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
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
is swaruing and degenerating from the other wee must first consider after what manner the holy Supper was instituted that holy Supper which is the sacrament of the new Testament and succeeded the feast of the Passeouer which was the Sacrament of the olde that holy supper which is the true commemoration and memoriall of the sacrifice of the lambe without spot or blemish slaine for our sinnes the figure and representation whereof had before beene liuely set out in the Paschall lambe For we do altogether agree in this all the sort of vs that as the law was ordained to leade vs to grace Moses and the Prophets to bring vs to Christ euen so all the propitiatorie sacrifices of the law were to fit and to prepare vs for the laying holde vppon that true and onely propitiatorie the very lambe which taketh vpon him the sinnes of the worlde And all the sacrifices of thankesgiuing likewise which were offered for the acknowledgement of temporall benefites serued to stirre vs vp to the consideration of this great and vnspeakeable spirituall benefite which it pleased God according to the riches of his mercie to manifest and lay open in his Sonne And therefore as we must come to the knowledge of the Masse by the holy Supper so to that of the holy Supper by the Passeouer the holy Supper hauing succeeded the Passeouer by the institution of our Lord Iesus Christ and the Masse in the Church of Rome hauing taken vp the place of the holy supper through the corruption which hath beene brought in by the See and gouernment of Antichrist Behold therefore the institution of the Passeouer in Exodus Pharao perseuering in his rebelliousnes Exod. 1◠That the holy Supper came in place of the Passeouer God declared vnto Moses that he would roote out all the first borne of Egypt yet neuerthelesse to the end he might put some difference betwixt the vessels of his wrath and those of his mercie he would spare the first borne of Israell spare them I say not because of any their merites but for his owne compassions sake through the fauour purchased by the lambe slaine for sinne from the foundation of the world Wherefore hee ordained that in euerie familie betwixt two euens a lambe without spot for a type and figure of the true and verie lambe should bee killed and eaten that with the bloode thereof the postes of the houses of his people should be sprinckled to the end that the destroying Angell might passe ouer as an euident warning and admonition that whereas this blood was not sprinkled what familie or person soeuer it might be there was nothing but matter for his wrathfull anger to worke and feede vpon that moreouer this killing of this lambe should bee renewed euery yeare and that for euer to teach and instruct the ages to come as well in the memorie of the benefites alreadie receiued as in the expectation and faithfull looking for of greater that were to come and to be receiued Now in this institution wee haue both a Sacrament and a sacrifice to consider and thinke vpon In the Passeouer is a Sacrament and a sacrifice The Sacrament giuen of God vnto his people for a seale and assurance of his promise and of the fulfilling of the same for to this end are the Sacraments giuen of God vnto his people when he saith And this blood shal be for a signe vnto you in your houses that when I shall see it I will passe-ouer and that there shall not be any deadly stroke amongst you when I shall smite Egypt A sacrifice offred vp to God by his people for as properly are sacrifices offered vp to God by the people as Sacramentes come from God are giuen to the people as is witnessed when he saith And this day shall be for a memoriall vnto you and you shall keepe holy this feast in your generations in as much as God smote Egipt and passed notwithstanding ouer our houses c. Such a Sacrament notwithstanding as leadeth vs from this lambe vnto another lambe from this blood vnto an other bloode and from this temporall effectualnesse vnto a spirituall in as much as it is chosen without spotte it is for a signe of our Redeemer his innocencie and in that it is slaine it serueth vs for a signe of his death and passion in that it is eaten it is a signe to vs of that life and nourishment which wee draw from his death and of our communicating of his flesh and of his bloode as being bone of his bones flesh of his flesh c. And a Sacrifice also which besides that it is truely and verily one of the number of those which were of praise and thankesgiuing ceaseth not neuerthelesse any manner of way to hold the place of a propitiatorie seeing that this lambe offered by the father of the familie doth prefigure vnto vs the lambe which the heauenly father did sacrifice vpon the tree of the crosse for the saluation of such as were of his houshould through faith and our Propitiation in his bloode as it is expounded by S. Iohn the fore-runner Ioh. 1.19 Behold the lambe which taketh away the sinnes of the worlde And by the Euangelist in better forme referring and applying that to the substance and truth which was ordained and decreed of the type and figure To the end saith he that the Scripture might be fulfilled There shall not one of his bones be broken Now our Lord the true and verie lambe The same in the holy Supper to what end which came to fulfill the law and not to destroy it kept the feast of the typicall or figuratiue lambe with his disciples both according to this institution as also according to all the circumstances thereof Hee kept it I say the fourteenth day of the moneth beginning at the euening according to the order of the Hebrewes the first day of vnleauened bread betwixt two euens that is to say betwixt the euening Sacrifice and the Sunne-set Therein hee likewise obserued the accustomed washing excepted onely that hee therewithall endeuoured to draw men euermore from the naked ceremony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the doctrine contained therin there he taught vs humilitie washing the feet of his disciples whose dutie it was without all doubt to haue washed his Thereat after Supper he distributed and gaue the bread and the cup from hand to hand vnto his Apostles as he was wont to do vpon that day among the Iewes in a certaine kind of collation which they call Aphicomin of the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise Kinnuah but in steed of the words which euery housholder did vtter in this distribution which intimated no other thing to those that stood by then the miseries they sustained in Egypt and Gods mercy which had deliuered them from the same our Lord in this action as oftentimes elsewhere raiseth their spirites from the type to the truth from the shadowe to the
making intercession to God for vs. Ambros ad Hebr. c. 8. S. Ambrose saith It is necessary that our sauior in the daies of his flesh should haue something that he might offer for vs therfore he took vpon him our flesh Theodor. ibid. Haimo ibid. that he might offer the same And Theodoret This is the cause why the only begotten Son of God hauing takē our nature did offer it to God for vs. Haimo He took of vs that which he hath offered for vs namely mans flesh euē himselfe whom he hath offered vpon the altar of the crosse Hugo ibid. Thom. ibid. c. being himselfe both the sacrifice sacrificer And thus also write Cardinal Hugo and Thomas For it behoued that Christ haberet quod offerret might haue something that he might offer hee offered himselfe c. all of them hauing relation to the thing done and not to do Caietan That is himselfe who is offered the Saints which are made such by heauenly grace But what need was there of any other expositor then the Apostle himself when he setteth downe how that he doth not offer himselfe oftentimes And againe For by one onely oblation he hath consecrated for euer those which are sanctified They go forward Hebr. 9. The Apostle saith It is necessarie that the patternes or figures of heauenly things shold be cleansed by these things but the heauenly things themselues be better oblations and sacrifices then these are He speaketh say they in the plural number wherefore it argueth that there are many oblations many sacrifices and those are our Masses But let vs alwaies carrie in minde that the Apostle hath infinite times said That there is but one sacrifice that is Christ and that there is but one oblation offered vppon the Crosse by Christ And let vs also distinguish Hostiam seu victimam from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing sacrificed from the oblation that is to say from the action of sacrificing Now the Apostle vseth in this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sacrifice not of offering of the thing not of the action And what will they then inferre or conclude that the Christian Church here opposed and set against the Iewish Church ought to bee cleansed by many sacrifices will they dare to bee so bold and that seeing it is such a blasphemie or by many offerings of this verie same sacrifice And is not this to come all to one thing and directly contrarie to so many places of the Apostle And againe it is not said in this place Oblations but Sacrifices But say they it is spoken in the plurall number Sacrifices but this is because the Apostle had spoken in the plurall number of those of the law so in setting downe the opposite part doth retaine likewise the plurall number Non quia victimae plures sed quia in vna plures vel potius illae omnes because that in this onely one sacrifice all others are contained And in deed to the end they may not find any starting holes Thom. ad Heb. c. 9. we will not giue credite vnto any others in this point but vnto their owne Doctors S. Thomas Hostus in plurali he saith sacrifices in the plurall number and contrarily he saith afterward that there is but one sacrifice euen that of Christ for by one onely offering he hath accomplished for euer all those which are holy and sanctified Hebr. 10. I answere that though it were one in it selfe yet it was shadowed out by many sacrifices vnder the old law The interlineall Glosse Meliores hostiae better sacrifices namely Christ all those of the old law in as much as it was signified by them all Hugo the Cardinall that is the sacrifice of Christ Anselm ad Heb. c. 9. Caietan by which all those of the law were signified and sanctified Anselme These better sacrifices are but one that is Christ Caietan Christ crucified is here called the better sacrifices because that virtualiter that is in effect and operation it hath the power of all the rest But in the end they say the priesthood being translated it must needes follow that the law is translated also Et vicissim wherefore it must needs follow that there must be a priesthood in the new Testament And who goeth about to denie it them Hebr. 7. for otherwise it should fall out that to haue one which liueth for euer should bee to be without a priest and that to haue an euerlasting sacrifice should be to bee without one And on the other side are we not saith the Apostle all priests in as much as we haue all accesse to the father through him euen to offer vp vnto him through him our sacrifices euen for to offer vnto him himselfe in our praiers a sacrifice for vs But we deny that there is in the new Testament any order of people appointed ordained to sacrifice him a new and we on the contrarie affirme that throughout the whole scriptures there is not one word spoken of any such as likewise there is not of the reiterating of the sacrifice of Christ neither haue any of the fathers interpreted it as our aduersaries doe at this day We affirme also that in all the holy scripture speaking of the Ministers of the Church of Christ they are neuer entitled priestes in whatsoeuer language that a man shall take them And that if the same holy scriptures of the new Testament doe make any mention of sacrifices that they entitle and call them presently for the preuenting and taking away of errour sacrifices of the preaching of the Gospell sacrifices of praise and thankesgiuing spirituall sacrifices the calues of our lips the works of charitie c. offered partly by the Ministers of the holy Gospel who hold their particular place and ranke in the Church to dispense vnto vs the word of God sacraments to shew forth vnto vs our destruction in our owne nature our condemnation by the law our grace and fauour purchased in the death of our Lord the greatnes by consequent of our sinne and of the mercy of God in the greatnesse of this remedie whereupon there followeth in vs a loue towardes God a hatred towardes our selues c. Partly likewise by all the Christians in whom this loue bringeth forth spirituall sacrifices peace offeringes in as much as we haue by this meanes peace with God sacrifices of thanksgiuing for that we giue him thanks in euery kind of seruice whether of the heart the mouth or hands for so great a benefite receiued of his meere mercie and let vs also say propitiatorie in some sort by a great deale better right then in the Masse in as much as wee confesse vnto him our sinnes with a contrite and humble heart intreating him that the blood of our Lord Iesus Christ his onely Sonne may procure vs fauour and mercie by the true and onely propitiation purchased by
there betwixt this and purgatorie saue that wheresoeuer there is fire there purgatory also must needes bee found This is the same that S. Ierome saith God will not take pittie Hieronym in Esa l. 4. c. 10. either vppon small or great amongst this people neither of the fatherlesse nor of the widow neither of any other person c. For euery mouth hath spoken follie c. And S. Cyrill saith He vnderstandeth the common people which he calleth iniquitie and not vniust to shew the grieuousnes of their wickednesse It shall burne therefore that is to say it shal be fire vnto it selfe as it fell out saith hee by reason of their factions in the siege of Ierusalem by Vespasian and Titus c. And after this manner doe Haimo and Procopius take it Lyranus saith Haim in Esa c. 9. The impietie of the people of Israel prouoked the wrath of God and pulled it swiftly vppon them like a burning fire to consume them euen vnto the briars and thornes that is to say the smallest and vilest amongst the people And Cardinall Hugo draweth it to an allegorie The wicked saith hee shall bee set on fire with an euerlasting fire for those whome the fire of transgression hath deuoured and swallowed vp those shal be deuoured and swallowed vp of the fire of hell c. vnderstanding it of eternall damnation As colde is that which followeth Esay 54. I haue hidde my fauour and my countenance from thee for a while in the moment of mine indignation But I haue had compassion of thee in euerlasting mercy Here God speaketh vnto the Church as vnto his spouse reiected and forsaken for her sinnes in his iust displeasure but receiued againe into grace in his mercie Which hee saide before in the former verse I haue forsaken thee for a small time but I will gather thee together in great compassion and mercie Nowe they will haue this moment of indignation to bee Purgatorie and the euerlasting mercie to bee paradice In steade whereof it doeth manifestly and plainely appeare that hee speaketh of the scattering and dispearsing of Israel gathered together agayne in the redemption purchased by Iesus Christ yea greatlie augmented and multiplyed by the calling of the Gentiles And this is it that the Glose saith I haue hid my face from thee for thine idolatrie but I haue gathered thee together againe c. in redeeming thee Lyranus otherwise Because saith hee that the tribulations of this present life not of purgatorie are not to bee compared with the glorie that is to come And thus Cardinall Hugo I haue giuen thee ouer into thine enemies handes but my mercie in freeing thee from them againe shall bee greater then mine anger hath beene in reiecting of thee And mystically for a little that is in respect of the temptations of this worlde which are nothing in respect of the glorie to come In euerlasting mercie that is in respect of my purpose to vnite and couple thee vnto my selfe in my glorie c. But the verse following cutteth off all the controuersie This saith he shall be vnto me as the daies of Noe for I haue sworne that the waters of Noe shall not any more ouerspreade the face of the earth as likewise that I will not bee any more wroth with thee Here saith Iustine hee compareth the redemption of mankind to that which was in the daies of Noe c. If this bee not enough Hieronym in Esa c 54. Cyrill l. 5. orat 2. in Esa Haim in Esa c. 54. Saint Ierome interpreteth it of the multiplying of the Church by the calling of the Gentiles Saint Cyrill of the Gentilles forsaken for a little but espoused for euer c. Haimo vppon Esay taketh it in the same sence Which saying S. Ierome layeth in ballance to weigh against the Iewes who would haue this prophesie to belong to themselues alone But of all these there is not one that hath taken the smallest or least sent of Purgatorie from this place Ieremie the first What seest thou Ieremie J see a potte boyling and the forepart thereof is towarde the North. Ierem. 