things how far more sure is it for to hold our selues to Christ? Heb. 7. Rom. 8. Whosaueth (saith the Apostle) those which come vnto God by him which maketh in­tercession for vs, & that so effectually, as that none shal haue whereof to accuse, much lesse to con­demne vs. Ieremie: Though Moyses & Samuel stood before me, Ieremie. 15.1.yet should not my affection be moued toward this people. Now in deed they might haue better a great deale drawne the contrarie consequence. But the summe is, that God hath forbidden Ieremie to pray for the people, as hauing resolued to lay his rods vpon them, their wickednesse being growne to the height. And thus S. Ierome expoundeth it: And to the end (saith Theodoret) that hee might not trke at it, as though it were done by reason of him: Though [Page 298]saith he, these two were in thy roome and place, yet should they not any more moue or pretaile with me. Hieronym. in Ietem. c. 15. l. 3 & in Ezech. l, 5. c. 20. Theodor. in Ierem. Gregor. l. 9. c. 9. Chrysost. ad Thess. 1. c. 1. hom. 1 [...]zech. 14. These two, saith Saint Ierome and Gregorie, Who sundrie times had beene in­tercessors betwixt the wrath of God and the sinne of his people: yea and betwixt God and his open enemies, Pharao, Saule, &c. at such times as his iudgementes were ripe and readie to fall vpon them. And Hugo & the Glose in like maner, adding moreouer these words; This is the true & proper sence of this place. And in deed Chrysost. gathereth a cleane contrary conclusion out of this place: That we are not to trust or leane vnto the praiers of Saintes, but rather to finish and make sure our saluation with feare and trembling, &c. In Ezechie [...] there is the like place; If these three men, Noe, Daniel, and Ioab, were in the midst of the Citie, they should in their righteousnesse escape with their owne liues, &c. but as for the land it shall surely become desolate and lie wast. Hee speaketh then as though they were still li­uing in the world, and euerie one of them in his former state and condition. And so in Ieremie of Moyses and Samuel, as also Saint Ierome, Chrysostome, and Thomas of Aquine doe expound the same vpon Ieremie: and vpon Ezechiel Theodoret in these wordes: Though these three persons, Noe, Daniel, and Iob, were found altogether in the midst of them, &c. that is, that God speaketh according to the state wherein Moyses and Samuel were in this life. Otherwise if they will vrge it, as vnderstood of the o­ther: then I woulde haue them once againe to remember and thinke vppon their Limbe.

Of the same nature is that which followeth in Ezechiel: Ezech. 22. I haue sought a man (saith the Lord) that should make vp the hedge, and stand in the gappe against me for this land, to the end I might not destroy it; but J haue not found him: that is, as it is saide of Dauid, a man according to mine owne heart, which might stand betwixt mine anger and this people: as Abraham for Sodome, and Moyses for Israel. Saint Ierome: I haue sear­ched for a man amongst them, which could resist and withstand mine anger, as Moyses, Aaron and Samuel. Note by the way these wordes, from amongst them. And yet Theodoret dealeth more plainly, who expoundeth it by the place of Ieremie aboue expounded, c. 5. Looke about you in your places, and see if there bee any that executeth iudgement, and seeketh after faith, &c. and I will be fauourable vnto him, that is to say, (saith he) amongst your princes, your priests, &c. But what is there in all this that hath any thing to doe with the inuocation of Saints deceased.

For want of matter and proofe in the Canonicall scriptures, 2. Macha. c. 15. they runne in the end vnto the Apocrypha bookes: Onias and Ieremie, saith Iudas Machabeus, appeared vn­to him in a dreame, praying for the estate of the people of the Iewes: And seeing that they prai­ed, they may be praied vnto: notwithstanding they see, that in this hard distresse of theirs the Israelites did no such thing. And as for the strength of this argument wee shall better examine the same elsewhere: but the storie is; That Iudas to incourage his soldiers, being vppon the point of entering into a great fight, acquainted them with this vision that had appeared vnto him. But either it was a reall action, or a likenesse and representation onely. If it were reall and in deed, where is then their Limbes become? For they all agree, that in the Limbes they can make no intercessi­on, neither be inuocated. If representatiue or figuratiue, then let them heare the ex­position of their owne Doctors, Gloss. in 2. Machab. c. 15. That in Onias is represented the order of the priesthood: and in Ieremias the Propheticall order: and in the one and the other Iesus Christ the high priest and Prophet, of whom Moyses hath said: I will raise vp vnto you a Prophet like vnto mee: of whom S. Iohn likewise saith; If we haue sinned, we haue an aduocate with God, Iesus Christ the righteous, and he is the propitiation for our sinnes.

Baruch, Baruch. 3.14. 3. It is said: Lord heare now the prayer of the dead of Israel, and of their chil­dren which haue sinned before thee. Now it is to be known whether this word dead be ta­ken for such as were dead in deed, or else for a people brought vnto such an extremity as did threaten death vnto them euery moment. Now the verse going before seemeth to make for the latter: For (it saith) we perish & are destroied for euer. But let vs take it according to their own sence. Lyranus giueth them the repulse & ouerthrow: He spea­keth (saith he) of the praiers which the Patriarkes & the Prophets had made whiles they liued, [Page 299]for the good estate of their posteritie. And their opinion also of the Limbes doth debarre them of the benefit of the place in their owne sence.

But what agreement hath this praier and intercession of the liuing Saints with that of the dead? Those being commanded, with promise to be heard; these not men­tioned in the Scripture, but subiect vnto that great Woe so oftentimes repeated: Woe to them which adde therunto. Saint Paul prayeth for them that were in the same Shippe: he praieth also the Romaines to pray for him. But did he allow them to call vpon, or to pray for aide vnto him; or did hee himselfe inuocate the Romaines. And therefore if we from these mutuall praiers of the faithfull that are liuing, rise vp to the inuoca­tion of the Saints that are dead, what shall let vs then, but that from the inuocation of the dead, wee shall descend by consequent to the inuocating and adoring of those that be aliue, to make vowes and offer vp our oblations vnto them, to erect and build Churches and Altars in honour of them; to burne sacrifices and incense vnto them, and finally to reuiue the whole Masse of Paganisme, for them which are as yet vppon earth, as wee haue alreadie done for them which are in heauen? And thus much for that which they can say, as well for the inuocation, as for the intercession of the olde Testament.

CHAP. XII. That the inuocation of Saints hath not any foundation in the holy Scriptures of the new Testament

IN the new Testament they alleadge, that S. Paul ordained, 1. Tim. 2. Rom. 15. Collos. 4. that in­tercession shuld be made in the Church for all men; that he praieth the Romaines and Colossians to pray for him; that he hoped to be offered in the praiers of the Saints: that S. Iames saith; Pray yee one for an other, to the ende that yee may bee saued, &c. What are all these places, but the praiers of the Saints liuing, and not of the Saints deceased? whereupon there is not any thing further to bee inferred, then what concerneth the dutie of charitie amongst the liuing, and from which there wil not any old writer be found to gather the inuocating of Saints which are in heauen?

But we see that the rich man in the other life, Luk. 16. praieth Abraham that his punish­ment may be mitigated: and why not as wel here below? What maner of argument is this; concluding that what is done in Hel, may be done here on earth? And that what the damned doe, the same also may the faithfull doe? And what Diuinitie is this, bor­rowed from the damned; from the damned, feeling in themselues the vnappeasible wrath and anger of God, as not being able to comprehend him otherwise then as an angrie iudge; for vs which haue accesse vnto his throne by Christ, which is both the Porter and the gate; which are led vnto the throne of his grace, by the hand of his Sonne? And what wilfull blindnesse is it to oppose vnto the cleare light of the Scrip­tures, outward darknesse; to the intercession of our Lord full of power and efficacie, a parabolicall praier of a wicked rich man, repelled and cast off by Abraham, for the impertinencie thereof?

And no lesse impertinent, and farre from the purpose are those places elsewhere, Math. 27.47. as that of the crie of our Lord vpon the Crosse, Eli, Eli, my God, my God, &c. The soul­diers had thought that he had called for Elias: Let vs see (say they) if he will come: This was then say they, a familiar thing to call vpon the Saints. But I should bee ashamed to confute it, if they had any shame to alleadge it. For what is this? To learne the faith of the Church of Pilats souldiers; the faith of Israel, at the hands of the Gentils which are in garrison in Ierusalem, which haue heard speech amongst the Iewes of one Elias, that should come at that time; which were trained vp in Paganisme, to praie vnto as [Page 300]many Gods as they could dreame of or deuise; to hold for Gods all those, from whom they expected any good, or feared any euill? Which, by reason of the ignorance of the tongue, did suppose that our Lord called for Elias? S. Ierome vpon this place: I thinke that they were the Romane Souldiers, who vnderstood not the propertie of the Hebrew tongue, and thereupon did thinke that he had inuocated, or called Elias. But if we vnderstand and take them to haue beene Iewes; then it was nothing but their ordinarie practise, to speake reprochfully of the Lord, accusing him of weaknesse and infirmitie, and therby driuen to pray vnto Elias. And the Glose and Caietanus haue vnderstoode it of the Romaines and of the Gentiles.

In S. Iohn 5. Thanke not (saith our Lord vnto the Pharisies) that I am to accuse you vnto my father: Iohn. 5.45.Moyses in whom you haue your hope, he it is that will accuse you. Thereupon they conclude; that it was a doctrine amongst the Iewes, that Moyses tooke the mat­ter vppon him before God, whether it were to accuse or defend them. And still they forget, that this dutie, could not be exercised in the Limbes. Wheras the text is plaine enough to those that haue any eyes. Moyses, that is to say, the lawe and doctrine of Moses doth accuse vs, is the sentence of condemnation against vs, when we infringe and breake it, when we reiect and cast of that which it offereth vs: and particularly it condemneth the Pharisies, for that they denie Christ promised in the law. Moyses on the contrarie, that is to say, this same doctrine dooth iustifie vs, worketh with vs vn­to saluation, when we embrace Christ, at whome it altogether aimeth: according to that which is said afterward: If you belieue Moyses, you will also belieue me, for it is writ­ten of me. Iohn. 5.39. And the Pharisies hoped in him, that is to say, in this doctrine: according to that which hee said in former times: Search the Scriptures, for you thinke to haue eternall life by them &c. And in the same sence Abraham aunswered the rich man: They haue Moyses and the Prophets. Not Moyses in the flesh, not Moyses in the soule; but Moyses (as likewise the Prophets) in the doctrine. What should then the question of the in­tercession of Moses doe here? Origen: To belieue Moyses, that is to say, the writings and workes of Moses. Orig in Ep. ad Fom l. 4 c. 4. Basill. de Spir, Sanct c. 14. Cirill. in Ioh. l 3. c. 8. And by consequent to be accused by Moses, that is to say, by the law giuen by the Ministers of Moses. S. Basill: It is the custome of the Scripture, to vnderstand vnder the name of Moyses the Law, as when it is said, they haue Moses and the Prophets. Cyril more clearely intreating vpon this place: When as (saith he) all others did hold their peace, the Lord said, that Moyses law alone, did suffice to condemne the incredulitie of the Iewes. Cardinal Hugo: Moyses, that is to say, the Scripture or Law giuen by Moses. Caietanus go­eth yet further: Caiet in Ioh. c. 5. The Iewes are accused by Moyses for that his writings, declare them worthie of punishment, in not belieuing in Iesus: the Iewes also are said to hope in Moses, because they ge­nerally hoped in the promises contained in the said writings, but they acknowledged not the ful­filling of the same Iesus.

In the 2. Peter 1.15. I am (saith he) shortly to goe out of this my Tabernacle, as our Lord himselfe hath declared vnto me: 2. Pet. 1.15.but I will doe my indeuour that after my departure also, you may continually call to mind these things; that is, pietie, charitie, brotherly loue, &c. Here they affirme, that this shall be by his intercession in heauen: But we, that this shall bee by his diligence, in instructing them well, before that he goe out of this world, that is, as he hath said in the former verses: By continually bringing it to their remembrance. And the text is verie cleare and plaine for the same, for he doth not say: Dabo operam post obitum meum vt possitis, but, Vt possitis post obitum meum; [...], and not, [...], that is to say, I wil haue care that after my death, you may remember your selues, and not, I will haue care after [...]y death, &c. That which followeth teacheth it: For we haue not taught you the power and comming of our Lord in the deceitfulnesse of fables, &c. The Glose saith: Jnterim dum venio, dabo operam, &c. As long as I liue I will giue order; or, I will doe my endeuour, &c. And as for the allead­ging of Oecumenius, saying that certaine would collect heereof by the figure called Hyperbaton, that is to say, a long draught of words, the intercession of Saints; it had beene their dutie in like maner, for the discharge of a good conscience to haue added, that which followeth: That others which handle the same more simply, do vnderstand it thus: That wheras he so carefully laboureth to imprint this doctrine in them, it is not for that he doub­teth [Page 301]them to be egnorant, but to the end that they might abide the more firme after his death. Caiet. 2. Pet. 1. At the least they should haue held themselues to Caietanus: I wil giue order, that is in my life time, that you may haue after my death, books which may put you in remebrance of this doctrin.

