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 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 shal be 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 gain-sayinges 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 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
committing new sinnes Let vs put off the old man c. But saith he The ransome of the bloud of Christ should bee too much abased Idem de vocat Gent. l. 1. c. 5. if the iustification which is by grace should bee due vnto precedent merits But neither precedent neither yet subsequent ones can come in for any paiment in this accompt But rather saith hee in an other place seeing that we being quickned in Christ are dead vnto the world Idem de suga Secul c. 7. wee are not any longer to serue the world wee are not any longer to liue according to our former liues but according to the life of Christ euen the life of innocencie of chastitie and of all other vertues We are risen againe with Christ let vs liue with him let vs ascend to him let vs ascend and goe vp on high in him And let vs prouide that the Serpent may not henceforth find euer a heele about vs to trip vs vpon or to bruse by not finding vs any more ouertaken and carried away with these earthly things Now what is all this but the same which Saint Paul said That faith causeth loue that hauing receiued life by the faith of Christ we would liue hencefoorth in Christ And this is the same that wee said that hee which hath iustified vs by his spirite hath sanctified vs also by the same spirite vnto the renuing of the inwarde man c. Saint Augustine in like manner We say that workes iustifie the faith August de spir lit c. 18. De fid operib c. 1.4 Ep. 105. ad Sixt. and the faith the Christian that is to say that the truth of his faith is proued by them Saint Augustine his words follow No man doth a good worke but he that is alreadie iustified but iustification is obtained by faith And these Maxims are ordinarie with him Opera sequuntur iustificatum non praecedunt iustificandum Workes follow him that is iustified they doe not goe before him that is to be iustified The merits of the righteous doe serue for vse Idem ad Simplic l. 1. q. 9 11 Idem de spir liâ— c. 10. Idem de patient c 21. Lib. 1. ad simp q. 11. Idem de fid operib c. 4. Idem Serm. 181. de temp de fid oper Idem quest 23 because that they are righteous but not to make them righteous Workes doe not beget grace but grace workes Grace is freely giuen vnto vs not because we haue done good workes but to the end wee may be able to to doe them Workes doe not preuent the mercie of God but follow it Againe They cannot bee if grace haue not preuented them by faith And good workes are by him sometimes called The workes of righteousnesse because saith he they follow righteousnesse that is to say iustification And thus you see that workes are the touchstone of faith yea the inseperable effectes necessarily following where faith is For saith he to belieue in him that is to loue him but this can neither the wicked nor yet the Diuels doe but Christians onely because that faith without loue is nothing worth And it is saith he of that health fall faith of the Gospell that the Apostle speaketh of from which workes proceede by this loue For that which bringeth forth none Saint Peter calleth a dried fountaine Saint Iude a cloud without water Saint James a dead faith c. And Saint Paul saith hee is expounded by Saint Iames namely that he vnderstandeth not that hee that belieueth Non finitur is not bound to doe well but rather that he knoweth that he is not come to the gift of iustification by the merits of his precedent workes neither yet by those that follow because it is not permitted in this life For be that is iustified by faith how can he but afterward walke righteously c. One man therefore saith he praiseth the faith of Abraham and an other his workes Idem in Psal 31. Ex side Idem in Psal 30. Confesss l. 12. and yet they bee not contrarie Great is the worke of Abraham but as it commeth of faith J see the foundation to bee faith and I praise the fruite of the good tree but in faith I knowe the roote to bee neither barren nor withered c. Whereupon hee concludeth Let not a man boast of his workes before faith neither let any man neglect them after hee hath once receiued grace to beleeue c. And as our Sauiour Christ doth liue in thine hart so let him also remaine and dwel in thy mouth Concil Arans c. 12. so also in thy deedes and actions c. This is that which the Councell of Orange doth hold vpon this question To loue God is a gift of God Hee hath vouchsafed maâ—â— to be beloued himselfe hauing loued without being loued He loued vs when we displeased him to the end that he louing vs we might please him for he hath shed loue into our hearts c. To be briefe these good fathers say Wee begin not in any good worke but afterward God helpeth vs to make an end Nay hee without any precedent merits inspireth into vs his faith and his loue c. But it may be at the least you will say that man may merit afterward Nay saith hee Prosp de vocat Gent. l. 1. c. 23. l. 2. c. 8. What hast thou that thou hast not receiued c. And Prosper Aquitanus who was of the same time Vnto euerie man saith hee is giuen Sine merito vnde tendat adâ—meritum without merit where by he may take the way to merite and it is giuen before any paâ—ines or labour taken to euerie man for which he is to receiue a reward according to his labour c. And then you wil say yet loe here both merit and reward but then againe behold â—and marke how hee expoundeth it If God find in vs what we haue committed in our selues we cannot but be condemned Idem sentent 126. but if be find in vs what he himselfe hath wrought we shall bee crowned Because saith he in an other place all our merit from the beginning vnto the end is the gift of God all our workes otherwise tending to nothing but condemnation Which thing â—ee setteth downe in these verses against the vnthankfull Nam meritum ad mortem subeundam sufficit vnum Ad vitam Idem contr collat contr ingrat nisi quod donarit gratia nullum And therefore concerning the iustice imputed vnto vs he saith Our righteousnesse consisteth more in the remission of our sinnes then in the perfection of our vertues And that same remission consisting also in the righteousnesse of Christ for from that commeth our righteousnesse in as much as wee are renued Ipsa inquit virtutum gaudiaâ—â—oulnus habent Idem in sent The greatest ioyes that their vertues can moue in them haue their pearcing wounds and scorching Corasiues Wee
vsed in this signification Proponant Collat. Carthag 1. 3. qui ista elicere meruerunt saith Petilian the Donatist that is to say obtinuerunt for there he speaketh of his Aduersaries Emeritus the Donatist in the same sence Quis supplicauit quis legem meruit quis iudicium postulauit Inferring that seeing the Orthodoxes had obtained and procured the Decree of the conference that it also belonged vnto them to begin the first More plainely in the Oration and speech made by one Habet-deus a Bishop To say nothing saith hee of the Christian bloud shed by Leontius Vrsatius Macarius Paulus c. and other executioners Quos in Sanctorum necem a Principibus seculi meruerunt Whome the common people obtained and procured from the Emperours or secular Princes to murther the Saints And further euen in their own praiers it cannot be otherwise interpreted or maintained Excita Domine potentiam tuam subueniat misericordia tua vt ab imminentibus peccatorū nostrorum periculis te mereamur veniente eripi aut saluari A wake O Lord and stirre vp thy power let thy mercie succour vs to the end that by thy comming we may merite to be deliuered from the daunger at hand procured by our sinnes c. To merite to be deliuered or saued by the mercie or by the power of God can it bee otherwise meant then that they might be made worthie in that powerfull mercie In some others Graunt vnto vs to come before Christ with righteous workes to the end that wee being set as fellow companions on his right hand we may merite to possesse the kingdome Te largiente c. Graunt vnto vs to be his fellow companions in the kingdome of grace as we haue merited to haue him to participate our nature in the wombe of the Virgine Is there any man that can make any other sence of this praier An other somewhat further fetcht Graunt vnto vs that wee may sensibly perceiue the holy Virgine to make intercession for vs Me uimus by whose meanes we haue merited to receiue the author of life How can wee merite by our workes the incarnation of the Sonne of God whether it were before hee came or since his comming if we doe not take the meaning according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee reputed worthie Saint Ambrose likewise speaking of the water of Baptisme O aqua quae Sacramentum Christi esse meruisti O water which hast desirued to be the Sacrament of Christ c. And how can this bee vnderstood any otherwise being spoken of a creature without life Infinite such other places may easily bee cited of vs out of the fathers And in deed in certaine Collects Cassand in Hymn Eccles f. 4◠Index Expurg f. 36. 