1.13 This potte signifieth Purgatorie The vision is expounded in the verse following The plague shall breake out from the coast of the North ouer all the inhabitantes of this countrey So then this potte is Ierusalem the fire that maketh it hotte is the king of Babilon And thus Saint Ierome and Theodoret doe expound it Hieronym in Ierem. Theodor. ibid. August ad fratres in Eremo serm 12. Gregor l. 33. c. 27 in Iub l. 18. Moral But if a man bee disposed to make an Allegorie of it Saint Augustine saith This potte is pride which the Deuill bloweth vp wherein boile and seeth all the Princes and Pastors of darknesse as those which onely count precious and like of these temporarie goodes honours and riches couet the chiefe seates in sinagogues and cause themselues to bee called Rabbi in the market places c. Saint Gregorie This pot is the heart of man boiling with the firie affections of the flesh c. the North that is the Deuill which bloweth vp the same So that neither can this maister-builder of purgatorie finde any foundation to settle the same vppon in this place No more then Cardinall Hugo could Hugo Card. in Ierem. c 1. Orig. hom 11. in psal 38. Ezech. 11.3 7. who likewise in a mysticall sence taketh the potte for the Church or els for the sinner assailed with the temptations of the Deuill And as for Origen he hath no fellow or partaker with him in his allegorie But Ezechiell doth expound it most clearely This is the caldron and wee are the flesh that is to say Jerusalem set on fire by the Babilonians and the people thereof consumed in the same because of the murthers by all manner of calamities and in the end of all this forced out of the same and led into exile Michea the 7. Mich. 7.8 Reioyce not neither yet comfort thy selfe in me O thou which art mine enemie if I bee fallen I will raise vp my selfe againe if I haue laiue in darknesse the Lord will enlighten me I will beare his wrath because that I haue sinned against him hee shall draw me forth into light and I shall see his iustice Here againe darknesse must needes signifie Purgatorie and light Paradice c. But it is most cleare and euident that these wordes proceede from the Church of God speaking vnto Babilon and other nations of the Heathens that they shoulde not glad and reioyce themselues at her miseries because God will reestablish her againe So said Esay 9. The people that lay in the shadow of death a light is risen vnto them Saint Mathew which hath cited the same said not This people is gone out of Purgatorie into Paradice but rather out of the darknesse of ignorance into the knowledge of saluation from out of the way of sinners into the way of
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
our aduersaries for we praise and honor the Lord in his saints glorifying his name for the singular graces which he hath bestowed vpon thē for the edifying of his Church acknowledging the meruailes that hee hath wrought by his power in the weaknesse of their ministerie hauing chosen them base and vile that they were for instruments of his power of his wisedome of his goodnes to carrie his name amongst the people hauing assisted them in their trauels deliuered them from infinite tribulations and in the end of their course crowned them with glorie And afterward wee praise and magnifie themselues in the gifts which it hath pleased God to distribute vnto them of his grace and fauour and specially that hee hath shewed them this fauour to vse them for the setting forth of his glory Math 25. Heb. 3. for that hauing well imployed their talentes giuen them of the Lord they are entered into his ioy for that they haue beene faithfull in the house so that they haue not loued or spared their owne liues Apocal. 12. euen vnto the death whereby they haue receiued of his liberall mercie the white garment c. And from thence wee are led along to a third honour that is to set them before vs as patternes of our life to pray to God to vouchsafe vs the fauour that wee may follow their vertuous steppes their holinesse their humilitie zeale and constancie following the exhortation of the Apostles Bee ye followers of me Rom. 15. Hebr. 12. as you haue vs for a pats terne and example And in another place Be ye not slothfull but followers of them which by faith patience haue receiued the inheritance of the promises After this fashion say I honor we the Saints praising God in them praising them in God and conforming our selues vnto thē by his grace And all this according to the precepts examples which we haue in the scriptures wherein their liues their deathes haue beene set out vnto vs to those endes whereas our aduersaries haue made them ridiculous by their deuised and faigned legendes and still doe make the name of Christ in stead of being glorified to be blasphemed by these their fooleries which they deliuer to the poore people for their principall instructions whereas for fiue hundred yeares after our Lorde they were condemned to be false Gratian. D. 15. ex Gelasio and by the Bishops of Rome themselues reiected as thinges inuented by such men as were either heretickes or infidels suborned thereunto by the malice of the Deuill himselfe to discredite the name and faith of Iesus Christ But rather wee denie with the scriptures that we ought either to flie vnto them for succour or els worship them For these seruices are due vnto God alone and to take them as intercessors betwixt God and vs is not belonging to them it is the office of our onely Mediator Iesus Christ our Lord Neither yet ought we to make any imployment of their merites or workes of supererrogation eyther to appease the wrath of God or to supply our vnworthinesse or else the passion of our Lorde for this were to annihilate and make of no effect his perfect sacrifice And this is that which wee haue to condemne in the Masse in this place wherein the Priest contrarie to that which hath beene tolde vs so oft namely that God is the onely searcher of heartes doth confesse his sinnes to the Angelles to the virgine Marie to the Saintes and Saintesses and prayeth them to bee intercessors for him vnto God wherein hee prayeth God to pardon his sinnes not by the merite of Christ nor by his blood but by the merite of all the Saintes and specially Of those whose relickes are vnder the Altar c. And wherein the sacrifice as they pretend of Christ is offered to God in the honour of the virgine Marie and of the men saintes and women saintes c. And these thinges we affirme to be directly against the word of God against the analogie of faith and against the vnitie of the auncient Church Now let vs consequently heare if our aduersaries haue any thing to say to the contrarie In Genesis 41. Iacob blessing the children of Ioseph vttereth these wordes Gen. 18.15.16 The God that fedde mee euer since I was vnto this day the Angell which hath beene my protection from all euill blesse these children And my name and the name of my fathers Abraham and Isaac bee called vppon or cryed lowde vppon by them c. Out of this place they gather that the Angels and Saintes ought to bee called vpon and praied vnto But as concerning the Angell whereof hee speaketh it appeareth that it was no created spirit for then Iacob would not haue ranked him and made him equall with God neither had hee praied vnto him or done other like thinges and vsed the verie same tearmes which are belonging to the Lord This Angell then is he of whom the Prophet Malachie speaketh Malach. 3. the Angell of the couenant the Sonne of God himselfe the Mediator of the old and new couenant in the beholding of whom the Patriarkes found grace with the Lord Eoxd 10.19.13 21 14.24 That Angell which is sometimes by Moses in Exodus called an Angell sometimes Iehouah that in like tearmes of speech alluding vnto these that is then when there is any speech of the conduct and guiding of Iacob that is to say of the people of Israel of his Church And thus haue the olde writers spoken Tertul. de Trinit c. 15. Tertullian expounding this place saith As hee hath not doubted or made any scruple in calling Christ an Angell so let no man be afraid or sticke to call him God seeing hee vnderstandeth here that in the blessing of his children hee is God and called vppon and likewise an Angell But and if that any hereticke shoulde obstinately sette himselfe against the truth that here is properly spoken of an Angell in this let him bee conuinced by the force and power of the truth c. Saint Hillarie alleadgeth it in the same sence vpon Psalme 123. Hilar. in psal 123. Chrisost in Genes c. 48. That wee ought to owe and ascribe all our graces prosperitie and deliuerances vnto the one onely God And after the same manner Chrysostome And as for that which is said of the name of Abraham being called vpon by his children it is a common and accustomed speech of the Hebrews vsed when they will speake of those men or women which are ingrafted into a familie Esay 4. as in Esay seuen women desire of one man that his name may bee called vppon by them that is to say that they may bee called by his name or held for his c. And in this place is plainly deliuered the adopting of the two sonnes of Ioseph which Iacob reputeth and holdeth to bee by place and right as capable of inheritance in the parting of the land as his
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
as there can nothing come out of vs that can make God fauourable and mercifull vnto vs. In whose passion iniquitie was remitted and righteousnesse restored all in a day and that not onely vnto iustification but euen to the meriting that is to say to be reputed worthie of the companie of God by them And this is to be vnderstoode so farre forth as we belieue and as his obedience is sufficient for all belieuers vnto eternall life the same being perfectly washed into the remission which is in his bloud But and if you aske to what end then serueth the Law seeing that it doth not iustifie Haimo aunswereth Not to take away sinnes but to shew and point out the same Hincmarus It is because of transgressions and for the hardnesse of the people Adelbertus To teach vs our concupiscence and to learne vs to knowe and vnderstand what is due vnto vs for our sinnes to the end that thereupon wee may seeke for grace Theophilact To conuince vs of sinne and to bring vs to Christ. Anselme To shewe in what Chaines and bandes of sinne such were held as presumed of their power to accomplish and make perfect their righteousnesse by works that so they might perceiue the poyson though thereby they could not take it away and to the increasing and augmenting of sinne not to the cleansing or wiping of it away Radulph in Leuit. l. 20. c. 1. Gysilb in alter But what doe wee not accomplish it then Radulphus saieth What man is he vpon the face of the earth that is able verily not one And Gisilbert So neither hath it brought any thing vnto perfection it hath laid open the woundes but it hath not cured them Theophyliad Rom. c. 3. Anselm in 7 ad Rom. Haimo in Psal 118. in c. 6 ad Rom. passim Otherwise saith Theophilact We had not had neede of Christ And Anselme What is the law but a letter for them that knowe to reade it and cannot accomplish or fulfill it And therefore it hath onely led vs as by the hand vnto grace But againe concerning this grace who hath mooued the Lord to doe so much for vs Verily saith Haimo The onelie goodnesse which is in him and therefore let no man presume of his merits but of the onelie clemencie of our Sauiour who saith the Apostle hath saued vs freelie that is to say without anie precedent merits who saueth vs saith hee by his preuenting grace and iustifieth vs by his subsequent grace Eternall life is giuen to none as a thing of due but by free mercie Remig in psa 19.21 32 70. c. And S. Remigius Adam made the olde people but our Lorde Christ the newe in asmuch as he hath freely iustified the same without anie precedent merits For wee haue made our selues sinners but his onely mercie hath made vs righteous yea saith hee it hath made of vs that were wicked and vngodly godly ones of seruants free men of condemned ones such as are to be receyued into the kingdome of heauen Theophyl in Ep. ad Tit. c. 3 Anselm in c. 5. ad Ephes And Theophilact Hee hath saued vs euerlastinglie not by the workes of righteousnesse which we haue done but by the operation of his onelie clemencie c. And Anselme This hath come to passe through the great and vnspeakeable loue of God that the onely begotten sonne hath deliuered himselfe ouer vnto death the maisler for the seruant Cur Deus homo c. 2. the Creator for the creature that hee hath said vnto man Take my onelie sonne and giue him for thee that the sonne hath said Take me and redeeme thy selfe c. And all the same treatise handleth no other thing And againe howe doe wee receiue this grace Haimo in c. 9. ad Rom in c. 3 ad Galat. super Euang. in Oct. Pasch Remig. in Psa 10. in 18. in 19. Haimo saith Of faith and by faith wee are iustified heires through faith and not through the lawe by grace and not by merit to the ende that the promise made vnto the seede of Abraham may abide and continue firme c. Remigius All my faith is in Christ I belieue my selfe in him onely to be iustified saued This is my mountaine This is my refuge c. The heauens sing of the glorie of God And what manner of glorie verily saith he for that we are not saued by our workes but by his mercie And this is the great glorie of God that all hauing sinned and all hauing need of this glorie namely to be freely iustified euen in the mercie exhibited by the Sonne Gisilb in alt c. 1. 13. c. Gisilbertus Faith went before the law and without the law hath iustified the faithfull Our father Abraham pleased God by faith rather then by circumcision Many haue perished notwithstanding circumcision and many before that it was haue beene iustified by faith alone Christ is the inheritance of the faithfull whome they receiue by faith Theophyl in Abac. c 2. c. Theophylact The righteous man worketh by faith vnto life whether it bee that which is to come or be it righteousnes it selfe Faith iustifieth in as much as it vnlooseth sinnes The law would iustifie men but it hath not the power faith therefore hath done it which iustifieth Idem ad Rom. c 9 Idem in c. 3. ad Gal. Haimo in c. 1. 3. 4. ad Rom. and not workes yea saith he Faith iustifieth onely and not workes The law curseth vs but faith blesseth vs c. But to be iustified is it not to be made righteous And then with what manner of righteousnes Verily saith Haimo with the righteousnes of Christ by the which he maketh the faithfull righteous in bestowing the same vpon them and therefore it is called the righteousnes of God And the same is applied vnto vs by the gift of God that is to say by the redemption which is in Christ and not by the workes of the Law c. Whereby it commeth to passe Idem in Psal 83. Gisibert in alterc c. 8. saith he that to shew mercy is not onely to pardon and forgiue the sinnes but also to gine righteousnes Gisilbertus saith This righteousnes of God is not the same with that by which he is righteous but that wherewith he clotheth the righteous when hee freely iustifieth the wicked And it is to this righteousnesse that the Law and the Prophets beare witnesse The Lawe for in that it commaundeth and threateneth but iustifieth not anye man it sheweth sufficientlye that man is not iustified but by the gifte of GOD by the quickeninge Spirite The Prophetes in asmuch as the comminge of Christ hath fullfilled that which they haue foretolde Anselm in 1. Cor. 11. And Anselme The righteousnesse of God is by fayth by the which wee beleeue in Christ And it is called the faith of Christ after the same manner that righteousnesse is called the