In the Apocalips, 5. Apocal. 1.8. the foure beasts and the foure and twentie Elders haue harps in their hands, and Viols of gold full of perfumes: Which are (saith S. Iohn) the pra­yers of the Saints: therefore they must be imployed as intercessors for vs. Now it is not called in question, whether they pray or praise God, or no: but, if they make inter­cession to God for the things, which wee particularly and by name, pray vnto them for; and againe, if we may and ought to imploy them for intercessors with God for vs. And this cannot be gathered out of this place: but rather that they praise God and pray vnto him. And this praier, without any further gessing of it doth follow in the next verse: Thou art worthie to take the booke and to open the Seales thereof, &c. for thou hast bought and purchased vs to God by thy bloud, out of euerie tribe and language, &c. And then, not to imploy their merits with God for vs, in stead of that of the Lambe: but rather to acknowledge the bloud of the Lambe; imployed for themselues. And that maketh yet lesse for them, Apocal. 8.3. which they further alleadge out of the fore part of the eight Chap­ter, where the Angell standeth before the Altar, with a Censor of gold; wherein there were many perfumes giuen vnto him, either to offer vp with the praiers of all the Saints; or rather according to the Greeke, to adde it to the praiers of the Saints, vpon the Altar of gold which is before the throne. For this Angell (saith their Glose) is Christ himselfe, offering vnto God his father, the petitions of the faithfull, which are acceptable and well pleasing to him, for his sake. S. Ambros. Aug. Primas. & An­draeas Caes. in Apocal. Ambrose expoundeth this whole place of the teachers of the Church, euerie man in his age: That Christ openeth then the booke, when by his holy spirit, hee manifesteth vnto them the sence of the Scriptures: that they fall downe before the Lambe, when they are raised to the meditation of his mysteries; and by consequent are humbled in themselues: that these odors are their praiers, whereof the Psalmist speaketh: Let my praier ascend vp vnto thee, as the perfume of incense, &c. And vpon the eight Chapter, he taketh Christ for the Angell, Ambros. in A­pocal. c 8. the Church for the Altar, &c. and maketh many sorts of incensings & praiers of the Saints: For (saith he) the faithfull pray, when they aske forgiuenesse of their sinnes: when they giue almes; when they forgiue their neighbours; when they obserue and keepe the commaundements of God, &c. August. Pri­mas. Andr. Caesar. Thom. Aquin. in Apoc. c. 5. l. 8 And not a word of the praiers of the Saints that are dead for vs, or of vs praying to them. And as little in S. Augustine, Primasius, Andreas Bb. of Caesarea, Thomas Aquinas, and all the rest. And these are in summe, all the places that I know, whereby they would proue and allow, the intercession of Saints.

If this were not, that wee haue to adde thereto the blasphemie of the Archbishop Antonine: Let vs drawe neere, saith the Apostle vnto the Hebrewes, vnto the throne of grace, &c. That is to say of the Virgine Marie which is the throne of Christ, wherein he hath rested: to the end wee may obtaine mercie, and find grace for the obtaining of helpe in due time, &c. Which is manifestly spoken of Iesus Christ our Bishop. And therefore it is no maruaile though Eckius doe freely and boldly say: That the holy Ghost, Eckius in Ench hath not appointed or ordained by the expresse Scriptures, the inuocation of Saints, ei­ther in the old or new Testament. And Petrus a Soto: That it is not manifestly taught there; but onely insinuated, and the Iesuites themselues, that it is not clearely giuen vs there, but as in a mysterie, and by a certaine consequence. And on the contrarie a great maruaile, that a doctrine amongst them of such moment, should not bee con­tained in the holy Scriptures, but by the way of a lame and pretended consequence. As in deed the Councell of Trent hath not found it in the Scripture, but in auncient vse and custome, in the consent of the Fathers, and in the Decrees of the Councels. Which we will examine hereafter.

A third point remaineth; That the mo­rite of the Saints, hath no ground in the Scripture. that they are as weakly and slenderly grounded in the Masse, for the offering vp of the merits and passions of the Saints vnto God, for the satisfying of their sinnes, in stead of the infinite merite, of that one onely sacrifice, that the Sonne of God hath offered vpon the Crosse: whether we consider the suffici­encie [Page 302]of that only one, or the insufficiencie of all the rest, how many and whatsoeuer they be. The sufficiencie, for it is the Sonne of God, eternal and infinite; the sacrificer and the sacrifice, whose sacrifice hath by consequent, an infinite and eternall efficacie; as the Apostle doth largely handle the same in the Epistle to the Hebrewes. The insuf­ficiencie of al other, because that they are the works of the creatures, & by consequent finite and imperfect: and of men, and by consequent subiect to sinne and sinners, and those the most, who presume not to bee at all: according to that which is said vnto vs in S. Iohn: Jf we say (he putteth himselfe in the number) that we haue no sinne we deceiue our selues, and the truth is not in vs. That then, that all the Saints haue not beene con­demned; it was in the mercie of God by Iesus Christ, the holy Virgine her selfe, whom hee hath vouchsafed to regard in her base and low estate; being so much the more bound, by how much the more shee hath receiued, and so much the further off from meriting, by how much the more it hath pleased him the Almightie and soueraigne Lord (if it be lawfull so to speake) to merite at her hands. That they are raigning in heauen, a botomlesse depth of his goodnesse, an inheritance of the children, and not any pledge or badge of seruants, in as much as in his welbeloued sonne it hath plea­sed him, according to the riches of his grace, of vnprofitable and peruerse seruants to adopt them Sons, yea, coheires with his Christ: according to that which is said in so many places: Ephes. 2. You are saued by grace, by faith in Christ, and not of your selues: For this is the gift of God, not by workes, to the end that no man may boast. Againe, We are iustified by grace, that we may bee his heires, Tit. 3.in hope of eternall life. And of grace: For we are all conceiued in originall sinnes. And all the water of humane merits, cannot wash them away; though they should amount vnto the measure of a mightie floud: it must of necessitie bee the worke of the bloud of Christ, washed likewise by that bloud, yet the remnants of that naturall corruption, doe continually abide and dwell with vs; that so we may ac­knowledge his grace in our infirmitie: whereas our first father lost the same by a pre­tended incorruption and impossibilitie for his nature to sinne. And therefore wee haue to say with Dauid: If thou enter into iudgement with thy seruant who may abide it? With Salomon: Psal. 143. Ecclesiast. 6. Iob. 15. There is not a righteous man vpon the earth that doth good, nay, which doth not sinne. With Iob: The heauens are not pure in his sight, no not the Angels: how much lesse man, vnprofitable and abheminable; which drinketh iniquitie like water? Whereupon it fol­loweth likewise, that if God should haue giuen vnto man, euen him that is the holiest of all the rest, a thousand Paradises, (if it could bee done) for an inheritance, yet so gracelesse he is, as that he should not be able to keepe one of them, without his grace, for quickly would hee loose them, by reason of his sinnes and transgressions, the ri­gour and seueritie of his iustice taking the balance once in hand. And how should he purchase it then by his own power? And yet further how shuld he leaue a remainder, to be husbanded for others? Some say, if they haue lost them by their falles, as Saint Peter by hauing denied Christ, and S. Paul by persecuting of his Church; yet they haue recouered them, by the confession and Martyrdome, which they haue made and suffered for his name, and that so aboundantly, as that they haue left an ouerplus. But O horrible blasphemie. 1. Cor. l. 30. S. Paul and S. Peter say not so: They doe not glorie in any thing, but in the Crosse of Christ, but in his sufferings, but in his stripes, not in their owne righteousnesse, not in their owne holinesse, but in him which was vnto them from God, wisedome, righteousnesse, sanctification, redemption, &c. So farre off are they from being of that mind, that in respect of them, he hath suffered in vaine. Like­wise the bloud of the creature, hath no part in making of the recompence or paimēt, with or in stead of the bloud of the Sonne of God, of the Creatour of the world, to whom, as he is the Creator, we are alreadie indebted, euen to the summe of our liues; to whome, as a iust iudge we stand bound for our sinnes, in the summe of a thousand deaths. And therefore, as vnto our redeemer and that in the price of his bloud: Our redeemer, not to ransome vs, but for to crowne vs; not to draw vs from euill, but to draw vs to all goodnesse; not to deliuer vs from the tyrannie of hell, but to cause vs to raigne and triumph eternally with him. Here let vs enter into our owne consciences, [Page 303]how shall our bloud and life be able to ascend vp thither? And therefore the Apostle said; All accompts cast, the sufferings of this present world, Rom. 8.18.are not able to counteruaile the glo­rie that is to come, and which is to be reuealed in vs.

But in the meane time they are not ashamed, to oppose vnto so cleare a doctrine so plainly handled by all the Apostles, by Saint Paul in all his Epistles, a place of Saint Paul himselfe: I reioyce (saith he) now in my sufferings for you, Coloss. 1.24.and fulfill the rest of the afflic­tions of Christ in my flesh, for his body which is the Church. Whereupon it followeth, say they, that men by their afflictions, and sufferings, may satisfie for the sinnes of others. And we will obserue by the way, that it is in Greeke [...]: Tertul. aduers. Marcion. l. [...]. c. 19. Timo. [...].15. which Tertullian and S. Ambrose translate with vs, Reliqua, the rest; and not that which lacketh. But here a­gaine, what will they dare to say vnto vs? That S. Paul by his afflictions, hath satisfied for himselfe? Not so: For it is a sure thing (saith he) that Iesus Christ is come into the world to saue sinners, whereof I am the chiefest. Againe, To shew in me the chiefest, all manner of cle­mencie, for an example to them, which shall belieue in him vnto eternall life, &c. I doe (saith he) the ill I would not, but the good that I would, that I doe not. Philip. 3.6.Notwithstanding that I find not my selfe guiltie of any thing, yet know I that I am not iustified thereby. Howbeit, that accor­ding to the righteousnesse which is in the Law, J am vnreproueable, yet I haue accounted all this to be losse vnto me: I haue accompted it as dung for the loue of Christ; that is, to be found in him, not according to mine owne righteousnesse, which is of the Law,1. Cor. 2.2.but according to that which is of the faith of Christ. And of Christ, saith he elsewhere crucified. What hath hee in these speeches, that may sauour of pharisaicall righteousnesse? That dooth holde any thing of the doctrine of our Masters, concerning supererogation? Againe, the words of the place it selfe are repugnant thereunto: For it saith, In my sufferings for you, in mine afflic­tions for the body of Christ, which is the Church. What then? Shall he haue satisfied for an other? For the temporall punishments of the Colossians? For the Church of Christ? And how should he possbly doe it for an other, when he findeth not himselfe able and sufficient to pay his owne debt? And that not in the way or words of Christian mo­destie or humilitie, but in good sooth & earnest? Philip. 3. 1. Cor. 15. [...]. Who haue whereupon to boast (saith he) in the flesh, more then any other; circumcised the eight day, of the race of Israell, of the Tribe of Beniamin an Hebrew, borne of the Hebrewes, a Pharisie in Religion; vpright according to the Law: and after all this, called of Christ to bee an Apostle, and yet notwithstanding as one borne out of time, and notwithstanding an vnprofitable seruant? And how then for the Colossi­ans? Reconciled on the contrarie (saith he) in the body of the flesh of Christ, by his death, Coloss. 1. & 2.when they were enemies and straungers, redeemed by his bloud, for the remission of their sinnes, quick­ned by his grace, when they were dead in their iniquities, by the blotting out of the Obligation of eternall death, which was betweene them, fastning it with him vnto his Crosse. But how in the end for the body of Christ, which is the Church? Which God (saith he in an other place) hath purchased vnto himself by his own bloud: reconciling to himselfe the world in Christ, Acts. 20.28. 2. Cor. 5.in not imputing vnto it her sinnes: making the Church one bodie wherof he is the head; gathering and ioyning together into this bodie vnto God, many nations by his Crosse, &c. If they say, that the sufferings of S. Paul do supply the want of that of Christs: but dare they say it? And what shal that be I pray you that shall fulfil & become a sufficient supply of that which of it selfe is infinite? Shal man become the supply to the Son of God? Ephes. 2. Falsehood & vn­truth, vnto verity; sin vnto iustice; mans infirmitie, vnto the power & might of God vn­to saluation? &c. Nay verily not so, S. Paul did neuer thinke of that: but saith he, I am a Minister of this Gospel, by which you are reconciled vnto God. And notwithstanding that I must suffer much in my ministerie for you; yet I reioyce neuertheles in my sufferings, Philip. 2.partly because that I suffer for the name of Christ. As he saith in an other place: If it be requisite that I be offered vp a sprinkling vpon the sacrifice; I reioyce together with you, &c. Partly because he himselfe suffreth in me, who vouchsafeth to allow our afflictions, as his own, for that we are his members. And therfore he saith in an other place: Ambros. in Epist. ad Colo. As the sufferings of Christ abound in vs so likewise our consolation by Christ, &c. And this is it likewise which the old writers haue deliue­red vpon this place, altogether otherwise then our late writers. Saint Ambrose: He confesseth, [Page 304](saith he) that he reloyceth in his sufferings, because he seeth the belieuers profiting in faith, &c And these sufferings (saith hee) he saith that they are Christs, Hieronym. in Ep ad Colos. Chrysost. in Ep. ad Coloss. c. 1. & in 2. ad Cor c. 1. ho. 1.because it is his doctrine which they persecute. And S. Ierome by the sufferings of Christ, vnderstandeth the sufferings for Christ, &c. Chrysostome: The Apostle (saith hee) seemeth to haue spoken something arro­gantly, but it is nothing else, but an exceeding great measure of good will that he beareth towards Christ. That which I suffer, saith he to the Collossians, J suffer it for him: and therefore it is not to me that you owe any thankes, but vnto himselfe. Theodoret: Because that hee suffereth for the preaching of the Gospell vnto the Gentiles, Occumen. ex Photio.procuring their life by the same, &c. Oecu­menius: All that we suffer (saith he) is [...], a rest or remnant, farre differing from the suffe­rings of Christ. For how should it possibly bee matched and fulfilled? A master his suffering for his seruant, by a seruant his suffering for his master? What equalitie is there therein? Or any thing neere thereunto: He who is without sinne, suffering for sinners? And those [...], obstinately set against him? How will it bee made vp by a sinfull people, suffering for their bene­factor, and the same without sinne, &c? Far differing from the arrogancie of our aduersa­ries; who will that S. Paul did merite by his sufferings, and that both for himselfe and an other, and for the Church also, &c.