38. in stead of Meruimus there is put Valeamus that is to say We may And Cassander confesseth that it must bee so vnderstoode but our Fathers of Trent haue therefore caused it to haue a dashe too many with the Penne in all his bookes But in nothing is their mind and meaning better manifested then in the interpretation which they giue both to the word Merite to proue no meriting as also to the word Reward Hillar Can. 20 in Math. super illud Idem in Psal 51. Donauit Idem in Psal 142. Basil in Psal 7. August in Psal 109.118.102 to proue that it is not but of grace Saint Hillarie The verie workes of righteousnesse would not suffer a man to merite perfect blisse if the mercie of God should not furnish and fit him for the same Againe Wages cannot come in the nature of a gift they are due for worke wrought but God hath giuen vnto vs all of meere gift and free grace by iustification which is of faith And againe Remission of sinnes is not a merite of honestie but a pardon and fauour flowing from a free will c. But in the meane time the wages of the good are called a retribution Yea saith Saint Basill but according to the custome of the Scripture which saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribution or recompence for a gift and he retributeth or recompenseth that is to say giueth Saint Augustine In the way of faith such are held for no sinners to whome their sinnes are not imputed God is made our debter not in receiuing any thing from vs but in promising so great things vnto vs. Idem de verb. Apost Ser. 22. Let vs be glad and reioyce for wee haue ouercome because that we are ouercome in our selues because that we haue ouercome in him Him saith hee which crowneth thee because he crowneth his gifts and not thy merites yea hee crowneth them saith the Psalme In miseratione misericordia In compassion and mercie And not in thee only O man wosoeuer thou art But in thy selfe also O thou Apostle how great so euer thou maist be Idem hom 50. hom 14. I haue fought a good fight saiest thou c. The Lord which is a iust and righteous iudge shall render me a crowne he is indebted the same What shall he render or repaie vnto thee He shall render me it for he is a iust iudge He cannot refuse to paie any man his wages and hyre hauing perused and taken a view of the worke I haue fought a good fight that is one worke I haue finished my course that 's one worke and kept the faith that is a worke Jt remaineth that I should receiue the crowne of righteousnesse that is the wages Nay saith he for the wages thou hast no power to commaund the same at all and in the worke thine owne power goeth not alone The crowne belongeth onely vnto him to giue where it pleaseth the worke is of thee but not without his aide and helpe When as therefore thou saiest he recompenceth good deedes this is as if that he hauing preuented himselfe in giuing of good things should retribute and make recompence for the same with other fresh and new good things He retributeth them but vnto such good things as he hath alreadie giuen to the good fight to be finished course and to the faith kept For if he haue not giuen them 1. Tim 4. wherefore then saiest thou I haue trauelled more then they al And yet not J but the grace of God in me And if he haue not giuen thee to finish the race wherefore is it againe that thou shouldest say it is not in him that willeth nor in him that runneth but of God that sheweth mercie And if he gaue thee not the grace to keepe the faith is it not in vaine for vs to keepe and indeuour to watch and keepe ward if God doe not gard and keepe c. Beare with me O Apostle I see not any thing of thine owne but that which is euill and naught Pardon me Apostle thus we affirme and speake because thou hast so taught I beare thee confessing and acknowledging Gods goodnesse I doe not heare thee
to be innocent and redeemed they frustrate and make of no value the redemption in them But saith he in another place Notwithstanding that the soule of the holy man do wander out of the way of righteousnes yet if it lay fast hold by faith on him which iustifieth the sinner and bewaile vncessantly the sinnes committed in the time of this faith by such his continual washings it retaineth and kepeth stil his righteousnes And of faith he hath these Maxims verie ordinarie and samiliar Idem in Ezec. l. 1. hom 9. 7. In Ezec. hom 19. In Euang. hom 29. l. 3 indict 12. Ep. 27. All the Saints before the comming of Christ were saued by faith let vs not put our confidence in our teares and mourning neither yet in our deedes but in the intercession of our Aduocate faith goeth before brotherly loue and charitie It must bee first preached and taught thereby to raise vs vp vnto good workes vertues bring vs not to beleeue but faith bringeth vs to a vertuous life True faith is that which saith it and harboreth not any conditions or manners contrarie vnto the same we hold fast the faith and therewithall wee exercise it in good workes What is all this but the same which we affirme and say That the iust man liueth by faith that his faith sheweth it selfe aliue by his workes In the same sence dooth also Cassiodorus Olympiodorus Orgelitanus and others of the same time verie often speake although not altogether so properly in certaine places The ages following hold of the night shut in Anno 700. The proceeding of the abuse and yet so as that there shined forth some little glimces of star light Then in stead of the teaching of one onely remission of sinnes in the onely bloud of Christ and that in such sort as that it was famous and reuerently receiued throughout al the time that the purer antiquitie continued Gregorie and Cassiodorus had begun to teach that sins were remitted and forgiuen by martyrdome almes deedes forgiuing of our brethren reclaiming of a sinner c. acknowledging notwithstanding that nothing of all this stood good otherwise then in faith but contrarily that it was continually euill and against true and liuely faith Such as followed after as Cesarius Adelhelmus and others doe reckon vnto vs twelue deedes which do iustifie vs Baptisme Charitie Almes-deedes Teares and lamentation confession affliction correction intercession of the Saints mercie the conuerting of a sinner the forgiuing of our brethren and the suffering of martyrdome But as for faith which is the onely and alone meanes they negligently cast it behinde them This was the remainder of Pelagius his opinion which as our aduersaries they thought that they had well and sufficiently qualified when they said That the first grace was of God the first remission and forgiuenesse of Baptisme and as for all the rest Anno. 800. we ought to seeke and search for it in our selues by our works Now the inuocating and praying vnto Saints iumping and falling in togither with the same about this time did fortifie and adde more force to the error And it is to be noted that as in the change of the winds we see the cloudes in doubtfull sort to wauer and as it were stagger before they resolue vpon and take the direct course before the winde euen so it fared with the ancient writing of those times Beda in Psal 24. 