the furnace Also for that now the Church beganne to be very rich of gifts that the sacrifices that is the offerings of the people should be distributed and diuided equally into foure portions for the Bb. or Pastour for the Cleargie or ministers of the Church for the poore and for the repairing of the church And therevpon and that not without cause euerie one being hereby thus tickled and pricked forward to adde euery day some thing to the seruice as their fancie led them the Mileuitane Councell in the time of S. Augustine tooke the matter in hand ordaining that no other praiers prefaces supplications and masses that is Collects Recommendations or Impositions of hands should be vsed in the Church but those which were approued in that Councel or Synode Least as the same saith by negligence or ignorance there might slip some thing which might be contrarie to the faith this reason is likewise giuen afterward by the Africane councell and it came as yet timely enough if it had been well obserued by those which after came in place yea by Gregorie himselfe And thus be hold The vnlikenes of the Romish Masse we are come to the fiue hundreth yeares after Christ finding in all this time one seruice consisting of confessions and praiers Psalmes reading preaching blessing and distributing of the sacraments according to the institution of our Lord singing of praises vnto God during the time of the communion and a thankesgiuing for the end and conclusion c. without any new offering or sacrificing vp of the sonne of God without any inuocating of the creatures by praying vnto theÌ„ without adoring and worshipping of the sacraments and without as yet free from infinite other both impieties and superstitions and therefore by consequent far from the Masse vsed at this day and on the contrarie side comming much neerer vnto the manner of the holy supper as it is now vsed in the reformed Churches The Romish Masse which is the action of one onely man saying reading speaking by figures in a language not vnderstood that is voide of edification then eating drinking without communion all alone and yet speaking continually in the plurall number being a colde ceremonie if euer there were any The holy supper on the contrarie consisting of a feruent praier by the which the Pastour maketh open protestation The cokerâ—ce and agreement of the Lords Supper with that of olde and declaration of the miserie and destruction of mankinde for the people and himselfe of their serious repentance vnto amendement of life and of remission of sinnes by faith in Christ in Psalmes sung with one consent of heart and voice by all the people for to quicken and stirre vp their fainting and ouer dull spirits vnto God in the reading of the sacred word and the interpreting and applying of the same in his time place by the Pastour as namely after that he hath in solemne sort supplicated the Almightie creator in the fauour of his onely begotten that it would please him to open his mouth for to teach and deliuer the same profitably and the eares and hearts of the people for to vnderstand well in a generall praier for the necessities of the Church and of the whole world for Magistrates pastours the conuersion of Infidels the extirpation and rooting out of heresies the publike peace and all maner of generall and particular afflictions in the reading of the holy supper and expounding of the same by the which namely the faithfull are exhorted to come to the holy table in humilitie and deuotion in assurance of faith and ardent charitie with an earnest acknowledgement of their sinnes and notwithstanding in a stedfast affiance in the mercies of God manifested and reuealed in Iesus Christ admonished to renounce all rancour and hatred contentions and strife and carefully to labour to bee reconciled if so be that they bee broken forth and come to the knowledge of others but the impenitent and wilfull obstinate are debarred from the same and that not by the voice and declaration of the Deacon alone but by a seuere denunciation of the iudgement of God if they abuse the bodie of the Lord as likewise by the sence and feeling of their owne consciences or by the iudgement of the Church After which things all and euery one came neere vnto the holy table in decent order and due reuerence to communicate the bodie and bloud of our Lord they receiued the holie sacraments at the hands of the Pastors with the most significant words that are either in the Gospel or in any of the Epistles of the Apostles lifting vp their hearts on high and praying to God that it would please him by the vertue of his holy spirit to giue them the flesh of his sonne for their spirituall repast and foode and his blood for their drinke vnto eternall life seeing that of his infinit mercie he hath vouchsafed to make them bone of his bones and flesh of his flesh c that so they may abide liue and dwell continually in him And during all the time of this action the deuotion of the assemblie was cherished and nourished with the reading of the holy scriptures as most meete to declare the death of the Lord vntill his comming and to record the vnspeakable benefite of the same with singing of Psalmes also chosen out of purpose both for the calling to minde of man his miserie as also for giuing vnto them the sence feeling of Gods mercie and thirdly for the stirring of them vp to giue vnto God for the same all vnfained and solemne thankes And finally there followed the dismission of the assemblie with a praier of the whole people vnto God containing a briefe thankesgiuing for that it had pleased him to make them to see and taste the assurance of their saluation in the communion and participation of his welbeloued sonne ioyning therunto the singing of the song of Simeon vsed of the old Church as wee haue alreadie seene to the same end and purpose And after the solemne and accustomed blessing admonition being giuen them how they should witnes and testifie the coniunction vnitie which they feele and find in Christ by the way and manner of that liuelie sence and feeling which the members of the bodie haue with the head they were to distribute euery one according to his abilitie vnto the poor for whome the Deacons were to receiue what should be giuen I speake nothing of the order of Catechising both publikelie and priuatelie which was wont to bee appointed and practised certaine weeks before for the instruction and examination of such as should be partakers thereof the morning Sermon which ordinarily is spent in the expounding of the doctrine of the Sacrament vnto the people and that also of the after noone tending to the stirring of vs vppe to the giuing of thankes vnto God Now then let euerie man iudge without being partiall in the matter in which of these two
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
ages did euer acknowledge the Purgatorie of the Church of Rome BVt say they if we should go to it but according to mans reason would not it giue sentence with vs that so many persons as die so quickly haue need of this manner of purging their soules departing impure and vncleane out of this world and so vnfit to be receiued into heauen with that their pollution Wherevnto we answere them that the barre and iudgement seat that is directed by humane reason hath no place in the Church that in that skill of the law which professeth the defence and maintenance of Christianitie it is a shame to speake without testimonie and authoritie out of the word and that a great deale more then to speake in the ciuill law without law But how much more shame is it then when a man vndertaketh to speake for Christianitie and holdeth a course contrarie to the scriptures And this we haue learned from the ancient writers Tertullian Let vs reuerence the fulnesse of the scriptures if we will not vndergoe the woe ordained for such as adde vnto them Basill This is to fall away from the faith either to cast away and cut off any parte of that which is written or to adde any thing that is not Chrysostome The thoughtes of the hearers halt when they haue a doctrine deliuered them without any scripture S. Augustine Let vs see if this be taught in the law or prophets or in the Gospell or Epistles Gerson in like manner Let vs suspect all manner of reuelations if they bee not confirmed by the law and the Prophetes But these ancient fathers here alleadged haue also belieued Purgatorie Let vs admit that it is so as it is not in deed yet we answere as we haue done before that we do not allow of the old fathers as lawgiuers in the Church For there is but one law maker saith the Apostle euen Iesus Christ and themselues tooke it as an iniurie offred vnto them to be so reputed only they accompted of themselues as expounders of the law ordained by our Lord and of the scriptures which he hath left vs. And this is the greatest honour that can be giuen them in the Church and in this respect and consideration we honour their bookes we weigh and ponder their expositions where they are found to differ one from another we endeuour our selues to make our choice of the best euen those which come neerest vnto the analogie and proportion of faith If wee doe otherwise if wee admit of them as authours of doctrines and not interpretors wee shall be in danger to bee as we said Anabaptistes with Saint Cyprian Montanistes with Tertullian Chiliastes with Ireneus c. In stead that wee are to abide and continue Christians with Christ whose voice the sheepe heare who alone hath the woraes of eternall life Now we haue heretofore cited all the Doctors to the interpreting of the places produced and alleadged by our aduersaries for purgatorie who could not see it there where they did find it who for the most part haue in the said places found the contrarie and yet we will proceed on further as namely to shew that the auncient fathers haue affirmed such Maximes as wherewith the Romish Purgatorie cannot stand As that when they haue at any time spoken of it they doe it not affirmatiuely but doubtfully and not as of an article of religion but as of a fantasie or opinion that may bee propounded and receiued for arbitrarie that for the most parte what they haue saide cannot agree with that which wee are in controuersie about at this day And finally that if they had belieued it for a necessarie article they had collected and gathered from thence as from a principle of faith such corollaries consequences as wee see at this day which neuer came to light till a long time after one long after another and that by the succession of many ages And to the end that this may more clearely be seene let vs call to mind at our entrance into the same what purgatorie it is whereof we speake as namely of a certaine third place whither the soules of the faithfull dead in the faith of Christ go at the time of their departure out of this life there to bee tormented with fire before they bee receiued into the place of blisse yea and that so long as vntill by the praiers and suffrages of those that are liuing there be satisfaction made for the temporall punishments due for the same and that all the spottes of vncleannesse bee purged and cleansed away that is for that say they vnto vs by faith in Christ wee haue remission of the fault and sinne onely and not of the eternall punishment due to the same which by the fauour and power of the keies is changed from being eternall and made temporall and for that wee must of necessitie satisfie this temporall punishment either in this life or in the life to come by our selues or by some others c. And now behold the Maxims of the ancient fathers contrarie to Purgatorie The propositions held by the old writers contrarie to purgatory Basil reg bren inter 10. 13. Ambr. in Luc. l. 10. c. 22. The first that God by Iesus Christ doth wholly and altogether deface and blot out both the sinne and the punishment S. Basill Thesoule wallowing in the mire of sinne how can it approach or come neere vnto God verily by constantly and stedfastly belieuing that the purging and cleansing of his sinnes is accomplished by the blood of Iesus Christ in the multitude of the mercies of God according to that which he himselfe hath spoken If your sinnes were as red as skarlet they shall be made as white as the wooll Saint Ambrose We embrace and take hold on Christ that so hee may say vnto vs be not afraide of the sinnes of this worlde neither of the floodes of afflictions which vexe and besiege the bodie J am the remission of sinnes c. Saint Augustine August de verb. Dom. ser 37. 31. Idem de Trini l. 4 c. 2. Christ in taking vpon him the punishment and not the fault hath blotted out and vtterly defaced both the fault and punishment due to the same Againe Wee liue not in this world without sinne but wee shall go out of this world without sinne Againe What shall wee pray for in this life verily that wee may finde remission and forgiuenesse in the worlde to come What profiteth this pardon and forgiuenesse it wipeth not away the staine He that acknowledgeth a wrinkle laboureth to smooth and make it plaine And where then are our wrinkles stretched out and smoothed c. verily vpon the crosse of Christ for vpon this crosse hee hath shed his blood and this is that whereby the Church is cleansed from all spottes and wrinkles as a thing verie cleane and bright c. Againe There is but one purging of the vniust the blood of that iust
might be forgiuen him before his departure out of this life for hee hath not obtained remission of his sinnes here shall neuer come by it there It will not be there at all because that such a one shall not possiblie attaine vnto eternall life seeing that eternall life is the remission of sinnes Idem ibid. And therefore he saith forgiue me to the end I may be comforted before I go hence and be no more Againe When the day shalkâ— come saith he let vs go on without feare directly to the companie of the Saintes for wee shall go to our fathers to them which haue instructed vs in the faith to that end that when our workes doe faile vs our faith might sustaine and succour vs August ad Maced cp 54. and our inheritance defend vs c. The Maxims of S. Augustine in like manner are After this life euery man shall haue that which he hath purchased vnto himselfe In this life there is place for repentance for such as indeuour themselues thereto Idem de temp serm 66. Here the mercie of God doth helpe but out of this life it serueth to no vse c. In such case as thy last day findeth thee in such case shall the last day of the worlde take holde vppon thee For as a man dieth in the one Idem de verb. Apost ser 18. so shall hee bee iudged in the other There are two places of abode the one in eternall fire the other in an euerlasting kingdome The one saith hee in another place for the faithfull Idem in psal 32. Idem de peccat meritis l. 1 c 2 8. Idem in l. qui ei adscribitur de vanitate saeculi Chrysost de Lazaro hom 2 Idem in Genes hom 5. 