It is sufficient therefore, that hitherto we plainely and clearely see; that inuocati­on, intercession, and the imployment of the merits of the Saints which are with God, haue not any foundation in the Scriptures. Whereby for certaine we get as much ad­uantage at the least, Ioh. 4. against our aduersaries, as the Iewes against the Samaritans: That we worship that which we know, euen God who hath vouchsafed to manifest himselfe vnto vs in his word: They worship that which they know not; namely the Saints, for the inuocating of whome, there is not any thing deliuered or declared vnto vs in the same.

But they will deriue and fetch it from certaine places, The consuta­tion of certain places wrong­fully applied. as consequently following vpon the same; and these are now to be examined of vs. For say they, those which liue here pray vnto God one for an other, and doe vse the praiers one of an other vnto God; wherefore should such as liue in heauen aboue, lesse performe the same for such as are liuing heere below; and those below, make lesse vse of such as are abiding on high? The oddes and difference betwixt the one and the other doe furnish vs with store of answeres. And first; we haue an expresse commaundement, to pray one for an other here below, and a promise accompanying the commaundement, and so conse­quently a blessing, when these our praiers are made in faith. Which falleth out con­trarie, in the matters of pietie and seruice of God, exercised without any foundation in his word; for so it falleth out to bee an vncertaine worke: and therefore without faith, and therefore also sinne, and by consequent, displeasing vnto God. Secondly, we belieue that the Saints in heauen are inflamed with charitie towards the Church, neither do doubt of their hartie desire of the good of the same, as vnto the bodie, for the glorie of God, and to euerie particular, as they are members of the same, for their saluation. And to proceed thus farre, is not beyond the bonds of pietie, so that a man learne to stay himself there. But we denie that they either see our necessities, or heare our sutes and complaints: affirming that this should make them like vnto God, the onely searcher of hearts; and our aduersaries themselues dare not say it. They answere that they see our thoughts, not as they are in our spirits, but in God. And we answere them, that this is a deuised fantasie without any foundation: and that the created spi­rit doth not pearce or enter into the spirit not created, but on the contrarie, that if it were otherwise, that then the Angels should know all things in God, as wel the things to come, as those that are present, seeing that with him euerie thing is present: Now there are many things vnknowne vnto them; for the mysterie of our saluation was hid from them before: and now at this day, they are still ignorant when the day of iudge­ment shall bee, Luk. 15. &c. But they say, that the Angels reioyce in heauen at the conuersion of sinners, &c. And therefore they are able to know it, and wee doe not denie it. But by meanes that it is their office and dutie, to bee imployed and set on worke of God [Page 305]for to serue the faithfull, whereupon the Apostle calleth them [...], Hebr. 1. P [...]al. 34. Psal. 91. Act. 13. mi­nistring spirits, to whome God committeth, saith the Psalmist, the care of his seruants: He maketh them to pitch their tents round about them, &c. But there is no such thing said of the Saints: no not of Dauid himselfe, who after he had serued in his generation, by the wil of God, was laid vp with his fathers. And againe, that praier, which is of such im­portance vnto Christians, must not bee grounded vpon the subtile deuises of mans braine, but vpon the soliditie and soundnes of the word of God. For certainly, God can reueale what it pleaseth him, either vnto the liuing or vnto the dead. But wee are not to make a common rule of his miracles; neither any commaundement of his reue­lations vnknowne vnto vs: from his power saith Tertullian, the Diuine dooth neuer reason to his will, but rather from his will vnto his power: and that by a more forci­ble reason, seeing the holy Scripture doth teach vs the contrarie. 2. King. 22.20. God saith vnto Io­sias: I goe about to gather thee vnto thy forefathers, and thine eyes shall not see the euils which I will bring vpon this place. The people of Israell saith also in Esay: Thou art our father, Esay, 63.16. August. de cu­ra pro mortuis gerenda c. 13.not­withstanding that Abraham know vs not, &c. And from these two places Saint Augu­stine gathereth, that the Saints know nothing of all the matters that happen vnto men, in these words: The dead and deceased doe not meddle with the affaires of those that are liuing, neither to know, nor yet to helpe or further them: They are in rest, and as for the troubles and turmoyles of them that are liuing, they doe not disquiet them. God promiseth to Iosias, that he should die before, to the end that his eyes might not see the euils: the spirits then of the decea­sed are in aplace, where they see not what is done in this life, &c. Adde thereunto, that the greater part of the other fathers, as we haue seene before, haue taught: that the Saints at their departure out of this life, doe not inioy the sight of God, but are in a place of rest expecting and waiting for the resurrection, that so they may receiue the ful­nesse of their glorie. Now those which held this opinion, could not approoue the reason which our Aduersaries alleadge for the inuocation of Saints, that is, that their soules and spirits doe see euerie thing in God: nor by consequent this inuocation, if so bee it doe depend and follow thereupon. Saint Paul saith, Rom. 8.26. Hee that soundeth the heart, dooth know the affection of the spirit. Salomon vppon the subiect and matter of prayer, how in our afflictions wee must haue recourse vnto God: 1. King. 8. For (saith hee) thou alone knowest the hearts of all the Sonnes of men. This reason should haue no force, if these two generall propositions were not true together: That man is not to praie to anie but him that knoweth all things: And that God is hee alone which knoweth all things.

But where the word of God faileth them, they forge humane reasons, A confutation of their human reasons. and those a great deale more vnmeete to bee admitted in Diuinitie; as that which intreateth of God; then those of the Ciuill Law, to bee admitted in Physicke; or on the contrarie, because also that, that in hauing an infinite subiect, which is not knowne, otherwise then as it pleaseth him to vouchsafe to reueale himselfe, is infinitely and beyond all proportion, exceeding all others. In the Courts of great Princes, say they, there is not any man that goeth directly to the King: hee hath need to make waie for the same, by the fauour and mediation of some great Lord, who is imployed neere a­bout his person. And not without cause say wee, because that the Prince is some­times disdainfull, and sometimes shunneth, and seeketh to auoide occasions of bu­sinesses.

But in God which is altogether infinite, what place or reason can this reason haue: whose power and wisedome cannot be ouercharged with the managing of the whole vniuersall world; whose goodnesse reacheth and extendeth most liberally and freely, euen vnto the least and smallest things: nay rather, who standeth more readie and willing, assaith the Psalmist, more neere vnto the afflicted heart, and more readie continually to heare vs, then wee are to call vppon him, infinitely more readie to bow and stoupe vnto vs in his bountifull kindnesse, then wee are to arise and lift vp our selues vnto him in our praiers? Nay, saith he, O fraile and vaine man that thou art, [Page 306]measure not me according to the shalownes of thy capacitie: Esay 55. For my thoughts are not your thoughts, neither my waies your waies, they are as much surpassing & ouerreaching yours as the heauens do the earth: And his thoughts are manifested vnto vs from himselfe; that he alone will be called vpon: and that, if there be any question made of an intercessour, he hath ordained his one onely Sonne: and therefore they are to vnderstand that to speake after the maner of the Court, it is a high displeasing of the king, that any shuld be sued vnto besides himselfe. Now in deed this was the reason that the Gentiles vsed against the Christians in the time of S. Ambrose: for their doctrine & reasons for the defence therof, August. de Ciuit. Dei. l. 8. are both taken from one head and spring. And S. Augustine saith, that the Schollers of Plato taught, that there were Gods, intercessors betwixt the high and soueraigne God, and the requests of men, that conueied the same vnto him; God bee­ing most worthy to haue the hearing of such matters; Ambro. in Ep. a [...] Rom. c. 1. tom. 5. but we most vnworthie to come neere vnto his Maiestie. But what answere dooth S. Ambrose make them? When (saith he) they are ashamed of hauing neglected God, they are accustomed to vse a certaine pitifull ex­cuse, saying, that they had accesse vnto God by these Gods, as by the Lords or Earles about the Court. Subiects haue accesse vto the king. But I beseech you, is there any man so foolish, and so rechlesse of his owne preseruation, as that he will giue that honour vnto any such Earle, which is due vnto the King, seeing that to intreat such a man onely, is a point of treason? And these men, shall not they thinke themselues guiltie of hauing transgressed, who giue to the creature the honour due to God alone, and which forsake him, to adore and pray vnto their companions, with seruice as though besides that, there were nothing reserued for God? For verily, in that men make way to haue accesse to Kings by Tribunes or Earles, it is because the King is a man, and knoweth not to whome to trust in matters concerning the Common-wealth. But to make God readie and fauourably inclined vnto him, from whom nothing is hid, who knoweth what euerie man wanteth and wisheth, a man needeth no other supporter or mediator, then a deuout spirit: for in what place soeuer he would speake with him, hee is readie there to giue him an aunswere. Origen likewise hath aunswered the verie same to Celsus, Orig. aduers. Cell. l. 8. Chrysost. in Math. hom, 2. in and about the same mat­ter: from whome Saint Ambrose doth willingly borrow, and that word for word, not failing any thing at all. And Chrysostome, who is nothing behind in speaking for the practise of Christians, sheweth vs, that we may by as good right, vse the same answere against our aduersaries. Tell me woman, speaking of the Cananite: Who hath made thee so bold, (wicked and sinfull wretch that thou art) to approach and come so neere vnto the Lord? I know (saith shee) what I haue to doe. See the wisedome of the woman: shee praieth not vnto Iames, shee beseecheth not Iohn, neither doth shee turne her selfe to Peter, no, shee betaketh not her selfe to all the whole companie of the Apostles, shee seeketh not for any Mediatour: shee goeth right forward vnto the fountaine. And wherefore? Of a certaintie saith hee in the verie same Homely: Because that hee vnderstandeth in what place so euer thou art, in what place so euer thou callest vpon him: Thou needest not any, either porter or mediator, neither yet any one of the family to bring thee in: thou needest not, but onely to say, Lord haue mercie vpon me, &c. And againe, When we haue any matter to obtaine at mans hand, wee seeke the fauour and helpe of Ʋshers.Chrysost. de paenit. hom. 4.To whome then wilt thou haue recourse? To Abraham? He will not heare thee. But he onely is to be praied vnto, which can blot out the hand writing of condemnation that is against thee, and quench the burning, &c.