31. before that they wholy and altogither inclined vnto this corruption For Beda doth cleane and wholie cleare and free the whole matter Forgiue me my sinnes not for my merits but for thy goodnes sake for there is no merit that is a sufficient price or raunsome for eternall blessednesse there is nothing but the meere grace of God that bringeth saluation yea grace freely giuen no regarde had either to merit precedent or such as may after insue And by faith by the alone righteousnesse saith hee of faith Idem in Psa 77 Idem l. â— in Marc. c. 2. 4. Idem l. 1. in Luc. c. 1. 2. Idem l. 4. in Luc. c. 11. Idem in Ioh. c. 6. Albin l. 3. de Trinit c 1. 7 Idem in Psal 4 20. paenit in 7. In Ioh. l. 1. c. 1. Bed l. 3. in Iob. c. 1. Anno 900. Haimo in Ep. ad Rom. c. 1. 4. Impertiendo Idem in Ps 84. Idem in Ps 26 Idem in Mich. c. 6. Idem in Zach. c. 3. Idem in Cantic Cant. c. 4. Consortium Diuum Idem in Epist ad Rom. c. 10. Idem in Ep. ad Heb. c. 5. 9. Idem in Ep. ad Rom. c. 6. Adelbert in altercat Theophil in Ep. ad Tim. c. 1 Anselm in Ep. ad Rom. passim which onely healeth the inwarde man which onelie forgiueth sinnes which onelie saued them which liued in the time of Circumcision and that without their offerings and sacrifices and which alone adopteth vs the children of God c. which is the life of our soule yea which sheweth forth his life by good workes c. And Albinus writeth in like manner Wash mee O Lorde from the spottes of mine vnrighteousnesse by the gift of thy mercie I am verie able to pollute and defile my selfe but I haue no power to cleanse my selfe there is no man iustified in thy sight but by thy grace by thy mercie in the name of the Sauiour and not by his merits And this grace is distributed and giuen vnto vs by the meanes of faith in Iesus Christ c. and the same the gift of God c. Neither yet haue these famous men so written but that withall there haue escaped and slipped from them some places verie different and vnlike such was the contagion of the time as that we are iustified by humilitie patience virginitie c. Notwithstanding that they euermore ioyne faith therewithall Haimo Archbishop of Halberstat saith The righteousnesse of God that is to say the iustification by which hee iustifieth them that belieue in him is manifested in the Gospell when the Lord saith He that shal belieue be baptised shal be saued that is to say shall be righteous This is that righteousnesse by which all those that belieue are iustified by the gift of the Father of the Sonne and of the holy Ghost which is called the righteousnesse of God because that hee in making the faithfull partakers of the same maketh them righteous c. and it is called the righteousnesse of faith by which Abraham was iustified c. And Christ is the Author of this righteousnesse vnto vs For before the world was framed saith hee God decreed with his Sonne to saue mankind without any precedent merites for euen man was not as yet c. This Sonne which hath giuen remission of sinnes and all other benefites of his onely and meere mercie Which is vnto vs the foundation of all righteousnesse In whose onely bloud it resteth for vs to be saued in as much
it is that antiquitie resteth and in which it is that noueltie hath built her selfe a nest as namely whether antiquitie dwell with the Church of Rome which of the old and auncient seruice retaineth onelie the sleight and vnprofitable rind or with our reformed Church which hath restored and reestablished both all the parts as also the substance thereof vnto his former estate and whole right But here it is obiected against vs Obiections for ceremonies yet you cannot deny but that many ceremonies were now already brought into the Church and into the seruice and ministerie of the same which you allow not of in your Churches And who doubteth but that in the space of fiue hundred years containing more then one hundred thousand nights the aduersarie Sathan who vseth to rise in the night had sowen mo then a few tares And who can find it strange that in these fieldes before time both possessed and husbanded by the Gentiles as also by the Iewes there should remaine of their seed And on the contrarie who is he that will not wonder where the dore is once set open to licentious liberty traditions and mans inuentions if there should anie thing abide continue sound and sincere But who will not rather finde occasion with vs to praise God who in despight of Sathan and all the malice of the Diuell the tyrannie of Custome the licentiousnes of Tradition the slipperie nature of Superstition the presumption of mans spirit and the darkenes of ignorance ouershadowing and couering all toward the end of this time hath vouchsafed so long to conserue the principall part of his seruice at least so much as was of the substance Or who will not yet more admire his goodnes for causing as it were a new creation of the Sun of truth in these our dayes after so horrible a confusion and after such an eternall and euerlasting night S. Augustine writing of the ceremonies and Traditions of his time said vnto Ianuarius Before all other thinges I would that thou shouldest know the great maine point of this disputation August Ep. 118. ad Ianuar that is that Iesus Christ our Lord is willing to subiect al his to bring them to beare his sweete yoke and light burthen as hee calleth it himselfe in the Gospell and thereupon also it is that he hath ioyned and coupled together the societies and companies of his new people by the Sacramentes which are verie few in number verie easie to obserue and keepe and yet notwithstanding most excellent in signification c And what is it that he sayeth vnto vs therewithall in the Epistle following August Ep. 119. Cortainelie sayeth hee it displeaseth mee that there is no more care and regarde had of thinges that are most safe and wholesome and commaunded in the sacred bookes whereas in the meane time euerie thing is full of presumptions that is of forestalled opinions in such sorte as that a man is more reproued for hauing touched the ground with his bare foote these holie dayes then if hee had made himselfe drunke with wine c. So that the state and condition of the Iewes is more tollerable then that of the Christians who as they haue not knowne anie time of libertie so neyther haue they beene charged with anie other burthens then those of the Law which was of God and not with the presumptions of vaine man for hereby the Church of God seated in the middest of great heaps of chaffe darnell vndergoeth and is made to beare manie burthensome things c. And this S. Augustine said vpon the speeches of certain Christiās which were giuen in such sort to abstaine from eating of flesh as that they iudged those vnclean who did eate the same And this thing saith he is most plainely against the rule of faith of holesome doctrine Now then let vs shoule away this chaffe and darnell 2. Cor. 3. laid vpon a golden and siluer foundation sowen in the field of Christ and notwithstanding adiudged worthie to bee burned with fire by the word of the Lord and by the writ of the Apostle Let vs praise God onely that these good Doctors haue to deale with him a Lord full of mildnes a Maister full of clemencie but and if their workes and inuentions burne before the fire of his spirit yet at the least they are saued as concerning themselues because of the foundation through his mercie in Iesus Christ They alleadge against vs for the first that which they call holy water Holy water Basil 〈◊〉 S. Spiritu ad Amphilochium c. 27. Ambros l. 2. de Sacr. c. 5. going about to proue it vnto vs out of Basile in his booke of the holy Ghost written to Amphilochius where he saith We consecrate the water of baptisme c. And out of S. Ambrose That in the Westerne Churches there was a prayer made to God that it would please him to blesse the water c. I aunswere that this argument is not well framed being from the water of baptisme to the holy water from a prayer by which the vse of creatures is blessed according to the nature and right vse of euerie one of them to the exorcising of a creature turned quite an other way from his right vse And as for S. Basil you may adde an other answere with Erasmus that this booke from the midst thereof containeth nothing that is Basils Gregor Nazianz hom 3. de Sancto Ianuario And Gregorie Nazianzene his brother had aunswered him that baptisme may indifferently