3. de paenit Hiero. in 13. q. 2. c. in praesent which is the kingdome of heauen the other for the Apostates and vnfaithful in hell of any third we know nothing at all neither yet do we find any thing therof in the scriptures Againe There is no third or middle place for any man so that he which is not with Christ can not possiblie bee any where els but with the Deuilles Againe Know this that so soone as the soule is seperated from the bodie either it is placed in paradice for his good workes or else for his sinnes cast headlong into hell in Tartara inferni and therefore choose you to which of these you will stand c. Chrysostome So long as wee liue here vppon earth we promise to our selues goodly things through hope but so soone as we are deceased there is no more time of repenting vs neither yet of washing away of our sinnes For saith he in another place hee that hath not washed himselfe cleane from his sinnes in this life shall not after it finde any comfort or consolation for here is the time of wrastling and fighting there of triumphing and receiuing of giftes S. Ierome So long as we are in this world we may receiue aide and succour one of another either by praier or good counsell but when as wee shall once come before the throne of Christ neither can Iob Daniel nor Noe pray for vs but euery man shal beare his owne burthen But our fathers of Trent haue caused the same to be razed in the Table Index expurg 1â—0 Hieronym ad Ga. c. 6. Againe vpon this place of the Galathians Let vs doe good whiles it is time c. Here saith he is the last time of sowing let vs make speed that we may haue sowen all our fieldes c. Againe vpon the Epitaph of Paula All this which returneth to the Lord is accompted amongst his family That which we make accompt of to be lost that is it which is placed in heauen for in that that Paula hath dwelt in this bodie she hath beene absent from the Lord as it were for so much time as one iourney or voiage would require Peregrinabatur a Domino c. Againe he saith Id mâ—de obitu â—lesillae ad Paulam After that Blessilla was returned to her maker discharged of the burthen of this life and aduanced again to her old possession and inheritance from which she had discontinued c. Againe Let vs weepe for the dead but for him that is gone to hell not for them who are accompanied with hostes of Angels not those to whom Christ himselfe commeth before c. Epiphanius in the same sence Epiphan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 2 tom 1. In the world to come after that man is dead there is no succour no place for fasting calling to repentance or of making any vaine ostentation of almes deeds c. For as after the mowing downe of the corne the graine addeth nothing to his grosnesse neither yet is subiect to be corrupted with the wind c. So likewise all succour and help either by fasting pennance c. after death is cleane gone and vanished For Lazarus commeth not from where he was to the rich man nor the rich man to Lazarus Abraham casteth not his spoiles and bootie to the poore man to inrich him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iâ—de apud Tertullianum ad Scamina producete ad Marter c 3 apud Ambr. l. 1. de Offic. neither yet doeth the rich man any more receiue the thing which he requesteth how importunate soeuer he were with courteous bountifull Abraham For the garners are sealed vp the time accomplished the battell finisht the champions their places voide and emptie and the garlandes distributed Such as haue fought are at rest they which haue not excelled are gone those which haue not striuen and fought are not any more such as haue beene ouercome are cast out all thinges are fully consumate and finished Let our aduersaries here againe reconcile these Maxims and their purgatorie two places and not one more with a third the immediate inioying of the heauenly life with their darke and dolorous abode in Purgatorie the vnprofitablenesse of all manner of satisfactions after this life with their Masses Suffrages other pretended satisfactions Some will say vnto vs yea but it is receiued into the Christian Churches From whence purgatory came and in what sence this word is vsed of the old writers Plato de Anima in Gorgia Euseb l. 1. de prepar Euang. c. vlt. l. 12. Arnob. l. 2. contr Gentes yea it raigneth there yea it triumpheth there And how then or froÌ„ whence came it or entred it thereinto seeing it is not of Christ By what dore or rather through what windowes seeing that it did neuer enter by the scriptures verily we haue declared heretofore As namely that they that were conuerted to Christ whether from Iudaisme or from Paganisme did bring with them either their ceremonies or their opinions this happened in this article as in others For Plato who liued about 400. yeares before the comming of Christ hath this peece of doctrine so intire
Sabinian his next successor caused so many of them to be burnt as he could But some on the contrarie haue sought by all the wayes they can to make them to bee belieued for the procuring of the greater authoritie to Purgatorie And by name Anno. 730. Gregorie the thirde caused them to bee published throughout all Christendome to the same ende Damascen Damascen confirmeth it if a man will lend his eare vnto them hath not smally aduaunced this building but alwayes with the selfe same Argumentes for in a certaine prayer which they attribute vnto him S. Steuen by his prayers saueth Falcouilla a Pagan deceased in Idolatrie God also made the head of a certaine Priest that was dead and a Gentile borne for such a one doth Durandus describe him to bee to speake to Macarius and declare to him the consolations that they in Purgatorie receiue by the suffrages of the liuing Againe at the prayer of Gregorie passing through Traian his Countrie God deliuered Traian out of hell c. But I maruaile that they are not ashamed of these fables or why at the least they set them not in better order Seeing that out of hell there is no redemption Seeing also that according to their doctrines the Gentiles cannot be in Purgatorie But it seemeth that this pretended Damascen is ashamed of himselfe when he concludeth saying that he speaketh not any thing that he meaneth to stand vnto and that what hee saith is but by way of discourse but such is his discourse as that they make a Creed of it And yet it is not credible that this was his prayer seeing that in his Bookes de Orthodoxa fide in which it is his drift to comprise the Christian faith he maketh no mention of Purgatorie Anno. 750. Now this fell out about the yeare 750. From this time forward the opinion of the sacrifice The growth of Purgatorie through the opinion of a sacrifice as also that of Purgatorie began mutually wittingly to lend their hands the one to the other ignorance groweth grosser and grosser and that sensibly and to the sight of the eye throughout all Christendome and in this darknesse the spirit of darknesse dispatcheth and bestirreth himselfe about his busines Once to looke into the Scriptures was by no meanes to be heard of but to hearken after myracles was the whole imployment of the mind One man had seene the soules tormented vpon the Gridyron an other vpon a Spit this man had seene them burning in the fire that man had espied them dipt in the Ice one was hung vp to be dried in the chimney smoake an other to vnderlay the washing raine distilling and dryuing downe a Gutter one liuing but in a traunce an other returning againe after death Further more this man had discouered one of the Gulfs in Ireland an other that in Sicilia and a third that in Pozzuolo the one by the conduct and guidance of an Angell the other by reuelation from the Diuell And all the bookes of those times are full of such fooleries other instructions then these there was not any currant amongst the people namely the Legends the Lombardicke historie and such like In a word whereas the Fathers had practised the remembrance of the dead as we haue seene for the comfort and consolation of the liuing they begin to turne all to the contrarie For those said that they were in Abrahams bosome in a place of blessed and happie rest these said they were in extreame torments nothing differing from those of hel c. And in stead that those knew how to teach them to die in an assurance of eternall life these tooke the way to make them apprehend conceiue of death as of the doore opening to an vnauoidable fire if they redeeme not themselues from thence by suffrages for now there was no more leaning vnto the mercie of God God was become a rigorous mercilesse tyrant and tormentor neither was any thing to be looked for from the satisfaction of our Lord for hee had paid no debt but what was answerable for the meere faults and transgressions the infinite merite of his passion was become vnable to satisfie for our demerits his paines and punishment for ours But Aut satis faciendum in hac vita say they or Satis patiendum in altera Either a man must prouide to make satisfaction in this life by doing sufficiently well or in the other by suffering sufficiently euill So that this is nothing else but to say let the suffrages of those that liue after vs ransome and redeeme vs from our paines And thereupon a man must cause great store of Masses to bee said for the dead for them also men must found yearely feasts Obits Chapels or Monasteries And the ordinarie clause of these foundations is Anno. 800. Anno. 1000. Anton. l. 15. c. 15. Violater l. 2. Lombar hist l. 8. Polyd. l. 6. c. 9. We giue bequeath c. such or such a thing for the saluation or redemption of our soules of the soules of our predecessors and successors c. And these fashions of doing and speaking began since the yeare 800. Toward the yeare 1000. there was a vision set out to be knowne of the people How that a man guided by an Angell had seene a number of Soules diuersly handled and intreated some lying vpon Gold some vpon Chaffe or straw some in aboundance some in want and penurie according as they were helped there by the suffrages of their friends or otherwise neglected and finding no bodie to care for them Whereupon sprung a deuotion of ordaining that vpon some certaine day in the yeare there should be generall prayers made for all soules And that is it which is called Dies omnium animarum the day of the dead attributed by the most to Odilo the fourth Abbot of Clugni perswaded by the flames of the mountaine Etna in Sicilia of the certainty of the tormentes of Purgatorie But by other some to Boniface the fourth a little after the time of Gregory the great after the fashion and imitation of a certaine feast of the Romaines celebrated yearely in the month of Februarie for the soules of the deceased that is to purchase rest for them by sacrifices night praiers waxe candles Plutarch in Romulo Anton. ut 13. S. I. Histor Lombard leg 157. Polyd. l. 6. c. 9. Canones Reform a Card. Camp propositi Not generally all at once Synod Tolet. 3 Epist Bonif. ad Gregor 3. Gregor 3. ad Bonifac. and torches light vp amongst al the people c. And thereupon it commeth that Plutarch calleth the moneth of Februarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purgatiue or purgatorie Now in the meane time it is not to be forgotten that in the councel of Lyon 1244. it was not receiued hauing rooted it selfe no where else but within the Monasteries of the order of Clugni as also that in the yeare 1524. Cardinall Campegius propounding certaine Canons of reformation was
open soeuer they be laid The doctrine of purgatory the marke of Antichrist to the sight and view of the world In this point also he beareth a speciall marke and note of Antichrist namely in the stealing away of the merite of our redemption so much as in him lyeth from Iesus Christ our Lord Howbeit that the Churches of the Abyssines Armenians Muscouites and Grecians do not acknowledge this Purgatorie For whereas they would make vs belieue that the Greeke Church doth auouch allow of the same in a Councell held at Florence in the time of Pope Eugenius Anno 1439. when as the Emperor Paleologus pressed of the Turke came for succour and aide to the Princes of the West it is all in vaine false and nothing worth seeing that the Bishop of Ephesus principall deputed did protest and openly disclaime the same before the whole Councell assembled and for that the Greeke Churches disauowed that which had beene done by the others whom they affirmed to be manifestly wonne by the Pope as in deed part of them did continue and abide with him And thus we haue no Purgatorie and by consequent no Masses or sacrifices for the dead Purgatorie in his fall drawing the Masse after it into an vnauoidable ouerthrow according to our aduersaries their owne doctrine But it is now high time to passe to some other matter CHAP. XI That the inuocating of Saintes hath no ground in the holy Scriptures of the olde Testament IT may seeme to the purpose that together with the considering of the Masse in the nature and qualitie of a sacrifice we should consequently examine that which it teacheth vs of the Saintes deceased and enioying eternal life inasmuch as they are there inuocated and praied vnto in as much as they are acknowledged there to be intercessors vnto God in that their merits and sufferings are presented set before him for a satisfaction for our faults and likewise because that this pretended sacrifice is made in their names c. For after that wee haue handled that which they pretend that we haue to performe for the dead what can better follow then to take a viewe and consideration of that which they vnderstand and hold that the Saintes deceased doe for those that are aliue Now this is a cleare and euident doctrine throughout the whole scriptures of the old and new Testament That God alone will be inuocated and praied vnto prayed vnto through one onely Iesus Christ his welbeloued and in the vertue and power of his only sacrifice accomplished vpon the tree of the crosse If this doctrine stand all the Masses which are made in honour of the Saintes for the liuing do fall to the ground euen as likewise in quenching and putting out of purgatorie all those are extinct and made nothing worth which are performed and practised by the carefull diligence of the liuing for the dead God onely will be praied vnto God alone wil be praied vnto Psal 50. Esay 42.8 for he hath said it and whom shal we belieue concerning that which is his will besides himselfe Call vpon me in thine aduersitie J will deliuer thee and thou shalt glorifie me c. I am the Lord saith he I will not giue my glory vnto another There is not say the Prophetes saluation in any other but in him Esa 45. Osce 13 4. 2. Paral. 20. Ezech. 14. There is no God that can saue but he c. When wee know what to doe there remaineth nothing for vs but to haue recourse vnto him for we haue no other aid or succour but him c. And therefore Dauid in so many his prayers in so manifold and diuers his matters and affaires betaketh not himselfe to any saue onely him His refuge saith he and his force Psal 46.13.14 3.36.6 c. his protector and his defender his peace and his warre his counsell and his armie Because saith he that power is of him and of him also is mercie that is to say the desire and the abilitie the authoritie to commaund and the practise of the commandement Againe because that his Maiestie descendeth mercifully in his bountiful kindnes for to heare vs and graunt our petitions and to doe vs good c. And S. Paule striketh the matter dead at one blow How saith he shall they call vpon him on whom they do not belieue But doe we onely belieue in God the father the Sonne and the holy Ghost then must we onely pray vnto him as well as onely belieue in him that is as well as put our trust and affiance in him with what boldnesse then for it cannot be any point of humilitie shall we dare to giue vnto Saints that which appeartaineth vnto God euen that homage which he hath required of vs his creatures and which he hath manifestly reserued to himselfe alone And as he will be praied vnto alone so he will haue it to be by one onely And by one onely The father by the Sonne God and man mediator betwixt God men the high and onely priest betwixt the iustice of the eternall father and the sinnes of his people And we know him for the father hath annointed him for the onely and one alone priest hath made him as such a one to sitte in the throne of his maiestie to intreate and sue for vs hath said vnto him Thou art my sonne to day haue I begotten thee Heb. 8. in whom I am wel pleased c. The Sonne also No man commeth to the father but by mee whatsoeuer you shall aske of my father in my name I tell you verily he will giue it you And I will do it to the end that the father may be glorified in the Sonne c. Therefore Mat. 12. Come vnto me all ye that be oppressed and troden downe and I will ease you And the holy Ghost in like manner by the mouth of the Apostles There is but one God 1. Timoth 2. and one mediatour of God and men Iesus Christ our Lord. If any man haue sinned we haue an Aduocate with the father 1. Ioh. 1. Hebr. 7. Iesus Christ the righteous In belieuing on him we haue libertie accesse vnto the father in all confidence Accesse I say in all confidence vnto the throne of grace to obtaine mercie and find grace c. And it is his will and pleasure For this Bishop Heb. 4. this high priest is such a one as is touched with the sence and feeling of our infirmities hath beene tempted as we in all things sinne excepted And he is of power and abilitie Hebr 4. 8. For he is set at the right hand of the throne of the maiestie of God mightie to saue them which come neere vnto God by him euerliuing for to make intercession for them with him After these so expresse commandementes Rom. 8. what excuse remaineth for vs that we should betake and commend our selues to the Creator by the