But say they, God dooth better accept of those praiers that are made vnto him in humilitie: and doth not this appeare more fully and manifestly in them that seeke to haue accesse vnto him by the Saints, then in those that dare bee so bold, as to goe di­rectly to him? But in deede the greatest point of humilitie is obedience, which the Lord loueth better then sacrifice: And this is also mans humilitie, to confesse him­selfe lost in himselfe, and in all the nature of man: and contrarily, pride to seeke in himselfe, or in any other man whatsoeuer, that which cannot be found but in God onely. By this note of proofe and tryall did the Lord himselfe iudge the Pharisie to bee proud, namely in alleadging mens workes: and the Publicane humble, who durst not lift vp his eyes vnto heauen, and yet notwithstanding said confidently: [Page 307] God bee mercifull vnto me a sinner: and this man hee iustified, but not the other: For whosoeuer (saith hee) doth exalt himselfe, shall bee brought low; and hee that humbleth him­selfe shall bee exalted. And this therefore is humilitie in our praiers, to renounce and forsake al our owne natures, and to betake and lift vp our selues to God. And beware thou blaspheme not hereafter the manner of some: that Christ is more rigorous and more hard; but the Saints more milde and fauourable: Nay saith he, to all the Saints: Hebr. 2. Hebr. 4. Learne of me that I am meeke and humble of heart. And the Apostle saith: He was made like in all things vnto his brethren, to the end that he might be a high Priest, mercifull and faithfull in things belonging to God. Tempted (saith he) to the end that he might succour such as doe fall into temptation, subiect vnto all our infirmities, sinne excepted, to the end he might know how to haue compassion. And therefore he saith, Come vnto me all you that are laden, that is to say, you which feele your burthen, euen the heauie load of your sinnes, &c. And therefore also saith the Apostle: Let vs approch with boldnes vnto the throne of grace, &c. And no cause is there why his being lifted vp in Maiestie, should either make thee ashamed, or cause thee to be cast off, and to take the repulse. For in that he is exalted, it is to draw thee vnto him, and after him: that he is at the right hand of the Father, saith the Apostle, Rom. 8. it is to make intercession for thee: that he sitteth vpon the throne of Maiestie, it is for to make thee to raigne. The obiection, that new honours vse to make men to bee hardly drawne to easinesse or familiaritie (what grosse and friuolous toyes) cannot bee alleadged a­gainst this partie; for to speake properly, hee hath not receiued any increase, nothing more then his owne is growne due or come vnto him: from before all eternitie hee is glorious, yea and by that same glorie, which he inioyed eternally with the father: Fa­ther (saith he) glorifie me with thine owne selfe, with the glorie which I haue had with thee, be­fore the world was made. And that such a glorie as did not hinder him, Ioh. 17.5. Philip. 2. from making him selfe of no reputation, nor from taking the shape of a seruant, nor from humbling him selfe for our saluation, euen to the death of the Crosse: a glorie likewise for certaine, that cannot hinder him from graunting the things necessarie for our infirmities, nei­ther yet from inclining his eares in most bountifull manner vnto our requests, that so he may carrie and faithfully report them to the Father: For, for that cause hath hee humbled himselfe, euen to be like vnto vs: To the end (saith the Apostle) that hee might be mercifull and faithfull, in that which is to be done with God for vs.

CHAP. XIII. That the inuocation of Saints was not taught in the Primitiue Church: and of the growth and proceeding thereof.

HOw then did this doctrine enter into the Church of Christ, and how came it to be made a law? Verily, euen as all other humane inuentions, by many steps, and by tract of time after many ages. Day by day errour was increa­sed, whiles men pleased themselues in their inuentions: whereas know­ledge should haue abounded, if they had kept themselues to the word of Christ. Many ages passed and were expired, without any inuocation of Saints: seeing it slipt in amongst the multitude of Gentiles, in such maner as that no man regarded the same to marke and obserue it in the beginning: and it hath caused some to wonder exceedingly, how it should already be come to haue a party so throghly wonne vnto it amongst the people, by the blunt & blind aide of the ouertaken with forestalled em­bracing of Paganisme; seing the most sincere & vncorrupted Doctors, did their whole indeuor to driue it out. But this shal be made to appeare more clearely in the handling of the maner of the growth & proceeding thereof; howbeit for the better vnderstan­ding of the same, we must here set before our eyes, how they practise this article at this day, in the Church of Rome; in Inuocation, Adoration, Pilgrimages, Temples, Altars, Sacrifices, and in all the rest of the duties, seruices & honours, that belong vnto God, [Page 308]and are not to be giuen vnto any other, and how they would gladly couer and colour the same vnder the shadow of some Apostrophe or Prosopopie framed and applied vnto some Saint; or of some Panegyricke, deuised in the honour of some Martyr, or from some priuate opinion, left free and indifferent, not of the Church onely, but of euerie Christian.

As for the holy Scriptures, wee haue seene that it hath no foundation in them: on the contrarie, that part or portion therin which speaketh so honourably of the Saints whether liuing or dead; of Angels likewise & of their ministerie which they performe, for our saluation commeth short, Rom. 1. when once we goe beyond our bounds and limits. They haue (saith S. Paul speaking of the Gentiles) honoured and serued the creature, [...], more then the Creator, and therefore God hath giuen them ouer to their brutish af­fections, &c. And when as men doe goe beyond their compasse, bee it neuer so little, in that the honour due vnto man for Similitie sake, may not proceed by little and little vnto that which is due to God onely, the Saints and Angels doe vse to restraine them, and plucke them backe, yea euen before they be come so farre as they lawfully might: S. Act. 10.26. Act. 14.15. Apocal. 19.22. Peter saith to Cornelius, who fell downe at his feete: Rise vp for I am a man; and the Angell vnto S. Iohn, too well instructed and taught of the Sonne of God to worship a­ny creature: Refraine thy selfe & doe not so, for I am thy fellow seruant, and one of thy brethren, which haue the testimonie of Iesus. And the Disciples of the Apostles, and their first suc­cessors had not forgot these admonitions.

It would be too long and tedious a thing here to recite all those places of the first Fathers, prouing the inuocation of one onely God, by one onely Iesus Christ: besides that in the praiers of the Christian Church, Clement. strom. l. 7. Iust Martyr. Apol. 2. Tertull. in Apol. whereof we haue the patterns in Clemens Alexandrinus, Iustinus Martyr, Tertullian, &c. God is onely called vppon through his Sonne; without any mention at al made therein, either of Angels or of Saints. Againe, the ordinarie disputations that these of the first age had with the Gentiles, were vp­on this point, for that they called vpon the Gods and others, who for their excellen­cie in vertue were held for halfe Gods; tearming it by the name of Idolatrie. Whereas the subiect or matter it selfe did carie thē on rather to say vnto them, that it was much better for them to giue this honour vnto Saints and Angels, as our patrons and aduo­cates vnto God in heauen: and yet not a word thereof. On the contrarie, Polycarpus the Disciple of S. Euseb. l 4 c. 15 Iohn, in his last praier which he made vnto God, being now fastned to the stake to be burned aliue, calleth vpon God feruently, and calleth him: The God of Angels, the God of all the righteous that liue before his face. This was enough, and the ra­ther being in that his perplexitie & distresse, to haue put him in mind of these patrons if he had so reputed them: but he remembreth not, neither yet maketh mention of a­ny but one Bishop and mediator Iesus Christ. Irene. l. 2. c. 58. And Ireneus the Disciple of this Poly­carpus saith: Those which are the true Disciples of Christ, receiuing grace from him, accomplish and fulfill in his name, the benefits which they doe vnto others, according as euerie man hath re­ceiued the gift from him. From him they haue power ouer diuels; from him the knowledge of fore­telling things to come, as also their visions and prophesies, as well as the gifts of healing, &c. In all this there is not a word of hauing these giftes, either of Saints or Angels: but on the contrarie, this doctrine was then noted, to be the doctrine of heretickes, as of the Ba­silidians and Ophites, &c. Who praied vnto Angels in their workes and that by set formes of praier, Idem. l. 1. c. 23. & 35. which Ireneus rehearseth: O tu Angele ab, a, te, or, opere tuo, &c. And these had likewise their pretended Saints, Iudas, Cain, &c. Against whom Ireneus doth not oppose either Abell or S. Peter, but onely Iesus Christ our Lord. But in the Epistle of the Church of Smyrna, Idem in Ep. ad S [...]y [...]nens. apud Euseb. l. 4. c. 15. we haue this whole question handled: the Martyrs were much honoured in the Church; and they deeply condemned that did not honour them, and not without cause, being vessels chosen of God to seale and assure by their testimonie, the resurrection of the Lord. But how far did this honour extend? They were buried with great regard; and there is made yearely a rehersall of their martyrdome, vppon a certaine day: the day of their death is celebrated and solemnized by the name of the [Page 309]day of their natiuitie; in stead of the Paynims their Genethliacks, or birth-daies: the Church commeth together into the common place of buriall, there to praie vnto God; that by the sight of their bones, they may be stirred vp to the like constancie: for at that time they had not yet any Churches. Now in respect of any of al this, may they iustly be said to haue either worshipped or praied vnto them? Nay rather saith this E­pistle: The Iewes and the Gentiles came to intrcate the gouernour, that the body of Polycarpus might not be deliuered to the Christians, least they should honour it in stead of Christ. But how doth the Church defend it selfe? They are abused through ignorance, (saith it) for we can ne­uer forsake Christ, who hath suffered for the saluation of all them, which are to bee saued in the whole world; neither can we euer [...], colere, honour any other. And note how it vseth the word, which cōprehendeth the seruice, which was accustomed according to godlines, to be giuen vnto Christ; that is to say, the seruing of him in calling vpon him, & seeking of our saluation in him. But some said vnto them; so greatly do you honour your Mar­tyrs. Yea (saith the Church of Smyrna) but we worship Christ as the true and naturall Sonne of God, and we loue the Martyrs as his Disciples and followers: and not without good cause, for the incomparable loue which they haue borne to their king & Schoolemaster, we our selues greatly longing and earnestly desiring to become their companions and Schoole fellowes, &c. Finally, We celebrate the natiuitie, that is to say, the day of the death and Martyrdome of Polycarpus, [...], in remembrance of them that haue finished the combat before vs, [...], and for the preparing and exercising of them which are to come thereto, that is to say, to stirre vp such as are present, to the like constancie for the name of Christ. Who giueth vs the grace, (say they and not the Martyrs) to bee partakers of the like crowne, Tertull. in Apol.&c. And this Epistle was written about the yeare, 160. Tertullian saith: J pray not to any but him of whome I know that I may obtaine, because it is hee onely which doth and giueth all things, and I am one that haue need to beg and craue, his seruant, to honour him alone, and to offer vnto him, the best & fattest sacrifice, as he hath commanded, euen a praier and supplication which proceedeth from a chast body, an innocent soule, and a holy spirit, &c. And in the booke of the Trinitie he yeeldeth a reason why hee praieth vnto him alone: It is not proper or pertinent to any but God to know our secrets: but Christ knoweth the secrets of our harts. Jt belon­geth not to any but God to forgiue sins, but Christ forgiueth sinnes. Reasoning from his all-see­ing knowledge, and from his Almightie power, to proue his Deitie & Godhead, and frō the Godhead to the seruice of inuocation. Againe: Else, how should a man be sought & sued vnto in our praiers, as our mediator, seing that the inuocating of one only man, is without any power or efficacie to saluation: seeing also it is said; cursed is that cōfidence, that is put in man, &c.

To that aboue said, they oppose and bring a place of Ireneus, Obiections; where there is com­parison made betwixt Eue and the Virgine Marie. As Eue (saith he) was seduced by the words of an Angell, that is a wicked Angell, to runne from God by transgressing of his word: so the Virgine Marie receiued ioyfull tidings, by the word of an Angell, that is a good Angell, to heare God by obeying vnto his word. And as the first was seduced, and drawne away to runne and flie from God: so the second was perswaded to obey him; to the end that of the Virgine Eue, the Virgin Mary fieret aduocata, might become say they, the aduocate. Here saith Belarmine, what can be more cleare? Yea rather say we vnto him, what can be more obscure? That the Virgine Marie should be Eue her aduocate with God, being borne 4000. yeares after Eue, and receiued likewise a long time after her into heauen? when as likewise we shall haue regard to their opinion of the Limbes? But in deed that which goeth before, as also that which followeth, sheweth clearely that Ireneus had no other drift, but to op­pose the good that came to mankind by the meanes & ministerie of Marie, to the ma­ladie and mischiefe wherwith the same became infected, by that transgression of Eue. And as for the word Aduocate, some are of iudgement, that Ireneus was translated out of Greeke into Latine: for we haue great peeces of him as yet in Greeke, and further it cannot possibly bee, that euer any Latine writer would haue written in such a stile. 2. Cor. 7. & passim, Ioh. 16 And in other places also, hee is verie absurdly translated by his interpreter. Now the case so standeth, that in the Greeke, one and the same word dooth signifie both an aduocate and a comforter, that is, [...], and one and the same Verbe to comfort [Page 310]and to exhort; as is often and commonly to be seene in the Scriptures. So in S. Iohn, that which is translated in the Gospell, Comforter, according to the old translation, speaking of the holy Ghost, the comforter of our soules, is interpreted Aduocate in the Epistle of S. Iohn, 1. Ioh. 2.11. Tertul. de Tri­nit. c. 29. speaking of Christ the mediatour. Likewise Tertullian, where he speaketh of the holy Ghost, translateth it Aduocatum: so indifferently hath it beene taken either for the one or for the other. And so the sence is as if Ireneus should say, that as Eue was the ruine and ouerthrow of mankind, so the Virgine Marie was for his comfort and consolation, yea and that amongst the rest vnto Eue her selfe which had sinned, in as much as God had chosen this vessell to beare and bring forth the com­fort of mankind, from the first man, euen to the last.

They abuse in a higher degree of vnfaithfull dealing a place in Iustinus Martyr. Iustin. Martyr. Apol 2. The Gentiles reproach the Christians, saying that they were Atheists, that is to say, without God. The Christians answere: Yea without Gods, whom you take to be Gods, but not without the true God. For as concerning him we worship him, that is the father and the Son, which is of him, (who is come and hath taught vs these things, and all the host of good Angels that follow him) and the propheticall spirit: that is to say, we worship the father, the sonne and the holy Ghost. Now these words, which yet are not found in many copies, must vpon euident and apparant necessitie be read with a Parenthesis: for there he al­ludeth to that, Ephes. 3.10. which S. Paul saith to the Ephesians, That the mysterie of our Redempti­on, which was hid from all time in God, was manifested vnto principalities and powers in hea­uenly places, &c. Otherwise what should this meane: We worship the father, the Sonne, the Angels, and the holy Ghost? And the holy Ghost himselfe after the Angels? And by this meanes, to saue the Saints, they make no conscience to blaspheme the holy Ghost. But in the meane time this is the Monke Perion his translation: and from thence this errour hath beene dispersed into many bookes in these daies.