be administred with any water And if the vse of their holy water were at that time in the Church it had but S. Bafill his particular approbation and how commeth it then to passe that it is not found in the Liturgie which they attribute vnto him For whereas some would impute it to Alexander 1. let vs not go about to offer the Church of Rome that iniurie De consecr D. 3. Aquam either by word or beliefe as that at that time when S. Iohn said in his Epistles The bloud of the sonne of God doth purge vs from all iniquitie there should bee a Bishop at Rome that should say in his That water besprinkled with salt and consecrated by prayer doth sanctifie and make cleane the people after the manner of the ashes of the redde cow c. But the verie truth is that this water was brought in a long while after and that by the imitating of the Gentiles their purging or expiatorie water who vsed it at this time and with the verie same ceremonie Iustine saith The Gentiles when they enter into their temples Iustinus Martyr Apol. 2. doe sprinckle themselues with water and then they go and offer sacrifice vnto their Gods Valentinian a Tribune of warre vnder Iulian the Apostate following him to the temple of Fortune the Churchwardens which were at the dore cast water vpon all those that went in in so much as that there lighted one drop
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 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
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 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 Consâ— seeing there is nothing saide or
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 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 â—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 theÌ„ 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 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
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 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 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
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 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 Virgine 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
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 shal be 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 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. aâ— 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
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 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
may remember him of his couenant c. And when shall we see an end of these blasphemies Bernardine in his Mariall goeth yet more boldly to worke Bernard in Marial as if it were to make it worse God saith he said vnto her in her birth I haue giuen thee for a light vnto the Gentils to the end that thou mightest be our saluation to the end of the earth a light for a reuelation vnto the Gentils c. The Prophet Esay or Simeon did they euer dreame of this Again All the graces that distill and drop down from the father and the Son vpon vs are deriued and conueighed by the virgin the Mediatres betwixt God and men There is no grace commeth from heauen but through her hands All maner of graces do enter into her come forth of her They are in Christ Tanquā in capite influente as in the head which doth instil them in Marie Tanquā in collo transfundente as in the channel which doth distribute them she is the Mediatresse of saluation coniunction iustification reconciliation intercession and communication c. To be briefe the heauenly father hath giuen her the halfe of his kingdome as was signified in the persons of Assuerus and Esther he hauing retained and kept iustice to himselfe to bestow and distribute but leauing his mercie with her to exercise the same In so much as we may appeale à foro iustitiae Dei frō the seat of Gods iustice to the court of the virgin Maries mercy And what shall wee say then of her Letanies of her Psalter and of her howres Of her howres wherein she is named The Queene of mercie wherein she hath broken the head of the serpent which was spoken to our first parentes of the onely Sonne of God wherein she alone hath rooted all heresies out of the world where she is called The repairer and sauiour of mankind wherein is asked of her generally whatsoeuer can and ought to be asked of the one onely God by Iesus Christ as vtterly denied vnto all others Impetra nobis veniam applica nobis gratiā praepara nobis gloriā the grant of forgiuenes grace glorie c. I haue trembled and stood all afraid at the consideration of her Psalter wherein all that which Dauid hath spoken of God the Father the Son the holy Ghost is applied vnto her that without any maner of exception throughout euen from the beginning vnto the end changing only Dominū into Domina the Lord into the Lady Blessed is the man that loueth Marie that feareth her that praiseth her name that trusteth in her that hopeth in her c. The heauens declare thy glory the earth is thine Psal 19.24.31.51.52.53.56 59.67.71.91.93.94 98.109 111.131 c. the fulnes thereof thou raignest with God for euer blessed are they that cherish thee for thou wilt wash away their sins in thy mercies haue pittie vpon me O mother of mercy according to the tendernes of thy mercies wash me from all mine iniquities Thou wicked spirit why boast est thou thy selfe bow downe thy neck vnder Maries feet O Lady breake him to peeces with the power of thy foot Cast him downe into the bottomles pit by thy might saue me for thy names sake deliuer me frō mine vnrighteousnes haue pittie vpon me for my hart is prepared to receiue thy will Thou hast cast vs off O Lord for our sins hast had pittie on vs again for the virgin Maries sake Let Mary arise al her enemies shal be scattered Lord giue thy iudgement vnto thy Sonne and thy mercy vnto the Queene his mother O Ladie saluation and life are in thy hand c. O how kind and good is God vnto those that worship his mother God is the God of vengeance but thou art the Queene of mercie Come and let vs worship the Ladie let vs praise the virgin that hath saued vs let vs worship her and let vs confesse our sinnes vnto her c. The Lordraigneth Marie sitteth vpon the Cherubins on his right hand He that dwelleth vnder her wing is vnder a good protection c. The Lord hath said vnto my Ladie Sit mother at my right hand thou hast delighted in goodnes and holinesse and therefore thou shalt raigne with mee Remember Dauid O Ladie and all those that call vppon thy name Praise the Lorde for he is good and his mercie is distributed by Marie c. And when should I haue done seeing there are not so many wordes in it as blasphemies They haue corrupted and marred after the same manner the songs of the Prophets of Simeon of the holy virgine and the songs also that are attributed vnto Athanasius and S. Ambrose which are called by their first wordes Quicunque and Te ' Deum My heart is reioyced in my Ladie because that he that is mightie hath done great thinges for me by Marie his mother c. My soule magnifieth my Ladie c. Let now O Lord the seruant of Marie depart in peace because mine eies haue seene the saluation of Marie which thou hast prepared before the face of all people a light to be reuealed vnto the Gentiles c. Whosoeuer will be saued let him know before all things that which he must firmelie belieue of Marie Te matrem Dei laudamus We praise thee O mother of God Doctrix mother of the diuine Maiestie Ladie of Angels the Spouse mother of the eternall king the promised by the Patriarkes the truth of the Prophetes the teacher of the Apostles the mistresse of the Euangelistes the Ladie of the world the Queene of heauen and therefore saue thy people c. And as concerning the Letanie made of purpose for her she is therein praied vnto by all these names and many other so farre as that she is therein called The true saluation and the true blessednesse the length of charitie the breadth of pietie vnto whom the Angels obey she is praied vnto to giue all blessings as God as also to preserue the Church and Christian people And in these wordes Te rogamus audi nos we pray thee to heare vs. Of pardoning sinnes Propitia esto parce nobis Domina bee fauourable and gracious vnto vs spare and paraon vs O Ladie c. Of turning and putting away of euils whether they concerne punishments or faults any manner of sinnes any manner of afflictions Prouerb 8. yea hell it selfe in these wordes Libera nos Domina Deliuer vs our Ladie c. Likewise in certaine prose that is sung vnto her she is summoned to command the Sonne of God in the authoritie of a mother O pia paupera pians scelera iure matris impera redemptori Command in the authoritie of a mother the Redeemer To bee briefe for an vpheap of all abhomination they haue attributed vnto the virgine that which the holy Ghost had said of the eternall Son of God of the eternall wisedome The Lord hath possessed