owne sonnes as in deed they drew lots for two But and if they belieue not vs yet let them at the least belieue their owne writers Cardinall Hugo saith To the end they might haue tribes as the sonnes of Iacob had And in the same sence hee expoundeth this word Esay 4. Lyranus Et inuocetur c. quia vocati sunt because they are called the adopted sonnes of Iacob and are become heades of two tribes after the manner of his owne children The annotation also of their Fonseca vpon Caietan This is a phrase of speech familiarly vsed of the Hebrewes that the name of this man is called vppon by that man when their meaning is that that man is called by this mans name And thereupon he alleadgeth the fourth of Esay and Daniel 9. Let them also remember themselues of their owne doctrine How that the fathers were in the Limbes that in the Limbes they did not see God neither by consequent know the affaires of men whereupon it followeth by their owne sayings that they could not be called vpon And yet notwithstanding Bellarmine in the time of the cleare light of learning is not ashamed to alleadge this place Eliphaz saith to Iob Iob 5. Call now and see if there be any that will answere thee and turne thy selfe vnto some one of the Saintes c. Which place other expositors doe reade with an interrogatiue point And the summe of the text is That no man when he is chastised of God can say that it is any wrong or iniustice seeing hee hath found as hath beene said before matter of reprehension euen in his Angels And how much more saith hee in them which dwell in these houses of clay c. And thereupon hee addeth Cast thine eies round about and see if thou canst find any amongst the most holy who hath beene punished causelesse But and if they will haue it that by Saintes the Angels are vnderstoode besides that it standeth not with the scope and purpose of the text it is as quickly denied as affirmed and such figures doe not proue or conclude any thing But and if they simplie take it to bee vnderstoode of the Sainte then so much the lesse seeing that they in the Limbes could neither heare norse according to their owne doctrine And certainly S. Ierome if he be the author of those commentaries was not aduised of this doctrine notwithstanding that he three handle this verse by name In the Psalmes saith Cocleus it is said Psal 32. Pro hac orab ad te omnis sanctus The Hebrew saith For this shall euerie holy man pray vnto thee c. The Chaldie For this shall euery good man pray vnto thee in time conuenient that is Because thou art readie to forgiue them which confesse their faultes And so S. Paul hir selfe doth expound it Romaines 4. But in euerie place where they find the name Saiâ—t there they will find inuocation or intercession of the Saints August Hieronym Theodor. in Psal 32. But without any longer staying vpon the matter Sant Augustine intreating vpon this place saith Euery holy man shall pray vnto thee because of impietie and for the remission of sinnes because thou fâ—â—giuest them and otherwise no holy man would pray vnto thee And when In due and conenient time when the new Testament shall be come when the grace of Christ shall be manifeted when in the fulnes of time God shal haue sent his Sonne to redeeme them which were vnder the law c. And this is spoken saith he of all Christians of Saint Paule himselfe who being prickt with the sting of the law cryeth vnto God wretched man that I am who shall deliuer mee from the bodie of this death Saint Ierome saith The Saintes doe pray in this life for the remission of their sinnes seeing the most holy are not exempted now is the conuenient time for to obtaine Theodoret in like manner I will not pray vnto thee alone for mine impietie but all those that shall haue the knowledge of thee shall make the same prayers vnto thee Seeing saith he that vnder the new Testament Haimo in Psal 32. Bernard serm 73. in Cant. the faithfull by sea and by land shall praise God by the singing of the Psalmes of Dauid c. Haimo The remission of iniquitie is good and for the obtaining thereof euerie holy man will pray vnto thee in a time conuenient that is to say in this life in which alone prayer can obtaine the same Saint Bernard For this saith he c. Seeing saith he that the Saintes haue need to pray to God for their owne sinnes to bee saued by his mercie they being nothing able to trust and leane to their owne righteousnesse c. And againe Pro hac orabit O misericors c. Idem in ep ad Henric. Senens Archiep. Euerie Saint whosoeuer saith hee shall pray vnto thee O most mercifull father for his iniquitie becomming a humble suter for the sence and feeling of his sinne and miserie and yet notwithstanding a Saint for that he consenteth not vnto it in that be delighteth and taketh pleasure in the law according to the inward man c. And Cardinall Hugo saith For all the Saints and holy men haue need to pray vnto God for the remission of their owne sins c. And in a couenient time that is to say in this present life according to that which is said labour whiles it is day c. Farre enough off then from the exposition of our aduersaries That the saintes deceased doe pray for vs. And Lyranus followeth Saint Ierome Cardinall Caietanus and Arias Montanus translate it Super hac not Pro hac that is saith Caietanus That euerie Saint shall pray vnto God for to obtaine the blessed fauour of his diuine righteousnesse c. Here is no question then of praying for another in an other life And as little proofe is there to bee gathered out of Psalme 121. Psalm 121. I haue lifted saith Dauid mine eies towardes the mountaines from whence succour shall come vnto me c. By the hils they will vnderstand the Saintes This is a figure And by these hils some vnderstood the scriptures as Saint Augustine others the heauens as Euthymius some the Saintes as Caâ—siodorus Of such sortes of speaking there followeth no good argument But let vs take them in whatsoeuer sence they will If it bee to the Saintes they were according to their owne doctrine in the Limbes and therefore in vaine for that purpose they had more need to haue cast downe then to haue lifted vp their eyes But they should at the least haue considered what followeth My succour commeth from the Lord who hath made heauen and earth And then not from all or any of these creatures bee they neuer so high and eminent And this is that which Saint Augustine saith No man can vnderstand by these mountaines great personages August in psal 121.
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
repay him againe The same also which S. Paul saith What is it that thou hast which thou hast not receiued And if thou hast receiued it 1. Cor. 4.7 why boastest thou thy selfe as if thou hadst not receiued it c. And the second Councel of Orange held about the yeare 450. doth conclude in these words Mans nature Concil Arans c. Can. 19. Man a great deale lesseable after his fall euen in his integritie could not keep his integritie without the help of God c. But after he had fallen and corrupted his waies being the second state that our first father fell into we became in farre worse and harder case Man euen in his integrity could not in respect of God merite or deserue any good thing but now in the daies of his corruption hee cannot chuse but merite yea he cannot merite any thing but the wrath of God his curse and eternall death For being become sinne and transgression it hath corrupted the most noble partes both of his humane bodie and diuine soule making the will to bee the slaue of vnbridled appetite vnderstanding of imagination vnto all euill and both of them faultie and corrupted in themselues the will estranged from the loue of God and the vnderstanding from the hauing of the knowledge of him both the one and the other carried from their naturall and one onely good state to the contrarie with all their power and abilitie euen to will and know that which is displeasing vnto him and hurtfull to themselues Man now in this estate what can he doe what can he but do amisse And notwithstanding this is the state of all men in themselues since the fall no man to be excepted God pronounceth this generall sentence in Genesis Genel 6. Iob. 14. Psal 51. All the thoughtes of the heart of man are set vpon euill continually The most holy do most freely confesse it Iob Who can draw any thing that is pure from that which is defiled Not one Dauid Behold I was begotten in iniquitie and my mother hath conceiued me in sinne and therefore he prayeth vnto God to create in him a new hart Ioh. 3.6 Christ in the Gospell That which is begotten of flesh is flesh and that which is begotten of the spirit is spirit If a man be not borne againe hee cannot enter into the kingdome of heauen Rom. 7.18 2. Cor. 3.5 Ephes 1. And Saint Paule expoundeth it Because that in the flesh dwelleth no good seeing that the naturall man doth not comprehend that which is of the spirite of God And because That we are naturally deadin sinnes our workes then are both dead and deadly and to bring vs to bring out any other it cannot bee without the working of a miracle Ephes 2.5 Rom. 6.8 it is requisite that wee should bee raised againe And it is God onely that must doe this Because saith he moreouer that We are children of wrath That All the desires and all the vnderstanding also of our flesh which we make so much of is enmitie against God Prou. 10. And without exception For There is no man saith Salomon that can say Rom. 5.17 1. Cor. 15. My heart is cleane I am without sinne And the Apostle more expresly All men haue sinned and are dead in Adam By a man sinne entred into the world into all men and by sinne death c. Yea into Moyses the meekest of all other men Thou hast sette before thy face Absconditum nostrum our sinne that was hidden from vs. This naturall viciousnesse which like vnto a naturall disease is hidden from vs is lesse perceiued or felt of vs. Pâ— l. 51. Psal 116. Rom. 7. 14. reâ—â— 23. And into Dauid a man according to Gods owne hearte Create saith hee in mee a new heart Because the hearte of man is altogether peruerted Ab occultis meis mundame Cleanse mee from that which is hidden from mee And into S. Paule an elect vessell of God The law saith he is spirituall and I am carnall sold vnder sinne I see a law in my members fighting against the law of my vnderstanding and leading me captiue to the law of sinne which is in my members Wretched man that I am who shall deliuer me from the bodie of this death c. Into S. Iohn Baptist Luke 2. the greatest amongst them that are borne of women who saith vnto our Lord I haue need to be baptized of thee that is to say to be washed to be regenerate by thy spirit c. And into the holy virgin likewise for she acknowledged her low and base estate she magnified nothing but the onely mercy of God she placed her selfe amongst them that being hungrie are filled with good things she reioyceth in God which is her Sauiour so farre is she off from disclaiming her parte in the saluation promised in Iesus Christ the author of the saluation which is in her And in deed the Apostle to the Hebr. Hebr. 7. hath not seperated or excepted from sin any besides Iesus Christ alone The holy virgine likewise was subiect to the law of purification ordained in the Church a signe of the inward purification which God requireth in all our actions Rom. 11.32 to the end that this word may abide true That God hath shut vp all vnder sinne That no man also should thinke to be excluded from that which followeth That he hath notwithstanding shewed mercie vnto all That this that all the Saints haue beene saued euen the virgin Marie her selfe commeth of his free grace of the riches and bountifulnesse of his great mercies Now our aduersaries that will not be called Pelagians How the aduersaries do extenuate originall sinne doe agree in outward shew vnto this corruption of mankind but when we come to lay the sore open and naked they are as it were afraid of taking some harme they make the maladie as light and little as they can fearing to be too much bound vnto God not considering how that for a man to lay open his wounds before him is to heale them to confesse our sinnes freely and franckly to him is to haue them quit forgiuen whereas the hiding and couering of them doth make them mortall to denie conceale or smooth them ouer is to cast himselfe prisoner and captiue into hell and eternall fire vntill hee haue paid the vttermost farthing Pighius therefore letteth not shamelesly to say Albert Pigh de peccat orig that the punishment of Adam seized vpon all his posteritie as one bond man begetteth another but that his sinne was not transfused and conueighed into his children What is there more contrarie vnto the whole scripture then this Yea how is it possible that this man should haue so little profited in the knowledge of himselfe Andradius a true interpreter of the ambiguities and doubtes arising in the Councell of Trent teacheth That concupiscence is in nature corrupted altogether such as it was when nature
relieued if by grace we bee not borne againe in Christ. What then and what shall become of so many goodly vertues of the Pagans Let it neuer be imagined saith he that there can be any true vertue in him that is not iust let it neuer bee imagined that there is any truely iust if he liue not ex fide by faith Fabricius his torments shall be more easie then Catilines not because he was a good man but because he was not so wicked Without faith it is impossible to please God but they haue not expressed anie faith in their workes neither therefore had they anie in their heartes c. The man saith he in another place must first be changed before his workes be changed Antequà m iustificetur impius quid est nisi impius Idem serm 12. de verb. Dom. Idem cp 106. Before the wicked man bee iustified what is hee but a wicked and vngodly man c. Can there then be any thing in man whereby he may help himselfe to come vnto God except he bee first changed and regenerate by his spirite And where becommeth then our free will Hearken Man saith he abusing his free will Idem in Enchilid c. 30. hath lost both himselfe and his free will for as he which killeth himselfe in killing of himselfe liueth no more nor hath any power to raise himselfe to life againe hauing once slaine himselfe so man in sinning by his free wil and sinne becomming conqueror hath lost his free will For of whom a man is ouercome his seruant hee is and therefore man cannot be free and at libertie to worke iustly if he bee not deliuered from the thraldome of sinne and made the seruant of righteousnesse But how shall this libertie be purchased and restored to man againe being solde giuen vp and captiuated c. if he be not ransomed by him who hath said If the Sonne deliuer and set you free you shall be truely free that is to say if he cast you not in a new mould by his grace to be new creatures in Christ Idem de spirit liter tom 3. Tu non poâ—uâ—sti in te nâ—si perdere te Idem ad Bonif l. 1. c. 3. Idem de fide ad Petr. Diaco c. And therefore these are his ordinarie Maxims Free will auaileth vs nothing neyther standeth it vs in any stead it hath no power at all except it be to sinne Thou hast nothing resting in thee but the meanes of destroying thy selfe neither doest thou know to finde thy selfe except hee that made thee doe seeke thee vp Yea saith hee if he doe not draw thee that is to say if he giue thee not to belieue in Christ a power that hath no iotte of free will a power which is not but from God alone For hee concludeth in another place Euerie man is borne in originall sinnne by consequent the child of wrath and from that wrath no man can be saued but by the faith of the Mediator And no man can repent himselfe here if God doe not inlighten him if by his free and vndeserued mercy he do not conuert and turne him vnto him Prosp Aquit ad Capitul Vincent Prosper Aquitanus By the wound of originall sinne the nature of all men was corrupted and killed in Adam whence is sprung out the disease of all