Origen commeth, About the yeare, 260. Hieronym. ad Pammach. & Ocean. Epiphan. t. 2. l. 1. haeres. 63. hauing a bold spirit. Whome I loue (saith S. Ierome) as hee is a translator, but not as he is an author of straunge opinions, for his spirit and ingeniousnesse, but not for his faith, because his writings are venemous, without any warrant of Scriptures, and offering violence vnto the same, &c. And of this iudgement is the whole Church. After this then to whome may he not iustly be suspected? For as heretofore he laid the foundations of Purgatorie, vpon the opinions of the Platonists: so from the same he gathereth the first stone, wherupon afterward was laid the inuocation of Saints. The Platonists said, that the vpper and higher things must bee ioyned with the inferiour and lower by a middle comming betwixt both; God with men by Angels, that is, by their mediation and comming betwixt. But Christians must not lend their eares to this, as those that haue a far deeper secret and mysterie reuealed vnto them, hauing giuen them his Son, God and man, and ioyned together in one person, for the saluation of mankind, that which was farre remooued and set asunder by our sinnes, so that the Platonists could not comprehend or conceiue the same. Notwithstanding wee see that mans inuenti­ons do commonly please vs better, then the reuelations of God, and flesh and bloud doth more freely and willingly imbrace them; because it smelleth and findeth some­thing of it owne therein. Euseb. [...]e pre­parat. Euang. l. 12. & 13. August. de Ciuit. Dei. l 8. c. 14.18.20, 22 23.25.26. Now the summe thereof was, that betwixt the greatnesse of God and the infirmitie of man, there were two orders of Mediators; the blessed spirits or the separated intelligences; and the soules of the blessed, (wee call them in our Christian language, Angels and Saints:) That these Angels offer vp mens suites and petitions to God, in reporting them vnto him, and obtaining a graunt thereof, by their intercession, &c. That for this cause, we must praie vnto and honour them; part­ly, as Aduocates; partly, as more excellent in their merits then men: And that such also do the same, who for their merits, (being men whiles they were here vpon earth) haue beene exalted and extolled as Gods in heauen; such a one was Aesculapius, who wrought the same effects in heauen by his Diuinitie, which he wrought here below by his Art: such a one also was Hermes which succoured and conserued, generally all those, who directed their praiers vnto him, &c. Who is hee that cannot behold and clearely perceiue the opinions of the Church of Rome in these points of Paganisme? [Page 311]Now they did not all enter with a full sea into the Christian Church: but for certaine it is, that the Gentils which were receiued into the same, being seasoned with this do­ctrine, could not be so little cherished and vpheld either by being winckt at, or other­wise by the sufferance of the Pastors, but that they by and by tooke great footing, and that in a small time.

What is it then that Origen saith? Origen hom. 3 in Cant. The Saintes (saith he) which are departed out of this life, bearing stil their wonted loue and charitable affections to such as remaine behind in the world: if any man say that they are carefull for their saluation, and that they helpe them with their praiers and intercessions towards God: he doth not runne into any inconuenience: for it is written in the booke of the Machabees: This same is Ieremie the prophet of God that prayeth daily for the people, &c. Marke: There is no inconuenience in it. And further, some are of opinion, & those also of the learned, that these Homelies vpon the Can­ticles were made by some latin writer, and not by Origen. Vpon Iosue: Ego sic arbitror; I am mightilie drawne to be perswaded, that all the fathers which haue fallen asleepe before vs, doe still in part beare some portion of the combat with vs, and doe helpe vs with their praiers: & thus much I haue heard said of some of our old maisters. Vpon the booke of Numbers he groweth more hot: for saith he, Quis enim dubitat, who doubteth but that they helpe vs with their praiers, and confirme vs by their examples? &c. Where it is to bee considered, how that he speaketh doubtfully of this opinion, & that he which had the scriptures at his fingers ends, if hee had had in store euer a place to haue confirmed and setled it vpon, he would neuer haue had recourse to an Apocrypha place of the second booke of Machabees, neither to the report of his old maisters. But yet moreouer it appea­reth by Origen himselfe, that this was but a discourse of his: and not the faith of his time: If (saith he) the Saintes that haue left this bodie, and are with Christ, do any thing for vs after the manner of Angels, that take charge of our safetie: let it be accompted amongst the secrets that are hidden and kept close by God, and are not to be intermedled withall by any wri­ter; that is to say in a word, inter Apocrypha: for [...], or [...] in Greeke doeth not signifie any other thing.

But of this priuate discourse of this pretended secret misterie, that the Saints pray for the faithfull, gathereth he this consequent: it is meete and conuenient therefore, that Christians doe pray vnto them. And did the Church of his time the same? Nay but cleane contrarie. Celsus a Pagan obiecteth vnto him, That it cannot be displea­sing to the high God, that men should make vowes and supplications vnto the Gods, as vnto his louing friendes, which helpe men forward in the thinges which they pray vnto him for &c. He answereth him, that he acknowledgeth no such Gods, but ra­ther the holy Angels, the seruants of God, and the blessed ones whom hee vouchsa­feth to call his friendes. And the drift of the disputation required, that if he had be­lieued any such thing, that he should haue added: To whome God is well pleased, that men should make their vowes and praiers, and not to your Gods. But what saith he? We offer, saith hee (and speaketh no more there as hee was Origen, but as a Syndicke of the Church of his time) in all humilitie our vowes vnto God, who sitteth as chiefe Iudge and go­uernour ouer all, by his one onely Sonne Iesus Christ, in whom we put vp our supplications, in as much as he is the propitiation for our sinnes, and that as a high priest, hee offereth our praiers vnto God, &c. For God (saith he afterward) must alone be worshipped, and the word his one onely Sonne and first borne of euerie creature, must be alone praied vnto, as the head and chiefe, to the end that he may commend vnto God our praiers which shalbe come vnto him, &c. But if wee desire, saith he furthermore, that the companie of Angels should helpe vs in procuring his further fauour and readie inclination to doe vs good, (and here should he take his oportu­nitie to counsell vs to pray vnto them) let vs know that the Angels will loue and affect those whom they shall know to loue God, to serue him, and hartily to call vpon him, euen as they them­selues doe pray vnto, and worship him, &c. For is it not better (addeth hee) to commit ones selfe, and to trust to God, which ruleth ouer all thinges, which bringeth this doctrine vnto vs by Iesus Christ, and to aske of him such assistance and protection as may bee ministred vnto vs, both from Saintes and Angels? &c. But if Celsus or rather our aduersaries taught by [Page 312]Celsus, should replie vpon him: But doth it not well to haue friendes in the Court? And why then also should it not doe as well to haue friendes with God in paradise? &c. Verily (saith he) although this life bee full of examples, how to winne the great and mightie, & afterward by them the kings themselues: yet notwithstanding we haue but one God to pacifie and appease, and he is pacified with godlinesse and vertue. And as the shadow doth follow the mouing of the bodie: so in like manner doe all the inferiors attend and waite vppon him which is the superior. For who so hath God his friend, hath also by consequent all those friendly to him, that are Gods friendes, whether they bee Saintes or Angels, which without being praied vnto, do pray with him, and for him, and assist him euery manner of way that they are able, &c.

And herewithall as when the Canonical scriptures do faile them, they are accusto­med to haue recourse vnto the Apocrypha: so likewise the true books of Origen, not contenting or satisfying them, they betake themselues to such as are falsely attribu­ted vnto him. Origen (say they) praied vnto the Saints: You Saints of God (saith he) I pray you that you would prostrate your selues before the seat of Gods mercie, for me a miserable wretch. But herewithall I could haue wisht them not to haue concealed, how that this booke called the lamentations, Gelas. Decret. 15. or penitential worke of Origen, are declared by pope Gelasius to be counterfeit & fained. Vpon Iob likewise they say, that he saith, O Saint Iob pray for vs miserable sinners, to the end that the mercy of God may deliuer vs, &c. But it were to be wished that they had the shame to blush, for fathering this shamefull thing vpon Origen, for attributing to him this whole booke, which is not his in the least tittle thereof, being stained with Arrianisme, and that in such deep & horrible man­ner, as that it calleth the holy Trinitie, a sect, an heresie, & infidelitie, the three persons the three hornes of the Deuill. And in deed it was attributed to the Bishop of the Ar­rians, called Maximinus, against whom S. Augustine hath written. And let them re­member also that he speaketh therein of the Manichies, of Lucian the Martyr, & of the heretikes Homousioi, all which rose & sprung vp a long time after him; which is also confessed by themselues: as likewise the Homilies of the said author, in diuersos. Let them also learne of S. Origen, that he would haue his works read, as the works of a man, and not of an Angell: Consider and take good aduise (saith he) that so thou maist be able to iudge if that which we say may be made to agree with the scripture: I suspect it, it is my coniecture, but trie and see if it may be so, &c. But so it is, that he hath onely said this & nothing further: namely, that it is credible, that the saints retaining as yet their cha­ritable and louing affections, do hartily desire all maner of good vnto men. And now let vs see how far he was off from looking to enter into Paradice by the merites of the Saintes? Origen. hom. 17. in Luc. What thinke we then (saith he) that all the Apostles were offended in our Lord, and that not so much as his mother was exempted? Yea, saith he, if she had not beene offended at the death of our Lord, Iesus had not beene dead for her sinnes. But if all haue sinned, and stand in need of the grace of God, and are iustified and set at libertie by his grace, verily Mary her selfe for a time was offended: And it is the same which Simeon prophesieth, when he saith: Be­hold a sword shall pearce through thy soule, euen thine who knowest thy selfe to haue brought forth a childe without the companie of man: yea euen thee who hast hearde of Gabriel: The holy Ghost shall come vppon thee, and the power of the highest shall ouershadow thee: shall the sword of in fidelitie wound with doubtfulnesse and vncertaintie, as with a pricke, for that di­uers thoughtes shall distract and teare thee in peeces, when thou shalt see him crucified and put to death, whom thou hast heard called the Sonne of God?

Saint Cyprian passeth on a little further, Cypr. l. 1. ep. 1. a [...] Cornel. and yet not to a flat inuocation or cal­ling vpon Saintes deceased: but rather to the stirring of vs vppe to pray vnto them whiles they bee aliue, that they would remember vs when they be in heauen. And it is in this sence that he saith: Let vs bee mindfull one of another; let vs pray one for ano­ther euerie where: And those of which shall first be called away hence, let them continue their amitie and loue without ceasing in the presence of God: let their prayers neuer cease for their brethren and sisters, crauing in their behalfe the manifolde mercies of the fa­ther. That is, Saynt Cyprian extending and stretching the care that the Saintes [Page 313]deceased should haue, not vnto the Church in generall onely, but by a continuance of holy affection vnto them whome they had loued in Christ here vppon earth. And this although it haue no example in the scripture, yet it is far off from our aduersaries their doctrine: for he prayeth to the liuing, and not to the dead. Now the contro­uersie or question betwixt vs is not, if they pray, and to what end: but if wee ought to pray vnto them at all, I know well what they haue to alleadge out of the sermon of the starre, and the wisemen of the East: As that the infantes slaine by Herode are made Senators in Paradice, and obtaine grace for them which doe not merite it, &c. But they are not ignorant, that this sermon hath by themselues beene alwaies num­bred amongst the deuised and faigned ones. As likewise that which they bring out of the booke of S. Cyprian his penitentnes; How that he had beene a Magician, and that by the help of the Deuils hee would haue assailed the chastitie of a maide: and that she calling vpon Iesus Christ her husband, and afterward the virgine Marie, was deliuered: and thereupon also S. Cyprian conuerted. But with what face? seeing S. Ierome telleth vs, that S. Cyprian was a Rhetorician, and wonne vnto Christ, Hieronym. in epist. ad Paul. & in Comment. in Ionam. c. 3. Cyp l. 2. ep. 2. Gelas. D. 15. c. Sancta Rom. partly by the familiaritie he had with Caecilius, whereupon he was surnamed the Cecilian: and partly by the reading of the Prophete Ionas. And seeing that S. Cyprian in set­ting downe his owne conuersion, saith not a worde of all this: And as little is that which commeth to light by Pontianus his Deacon, who hath written his life. But which is more, seeing that Pope Gelasius at the verie same time, when the inuocation of Saints had rooted it selfe verie deeply, did pronounce and affirme vnto them, that this booke was Apocrypha. And yet they are still abusing the common people with the name of the fathers. For as concerning the sermon of Gregorie Nazianzene, Marulla hath very well obserued, that he hath made Cyprian of Damascus, and Cy­prian the Carthaginian all one; whereas the first suffered in the time of Valerian, and the second vnder Dioclesian: And it hath beene noted by many others before and after him.

