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A18831
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The old vvaye A sermon preached at Oxford, the eight day of Iuly, being the Act Sunday. 1610. By Robert Abbott ...
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Abbot, Robert, 1560-1618.
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1610
(1610)
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STC 53; ESTC S100540
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35,346
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72
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therefore did so speake as if in good earnest he had not so spoken We bring Agatho Bishop of Rome professing himselfe in expresse wordes p Agath Epist Synod 6 Constantinop act 4 Pro obedientia quam debuimê° vt personas c. Pro obedientiae satisfactione inquâ—rere Nostra pusillitas quod â—ussum est obsequenter impleuit to owe obedience to the Emperour to be carefull to giue satisfaction of his obedience to performe obediently the Emperours commaundement Doct. BISHOP forsooth answereth that q Reproofe p. 170. 181. these are but common and vsuall words of courtesie vttered of custome and courtesie in all Countries VVe alleadge Chrysostome saying that n Chrysost Op impers in Mat. hom 11. Haec vasa sanctificata in quibus non est verum corpus Christi sed mysteriâ—m corporis eâ—us contâ—etur in the sacred vessels there is not the very true body of Christ but the mystery of his body Bellarmine answereth that o Bellarm. de Sacram. Euchar c. â—2 Ab aliquo Beregarij discipulo inserta illi homiliae esse videntur these words seeme to be foisted in by some Scholer of Berengarius whereas they themselues haue alwayes so printed the words vnto vs out of their own Libraries although they say in generall that p Edit venet â—584 in marg â—oci Haec in quibuâ—da exemplaribus desunt the wordes are wanting in some copies yet lest they should be taken in a lie doe not name in particular any one copie where they are otherwise neyther hath any such thing beene obserued by them who did formerly publish the same worke As for that which he addeth that q Bellarm. vt supra Ad rem non faciunt nam loquebatur author homiliae devasis sacris templi Salomonis the words are nothing to the purpose because they are spoken of the vessels of the Temple of Salomon which Balthasar abused and was therefore punished it is a very senselesse and wilfull shift because he himselfe confesseth that r Ibid. In illis vasis non solum non crat verum corpus Domini sed nec mysterium eius in those vessels there was no mystery of Christs body at all because Chrysostom saith not those vessels but these nor wherein was but wherein is conteyned speaking in the present tense as of the vessels which they had then in vse because it had beene ridiculous to warne his hearers of a danger in abusing the vessels of the Temple of Ierusalem which they had not to abuse and doth no otherwise speake of Balthasar but as bringing a particular example for proofe of a generall Doctrine that by the punishment of Balthasar for abusing the vessels of the Temple of Ierusalem we are taught how dangerous it is prophanely to defile vessels of sacred vse as namely the vessels of our Christian Churches wherein yet is not the very body of Christ but only the mystery of his body But to strengthen this assertion of Chrysostome wee alleadge Gelasius Bishop of Rome affirming that Å¿ the Sacraments which we receiue of the body and blood of Christ are a diuine thing and we are thereby made partakers of the diuine nature and yet saith he there ceaseth not to be the substance or nature of Bread and Wine Which wordes as they astonished t Chemnic in Exam. Concil Trident. de Transubstant Cardinall Contarenus in the conference at Ratisbone so Bellarmine also is amazed at them and though he tooke vpon him u Bellarm. de Sacram. Euchar cap. 27. to aunswere them as well as he could yet durst not set them downe The matter is plaine by the testimony of a Bishop of Rome that there ceaseth not in the Sacrament to be the substance or nature of Bread and Wine And what will they say to it x Bellarm. ibid Melch. Canus loc com lib. 6. cap. 8. Sometimes forsooth the Authour of the booke was not Gelasius Bishop of Rome but another Gelasius Bishop of Cesarea in Palestina who was more auncient then he of Rome And yet y Bibhoth sanct patrum Tom 4. Paâ—is â—â—89 they themselues as they haue found it so haue alwaies printed it and doe vnder the name of Gelasius Bishop of Rome and the Tract being written in Latine is not likely to be written by Gelasius Bishop of Cesarea who being of the Greeke Church did vndoubtedly write what hee wrote in the Greeke tongue But it hath receiued credite as the worke of a renowmed Authour of that name and in all likelihood of Gelasius Bishop of Rome by y Ioan. 1. Epist aduer Eutychian Biblioth sanct Pat. tom 4. 