concupiscences and lustes and against the which there is no other remedie but the death of Christ c. Yea saith he a disease that he would needes haue and which by him was needfull for vs. For saith hee to him not to sinne was no other thing then not to be willing to sinne Idem de vita contemplat c. 2. but it is not enough for vs to be willing to liue without reprehension our will being vicious and hindered by our feeble and faint possibilitie that which was in him of pleasure choise is become to vs a necessitie euen to sinne And if you say any thing to him of the workes of infidelles hee aunswereth you in these verses Idem in epigram 81. in l. de ingrat passim Per omnes calles errat sapientia mundi Et tenebris addit quae sine luce gerit This light which he calleth faith when he saith in another place Omne etenim probitatis opus nisi semine verae Exoritur fidei peccatum est nique reatum Vertitur stirilis cumulat sibi gloria poenam Cyrillus Alexandrinus He that is become thrall to the seruitude and slauerie of sinne although that he haue cast himself of his owne free wil into this miserable slauerie cannot notwithstanding shake off this yoke when he pleaseth he must seeke deliuerance in another that is in the Sonne of God Let vs neuer make triall of or attempt any other way for the recouering of our libertie for by him alone is graunted our full freedome from sinne to the ende that sinne may not rule or raigne anie more in our mortall bodies and that in the world to come it may not find any place in vs. From whence in two wordes wee gather thus much That in our owne nature we are the seruants of sinne That it raigneth in vs without any gainsay to the procuring of the punishments that are after this life if we bee not renewed in Christ Petr. Diac. c. Episc Orient ad Fulgen. c. Episc Afric Damnatur mortis paena Petrus Diaconus ad Fulgentium Adam hauing willingly transgressed the law of God is by his iust iudgement condemned to suffer the punishment of death and is allâ— holly throughâ—ut that is to say both in bodie and soule changed into worse and hauing lost his owne freedome is become a slaue to serue the filthie drudgerie of sinne Thereupon it is that no man commeth into this worlde free from the bondes of sinne except hee who for the vnloosing of these bondes was begotten after a new kinde of conception the Mediator of God and men Iesus Christ. For what can base and vile man beget but that which is base and vile And therefore as euerie man is of Adam â—oret Pighius so by Adam euerie man is the seruant of sinne Rom. 5. c. And such deceiue themselues as say that death but not sinne hath passed throughout mankind when as there is not one of all the sonnes of men which is deliuered from this damnation death but by the grace of the redeemer c. without this grace a man might think and desire humane things but he could not either thinke of or haue any will vnto the things concerning God For the first principall foundation thereof is to belieue in the Lord of glorie crucified This commeth not from the libertie of our free will or naturall will for flesh and blood doe not reueale the same but the heauenly father to whom he will drawing him vnto this true libertie not by a violent necessitie but by a gentle infusing of his holy
bee that pure righteousnesse when transgression and some default cannot bee shut out from it But it seemeth to vs that the iust and righteous dealing of men may be vpright and honest when it yeeldeth not so farre vnto sinne as to suffer it to raigne in the bodie c. Againe The Lord is hee that iudgeth me Idem de verbo Originis for I cannot auoide his righteous sentence yea and if I were iust yet would I not lift vp my head because that all my righteous actions are as a stained cloth seeing that before God no man can be iustified no not one CHAP. XVIII That the Law was giuen man to conuince him of sinne and to cause him to looke for his saluation in that grace which is by faith in Christ according both to the Scriptures and the fathers FOr what vse then will some say doth the Law of God serue vs The end of the law according to the holy Scriptures if we cannot fulfill the same Verily that by it thou maist know the difference that is betwixt the righteousnesse of God and that pretended righteousnesse of thine owne and that thou maist knowe that thou art not able to doe it As certainely also that thou maiest bee conuinced in thy pride condemned in thy righteousnesse and bound and beholden to his mercies And all the Pedagogie thereof Deut. 9. all the discipline and instruction contained in the same if thou consider it is no other thing Moyses saith Say not in thine heart O Israell This is because of my righteousnesse that God hath brought me into this land it is not by reason of the vprightnesse of thy heart for thou art a stif-necked people c. And then how much lesse into the true land Into the heauenly Chanaan The whole seruice of the Lawe consisteth altogether in washings altogether in bloud and in killing which aunswere fitly to our vncleannesse sinnes crimes accidents and happes yea to our verie ignorances to our faults known and vnknowne vnto vs and they were renued Euening and Morning and were continued perpetually and therefore also both an ordinarie and continuall charge and accusation of our whole liues and of all that which is within vs Psalme or that commeth out of vs. Whereupon Dauid saith If thou markest our iniquities O Lord who shall abide it who shall indure thy stroke And whereas he speaketh of his righteous workes he saith Thou art the Lord my goodnesse reacheth not vnto thee The Prophets likewise doe neuer speake vnto vs but of a circumcised heart of a new heart of a hart of flesh in stead of our vncircumcised and stonie harts to the end that wee may know where the disease holdeth vs euen in our most noble part and that it lyeth not in vs to reforme the same that it hath need to be quite framed anew by the operation of the Creator himself by his holy spirit and in the fountaine or spring head are all the waters issuing from thence condemned in the tree all the fruites thereof In the originall of motion all our motions and in the workman all the workes which he hath wrought Whereupon S. Paul also the true interpreter of the Law leadeth vs continually from workes vnto faith and from the Law to grace The Law saith hee giueth knowledge of sinne Rom. 3. the Law maketh it to abound the Law worketh wrath the Law is the ministerie of death by the workes of the Law no man is iustified for no man can fulfill it And yet in the meane time Cursed are they that abide not in all the words of the same And what shall we doe then But saith he the iust shall liue by faith he shall be iustified by faith without the workes of the Law iustified freely by the grace of God by the redemption made in Iesus Christ Rom. 4 That grace which superaboundeth whereas sinne hath abounded That faith which applieth vnto vs this grace which is imputed vnto vs for righteousnesse in as much as we belieue in him that hath raised Christ from the dead slaine for our sinnes and raised for our iustification Rom. 11.5 c. And If it bee of grace saith the Apostle then it is no more by workes otherwise grace were no more grace otherwise workes were no more workes And yet in the meane time faith the gift of God Faith the gift of God and grace that is to say the remission of sinnes the gift also of God and the hand to receiue the bountifull kindnesse and free liberalitie of our God in Christ this free mercy also the gift of God Faith Ephes 2.8 Rom. 5. for you are saued saith the Apostle by grace through faith and that not of your selues it is of God Grace the remission of sinnes in like manner For saith hee also if by the offence of one many die much more the grace of God and the gift by grace c. hath abounded on many Rom. 6. Againe The wages of sinne is death Our aduersaries would say and the wages of good workes is eternall life Nay saith our Apostle But the the gift of God that is to say Rom. 5 the gift of righteousnesse the aboundance of grace is eternall life by Iesus Christ And this gift notwithstanding is called an inheritance the inheritance of Children and not the wages of seruants And yet an inheritance which wee although adopted for children doe loose and forfait euerie day as much as in vs lyeth by our sinnes if God euerie houre in the obedience of his Sonne did not restore it vnto vs againe and that of his free gift Ioh. 1. Rom. 8. For saith Saint Iohn He hath vouchsafed vs the honour to be made the children of God And If saith Saint Paul you bee Sonnes you are also heires yea fellow heires with Christ Such is the paines that the Apostle taketh to weede and destroy out of vs this roote of Pharisaisme of pretended merite sometimes making vs heires sometimes Donatories or rather heires Donatories in as much as it is giuen vnto vs to be children which naturally we were not But what child is hee that can be indured or thought worthie to be maintained if hee say that he deserueth and meriteth at his fathers hands and that of his father of whome hee holdeth and inioyeth but this mortall life and that rather but as the instrument then the author thereof Some in like maner asked the auncient fathers The end and scope of the law according to the olde writers wherefore serueth the law of God if we cannot performe it And behold now what was their answere Saint Ambrose The Law worketh and causeth wrath Adam fell to offend by disobedience and to commit a fault by insolencie But in as much as pride was the cause of the fall and the prerogatiue of innocencie the cause of his pride there was iust cause giuen for the making of a Law which might make him subiect vnto God
c. Which the second Councell of Orange resolued vpon in these speeches If any man say that the verie beginnings of faith Et ipse credulitatis affectus by which we belieue in him which iustifieth the wicked and not the growth and increase onely are not the gift of grace by the inspiration of the holy Ghost calling and reclaiming vs from infidelitie to faith from impietie and vngodlinesse to pietie and godlinesse c. Let him bee accompted of as an enemie of the doctrine of the Apostles c. Thus Prosper handled the matter reasoning and arguing the same amongst our Frenchmen and this same controuersie or the like was stirred againe by one Abailardus a long time after against our Countrie man S. Barnard Barnar Dom. Serm. 1. for the vnreclaimable pride of man when all other things yeeld will still stand out and bee last in the field who though he be of the last and newest yet is hee not the least worth or comming behinde the rest for the well handling of this matter God saith he hath washed with the water of an other those who had beene defiled by the sin of an other And yet not in such sort altogether an other mans but that it was our owne withall for otherwise it had not polluted and defiled vs but thus an other mans for that wee haue all sinned in Adam ours because that we our selues also haue sinned And howbeit that wee haue sinned in an other yet it was imputed vnto vs by the iudgement of God a iust iudgement and sentence though secret and hidden And yet notwithstanding O man thou hast no cause to complaine thy selfe for in stead of Adam his disobedience thou hast the obedience of Christ freely giuen vnto thee c. Idem Serm. 4. in fer hebdo Of Christ saith he who is come freely to iustifie sinners to make seruants his brethren and slaues fellow-heires with him and banished men kings He hath said Consummatum est All is fulfilled and finished there is nothing left vndone that ought to bee done c. And how was this done Jn this saith hee that he was made sinne all manner of sinne as well originall as personall hath beene defaced yea euerie single and particular sinne hath beene banished and cast out shall mans miseries then ouercome Gods mercies or rather the mercies the miseries And he hath not onely taken vpon him the forme of a seruant to be made subiect but of an euill seruant to bee beaten and of a seruant of sinne to pay the punishment he himselfe notwithstanding being the partie in whome there was no fault c. Let not therefore the name of holinesse astonish thee Idem Serm. 3. ad fratres Propositum Idem in fest Sanctor For God calleth not Saints according to merite but according to his owne ordinance and decree that is to say according to his purpose not according to their affections but according to his owne intention And he rendreth a reason in an other place For saith he What can our righteousnesse bee before God but a menstruous cloth as the Prophet saith All our righteousnesse to be short but vnrighteousnesse And then by a stronger reason what shall our sinnes be And therefore let vs haue recourse with the Prophet vnto mercie alone for it is that alone that is able to saue our soules and only that mercie extended and exhibited in Iesus Christ alone Idem de sepulchro ad milites In Christ alone saith he who taking vpon him the burden of the punishment but being nothing possessed of the fault hath merited life and righteousnesse for vs with God In Christ alone who dying for sinners hath remitted the sinne whereby it commeth to passe that there saith hee remaineth no more place for merite and yet notwithstanding our debt is paid In Christ alone in whose death death is hunted and chased away and his righteousnesse imputed vnto vs. But VVhat a peece of Iustice is it wilt thou say that the innocent and guiltlesse should die for the transgressor and guiltie person Yes And not iustice onely but a worke of mercie also c. But againe How may the gutltie be iustified by this death Nay why may or should hee not One shall haue sinned and all shall be guiltie Now then should the innocencie of one extend and bee imputed but to one The sinne of one hath brought death vpon all And the righteousnesse of one should it restore life but to one The sinne of Adam shall bee imputed vnto me and shall not the righteousnesse of Christ appertaine vnto me The disobedience of one hath spoyled me and shall not the obedience of the other doe me any seruice Multo germanius Idem in Psal 91. Serm. 14. Idem in Cant. Serm. 13.14.22.23 Illibata c Nay rather saith hee we are borne of God according to the spirite both more naturally and lawfully then of Adam according to the fleshe c. And therefore saith hee Iesus Christ hath power to forgiue sinnes as God and to die as man and in dying to acquit the debt of death in that hee was iust and himselfe to bee sufficient for vs all both vnto righteousnesse and vnto life c. Jn this righteousnesse saith hee thou art saued gratis and for nothing in respect of thy selfe but in respect of him not altogedound without any touch or stroke of man therein as hauing alone triumphed ouer the enemie alone deliuered the sillic captiues alone encountred and alone ouercome c. For such as will establish their owne righteousnesse which iustifieth not but accuseth there can no better fall out vnto them then that they should be giuen ouer to their owne righteousnesse which will ouerset and ouerwhelme them in stead of iustifying of them c. But on the contrarie O Lord the sweete smell of thy righteousnesse is so large and farre and wide spread euerie where throughout as that thou art knowne not onely to bee iust and righteous but iustice and righteousnesse it selfe euen that righteousnesse which iustifieth the sinner c. And it is saith hee in this righteousnesse that I am iustified and made righteous For inlighten thou mine eyes and I become prudent and of good vnderstanding remember not the sinnes of my youth and then I become iust guide me in the way and then I become holy but if thy bloud doe not sue for me I doe not attaine saluation But blessed and not iust alone is hee to whome sinne is not imputed c. It is sufficient therefore for me and in stead of all righteousnesse Indulgen Dei Idem Serm. 61 to haue him fauourable and mercifull vnto me against whome alone I haue sinned All that whatsoeuer he hath appointed not to bee imputed vnto me is as if it neuer had beene The righteousnesse of God is not to sinne the righteousnesse of man is Gods pardon Hitherto we see how this holy person cannot satisfie himselfe or thinke that he hath
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