We are now in this place to bring in Dionysius the pretended Areopagite: for hee cannot be so auncient, (as we haue proued) as they would make him: Dionvs. eccles. Hierarch. c. 3. and this we say and affirme by the way, that we need not doubt, that the miracles which God wrought vppon the establishment of the Church, at the sepulchers of the Martyrs, made many to looke downe and to fixe their eyes vppon the Martyrs, whereas they ought to haue lifted them vp, and to haue caused them to looke vpon God alone: and that so much the more because it was called and accompted to be the honouring of God in his Saintes, as also for that it seemed to bee an instigation and pricking of men forward to suffer for the name of Christ. Whereunto also you may adde as ano­ther cause the want of a Paule or Barnabas at the corner of euerie fielde, to represse these disordered and vnruly deuotions of the people; Actes 14. and to cause them to leaue the creature, to betake themselues to the liuing God. But so it is, that this Denys rehear­sing the causes for which he made mention of the Saintes in the seruice, speaketh not but of those that follow: To the end (saith he) that those that liue may learne by these ex­amples to liue and die well in God: and that they might bee admonished and taught, that those that die in him, doe liue out of this life in a better: That God hath them in his remembrance ac­cording to that which is said: God knoweth those that are his: The death of the Saintes is pre­cious before God: That they are also one with Christ by an indissoluble vnion and bond that can not bee broken: which are the causes (saith he) that this mention or rehearsall is made at the time of the celebrating of the Sacrament, the Sacrament of the coniunction and vnion of Christ and his members: That is, to shew vnto vs, that those that bee not the greatest parte in this world that yet they cease not to be a part of the Church.

The contention raised about the Arrians, was a cause that for a certaine time men did speake without fault. The Christians reasoned: Christ is truely God, for we are all agreed to pray vnto him: but we pray not vnto, neither call vppon any but God. This argument had beene of no force, if the Church at that time had vsed the inuoca­tion of Saintes, for the reply had beene verie readie: But tell mee how many Saintes [Page 314]doe you pray vnto, Hillar. in psal. 129. which you know to be no Gods? And although S. Hillarie doe playe the Philosopher as others before him, vppon the mediation of Angelles, the protection of the Patriarkes and Apostles, &c. yet he reserueth inuocation for Christ alone: Idem in Psal. 123. Because (saith he) that he belieueth that he is very God; that he is present by his na­ture when he is faithfully called vpon: and for that he is present with him that belieueth in him, &c. Idem. c. 27. in Matth. Athanas. orat. 2. cont. Arrian. Idem de incar­nat. verb. But in regard of the Saintes, The virgines (saith he) doe answere, that they cannot giue any oile: because it behoueth euerie one to buy for themselues, and that none doe expect & trust to be helped by the merites and workes of another, &c. Athanasius in like manner: The Saintes (saith he) doe not craue any helpe of the creatures: but they crie and call vnto Christ in their necessities; He is not therefore a creature, hee is verie God. Againe, If thou worship (saith he) Christ as he is man, because the word dwelleth in him, then worship the Saintes, be­cause that God hath a little house, or dwelling place in them, &c. which thing hee proueth to bee absurd. What force should such a reason haue had if the sermon intituled of the virgine, the mother of God were his, wherein he praieth vnto her for succour, by the names of Ladie, Mistresse, Queene, &c. But the learned know, that the greatest part of the third and fourth Tome of Athanasius are suspected of vntruth: as Nanni­us likewise hath confessed, being publike professor in the vniuersitie of Louaine, and hee that did translate them. And this is one speciall marke thereof, for that the word [...] was not receiued into the Church in Athanasius his time, howsoeuer it be out of doubt that they had the doctrine.

And now we be come to the time of the first Nicene Councell: Anno 350. the word of inuo­cation of the Saints hauing neuer beene heard of in the church of all that time: which by this meanes had beene without this doctrine more then 4000. yeares, as likewise neere hand 400. Tertull. aduer. Praxeam. yeares after the incarnation of Christ; a manifest signe and token that it was neuer his, but that it came from the Deuill, according to the rule which Tertullian giueth vs, to try the doctrines of the church: That that which is the ancientest is the truest, and that what is come in since then, is false and counterfeit. Or els according to Lyrinensis his rule, That which alwaies hath beene, and euery where, and amongst all men. The first notwithstanding that brought it in might be led thereunto by a good inten­tion; and those which suffered it might happily not see to what abuse it was likely to come, the qualitie and nature of superstition being such, as the Phisitians deliuer the Hectike feuer to consist of, which is in the beginning very hard to bee knowne or dis­cerned, but easie to be cured: whereas in progresse & tract of time it becommeth ve­rie hard to cure, and very easie to be knowne.

The praiers of the Saintes deceased for the liuing, were the particular opinions of Origen and Cyprian, The bringing in of this a­buse, by a Rhe­torica. l figure. founded vpon a likelihood, and fostered in the solitarie celles and cloisters of Monkes, vntil such time as they brought forth the offering vp of prai­ers from the liuing vnto those that were dead. And breaking out of the cabins of the Monasteries, they beganne to pearch in the pulpit, vppon that great increase of the Church that followed the empire of Constantine, and his successors; and yet all this while carried more like vnto a Rhetoricall figure or flourish, then anie article or graue pointe of Diuinitie, and deliuered in their Panegyrickes. And Saint Basill and Nazianzene, Anno 370. who brought the Monkes out of Egypt and Syria into Greece, were the promoters and furtherers thereof, being the most famous Orators of that age: an age verily wherein the Church grew and prospered greatly for ho­nour and wealth, by reason of the protection of the Empire: but therewithall grow­ing heauy and laden with the errours of Paganisme slipping into it, together with the multitudes of the Gentiles: the Church in the meane while being busied in beating down the heresies raised about the trinity, they being thē in their chief strength: The quickest sighted, conceiuing that they had gained no small matter, when they had turned the Gentiles from their Gods to Angels, Basil. in Gord. Mart. & de Martyre Ma­nante. and from their halfe Gods to the Saintes of the Christians, and from the seruing of the one, to the louing and imita­ting of the other. Saint Basill therefore speaking of the Martyr Gordius, celebrateth his feast, rehearseth his life, and exhorteth the people to follow him: and all this ac­cording [Page 315]to the order of the Church. But in the praier that hee made of the Martyr Manans, he went beyond the bounds of the order and obseruation of the Church, & falleth into the superstition of the common people: Call to your remembrances (saith he) how oft you haue seene him in a dreame, and how oft he hath ministred help vnto you in your praiers, and in your iourneyes, &c. This passeth the limits both of the scriptures, as also the decrees and ordinances of the Church: and it had beene better that he had kept himselfe to the rule which he himselfe elsewhere doth giue vnto vs: As, That to depart from the scriptures is to fall away from the faith. But yet our aduersaries not contented with this, will make him say more then he would. He saith in the Panegyricke of the 40. Martyrs: He that is in affliction goeth vnto these 40. and hee that is in ioy runneth vnto them, &c. the wife praying for her husband, and the mother for her children, &c. that is to say, thus did the common people practise. Bellarmine giueth our aduersaries more aduantage: Let him that is afflicted go vnto them, &c. as though hee would prescribe and appoint them to doe it. And hitherto haue the Panegyrikes brought vs.

Nazianzene against Iulian: Heare all ye people, tribes, tongues, and ages; that is, Nazianz. in o­rat. 1. in Iulian.all ye which are aliue at this day, or shall be borne hereafter: Hearken O yee hostes of heauen and companies of Angels: heare likewise O thou soule of the great Constantine, if thou haue any sence in thee, and you O ye soules of the rest of the Christian Emperors. [...] Againe vpon the passe­ouer: O thou great and sacred Passeouer (saith he) the purgation of the whole world, I am purposed to speake vnto thee as if thou hadst a soule, &c. Idem in orat. Sanct. Pasch. Who seeth not that this is the ve­rie same which the Rhetoricians call Apostrophe? For and if this were a formall and orderly inuocation, would hee haue applyed the same so confusedly to euerie thing both liuing and not liuing? as well to the wicked as to the good & godly? to things without life, as well as to things hauing life, to the liuing as well as to the dead? And as for the dead, would hee haue prayed vnto them in such vncertaine and wauering sort, and with so little faith? [...], the verie fashion and manner of speaking vsed by the Pagans: If you haue as yet (saith he) any sence or feeling in you. In orat. de Basil. And yet in cer­taine other places he waxeth more feruent and hot: And in his Panegyricall oration which he made of S. Basill, so far as to say that he is in heauen, and that he sacrificeth & prayeth for the people: yea so farre, as to say vnto him: Behold and looke downe from heauen vpon vs, represse and plucke out the pricke of this flesh by thy praiers, &c. Idem in orat. de Athanas. & Cypr. And likewise in that of Athanasius: Direct this people, guide and furnish them in this combat and spiritu­all warfare. And in that of S. Cyprian after the same manner.

But that we may more clearely see, that this was a priuate opinion which the Pa­stors held rather in respect of the peoples deuotion, Idem in epi­taph. patris. then the people from the instru­ction of the Pastors, let vs alwaies obserue these words, [...] as I thinke, [...], as I perswade my selfe, [...], if it may be spoken without arrogancie, &c. Againe, [...], if they haue any sence or feeling left them, I am constrained to speake vnto them as though they were present and heard: I aduise and counsell you to behold and looke vpon him, as if you saw him, and he you. And yet more plainly in the funerals of his sister Gorgia, Idem in suner. Gorgon. after many such flourishes hee checketh and represseth himselfe: If thou hast any care or re­gard (saith he) of these honours, if this honour be bestowed by God vpon holie soules in recom­pence: if they discerne, vnderstand, and approue these thinges: vnderstand and know also our purpose and speech, &c. All of them being phrases of speech that are full of doubting, and by consequent a praier without faith: whereas in matters as certaine as the Ar­ticles of our faith, the Church is accustomed to say: Fidelis sermo, firmissimè tene, & nulla tenus dubites; This is a true and trustie speech, a doubtles faith. And who so desireth to see further, how farre they were carried with the streame of their Rhetoricke, let him reade the Monodie of Nazianzene, vpon the life of S. Basill: for there hee ma­keth a comparison with Adam, Henoch, Noe, Abraham, Isaac Iacob, Ioseph, Moses, Aaron, Iosue, Dauid, Salomon, and Elias: euen to the preferring of him alone both before euery one of them in particular, and all of them in generall: but vnto S. Iohn Baptist and the Apostles in these wordes: That he was sent an Apostle to reestablish faith in the world. A charge and burthen (saith he) so much the more difficult and waightie, by [Page 316]how much to settle a thing againe, is ordinarily more laborious & painfull, then to worke it new. And let this one tast of the feruencie of their speech serue as an admonition, with wis­dome and discretion to reade the like.

But let vs heare what was said at the same time, The opinion of the church­men, and not of the commō people. Theod. in ep. ad Colos. 2.18. not by any particular person, but by the generall voice of the Church assembled in a Synode at Laodicea vppon this matter: and that not in any Rhetoricall figure; but in a well scanned Canon, and that set downe in plaine tearmes. Theodoret expounding these wordes of the Epistle to the Colossians: Through humilitie and worshipping of Angels, they (saith he) which defended the law, perswaded them to serue Angels; alleadging vnto them, that the law was gi­uen by them. And this vice continued a long time in Phrygia and Pisidia: In so much as that the Synode assembled at Laodicea, the chiefe cittie of Phrygia, did forbidde them by an expresse law; Ne colerent Angelos, to worship Angels. And as yet there are to be seene the Chappels of S. Michael, amongst their bordering neighbours. Now this their counsell was couered with the cloake of humilitie: for they alleadged that the God of the vniuersal world is inuisible, incompre­hensible, and not to be approached: and therefore of necessitie man is constrained to vse them to the procuring of Gods fauour. And this is it which S. Paul calleth through humilitie and wor­shipping of Angels. And he addeth, practising or intruding himselfe into matters: which hee hath not seene: that is to say, vsing his owne conceipts. And in the third Chapter: S. Paul commandeth, that they giue thankes to God the Father by Christ, and not by his Angels: But the Synode of Laodicea following this law, laboured to cure this old disease, and therefore ordained that they should not pray vnto Angels, Niceph. l. 7. c. 50. [...]neither yet cast off Christ. And of these Chappels of S. Michael, Nicephorus speaketh also according to his time. Now what is it that they can say to so cleare a testimonie? Verily the wrangling and ouerthwart spirit giuen to crosse and gainesay, Tom. 1. Concil. Lao­dic. c. 35. is neuer to seeke. In the Councels which are come to our hands, the Canon is laid downe in these tearmes: Non oportet ecclesiam Dei relinquere & abire, at [...] Angelos nominare, (alias angulos) & congregationes facere, quae interdictae noscuntur. Si quis igitur, &c. that it to say, if you reade Angelos, Angels; We must not forsake & leaue the Church, and go away and nominate, and call vpon the Angels, and gather vnlawfull and forbidden asemblies. And therefore if any man be found worshipping according to this hidden and secret idolatrie, let him be accursed, because he hath cast off our Lord Iesus Christ the Sonne of GOd, and giuen vp himselfe vnto idolatrie. But & if you reade it, Angulos: that is to say, Corners or angles, you must not withdraw your selues into corners, &c. And yet notwithstan­ding there is no man that doth but once looke vpon this Canon, but he may perceiue that some haue had a delight to corrupt it. But by conferring of it with Theodoret, it is made cleare and plaine: That is, that the question is not, De angulis, but de Ange­lis, not of certain angles, but of Angels. For how should it be to the purpose to be an ido­later, to be accursed for seruing God in some corner: seeing also that it is said, When thou art disposed to pray, betake thy selfe into thy priuate closet, &c. Neither doth the Synode forbid to name Angels, for what offence were it to name them? But of [...], that is to say, to call vpon them, they haue made [...], that is to say, to name them. For why should that be accounted to cast off the Sonne of God, and to giue ouer himselfe to idolatrie? The Breuiarie of Fulgentius and Ferrandus saith: Ʋt nullus ad Angelos congregationem faciat. And that of Cresconius intituleth this Canon: De his qui Ange­los colebant, that is to say, Of them which doe any manner of worship vnto the Angels. And this the Greeke Canon calleth [...], To doe the seruice vsed of the Church in honor of them. And thus they thinke themselues to haue auoided the places which are a­gainst them.