yet notwithstanding the same hee loueth them For saith he There is not any one sinne that God iustifieth and aloweth he hateth them all but by his grace he causeth sinne to bee consumed in vs in as much as it is wasted somewhat and diminished in the liues of such men as profit but consumed in the liues of such as haue attained to perfection that is to say after this life And this he maketh plaine in an other place by S. Hillarie There is not saith he in this life any purifying and cleansing away of all sinne Idem l. 2 cont Iulianum and yet hee hopeth to attaine humane perfection that is to say a nature perfectly cleansed in the last resurrection Which thing our Lord if so be that our Aduersaries would haue belieued him hath said in one word vnto his Apostles You are now cleane because of my word And yet hee had said My father cleanseth you and purgeth you euerie day that so you may beare more fruit c. If then sinne do still dwell in the regenerate and that such sinne as begetteth infinite other sinnes in vs and these sinnes death yea so many deathes so many hels doe we purchase vnto our selues as we commit sinnes and therefore farre off from meriting of life for an other seeing we cannot doe it for our selues Neither haue wee any other exception to alleadge against it but this There is iust cause and matter in vs to condemne vs yea and more then inough but praised be the grace of our God That we are in Christ c. That there is no condemnation to such as are in him But if they say to vs that euen as the flesh worketh sinne in vs vnto condemnation if grace doe not preuent euen so the regenerate spirit worketh good workes vnto saluation yea sufficiently yea aboundantly c. We answere That the beginning and originall of good workes is altogether of God whereas the beginning and originall of sinne is of our selues so that in deed damnation doth belong to vs and saluation to God as also that these good workes proceeding from a heart not perfectly regenerate haue alwaies a spice of euill euen of the euill that is in and of vs and that sufficeth to make them displeasing vnto God saue that he beareth with them through his mercies exhibited in his Sonne the goodnesse which we cannot make our accompt and reckoning of before God seeing it is his It is generally therefore said of all men but this word is expresly and properly appointed and directed to the regenerate to the end that in their miserie and misdeeds they may seeke and search for the remedie which God hath prepared for them in Christ Eccles 6. Prou. 10. Iob. 15. Psal 143. that all are sinners There is not a man vpon the earth that doth good No man can say I am cleane from sinne yea euen amongst his Saints God cannot find any that are able to abide the triall And if we say saith the Apostle that we haue no sinne wee deceiue our selues and there is no truth in vs. On the contrarie it standeth vs vpon continually To craue pardon Psal 19. because we are continually euen euerie houre sinning and pardon Ab occultis nostris From the sinnes that we neither see nor perceiue We are so seared in respect of the sence and feeling of sinne And of all this it followeth that as God hath shut vp all vnder sinne so likewise vnder condemnation the same extending and stretching it selfe also vnto vs if he had not shrowded vs vnder the protection of his grace As concerning our good workes Without me saith the sonne of God you can doe nothing no not so much as thinke a good thought Iohn 15.6 2. Cor. 3.5 Acts. 16.14 Psal 119. Philip. 2.13 Iam. 1.17 but in that you are any thing fitted thereto it is of God of God that openeth our heart that inclineth it vnto his lawes and which strengthneth it in his waies that accomplisheth in vs both the will and the worke according to his owne free-will and good pleasure Of God the father of lights from whome euerie good gift commeth c. But principally the gift of faith without which neither we neither any thing of ours can please God Math 16. the faith I say of the Sonne of God Which flesh and bloud do not reueale but the father that is in heauen And what should God be bound and indebted to vs for that which he himselfe worketh in vs of his meere grace for these pretended good workes Osce 13. Nay let vs say rather with the Prophet Israell thy destruction is of thy selfe And thou must impute and lay it to no other but to thine owne selfe But thy saluation is of me Thou hast not any thing then to reproach or accuse But how will the case stand if these verie workes weighed in the balance of iustice bee found to be sinnes And so much the rather and more likely because that thou dost make accompt of them for holy and sanctified deedes as also so much the more cursed and damnable by how much the more thou accomptest of them for meritorious The Sonne of God said vnto his Apostles When you haue done all that is commaunded you say we are vnprofitable seruants Luk. 17.10 But how farre off are we And next what meaneth this To do that which we ought But to doe it as we ought and to that end that it ought to be done c. And who is he that is able to obserue all that and if it were but in one onely action And that I may not presse them withall how would he bee able to doe it for Gods glorie c. without making some mixture for his owne interest as either for his owne profit or honour c. But as for sinne and that which is euill what is it that wee are not cunning inough in to doe verie well and on the contrarie where is that good thing that fadgeth not and falleth out most ill fauouredly in our hands and that in diuers respects So then we must say with the Propht All our righteous deedes are as a stained cloath Our righteous and best deeds saith he and not our vnrighteousnesse for in all our workes how good so euer they seeme to bee there doe iumpe and meete together something that is of the spirit and something that is of the fleshe as they are more or lesse strong in vs according to the saying of Saint Paul who teacheth vs not to flatter our selues When I would doe the good as if hee said euen when I buckle my selfe about it with all the power within me Rom 7. Philip. 3. Euill is readie with me to will is present but I cannot find the meanes to doe and performe it c. And for the proofe hereof wee neede no other proofe but to consider and looke into our selues and our best actions as into our praiers with what an