1589. being cyted by a Bishop of Rome Iohn the first who was the fourth that succeeded after the same Gelasius Therefore Gregory de Valentia seeing little boote in that answer sticketh not to say both concerning Theodoret and Gelasius that z Greg. de Val. de Transubst cap. 8. AntequaÌ„ quaestio illa de transubstantiatione in Ecclesia palam agitaretur minime mirum est si â—nus aut alâ—er aut etiam aliqui ex vetcribus minus consideratè recte hac dere senserint scripserint before the question of transubstantiation was debated in the Church it is no maruelif one or some of the ancient Writers did both thinke and write vnaduisedly and amisse concerning this matter And againe If a Idem Apolog de Idolol l 3. c. 5. Si maxime Gelasius tanquam Dector aliquis nihil vt Pontifex determinans vnus item aut alter ex Patr bus hac â—â—re lapsus errore fuisset â—abemus câ—rte nubem aliorum testium Gelasius as a priuate Doctor not as Pope to determine and some one or other of the Fathers haue erred herein yet we haue for vs a cloude of witnesses So then Gelasius in priuate said the same that wee doe and was minded as we are that there ceaseth not in the Sacrament to bee the substance of Bread and Wine but he erred therein and if he had set him downe in his Consistory Chaire O absurd mockery he would have been of another spirit and haue spoken as the Papists speake whereas notwithstanding he wrote these words in a dogmaticall tract against the two Heresies of Nestorius and Eutyches and therefore must be taken definitiuely to resolue against that which is now taught in the Church of Rome Not so saith Doct. Bishop for though the worst come to the worst yet b Doct. Bishop Reproofe p. â—62 the sentence may haue a good meaning and may stand well with our doctrine for the nature of bread doth not wholly cease to be in the Sacrament because the forme sauor and tast of bread doe still remaine though the whole inward substance be turned into the body of Christ Marke this well I pray you there ceaseth not to be the substance of bread that is there ceaseth not to be the accidents of bread the forme sauor and taste of bread
merite of remission of sinnes and eternall life their assertion g Tho. Aquin. p. â— q 80. art 3. in corp Eliam si mus vel canis â—ostiam consecratam manduret substantâ—a corporis Christs non desinâ—t esse sub speciebus c. Quidam dixerunt quod statim cum Sacramentum tangitur a mure vel cane desinit ibi esse corpus Châ—isti quod derogat veritati Sacramenti that Dogges and Mice and Swine eating their consecrated Hoast doe eate into their bowels the very body and bloud of Christ their abhominable paradoxe h Coster Enchirid cap. 15. Sacerdos si fornicetur aut domi concubinam foueat tamet si graui sacrilegio sâ—se obstringat graâ—ius tamen peccat si contrahâ—t matrimonium that it is more lawful for a Priest to commit fornication then to marry a wife l Bellar. de Amissâ—grat Stat. pecc l. 2. c. 18. Non peccat Magistratus si mâ—râ—tâ—cibê° cerâ—um locum vrbis incolendum attribuat their defence of publicke and common Stewes their falling downe to worship stocks and stones and to pray and offer to them their Seruice and prayers in a strange and vnknowen tongue their maiming of the Sacrament by administring it in one kinde contrary to the expresse institution and example of Christ in the Gospell and that with a Non obstante in the Councell of Constance k Concil Constant Sess 13. Lic et Christus post coenam instituerit suis dâ—scipulis administrauerit sub vtraque specie panis vini hoc venerabile Sacramentum tamen hoc non obstante consuetudo quòd a laicis tantummodò sub specie Panis suscipiatur habenda est pro lege quam non licet reprobare c. This notwithstanding yet the custome of administring to the lay people onely in the forme of bread shall be taken for a law These I say and sundry other of their doctrines and doings are such and so contrary to the common sense of Christian piety as that of them who haue had occasion and meanes to take notice of them and yet persist and goe forward in their euill way wee haue iust occasion to conceiue that which the Apostle saith that l 2. Cor. 4. 