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
put betweene vnfruitfull and damnable For being once proued vnfruitfull is it not by and by damnable Seeing that euerie tree that bringeth not foorth fruit is good for nothing but to bee cast into the fire Thou therefore O withered and vnfruitfull stocke that thou art worthie of eternall fire what wilt thou aunswere in that daie when an accompt shall bee taken of thee euen in the twinkling of an eye of all that time which thou shalt haue spent What will bee the distresse that will then come vpon thee When sinne shall accuse thee and righteousnesse astonish thee the gulfe of Hell vnder thee the heauenly Iudge in heauie wrath and indignation ouer thee within thee a conscience that boyleth thee and without the world which setteth thee on fire And seeing that the righteous man is scarcely saued the sinner when he is come vpon and taken at vnawares what hole or corner will hee seeke out to shroude himselfe in When it shall bee impossible for him to hide himselfe and intollerable to appeare and stand foorth in sight Whence shall I borrow counsaile and where shal I find saluation and deliuerance Except it bee from the bosome of that Angell of the great Councell Euen from my Iesus who is saluation it selfe And yet also that Judge vnder whose hands I tremble and shake Recouer thy selfe and take better hold O sinner whosoeuer thou art despaire not hope in him whome thou fearest flie vnto him from whome thou didst flie and runne away Say vnto him O Christ for the loue of thy name deale and doe with me according to thy name looke downe vpon me miserable caitife calling vpon thee Bee thou vnto me a Iesus for thy name sake If thou receiue me into the large and spatious bosome of thy mercie there shall not remaine any more straightnesse or anguish through my miserie for me And although I confesse that my conscience hath merited condemnation and that my repentaunce cannot suffice vnto satisfaction yet am I certaine that thy mercie is aboue all whatsoeuer manner of offences c. The age also following might seeme rather to haue amended then impaired the premisses Lombard l. 3. dist 27. at the least if the time be considered in the things then written Lombard propoundeth a question Wherefore the perfection contained in the Lawe should bee commaunded and giuen in charge to man seeing that in this life no man can attaine thereunto And aunswereth Because that no man runneth right if hee know not whether he must runne and how should wee know that Ruper in Ioh. c. 1. l. 2. Hildeb Ep. 43. Rupert in Abac l. 1. c. 1. Idem in Ioh. c. 11. if it were not shewed foorth vnto vs in these commaundements Rupertus saith To shewe thee thy sinne but not to take it away And Hildebert Bishop of Manie To the end it might bee a caueat for the time to come and not a cure for any trespasse alreadie past That is saith he a preparatiue to the receiuing of grace Seeing then the righteousnesse of the Lawe cannot bee found in vs and that we are not to appeare before the eternall God without righteousnesse what other shall wee haue Verily saith Rupertus the righteousnesse of faith which lieth in the promise of the comming of Christ wherein Abraham belieued and it was imputed vnto him for righteousnesse Who saith hee iustifieth vs and teacheth vs that we are iustified by faith and not by the workes of the Lawe And Honorius of Auston It is in Christ that all men before and vnder the Law Hono. in spec Eccles Serâ— de natiuit Dom. Rupert l. 11. c. 13. in Ioh. l. 1. in Leuit. c. 17. in Psal 17. Idem in Ioh. l. 7. c 7. Hyldebert Ep. 3. as also vnder grace haue beene saued And in him that is to say in his bloud in which onely lieth the remission of sinnes For saith Rupertus If Christ had not washed his welbeloued from their sinnes in his bloud neither Peter nor any one of the rest had had any part with him but in his bloud is washed away from vs not onely originall sinne but also all our actuall sinnes in such sort as that his passion and resurrection is the summe of our saluation and the ground worke of our faith Againe We are washed sanctified and iustified in the name of Christ and by the spirit of God And Hildebert applieth it verie confidently vnto himselfe I am not troubled or disquieted within my selfe about the matter of my redemption J haue beene once redeemed by the bloud of Christ I haue no cause to busie my selfe in studying how it may bee brought to passe againe this bloud is my ransome this bloud is my price it should proue and appeare an vnseemely thing that I should goe about to redeeme my selfe with a price Yea me whose price and ransome is incomparable and vnprizeable euen Christ. And this Christ giuen vnto vs Honor. in Psa 5. 6. Idem in Dial. de predest libero arbit Praemium Rupert in Io. l. 2. c. 1. l. 1. c. 1. for a ransome for our sinnes by the meere and free mercie of God For saith Honorius The faithfull O Lord are thy mercie They are saued not by their merits but by thy grace and the kingdome of heauen giuen vnto them according to thy grace and not according to their merits for what can be mans merits or deserts but the reward of euill And for what merit can be expect or looke for recompence at Gods hand And Rupertus The grace of the holy Ghost is the true and onely remission of sinnes Wee haue receiued grace for grace the grace of eternall saluation for the grace of present faith vnto the which faith wee are freely called by the preaching of his word without any precedent merits and iustified by the free remission of sinnes Grace freely giuen is freely bestowed vpon vs by the onely grace of Christ euen to vs all which are reconciled vnto God by him By the same grace alone are we directed vnto the heauenly life which we cannot possibly purchase or attaine vnto by any merits of workes I am not more righteous then any other such like man Idem in Ioh. l. 5. c. 5. saue onely through the free mercie of him who calleth and iustifieth whome he will c. And this grace is receiued of vs by faith yea by faith onely Rupertus Those that are deepely sunke downe into the pit of death in as much as they are runne backward and turned farre aside from the liuing God c. shall yet escape the daunger of eternall death due and deserued either for originall or actuall sinnes yea they shall be brought vnto the fort of saluation in confessing that one little word of faith Againe Idem in Ioh l. 7. c. 7. Idem l. 10 c 19 in Apocalyp In Christ there is neither Circumcision nor vncircumcision faith onely is requisite faith is the chiefe and principall iustification it
the hearts of the elect the remission of their sinnes Vnto the Lambe saith he without spot or blemish that beareth the sinnes of the world alone righteous and by consequent alone fit and meete to enter into the holy of holies Now if he onely enter thereinto hee entereth all whole without any faile not one of his bones shal be broken The head shal not enter without the rest of his members his faithfull ones Cohaerentes fide conformes moribus which are fastned vnto him by faith and made conformable vnto him in their manners And they shall enter thereinto couered and clothed with his righteousnesse For saith he He hath giuen it them it is imputed vnto them he is made vnto them righteousnesse from God yea sufficient righteousnes And seeing he is made righteousnesse vnto vs it is ours c. And as for all our owne it is nothing but vnrighteousnes Idem in Can. serm 73. Idem Serm. 1 in Natal Dom Idem de â—â—pl miseric Dei Idem de sept miseric Idem Serm. 3. de Aduent Dom. Idem Dominic 1. post oct Epiph. Idem Serm. 1. de Annunt virg Mar. Initiat For there not the most holy that are but they stand in need to pray for their sinnes to the end that they may be saued by mercie Noe Daniel and Iob must repaire vnto this fountaine Pari voto with the same request desire and thirst that all others For euen the sinnes that we daily commit and which we accompt but sleight are such as presently receiue the sentence of condemnation without any delaie And mine owne soule saith hee of it selfe if God had not sustained me I both doe and will confesse was readie and prone to fall into all kind of sinne But saith hee behold and see his grace he hath iustified vs freely to the end that his grace might be the highlier esteemed of vs. And this grace doth not onely pardon and forgiue vs our sinnes but giueth vnto vs his merits For to the obtaining of remission of sins it is necessarie to haue indulgentiam Dei Gods pardon and it is impossible to haue any good worke if he himselfe doe not giue it but yet much more impossible to merit eternall life by any workes if it be not freely giuen c. Wherevpon the Prophet saith Blessed are they to whome the Lord imputeth no sinne c. And therefore saith hee we haue neede of a threefold grace a conuerting grace a grace assisting vs in temptations and a rewarding grace The first doth rough hew vs as being that whereby we are called The second doth set vs forward as by which wee are iustified The third doth perfect vs as by which we are glorified And the first is called the good pleasure of God The second merit but note by the way in what sence and signification he taketh it And the third praemium a gift wages recompence and all three graces Of the first it is said Idem Serm. 5. de Assumpt beat Mar. Wee haue all receiued of his fulnesse of the others grace for grace the gift of eternall life for the merit that is to say for the gift of temporall warfare And this grace of iustification sanctification and glorification is receiued in the Church by faith in Christ For saith he The misled and vnaduised Sinagogue which hath despised the righteousnesse of God for to establish her owne was reiected and cast off but vnto the spouse of Christ vnto the true Church it is said Desponsaut te mihi in fide I haue betrothed thee vnto me in faith iudgement righteousuesse mercie and compassion Neither must thou say that thou hast chosen me for I haue chosen thee and for to moue me to make thee my choice I did not find in thee any merits but it was of my selfe who preuented thee And therefore I haue affianced thee in faith that is to say not in the workes of the Law and in righteousnesse but that which is of faith and not of the Lawe It remaineth then for thee to iudge betwixt me and thy selfe seeing I haue affianced thee not according to thy merit but according to mine owne good will and pleasure Wherefore let it bee farre from thee to obiect vnto me either thy merits or the workes of the law or yet the heat of the day or the scorching heate of the Sunne which thou pretendest to haue indured but rather acknowledge that thou art affianced vnto me both by faith and also by the righteousnesse of faith in mercie and compassion For the true spouse acknowledgeth both the one and the other grace namely the preuenting grace as also that which followeth and commeth after it And what he saith of the Church he saith of the faithfull as he doth of the members that which he saith of the bodie Idem Serm. 67. super Cantic It is sufficient saith he to merit to know that merits are not sufficient And not to presume of merits is to merit and yet not to presume vppon them is to presume after a farre more sure and certaine way for we haue large matter to glorie of euen the ample mercies of the Lord Idem Serm. 68. super Cantic and his truth which indureth for euer That is to say faith in his promises For is there not sure and certaine matter for vs to glorie in when mercie and truth doe meete together for vs c. And al this by faith Belieue saith he that thy sinnes are forgiuen thee by him against whom alone thou hast sinned and who alone is able to deface blot them out and thou doest wel This is the testimonie which the holy Ghost beareth vnto our hearts saying Thy sinnes are forgiuen thee Whereupon the Apostle saith that men are iustified freely by faith Idem Serm. 1. in Annunciat Mariae Idem super Cant. 22. Ep. 77. Yea saith he by faith onely And so Saint Ambrose vnderstandeth him in his booke of the death of Valentinian And with such I am willing either to erre or to bee wise belieuing that man may be saued by faith alone yea without the receiuing of the Sacrament for Valentinian died whiles hee was of the number of the Catechised prouided that hee haue a desire to receiue it And this it may be was the cause saith he that our Sauiour hauing said Who so shall belieue and be baptised shal be saued in that which followeth saith onely He that shall not belieue shall be condemned c. To shew that onely faith is sometimes sufficient vnto saluation that without it nothing auaileth But this faith by which the iust man liueth doth truely liue it selfe for otherwise how should it quicken and make aliue For by this faith saith hee the heart is cleansed And God cannot bee seene Idem l. 5. de confider that is to say knowne but of him that hath a pure and cleane heart Neither is this faith any doubtfull beliefe On the contrarie opinion when it is growne to a
Frier hath purposely written and put forth a booke The truth is that he teacheth Ioh. Ferus in Mat. l. 1. In Ioh. c. 1. v. 4.13.17.19 That all our old birth for so hee calleth the man not regenerate and all the powers of our nature are condemned in the Scriptures that wee are nothing but sinne and darknesse that our thoughts speech reason and will are accursed that our light if the same be not inlightned by the word of God worketh nothing in vs but errour and going astraie that euen the Law howsoeuer good in it selfe without grace begetteth nothing but hypocrites that without faith there is no good workes and that none but such as belieue can worke them that in the regenerate not onely after Baptisme Idem in Ioh. c. 13. v. 10. c. 14 v. 16 c. 16. v. 9. but euen after they become to an actuall faith there abideth continually a remainder of originall sinne which bringeth forth sinne in vs whereupon it must consequently bee auouched that no man is without sinne and notwithstanding that such as belieue doe not cease therefore to be cleane that is in as much as they be purified by faith and by the same ingrafted into the body of Christ participating his holinesse and possessing himselfe according to that which S. Paul saith But you are washed but you are sanctified c. And that notwithstanding that considered in themselues they are nothing but sin yet there is no condemnation for them with God who doth not impute vnto them any their sinnes vncleannesse but rather reputeth them for pure cleane because of their faith in Christ Moreouer that this faith which iustifieth vs is not any other thing then the free mercie of God forgiuing sinnes for his Christs sake which only is requisite in vs vnto saluation c. and it worketh in vs a certaintie of the same so farre foorth as that it leaueth vs not without a pledge and earnest penie of eternall life that by the only merits of Christ we are saued made partakers of the same merits by faith alone In all which points he doth verie notably agree with vs that is to say with all antiquitie and consequently is condemned by the Councell of Trent in diuers Canons in the sixth Session Now of all this discourse wee gather that this doctrine of free iustification in the bloud of Christ by faith hath beene of a long time kept maintained in the Church in his puritie howsoeuer deadly assailed by Sathan and that at diuers times in diuers depending points as the See and seate of our saluation That notwithstanding it hath beene subiect to manifold diuers great alterations and changes through the proud and presumptuous nature of man through the doctrine of Philosophers through the subtilties of the Schoolemen and the Pharisaical hmuour of the Monkes In so much as that notwithstanding the couragious defence of the same by diuers worthie and great personages holding vnto the yeare 1200. more for the grace of God against the ingratitude of man the said Pharisaicall doctrine did preuaile and get the vpper hand and yet not so absolutely but that at the same time it was still impugned and confuted almost throughout all the nations of Christendome by many good people and that euen to the suffering of death for their confession being also mightily and soundly crossed by their Maxims by whose fine conceipts and subtile deuises it had beene chiefely established that in