of the Law The law leadeth to faith and the iustice of God to his grace cannot possibly faile by consequent to explaine and lay open vnto vs the benefite of grace leading vs from Moyses to Christ from workes to faith and from death wherein wee stand naturally euen from the time of our conception and whereinto also euen after the time of our regeneration we runne and cast our selues continually by our faults and offences vnto our life and righteousnesse which is hid in Christ We cannot liue by the Law for we cannot fulfill it wherefore we must haue recourse vnto his grace His grace that is to say the mercie of God freely exhibited in Iesus Christ who hath fulfilled the Law by his obedience and which hath borne our transgressions vppon the Crosse but for such as to whome God hath giuen by the same grace to feele the sentence of condemnation due in themselues and assuredly to belieue their saluation in him And this is the cause why these two points are ordinarily conioyned and coupled together both in the Scriptures and holy Fathers euen grace and faith opposed to the Law and workes namely that grace that is to say that gift which God hath bestowed vppon vs by the righteousnesse of his onely begotten Sonne yea of his Sonne and all that which hee possesseth for the abolishing of our sinnes that faith that is to say that abilitie and power which hee giueth vs by his holy spirite to receiue in humilitie and yet with all assurednesse and certaintie that incomparable good thing which hee bestoweth vpon vs here below as a pledge and earnest pennie of those which hee will consequently giue vs to possesse with him in the highest heauens Origen expounding these words of the Apostle Orig. in Ep. ad Rom. l 3. c. 3. Where is thy glorying it is shut out c. He saith saith he that the iustification which is of faith onely doth suffice although that the belieuer haue not wrought any worke And for an example wee haue the theefe for whose onely faith Jesus said vnto him This day thou shalt be with me in Paradice c. And so likewise the woman in the Gospell Luke the seuenth The Pharisie said Jf he were a Prophet he would know what shee is but for her faith onely Iesus said vnto her Thy sinnes are forgiuen thee c. And for this cause the Apostle doth not boast himselfe of his owne righteousnesse chastitie wisedome c. But of the Crosse of Christ in the Lawe of faith which is in Iesus Christ c. Saint Ambrose saith Ambros de Virgin l. 3. Christ hath not redeemed thee with siluer nor gold haue thy siluer readie thou art not arrested euerie day though thou be in debt He hath paid his bloud for thee thou art indebted vnto him this bloud for we lay pawned in the hands of a wicked Creditor We haue beene the cause of the bill of our owne blame and guiltinesse by our sinnes Idem de fide l. 3. c. 3. wee owe for the punishment of the same our bloud the Lord Iesus is come hee hath paid his bloud for vs c. Againe Our redemption is by the bloud of Christ our forgiuenesse and pardon by his power and our life by his grace Idem de bono mort c. 2. Ep. 72.73 Againe Eternall life that is the forgiuenesse of sinnes and the Lord Iesus is come to fasten our sufferings to his Crosse to forgiue vs our sinnes to nayle to the crosse our obligation and to wash all the world in his blood Otherwise Idem de Iacob beat vita l. 1. c. 5. Psalme 118. saith he wherefore should the Prophet haue said Haue mercie on mee if he had trusted vnto his owne righteousness if there be any thing but mercie which deliuereth from sin But hee that hath need of mercie is a sinner and therefore what soeuer good commeth to vs let vs impute it to the righteousnesse of Christ It is the mercie of the Lord that remission of sinnes is freely and liberally giuen vnto vs Let no man glorie or boast himselfe that he hath a chast hart c. Againe Idem de fide l. 3. c. 3. My wisedome that is to saie the crosse of Christ My redemption the death of Christ Again By the disobedience of one man many are made sinners by the obedience of one man many are made righteous Againe God hath taken vpon him our flesh to abolish the curse of our sinfull flesh Idem de fuga saecul c. 7. Iudicato he was made a curse for vs to the end that the blessing might swallow vppe the curse integritie sinne grace the sentence of death and life death it selfe for he likewise hath vndergone death to fulfill the sentence of death and to satisfie the iudge for the curse lying vppon sinfull flesh Faith receiueth and taketh hold of grace Idem de paenit l. 2. Ex Syngrapha Idem in ep ad Rom. c. 3. 4 euen to the death c. And here behold the poole of grace the fountaine of life freely set open who shall put vs into the poole who shall draw for vs out of that fountaine verily verily no other helping hand saith the Apostle but faith yea Onely faith saith Saint Ambrose Let vs hope and looke for saith he the pardoning of sinnes by faith and not as by debt or merite faith will obtaine it for vs as by vertue of couenant vnder writing that is to say of the promises of God by the which he hath bound himselfe vnto vs Praesumptio propior est arroganti quà m roganti c. Presumption that is that ouer high couceipt we haue of our workes is more incident to such as arrogate and challenge for their owne eternall life by their desertes then to such as acknowledging themselues to haue no parte therein as of themselues doe humblie craue the same by praier c. Againe They are iustified freely because they are iustified without doing or working for the same and because they giue not any thing in exchange for the same they are iustified by faith alone by the gift of God c. The wicked man impius is iustified before God by faith alone c. For Idem devocat Gen. l. 2. c. 8. He that dare saith he preach that the grace of God is giuen according to mens merites preacheth against the catholike faith c. Let no man therefore glorie in his workes for no man shall be iustified by them He that is iust he hath it of gift Tertullian calleth it Donatiuum for hee is iustified by being washed It is faith that deliuereth vs by the blood of Christ Idem ep 71. Blessed is he whose sinnes are remitted and hath his pardon granted c. Againe By the sinne of one all haue deserued to bee condemned sinning alike for in the righteousnesse of one all shall be iustified credentes that belieue If hee
sufficiently set out this doctrine My merite saith he is no other thing then the mercie of God I am not poore or spare of merites vntill such time as mercies begin to faile I will sing eternally And what Of mine owne righteous workes Nay O Lord I will call to mind thy righteousnesse alone for euen it also is mine For thou art become and made righteousnesse vnto me from God Should J feare that it will not be sufficient for both Nay this is no short cloake Idem Serm. 67.68 that is not able to couer two Thy righteousnesse is righteousnesse and indureth to all eternities This large and long lasting righteousnesse shall couer both thee and me for euer and in me a multitude of sinnes Idem Ep. 190. contr A bailar c. On the contrarie saith he Whereas merite hath forestalled and setled it selfe grace cannot find so much as a doore or any other place to enter at All that thou attributest to merites belongeth vnto the grace of God c. The children new borne stand not in need of merites for they haue the merites of Christ c. For saith he where as man wanted righteousnesse of his owne Aliunde the righteousnesse of an other was assigned vnto him Man was indebted and man paid the debt the satisfaction of one is imputed vnto all the head hath satisfied for the members Colossians 2. c. And what reason should there bee why our righteousnesse should not come from elswhere then from our selues seeing that our sinne came from elsewhere And should sinne be inherent in the seede of the sinner and righteousnesse separated from the bloud of our Sauiour Nay but as they died in Adam so they shall be quickned in Christ J am defiled of the one by the flesh but I take hold of the other by faith And if thou obiect vnto me the sinfulnesse of my birth and generation I set against it my regeneration my spiritual birth against my carnall birth Idem de Caenaâ—â—cmâ—ni Idem l. degrat liber arâ—it He that hath taken pittie vpon the sinner will not condemne the iust And righteous I may be bold to call my selfe but by the righteousnesse of Iesus Christ And what manner of righteousnesse The end of the Law is Christ in righteousnesse to all them that belieue seeing he is made righteousnesse vnto vs from God the father Now if hee haue beene made righteousnesse vnto me is not it mine The righteousnesse then of man consisteth in the bloud of the redeemer c. So farre forth as That it is impossible saith he that the least sinnes should be washed away otherwise then of Christ and by Christ c. And who is he that iustifieth himselfe but he that presumeth of other merites then his grace Incentura And this also is properly to be said to be he that knoweth not the righteousnesse of God it is hee onely that doth meritortous workes which hath made them vpon whome he may bestow them That which we call merites Via regni sed non causa regnandi is the nurcerie of hope the matches and matter to make charitie shine out the signes of a secret predestination the forerunners of a future felicitie and the way whereby to enter into the kingdome but not the