4. the God of this world hath blinded their eyes that the light of the glorious Gospell of Iesus Christ should not shine vnto them And againe that m Rom. 1. 28. God hath giuen them ouer to a reprobate sense to doe the things that are not conuenient and hath set vpon them a marke of that reprobate illusion whereof the same Apostle speaketh n 2. Thes 2. 10. 11. Because they regarded not the loue of the truth that they might be saued therefore God shall send them strong delusion that they may beleeue lies that they may be damned which beleeued not the truth but tooke pleasure in vnrighteousnesse 8 The next thing that is to be done is to aske for the way Now no man doubteth but that it is expedient and necessary so to doe but the question is of whom we are to aske Whom shall I aske that I may be sure to receiue of him certaine and true answere which is the way of eternall life Let me goe through all the Religions and professions in the world Protestants Papists Brownists Arians Pelagians euery one will say of that that he himselfe followeth that it is the right way Who is now the Iudge amongst all these to giue vs certaine assurance and warrant which is the way indeede And whom shall wee thinke to be this Iudge but God himselfe who as he is the end whereto we goe so is the onely directour of the way whereby wee are to come vnto him But here the troubled minde asketh againe How shall I come to aske of God how shall I heare his voyce to receiue answer from him Let vs take the answer of this question from St. Hierome who demaunding o Hieron in Ps 86. Dominus narrauit quomodo narrauit Non verbo sed Scriptura In cuius Scriptura In populorum c. quae Scriptura populis omnibus legitur hoc est vt omnes intelligant c. Principes Ecclesiae princepes Christi non scripserunt paucis sed vniuerso populo c. non vt pauci intelligerent sed vt omnes How will the Lord shew or declare answereth Not by word or voyce but in the Scripture In whose Scripture Marry saith he In the Scripture of the people which he noteth to be so called because it is read vnto all people that is saith he so as that al may vnderstand because the Princes of Christ that is the Apostles and Euangelists did write not for a few but for the whole people not that a few but that all may vnderstand God then hath giuen thee his holy Scripture hath attemperated the same to thy capacity and vnderstanding that there thou mayest aske and receiue answere of him which the way is wherein thou art to walke that thou mayest obteine eternall life And hereof saith Gregory Bishop of Rome a farre other man then are those Vipers and Aspes that now are bred out of the Church of Rome p Gregor Moral l. 16. c. 16. Per Scripturam Deus loquitur omne quod vult By the Scripture God telleth vs all his will q Idem Exposit in 1. Reg. c. 3. Quid cor animam dei nisi sacram eius Scripturam accipimus What doe we vnderstand saith hee by the heart and soule of God but his holy Scripture as to giue vs to vnderstand that if we desire to come so neere vnto God as to haue him poure forth his heart and soule vnto vs we must expect and looke for the same in his holy Scriptures And therefore is it that our Sauiour Christ vseth that exhortation a Iohn 5. 39. Search the Scriptures for in them ye thinke to haue eternall life and they are they that testifie of me Heereby doth God performe the promise that of olde hee made vnto his people r â—sa 30 21. Thou shalt heare a voyce behinde thee saying This is the way walke in the same Of which way the Prophet saith further Å¿ Esay 35. 8. There shall be a path and a way and the way shall be called holy the polluted shall not passe by it for God shall be with them that is with his people that seeke him and walke in the way and the fooles the simple shall not erre namely because t Psal 19. 7. the law of the Lord giueth wisedome and vnderstanding vnto the simple u Pro. 1. 4. and to a childe knowledge and discretion Very notable is that of Optatus and much to be marked in this behalfe when being at question with the Donatists whether it were lawfull to rebaptize or not hee saith thus x Optat. cont Parme. l. 5. Vos dicitis Licet nos dicimus Non licet Inter vestrum licet