Epiphanius and Chrysostome principall Bishops of the East Church, do yet yeeld vs a clearer testimony how they belieued in their time concerning this article. Epi­phanius I say, who vpon occasion of certaine women in Thracia and Scythia, which offered a cake to the virgine Marie, which he calleth [...], found cause to reproue and conuince not onely that particular abuse, but all others of the like quality, which were then suffered in the church vnder the shadow of deuotion, and vnder the cloake of certaine famous persons: And he goeth so farre (what would he haue said of these [Page 317]times) as to condemne them of heresie: Let the Saintes be honoured, Epiph. cont. Antidicoma­rionitas, contr. haecresp & aduer. Hyndi­anes. (saith he) and their rest glorious, but we may not honour them more then is meete and conuenient, but wee must ho­nour the Lord for them. And to the end we may not doubt what he meaneth by hono­ring: Of the saintes themselues (saith he) we learne what honour is due vnto God, and what vnto them: but we may not giue them the honors after their death, which liuing they themselues did giue vnto God: for feare (saith he) that veritas abeat in errorē, the truth be turned and changed into error: that is, for as much as that which is performed duely vnto God, can not chuse but be misplaced & vnduely bestowed when it is performed vnto creatures. Now these honors, such as is adoration, as also inuocation, are parts of that which he calleth Latria. For so he expresseth his meaning to be by the examples which he men­tioneth of them in Ieremie, that honour the hoasts & Queene of heauen: of Noe gi­uing thanks for his deliuerance, by a sacrifice; of Iacob, crauing aide of the Lord in his necessity, in powring the oile vpon the stone, &c. And whereas the abuse did grow more plausible, by reason of the name of the virgine Marie: There are some (saith he) which do not honor her sufficiently; & there are some that glorifie her too much. The Deuil vn­der the colour of doing good entreth into the spirits of men; deifieth the nature of man, to cause thē to worship the dead, &c. But although the bodie of Marie were holy: yet notwithstanding it was not God: she was a virgin to be honored and reuerenced, but not to be adored & worshipped: she her selfe falling downe & worshipping him, that was borne of her according to the flesh: whereup­on he saith vnto her, What haue I to doe with thee O woman? for feare that any man admiring too much her excellencie, might fall into heresie. These are the reasons hee vseth in all this disputation. In the first place; It is not spoken of in the scriptures: Where is (saith he) the scripture? where is the Prophet that hath spoken it? And for the second, Rom. 1. It is an old error which must not rule ouer vs, to forsake the liuing, and to worship that which he hath made: accor­ding to that which is written: They haue worshipped the creature more then the Creator, &c. And therefore neither Helias, nor S. Iohn, nor Thecla, nor Marie. For if it be denied the Angels, why should it be granted to the daughter of Hanna, that is to say, Mary? And afterward also whole pages to the like purpose: Let Ieremie saith he, hold in these sillie & simple women, that they may not trouble the whole world, that they may not haue any more to say, we honor the Queene of heauen, &c. What other thing should he heare at this day in the deuotions of the Church of Rome? Then he concludeth: And this wee haue written for their sakes that are desirous to attaine the truth of the scriptures: But & if there bee any man that liketh better to heare the contrarie, (for this superstition did not want Monkes to support it,) he that heareth, let him heare, & he that is disobedient, let him be disobedient, &c.

Chrysostome may seeme to haue taken to taske the pulling downe & subuersion of this abuse: he taketh such paines by all maner of meanes, to vndermine the very foun­dations thereof. Hee saw that the people were more inclined to receiue helpe from the suffrages of another, then to amend their owne liues: Therefore hee impugneth this opinion Nay, (saith he) We are a great deale more assured & certified, Chrysost. hom, 5. in Matth.by our owne suf­frages, thē by the suffrages of an other: neither doth God so soon grant our saluation at the praiers of another as at our owne. For by that meanes was he moued to pittie the Cananitish woman: by that meanes also he gaue the harlot to belieue: thus also did the thief obtaine paradise, there being neither aduocate nor mediator to moue him to any of these by intercession. But, Idem. hom. 12. in Matth. Thou saist I haue no good works, I cannot trust to my good life: hereupon it is, that we are to betake our selues to his mercie: the calme and quiet hauen of sinners, where iudgement ceaseth, & wherein consisteth vn­speakable safety, according to the example of the Cananitish woman, who neither went to Iames nor Iohn, nor Peter, &c. But in stead of all these, she embraced as her dearest companion, vnfai­ned and hearty repentance, and it was also vnto her as her aduocate, going on her behalfe direct­ly vnto the soueraigne head and fountaine. And wherefore said she is he come downe to take hu­mane flesh vpon him. & why is he made man, but that I may speake vnto him? In another place, Idem hom. de prof. Euang. Wilt thou see (saith he) what more we do for our selues by our owne praters, then by those of an other [...]? when the Apostles pray for the Cananitish woman, they are repelled: I am not sent but to the lost sheepe of Israel, &c. But when shee pleadeth her owne cause by prayer, how great a sinner soeuer shee were, euen then it was that shee obtained grace: euen then it [Page 318]was that the Lord did graunt her petition. Yea, but the scripture commandeth vs to pray one for another: Other mens praiers therefore are not vnprofitable. Admit it, yet it must be by the Saints that are aliue, and not by them that are dead. And of this in­tercession of the Saints it is that he speaketh, and not of that of the Church of Rome: When we offer (saith he) altogether vnto God, Idem. hom. 44 in Genes. 1. Idem. hom. 5. in Mat. Idem. hom. in 1. ad Thes. Genes. 18. Ierem. 7.16.11.14.that which commeth from our selues, and the intercession of the Saints is ioyned therewith, it doth greatly profite vs. For (saith he in ano­ther place) the praiers and supplications of the Saints are of great force & power on our behalfe, and therefore let vs not neglect them, but rather let vs pray them to pray for vs, and to lend vs their helping hand. But what Saintes? euen those that are liuing: and wee know them by the examples and patternes that he giueth vs of them: As of Abraham making in­tercession for Lot: and of Ieremie, whom God forbiddeth to pray for the people: and many o­ther. Where in the meane time wee haue to obserue and note the faithfull and good dealing of the Doctors of the Church of Rome, who alleadge the same of the Saints deceased, and not of the faithfull liuing, which are in all the scipture commonly cal­led Saintes.

As concerning the Saints deceased, he sometimes speaketh of them according to the common opinion, Idem in Basil. Martyr. especially in his Panegyricks: That the magnanimitie and vn­daunted boldnesse of the Martyrs is a terrour vnto the tyrantes, the deuils, and the Prince of the deuils: That they pray to God with confidence, as soldiers are wont to shew their wounds vnto their Prince: Idem in Iu­uent. & Max­im. That if S. Paule haue loued men here below, he hath also in heauen, a more feruent loue towards them; but that this neuer reacheth either to praying vnto Saintes, or vnto Martyrs: on the contrarie, in all his praiers, we doe not heare of any other but onely God. But haue they not purchased Paradise by their sufferings and merites, and not for themselues onely, but for those also that call vpon them? Not so, for they are farre off from that. On the contrarie, saith he, God alone is without sinne: Idem hom. 40. in Genes. & 49. Idem in hom. 45. in Mat. Idem hom. 20 in Iohan.and to the end that he might bee without sinne, he permitted Abra­ham to sinne by infidelitie, Moises by ingratitude, the virgine likewise the mother of Christ in his passion by doubting: Animum matris gladius dubitationis pertransijt, &c. The sword (said hee) of doubting or diffidencie pearced her soule. Likewise saith hee, Sometimes by ambition, by vanitie, and by the forgetting of the diuinitie of the Son, &c. As if of purpose he would preuent or represse the abuse which sprung vp then, and grew stronger after­ward by the inuention and industrie of the Monkes about the infinite merites of the holy Virgine.

What haue they to oppose and set against this? The Liturgie of Chrysostome? but we haue heretofore auouched for a certaine truth, that it was compiled & made more then 500. yeares after him. An homelie of the natiuity of S. Peter and S. Paule, wherein they make him say: Peter and Paule pray for vs without ceasing; for you haue pro­mised so to do. And where? You Paule, when you said, Venite mecum, & bonis ne defici­amur: and you Peter, Studebo post meum obitum, &c. But the best learned haue beene ashamed to giue it place amongst his workes. Idem in hom. post reditum ab exilio. But doe they make no conscience to make him to alleadge the scripture so falslie? In that which he made returning from exile: I haue inuited and bid you to supper (saith he) with the Apostles: let vs come to Timo­thie, to Andrew, &c. Therefore hee teacheth them say they, to haue recourse vnto saints. Whereas he rather discourseth in that place, to what persecutions the saintes are subiect, and sendeth them to consider the examples of those aboue named, to the end that they might not be strange or vnacquainted with any thing that they should find. Idem hom. 5. in Mat. Neither is that worthie better to be trusted, which they alleadge out of the fift homelie vpon S. Mathew: That which we say is not to be denied, that we ought not to pray vnto the Saintes. For his wordes are: And we say well; not that we denie, that the Saintes ought to pray for sinners: that is, as we haue before shewed, the saints aliue. And like­wise all this homelie maketh for the contrarie. And in deed Bellarmine hath beene ashamed to alleadge the places aboue named, holding himselfe to one onely in the threescore and sixt homelie vnto the people of Antioch. The Emperour (for so they make him to say) is there himselfe with his purple, to beseech the Saintes to make intercession [Page 319]vnto God for him. He praieth vnto a maker of tabernacles, and a fisher, as his protectors. But it is to be noted, that the same words are read in a sermon attributed vnto S. Augu­stine, De Sancto Paulo: and the Canon Garet doth alleadge them of one Theodoret Daphnoipatus of farre latter time. So little certaintie is there, whether it be S. Augu­stines or S. Chrysostomes, being also directly contrarie to the whole bodie and scope of their doctrine. And thus we see how Epiphanius and Chrysostome do agree toge­ther in this truth, notwithstanding the sharpe contentions, which were in other pla­ces betwixt them.

Cyrill Patriarke of Alexandria followeth them neere by, both for the time and do­ctrine. His Maxims are: None commeth to the father but by Christ: The Sonne was made the dore and the way to reconcile men vnto the father, and he himselfe doth distribute and giue grace together with him, &c. He is the Mediator, the high Priest, the Comforter, that is to say, the Aduocate. Iohn 2. Hee giueth entrance and accesse for our praiers vnto the father. He giueth vs free libertie and boldnes with him, &c. Yea (saith he) in as much as God gran­teth the praiers of such as doe worship him, (that is to say, of such as call vpon him:) for with whom doth it agree better to graunt vnto holy men their earnest requestes, then with him who alone is naturallie and truely God? But as concerning the Saints, as much honour as you will; but without all manner of adoration and worship, without any inuocating of them, which are the chiefe and principall part: although that in his time the priuate superstitions of men had preuailed euen so farre. Iulianus the Emperour reprocheth him, you Christians ye worship a man: Yea, Cyril. ad Reg. de rect. fid. (saith he) but such a man as we acknowledge and confesse to bee both man and God together. But at the least the Martyrs: Nay not so (saith he) as that we hold them for Gods: we doe not adore or worship them: wee praise their constancie, in hauing hated their lines for the truth, &c. And he telleth vs wherein this ho­nor consisteth: In a remembrance (saith he) which withereth not, euen of their excellent and exceeding fortitude. He forgetteth not in the meane time to describe how many waies the Greekes honoured their Gods, euen betaking themselues vnto them, as prote­ctors and gardiantes of such as were aliue. And this was the place, & here the opor­tunitie for him to haue said; And what you do vnseasonablie and without any proofe of dutie vnto them, the same doe wee duely and of required dutie vnto our Saintes: Cultores. but hee is flatte to the contrarie; But we (saith he) doe not any thing at all. Not therefore as the Grecians, the proper worshippers of men, who without consideration haue attributed the glorie of God to whom they please, &c. For the scripture (saith hee) doeth not preach vnto, or teach vs any moe Gods then one: neither haue we any custome to worship any other besides him. And the Saintes (saith hee in another place) haue also obtained the gift of God by his grace, Idem in The­saur. l. 4. c. 2.and the mutuall praiers of others: but they cannot imparte it vnto others at their pleasures: whereas the Sonne, as the fountaine of holinesse, doth sanctifie his disciples by his owne power: Receiue, saith he, the holie Ghost, &c. The Conclusion of Cyrill, in the end, after all this disputation, is: Therefore we must praie in the name of the Sauiour, if we will be heard of the father. And notwithstanding some are growne to that impudencie, contrarie to the opinion of all ancient writers, as to impute and ascribe vnto him a little booke imprinted in times past in Paris. The liturgie and houres of the virgine Marie. As for Theodoret, we haue seene heretofore what he said vnto vs of the Councell of Laodi­cea: and yet further we must not forget what he saith vnto vs of the wordes of Saint Paule to Timothie: One Mediator of God and men, &c. Theod. 1. Tim. c. 2.If (saith he) as saith Ar­rius and Eunomius, the Sonne be not partaker of the substance of the Father, how shall he be an intercessor, &c. And therefore the Saintes by the same accompt, no Gods, no intercessors.