cause of raigning c. In as much verily as the kingdome of heauen is an inheritance but the way to come thither is the feare of God manifested saith the Apostle in good workes which God hath prepared to the end that we should walke in them c. Whereby wee may iudge how farre Saint Barnard his doctrine is off from that of our Aduersaries in this point and yet it is not passing three hundred yeares since he writ when as he acknowledgeth no righteousnesse able to iustifie a sinner but the righteousnesse of Christ imputed to the sinner continually vsing this word of imputation whereat they stumble and whereto they oppose and set themselues so much He acknowledgeth not I say any merit but the merit of Christ nor any satisfaction but that which he made for vs vppon the Crosse And he maketh al this to be ours by faith alone Idem in Psal 91. Serm 9. Idem Serm. 10 15. as appeareth by that which followeth Let him saith hee that will pretend his merit it is good for me to put my hope in God God will saue them saith the Psalmist By what merits Heare what coÌ„meth after Because they haue hoped in him Hereby then consider their righteousnesse euen that which is of faith and not that which is of the Law Faith saith Great good things are prepared for the faithfull Hope These good things are reserued for me Charitie I runne thither ward as fast as I can c. In a word all the merit of man is that he haue his hope fixed in him which hath saued euery man c. Idem in Cantic Serm. 24. Epist 190. Whosoeuer findeth in himselfe remorce and compunction for his sinnes hungreth and thirsteth after righteousnesse Let him belieue in thee O Lord which iustifiest the wicked and he shall haue peace with God Being iustified saith he by faith onely For saith he the end of the Law is Christ vnto righteousnesse saith the Apostle vnto euerie belieuer c. CHAP. XIX That good workes are the gift of God and therefore cannot merit and to what vse or ende they serue according to the holy Scriptures and the fathers WHat then Are our workes vnprositable God forbid Whereunto good workes serue They are vnprofitable to iustifie thee before God and yet no doubt profitable to iustifie that is to say to testifie thy faith before the Church vnprofitable to make thee a Sonne to make thee an heyre but profitable liuely to set forth and truely to point out a Sonne a child of the promise in as much as thou liuest according to God in that thou indeuorest to edifie his elect and chosen For saith the Apostle wee are created in Christ vnto good workes which God hath prepared Eph. 2 2. Cor. 5. 1. Pet 2. to the end that we might walke in them He is dead he is risen againe for vs but it is to that end that wee may liue vnto him that we may die vnto sinne and liue vnto righteousnesse Hee hath deliuered vs from the seruitude of sinne and from the power of darknesse Rom 13. Iam. 2. 1. Timoth. 5. Rom. 8. but to the end that we might serue vnto righteousnesse that we might renounce the workes of darknesse and put on the armour of light Be cause that Faith without workes is dead Because that Who so saith that he knoweth God and doth not his commaundements is a lyer And because that Wee are debters to liue according to the spirit and not according to the flesh And therefore if we haue not loue The loue wee beare to God must not consider thereward but our obedience and dutiful regard Iohn 3.
vnthankefull I do not see thee to haue any thing that thou hast prepared and gotten of thy selfe but what is euill And therefore when God crowneth thy merits he crowneth nothing but his owne gifts c. Now if the merites for which the wages are pretended as due be gifts then by a stronger reason the wages giuen to these merites which are gifts must needes be a gift Idem in Serm. 141. de Temp. Psal 16. As God cannot giue any thing againe to vs because he cannot haue receiued any thing from vs neither certainly can we retribute or giue any thing againe to him for his gifts for our goodnesse doth not extend or reach to him Thou hast nothing saith he to giue againe vnto him for thou expectest and lookest to receiue all from him Dauid sought on euerie side and looked diligently about him what he might retribute and giue vnto the Lord and what found he I will take saith he the cup of saluation Thou thoughtst to haue rendred and giuen but behold thou takest more and more and if thou take then thou inwrappest thy selfe in deeper debt how long then wil it be before thou become fit to retribute and to recompence c. In an other place Grace goeth before thy merite for merit is of grace and not grace of merite for if thou hast purchased grace by thy merit Idem de verb. Apost Ser. 15. then thou hast it not freely But it is said Thou shalt saue them for nothing And what is this for nothing That is thou findest nothing in them to saue them and yet thou sauest them Thou forgiuest them freely Thou sauest them freely thou goest before all merits to the end that thy gifts may purchase thine owne merits freely and because thou knowest no matter to saue but much to condemne c. This is the burthen of Saint Augustines song in all his writings Idem in sent 95. No man ascendeth vp into the heauenly Ierusalem that declareth not manifestly that it is not of his owne worke and doing but of the gift of God Otherwise saith he it should be a debt it should be a hire and deserued wages it could not be well called grace Grace is not giuen to merits but merits are giuen by grace shake off and cast away all thy good merites and thou shalt find nothing but my free gifts And therefore verily euen in thy wages nothing but my graces And therefore saith he Idem de verb. Apost Serm. 2. in Psa 51. Ep. 105. Eternal life it selfe which is the certaine wages of good workes is called by the Apostle the grace of God For saith he death is the reward of sinne but the grace of God is eternall life c. And the merites of a good man are the gifts of God whereunto eternall life being giuen what can this bee but grace for grace Barnard de Serm. Sepulch Saint Barnard God hath chosen vs in his Sonne by the spirit which is of God charitie is spred and shed into our hearts But this spirituall birth and generation is not felt or perceiued in the flesh but in the heart and that by them onely that can say with Saint Paul But wee haue the sence and feeling of Christ c. And therefore saith he Idem Serm. 30 in Cantic When we are busied in our hearts about euill and wicked matters they are our owne thoughts but when about good godly matters it is the word of God And therefore God speaketh in vs peace godlinesse and righteousnesse and these things we thinke not of by our selues we heare them in vs but the blasphemies the murthers c. those wee heare not but we vtter c. But it maketh no great matter for vs to know how it commeth to passe that such wickednesse is in vs prouided alwayes that we know it to be there c. Or rather that there is matter of errour and that such as is damnable if we attribute and giue to our selues that which is of God in vs thinking that the visitation of the word that is to say of the eternall word is our owne proper thought Proles Cordis Idem Serm. 67 68. Wherefore the sufficiencie of the heart is of the grace of God and whatsoeuer good thing wee thinke it is the voice of God and not any birth begotten of our owne hearts c. Againe I conceiue and take that which is mine to be mine owne for it is grace that maketh me freely iustified c. Thy merit saith the Lord had no stroke in the matter but it was my good will and pleasure The Church hath bene preuented by a former grace and after it commeth yet an other grace c. Neither hath the Church any neede to take care for merit seeing it hath wherein more certainely to glorie Idem Serm. 13 in Cantic In proposito Dei in the purpose that is to say in the decree and sentence of the Almightie who saith I will doe it for mine owne sake c. And from whence saith he commeth thy glorying rotten and stinking dust that thou art Idem delib arbitr Quid praemii From thy holinesse But it is the holy Ghost that sanctifieth thee thy holinesse is of God and not thine owne c. Againe How saith he may J commend the grace of God may some man say vnto me If God doe all what recompence