it there is hapned vnto vs as it falleth out in the Countries farre North wherein the brightnesse of the two twilights doe happen and fall out so neere together as that the day is no sooner dead and departed on the one side but it quickneth and reuiueth againe on the other This Article hauing beene no sooner shut in and couered with the darknesse which had ouer-spread and ouershadowed the Church but that wee might see it incontinently after more splendent and glorious then euer it was before Wherein we may note the singular goodnes of God towards his Church for in as much as iustification is that point of Christian doctrine which ioyneth man Christ together which maketh the proper difference of the Church from all other sortes of assemblies and of a Christian from all other men as being that without which no man can bee a Christian with which alone well vnderstood we retaine both the name and the effect and to be short which may bee called by good right the life of a Christian the soule of the Church the bond of the mariage betwixt Christ and his Church it was surely verie necessarie seeing that God according to his promise cannot destroy his Church that this article should be conserued in the same that such Eclipse as should couer the face therof shuld be but short to the end it might returne vnto his former brightnesse and light In a word as Phisitions say that the heart is the first liuing last dying part in man That this heart also of the Church by which it began to liue notwithstanding first assailed and set vpon by the venimous poyson of Sathan was the last that was mortally wounded and striken and the first againe recouered as for certaine it is come to passe in our daies wherein God making his Gospell as it were to liue againe after so long a time of death and darknesse would of his incomparable grace that this point should bee the first restored into his former estate and perfection by them whome he had raised for the restauration of his Church Now in this third part we haue entered into the consideration of the Masse A briefe rehea 〈◊〉 of that which hath beene said before this third book in the qualitie of a Sacrifice so it remaineth for our better comming to our selues againe after so long a discourse that we briefly repeate the same which we meane to performe in manner as followeth The Masse is properly a corrupting adulterating of the holy Supper of our Lord and the Supper of our Lord was not ordained for a sacrifice taken in his proper signification but for a Sacrament Neither can it be called a sacrifice except for that it is a holy action or else because it is a commemoration of the sacrifice of our Lord once made vpon the tree of the Crosse for our sinnes or thirdly for that it is a thankesgiuing for the benefits receiued by him Wherefore the Masse cannot properly be called a sacrifice and much lesse a propitiatorie sacrifice in as much as the whole Scripture and all antiquitie do teach vs that there is not in the Church any moe sacrifices truely propitiatorie then one euen the bloud of our Lord shed for our sinnes represented and shadowed out vnder the Lawe by all the sacrifices then in vse and fulfilled in the time of grace in one onely which ought not neither can bee reiterated without sacriledge From this pretended Sacrifice of the Masse haue
because of his blessing of it but not to be adored or worshipped as his essence or proper person In like manner none of all the East churches did euer admit adoration neither those that are vnder the gouernment and iurisdiction of the Patriarke of Constantinople Aluares nor those vnder the iurisdiction of Antioch And the Abyssines also at this day do receiue the communion standing though that with great reuerence and besides though they bee of the same iudgement with vs in the adoration and worship due to our Lord whom S. Iohn say the fathers worshipped and adored being as yet in the virgines wombe whom saith a certaine writer if the doctrine of transubstantiation had place the Church should haue in like manner worshipped in the stomackes of the Ministers and faithfull people and euery man in his neighbour But this thing neuer came into the mind of any man once to thinke or imagine What shall we say The old writers did not call the Sacrament their Lord. Cypr serm de laps when furthermore they labour to bring credite vnto the same from antiquitie as though the old writers had called the Sacrament Their Lord and their God But let vs see with what pretence or shadow of truth S. Cyprian reporteth that it came to passe in his time that a certaine man who had renounced God for feare of persecution taking the holy communion in the companie of Christians opening his hand found the sacrament turned into ashes This miracle saith he may be a lesson vnto vs that the Lord withdraweth himselfe when men denie him that is to say that he forsaketh them which renounce him They gather notwithstanding that the Lord of whome he speaketh is the Sacrament The Lord verily forsaketh such a one as denyeth him Is it then the Sacrament which hath denied him or man Verily man and not the Sacrament And God then doth not here forsake the Sacrament but man But God for an euident signe that he hath forsaken man doth also leaue him destitute of the Sacrament Paul Diacon l. 15. So as Deuterius an Arrian Bishop would haue baptised a man after his manner the water dried vp sodainly in the font Saint Cyprian might here haue said as before That God did teach vs thereby that he did withdraw himselfe that is to say that he would take away his grace when we abused it but he had not therefore gathered thereof that the water was God because he had shewed his wrathfull indignation in drying it vp Cypr. in orat Domin Again We beg and craue saith S. Cyprian that our bread that is to say Christ may be giuen vs euerie day And who doubteth that Christ is our bread the bread come downe from heauen which giueth life to the world that he may be our life our way c. But S. Cyprian saith not that the Sacrament is Christ but the wordes that follow doe make him plaine To the end saith hee that wee may dwell and liue in Christ and that we may not at any time seperate and put our selues farre away from his sanctification and bodie But this abode and dwelling as he told vs is made by faith This coniunction is not a mixture of substances Idem serm de caena Domin Se infundit Tertul. de baptism but an agreement of wils c. But they yet set his words further on the racke causing him to call it God For say they hee saith That by an vnspeakeable manner the diuine essence is infused into the Sacrament Therefore it is God And then also we will call the water in baptisme God For Tertullian saith That the holy Ghost descendeth from the father and resteth himselfe vpon the waters of baptisme Saint Ambrose That the whole Trinitie sanctifieth them Paulinus in his verses That this water doth euen conceiue God Augu. de baptism cont Donat l. 3. c. 10. l 1. c. 19. Câ—pr de vnct chrysmat or by God Saint Augustine That God is present with his word and Sacraments And there is not one amongst vs that doubteth thereof yet what one amongst them all is there that wil say that the water is God What is meant then by that which S. Cyprian saith The diuine power is shed vpon the visible Sacrament Verily the same which he saith in an other place In the Sacramentes the diuine power doth worke most mightily and powerfully the truth is present with the signe Adest signo and the spirit with the Sacrament c. Chrysostome Let vs draw neere vnto the body of our Lord with honor and cleannesse And when thou shalt see it proposed or set vpon the Table say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy selfe and not to the Sacrament not to that which thou seest set before thee for the Grammaticall construction will not suffer it because of this body I am not any more earth and ashes c. Of this body towards whom he exhorted vs in the sentences going before to flie vp on high after the manner of Eagles Of that body then which is at the right hand of the father not in the hands of the Minister Of that body in a word which is not inclosed in the bread but signified by the bread whereof hee hath said vnto thee before What signifieth the bread The body of Christ. And indeed he speaketh vnto thee to come vnto the Sacrament with reuerence but to GOD with feruencie of loue and firmenesseof faith And that thou shouldest set before thy selfe in the same at that instant thine owne miserie and his mercie that so thou maist bee a worthie partaker of this misterie Thy myserie in that thou art nothing but earth and ashes his mercie in that hee vouchsafeth to raise these ashes vnto glorie Thy miserie in that thou art nothing but sinne and corruption his mercie in that hee hath made his owne Sonne sinne for thee in that hee hath giuen his body to bee broken and his bloud to bee shed for thy transgressions And therefore comming vnto this Sacrament of the remembrance of his death August aduer Iudae c. 1. thou oughtest of good right say vnto him Because of this body I am no more earth and ashes But to approach or drawe neere thereunto saith Saint Augustine is to belieue The true and proper approaching is performed by the heart and not by the flesh by the power of faith Idem de peccat merit l. 1. c. 18. and not by the presence of the body c. As likewise to vs of Baptisme We are carried to Christ our Physition that wee may receiue the Sacrament of eternall saluation that is carried to Christ in Baptisme after the same manner that wee approach and draw neere vnto God in the Sacrament of the Eucharist who also saith the same vnto vs in the hearing of the word Chrysost hom 12. de mulier Cananaea Draw neere vnto him which is preached vnto
bodie from the temporall deliuerance to the spirituall from the seruitude of Egypt to the thraâ—dome and slauerie of sinne and to be short from the eating of this lambe which they had solemnized with him vnto that very and true lambe shadowed and pointed out so many ages before this paschall lambe whose bodie was likewise vpon this day giuen for them to the death Ioh. 6.50.15 and whose blood within a few houres after was shed for the remission of their sinnes Your fathers said he in S. Iohn haue eaten Manna in the wildernes and are dead But will you see the true bread of heauen the breade of life the quickning bread that am I my selfe which am truely come downe from heauen and this bread it is my flesh which I will giue for the life of the world who so shall eate thereof shall neuer die but liue for euer c. As if he should say as followeth Your fathers haue eaten the lambe and we againe haue eaten the same here at this present time but the true and very lambe in deed it is my selfe euen the same of whom Esay hath said vnto you He is led to the slaughter for the transgression of the people Esay 53 his soule is offred vp for a sacrifice for sinne Of whom not long since Iohn Baptist said vnto you behold the lambe of God which taketh away the sinnes of the world and of whom I my selfe say vnto you at this present That I go to be deliuered vp to death for you that you shall haue from henceforth my flesh to eat and my bloud to drinke for the remission of your sinnes and for the nourishing of your soules vp vnto eternall life your soules I say that are barren and void of all righteousnes in themselues and therefore also voide of true life but yet such as shall find life in me in my obedience and in my iustice and righteousnes all which are made yours by the sacrifice which now I am about to offer vp of mine owne accord and free will vnto you they shal be become the foode and foison of eternall life if you acknowledge and confesse your sinne your nakednes your vnprofitablenesse and great miserie that is to say if you truely hunger after my grace if you finde and perceiue your selues changed and altred of righteousnes And to the end that the remembrance of this great benefite may be alwaies fresh and new in your memorie thinke vpon remember it I pray you in such sort maner as you would think vpon your meate and drinke without which your bodies cannot stand and much lesse your soules without the benefite of my death and of the life and spirituall nourishment of the same which is secret and hid Do this whensoeuer you shal do it in remembrance of me in remembrance of my torne rent and broken bodie and of my blood shed for you and that such a remembrance as shall notwithstanding exhibite and communicate them vnto you for the assuring of you of the pardon and remission of your sinnes consequently of the saluation of your soules For alwaies and as oft as you shall eate of this bread and drinke of this cup you shall expresse the death of the Lord that is to say you shall receiue the new couenant of grace the seale of your life in him vntill that hee come But this shall be expounded more largely in his place and in the meane time consider and beholde our Lorde and Sauiour doeth take occasion by the Sacrament of the Paschall lambe to institute and ordaine the Sacrament of the holy Supper passing as Saint Ierome saith from the olde to the new wherein as also in this wee haue likewise to consider both a Sacrament and a Sacrifice A Sacrament in that God there presenteth vnto vs bread and wine visible signes and yet notwithstanding exhibiters of an inuisible grace of the participation which the faithfull haue in his bodie and in his blood being members of this head branches of this vine flesh of his flesh and bone of his bones c. A sacrifice in like manner for that in the holy Supper we giue thankes to God for this great deliuerance which we receiue from the seruitude and punishment of sinne in the death of his welbeloued and hereupon it commeth that we call it Eucharisticall and that it hath the name Eucharist giuen vnto it and which neuerthelesse retaineth in some sort somewhat of the nature of a propitiatorie sacrifice in as much as therein wee carefully obserue and keepe the remembrance of this onely sacrifice which is the onely true propitiatorie which the Sonne sent from the father hath once offered vp for all vpon the tree of the crosse for vs differing herein from the Paschall lambe that the institution of the Lambe was a Sacrament of the deliuerance to come whereas the holy Supper is the Sacrament of grace alreadie wrought and purchased and herein againe for that the Passe-ouer held of the propitiatorie sacrifices in that it represented and set before their eyes that which ought to be accomplished in the bloud of Christ whereas the holy Supper holdeth somwhat of them for that it setteth before our eyes this propitiation made and perfected And thus much be spoken briefly deferring the rest till we come to speake of the Sacrifice pretended to be in the Masse What we haue hitherto obserued What was the forme of the holy Supper instituted by our Lord. 1. Cor. 11. The institution of the holy Supper Math. 26. Marke 24. Luk. 22. Paulus Fagius Deut. 8. Deutr. 16.3 is nothing else but that forme of the holy Supper wherein it was first instituted by our Lord as we haue it set downe in three of the Euangelistes and in S. Paule to the Corinthians the first Epistle and the 11. Chapter The summe whereof is as followeth that our Lord after Supper tooke breade and blessed it They vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was done after the manner and laudable custome of the Iewes whose ordinarie manner of blessing in this place is yet to bee read Blessed be thou O our Lord God king of eternitie which hast sanctified vs by thy commandements and hast ordained that we should eate vnleauened bread c. Afterward he brake it gaue it to his disciples and said Take eate this is my bodie do this in remembrance of me Whereas the Iewes were accustomed to say these wordes This is the bread of miserie for so is the vnleauened bread called which our fathers did eate in Egypt Hee that is hungrie let him come and eate and he that hath neede let him come and celebrate the Passeouer Our Lord in this place making the bread of miserie the sacrament of the bread of life that so who so eateth thereoâ— worthily shal neuer hunger Afterwards it is said that he tooke the cup and gaue thankes the Euangelistes vsing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sence and signification