CHAP. XIIII. Of the continuance of the purenesse of doctrine concerning Inuocation, and of the growth and proceeding of the corruption of the same in the Latine Church.

LEt vs here againe returne to the rest of this doctrine in the West Church, proceeding where we left to speake of the same. S. Hil­larie tooke vp his standing at this point; That notwithstanding that the Angels and the Saintes do continue their charitie towardes vs, that yet we must call vpon one onely God by Christ, it being expected that hee should be alone, and onely one which knoweth, and can doe all things. And now let vs a little looke ouer S. Ambrose, S. Augustine, and Saint Ierome in the Latine Church, and examine their opinions: the first of them answering within a little, the time of Basil & Nazianzene: the other two the time of Epiphanius and Chrysostome in the Greeke Church.

S. Ambros. in su­nere fratris Sa­tyr. Ambrose verily in like manner as S. Basill, wanteth no store of Rhetorike, such as the time afforded. In the funeralles of his brother Satyrus he is vehement: Well (saith he) go thou first into this common house, & that which now is more desired and wished for of me then any other thing: make readie there for vs our bed chamber, leaue mee not to lan­guish and mourne any long time after thee; Call vpon me if I be too slow, and helpe me to make more hast,Ambr. in Luc. l. 10.&c. And in another place: From whence shall I cause thee to come, Peter, that thou maiest tell me what thou didst thinke when as thine eies distilled teares? shal it be from hea­uen where thou art in the companie of Angels; or els from the graue? &c. Who will not ac­knowledge in these words the Rhetorical Apostrophes so familiarly vsed of Orators? In his booke of widowes, he is carried away a great deale further in a Declamation: When (saith hee) Peter his mother in law had a feauer, Andrew and Peter praied vnto the Lord for her: And thou O widow, hast so many neighbours that pray for thee: the Apostles, the Martyrs and the Angels: therefore thou must pray vnto them, for they can pray for our sinnes, seeing that they are washed from theirs by their owne bloud, seeing also that they are be­holders of our actions. Againe, Is she lesse fit to pray because of her sinne, or lesse fit for to aske and obtaine? let her vse the benefite and helpe of others which doe pray, &c. Who is hee that may not iustly be offended with these loftie and hyperbolicall speeches, with this exceeding ryot & lauish laying out of such high mounted speeches, directly con­trarie to the doctrine of Christ & his Apostles? Of Christ, who calleth the repentant vnto himselfe, they being so much the more fit to come vnto him, by how much the heauier they feele themselues laden with the burthen of their sinnes; Come vnto mee (saith he) all you that labour & are heauie laden, &c. Of the Apostles, who teach vs, that the sins of the Apostles themselues were washed away in the blood of Christ. As also against the doctrine of his dearely beloued Origen: That the virgin Marie hath need to be washed, to be sanctified, and to haue a part in the redemption purchased by this blood. But now let vs heare him like some still brooke, or little riuer gliding smooth­ly along some plaine channell, all his heate of Rhetoricke laid aside, and expounding the scriptures according to their bare meaning and sence: & that verily in a far other sence. The Gentiles said to him (as we haue seene before;) It is needfull to haue ac­cesse vnto kings by the mediation of great personages: so we must looke to approch vnto the high God by inferior and pettie Gods: & so say our aduersaries by the saints. And what answer doth he make them vpon the Romaines? Ambr. in epist. ad Rom. c. 1. But saith he, and that in many words: With God thou needest not any other intercessor then a deuout spirit: It is high treason against him to make way to come to him by his creatures: whereas in deed it is good for kinges, who know not whom to trust in their common wealth: but not in respect of God who knoweth all things, Id [...] de Iscac. & Antma.who vnderstandeth the value and worth of euerie man, &c. But wouldest thou haue a Mediator? looke vpon him whom he giueth vnto thee: Iesus Christ him­selfe [Page 321](saith he) is our mouth by which we speake vnto God; our eye by which we see the father: our right hand by the which we offer vnto the father; and if that hee make not intercession for vs, neither we nor any of the saintes haue anie part or portion in God. And elsewhere; Idem l. 3. de Spir. Sanct. c. 12 Wee must not worship (saith he) any thing but God, as the scripture saith: Thou shalt worship one onely God: The holy Ghost likewise must be worshipped, seeing that wee worship him who after the flesh is borne of the holy Ghost. But no man must draw or applie this to the virgine Marie, she was the temple of God, but not the God of the temple, &c. And if any man reply and say that he speaketh of adoration, and not of praier, he ouerthroweth the question: for in vaine is it to pray, where wee put not our affiance. But (saith hee) the Almightie power of Christ was declared and manifested; in that we know that it is hee alone in whom wee must haue our affiance, &c. Coloss. 1.In so much that if any man thinke that he ought to frame his deuo­tion, either to some one of the Angels, or els to some one of the superiour powers; bee it knowne vnto him that he is in an errour: for he that humbleth and casteth downe himselfe before the subiectes, is altogether out of the way: he cleaueth not fast vnto the head; he is without a head,Truncus est.&c. And this is according to the scope of the place in the Colossians, expounded heretofore by Theodoret, & of the Canon of the Councell of Laodicea.

In the time of S. Ierome this inuocation did insinuate it selfe more and more a­mongst the people: in so much as that it was come to an open offence and contro­uersie. And this is proued by the disputation betwixt Saint Ierome and Vigilantius: Hieronym. contr. Vigilant. whether it were that on the one side Vigilantius did not speake honorably enough of the Martyrs: or that Saint Ierome doth wrongfully so charge him: proceeding here as in other places, from wholesome admonition and reproofe, to hot and distempe­red choller, (a man for that cause certainely vnworthy to bee admitted into any disputation concerning religion:) But of all Vigilantius his Theses, (because his bookes are not to bee come by) we are onely made acquainted with so much as Saint Ierome maketh mention of. It is manifest likewise, that the Church of Fraunce did not allow of this superstition; in as much as that French Bishoppe, of whome Saint Ierome speaketh vnto Ripacius, a holy and reuerent man, did hold the opinion of Vigilantius: according to that which Ireneus saith; That the French men and Ger­maines held and kept so fast what they had first receiued of the Apostolike faith, as that they shutte their eares vnto whatsoeuer departed and swarued from the same. Vigilantius saith by the report of Saint Ierome; That wee must not worship or adore the Martyrs, nor the deceased Saintes. And who can denie that which hee saith of worship and adoration? But for the honour due and of right to bee giuen in the re­membring of the Martyrs and Saintes, by the acknowledging of the giftes of God in them, and the imitation of their constancie; who is hee that would contend or striue against it? But you say that in this honour inuocation is included: which thing Vigilantius denyed. Let them shew vs then in all this disputation, how hot soeuer S. Ierome be, any one word of the inuocation of saints or of Martyrs? or any one proofe or allegation that he maketh for the same, either out of the scriptures, or the fathers, the Councels or the Liturgies Greeke or Latine? Howsoeuer notwithstanding the case so standeth, as that he could not bee ignorant of that goodly Masse of S. Iames at Ierusalem, if so be it were at that time, for to haue proued thereby the interces­sion of the virgine Marie and of the Saintes. For as concerning that which he saith: If any man come to pray ad memorias Martyrum: it is well knowne, that that was for no other thing but to point the place, where had beene accustomed for a long time the meetinges of the Christian assemblies, to stirre vp thereby those which were pre­sent to the like constancie.

Origen was the first that said, though doubtfully, and ambiguously; That the blessed soules do pray in the other world for the Church. Vpon this stone men haue laboured by degrees to found and settle this inuocation. Vigilantius doth take oc­casion by this foundation, and denieth it, adding, that here we ought to pray one for another: & that there is not any place for this action elswhere. S. Ierome striueth for this proposition of Origens, as for an article of faith; Vigilant. gainsaith it, as contrary [Page 322]vnto faith: but of them passing beyond their bounds, seeing that this proposition, if a man stay there and go no further, is indifferently to be borne with of the Church. But S. Ierome gathereth therevpon this conclusion. The Saintes pray vnto God in heauen for the Church: therefore the Church here vppon earth must not onely pray vnto God, but vnto the Saints also.

Superstition said: But wherefore shal we not pray vnto them, seeing that they pray for vs? For is there not appearance, that they ioyne their praiers vnto ours, when we pray vnto them at their graues? &c. Vigilantius aunswereth; No, for they doe not meddle any more with humane affaires: So far is it off that their soules should keepe about these graues. Apocal. 14. S. Ierome thereupon cryeth out: Wilt thou chaine vp the Apo­stles? wilt thon make a law for God to keepe? Do they not follow the lambe wheresoeuer he go­eth? &c. But the question is not here of the power of God, but of the nature which he hath giuen for a law, to all thinges. Tertullian had said vnto him: That it was no good diuinitie, Chrysost. hom. 20. in Mat. Idem de La­zat. & Diuite. August. de cu ra pro mort. [...]erend. Idem de G. Virg c. 27. Hieronym. in Epitaph. Ne­potian. To reason from the power of God to his will, or to the effect. And S. Chryso­sostome, That the soules seperated from the bodies haue not their abode in these regions: That the soules of the iust are in the hand of God. And S. Augustine had proued it vnto him by scripture, That they are not any more dealers in the thinges of this world. That in the same place: To follow the Lambe is to follow the footsteps of Christ. Not (saith he) in respect that he is the Sonne of God, by whom all things were made: but the sonne of man, who hath shewed vs in himselfe what we ought to doe. But S. Ierome, doth he say the same vnto vs, that they of the Church of Rome say: That they know all thinges in the seeing of God? Then they reade in God, that which is in our hearts, in our thoughtes, &c. No but cleane contrarie. In the Epitaph of Nepotian: All whatsoeuer I can say to him seemeth to mee to be no more then a dumbe shew, because that he heareth not. Againe: Let vs not wearie our selues with speaking to him, with whom we cannot speake any more. But he ceaseth not to vse his Rhetoricall figures, his Apostrophes as the others do: in the Epitaph of Pau­la whom he had so entirely loued, and in his speech of the death of Blessilla; wherein hee speaketh vnto them, and causeth them to make answere; the dead and deceased daughter to comfort her mournefull and sorrowing mother, &c. But in his Commen­taries his choller and languishing mind is laid aside: Idem in Ezech. l. 4. c. 14. tom. 5 If we be to put our confidence in any, let vs trust in the one only God: For cursed is the man that putteth his confidence in man, though they were Saintes, yea and though they were Prophets. We must not trust in Principibus ec­clesiarum, in those which are the chiefe and principall of the Churches, who how vpright and righteous soeuer they be, shall not deliuer any but their owne soules, not so much as the soules of their owne children. And to the end wee may not conceiue him to haue spoken of any but such as were liuing, writing vpon the Epistle to the Galathians, vpon these words; Euerte man shal beare his owne burthen: Idem in ep. ad Galat. l. 2. c. 6. see what he saith vnto vs, Wee learne though some­what darklie, by this little sentence a new doctrine, which is hid and secrete, that so long as wee are in this present world we may be helped by the praiers and counsels one of another: but when as we shall be come before the iudgement seat of Christ, neither Iob, nor Daniel, nor Noe can pray for any man, but euerie one shall beare his owne burthen, &c. Which may seeme to bee a retractation of that which he had stifly maintained against Vigilantius. For out of this text are gathered two propositions together: Gra. C [...]in prae­senti 13. q. 2. Hieronym. de Assumpt. Ma­riae virg. tom. 4 that is, That the prayers of the li­uing serue not to any vse for the dead, neither the praiers of the dead for the liuing: and this place is inserted into the Decree. Of the virgine Mary likewise hee sayeth: Thou hast worshipped God a child with the wise men: The virgine Marie hath no other honor but when he is by good right and for iust cause honoured, who hath vouchsafed to be begotten and borne of her, &c.