doest thou looke for I answere He hath giuen me to will let him also giue me the abilitie to performe the worke And where are then our merits saith he Giue eare Not workes saith the Apostle c. For what our will or desire was that came through belieuing grace that it became better and amended that also was the effect of grace c. And we must not saith he a little after seeke or search after merits for mercie alone doth saue Saluation is of the Lord Saluation that is the Lord The way to saluation that is the Lord Tam nostra opera quà m eius praemia sunt Dei munera Both our workes and his rewardes and wages are the giftes of God c. who worketh in vs all our good thoughts good desires and good deedes But where shall bee then according to the old fathers either merit properly so called when the good worke is of God or else the reward seeing the euill commeth of vs And who seeth not that which wee haue obserued heretofore in many other points that the pride of man which puffeth vp it selfe and swelleth as bigge as it can of an ill Grammer construction to haue made in this point a peece of worse Diuinitie louing rather to exact eternall life of God as a hirelings wages then to receiue it at his bountifull and liberall hand for an inheritance after the manner of a Sonne But say they Assurednesse in the mercie of God is humilitie and not pride your selues are the proud persons which dare bee so bold as to
the Bishops vnto the holy Ministerie by taking due examination of their liues and doctrine administring the word of God and the holy Sacraments in the vulgar tongue heard and vnderstood of euerie one wearing such apparell as was modest but ordinarie not tied vnto a single life but rather bound vnto an exemplarie chastitie not called Sacrificers except in that they sacrificed the Gospell and to say no more without annoynting or any other character or marke of the beast All whatsoeuer is more was brought in a long time after and by degrees sometimes by a foolish imitation of some point of Iudaisme and sometime by the importunate custome of Paganisme as namely by Images Altars Lampes burning of Incense Vnctions Consecrations Dedications whether it bee of liuing persons or things that are dead vowes and characters Barbarisme in seruice and such like things c. Cutting off them and casting away this new deuice and holding our selues to the olde in all these circumstances of places times persons and all the rest of that sort shall we not see that which the reformed Churches haue alleadged namely the seruice of God purged from Idolatrie superstition vanitie and so many foolish ceremonies and the Cleargie also from all their pompe whether Iewish or Heathnish wherewith they bewitch the silly vulgar sort Yea that more is from that loathsome impuritie of life which maketh them offensiue yea which maketh them to stincke throughout the whole world and lastly the people from being holden and kept vnder Barbarisme sottishnesse and grosse ignorance namely of their owne saluation and that which is onely necessarie for them In the third and fourth wee haue intreated of the auncient doctrine of the holy Supper comparing it with that of the Romish Masse And first as concerning the Sacrifice it is manifestly shewed that the Church did neuer either know or acknowledge any moe then one onely propitiatorie Sacrifice euen Christ nailed vppon the Crosse for our sinnes the remembrance whereof is commaunded in the holy Supper for the which also there are solemne actions of praise and thankfulnesse performed in the same That these Masses or Sacrifices whether they be for the quicke or the dead were not knowne amongst the auncient writers no nor yet Purgatorie it selfe where vpon they are founded No more were the Sacrifices in the honour and inuocation of the Saints deceased as vnto whome there was neither Adoration nor Inuocation assigned whose merit also was neuer imployed by the Fathers either for ransome or remedie for sinnes but that onely one of the alone mediatour the Sonne of God our Lord. And as concerning the Sacrament that the auncient Church followed therein the institution of the Lord in the simplicitie thereof administred it vnto the faithful people after the holy seruice distributing vnto them the bread wine assured pledges and seales of the flesh bloud of Christ which they receiued at the same instant in a true faith by the operation of the holy Ghost vnto the nourishing of their soules and their assurance of resurrection vnto eternal life not imagining notwithstanding for all this that there was any chaunge in the nature of the signes but onely in their condition and vse And therefore it did not eleuate worship locke them vp carrie them in procession or call them God or Lord c. as they vse to doe at this day and yet there raigned therein both more feruent zeale and clearer knowledge That all this on the contrarie is verie new brought in not aboue three daies agoe Heri aut Nudiustertius as the Scripture speaketh condemned of it selfe by the onely date of their instituting thereof being in the times of most grosse and palpable ignorance ioyned with lesse religiousnesse and greater store of corruptions then euer had haunted the Church of Rome before Let vs then take away the propitiatorie Sacrifice and Transubstantiation and what remaineth but the Sacrifice of thankesgiuing The Sacrifice of remembrance and the Eucharisticall sacrifice which wee acknowledge in the holy Supper As also that straite and neere Communion which we haue therein by faith in our Lord that we may be redeemed by his obedience and liue by his righteousnesse to be one with him and by consequent one with our brethren And thus euerie thing deducted and rebated noueltie renounced and antiquitie embraced we renounce and quite disclaime the Masse of the Romish Church but we most willingly and ioyfully receiue the Communion of the reformed Church For that which is more in substance we may speake it with a good conscience either it is of the vanitie of man or of the peruersnesse of the diuell Might it therefore please God for his holy mercies sake to open all our eyes to know his waies but principally to moue our hearts and to direct our feete to walke therein and therein to continue and goe forward that so wee may escape the penaltie of the Lords sentence pronounced with his owne mouth If you were blind saith he you should haue no sinne He that knoweth his Masters will and doth it not shall be beaten with many stripes And to God Almightie the onely author and ordainer both of Sacrifices and Sacraments To Iesus Christ our Lord our onely Sacrificer and Sacrifice our life and spirituall meate and to the holy Ghost the true inspirer of this life and distributor of this nourishment bee honour glorie and Empire for euer AMEN FINIS Faultes escaped Page Line Faults in the Preface Corrections 1. 14 then they 3. 1 prouided that it be although 3. 26 word wood 4. 26 will willeth 4. 34 whatsoeuer which also 6. 6 through the sight out of the sight 6. 24 not by nūber not by succession of Bishops not by succession not by nūber of Bishops 8. 35 sonne perdition sonne of perdition 8. 38 insufficiencie sufficiencie 9. 39 Cyprian Cyrill 30. 3 bolted bolstred 11. 36 they there 12. 25 profoundly plainly or simply 14. 29 that what they haue said of such what they would say of such 15. 39 of the Masse of the Masse is to be built 17. 9 his principles her principles 17. 11 his her 17. 30 fit sit 19. 5 we should wound the bodie of Christ not being subiect to paine we should make the body of Christ vncapable of grief of pain 19. 10 with lesse thēnothing in a moment 22. 5 familiarly doctrinally 23. 21 typo typho 23. 36 an old man an old woman 24. 11 it serueth not anie more either for seed graine or grasse it is not in the seed or but peeping aboue the groud or in the blade 24. 33 that should haue cosiselled you to flie from the plague into your towne frō the wolfe into your sheepefold from fire into your barne that should haue told you of a plage in your citie of a woolfe in your flocke and of a fire in your barne Faults in the text of the booke Page Line Faults Corrections 3. 22 changed and altered of righteousnesse thirstie after righteousnesse 4. 34