there-you may see with what inuectiue stiles redoublinge withall oprobrious tearmes they doe entertaine one another and what a generall reuolte wee see nowe a dayes from this vulgar translation of sett prayers order sett downe in that booke and comaunded to be putt in continuall practise into Caluinisme and Puritanisme yea and at last vnto plaine athisme who will haue noe set prayers or common seruice at all sauinge some lasciuious and wanton psalmes of Geneua rather for fashion sake or some carnall delight then for any spirituall deuotion I haue seene a pamphlett in printe which was exhibited to the parlament that it was not lawfull for christians to say our pater noster or the creede yea not in our vulgar tongue 8. God doth knowe and wee ought not to be ignorant that your vulgar and false translation of scriptures or set prayers is not for edification but rather for cauillation though you inculcate the same soe ofteÌ„ your selues not restinge therein but slidinge from it againe In the kingdome of Ireland you comaund the englishe Bible and the english common prayer booke to be obserued in all the churches of that poore kingdome coÌ„pellinge the prisoners to buy those bookes which themselues coulde not vnderstande yea not one person amoungest 40. when that comauÌ„d was giuen forthe could speake or vnderstande the english tonge And now in the kinges raigne you cause those bookes to be set forth in the Irishe tonge compellinge euerie parish church to pay 10. shil for an Irishe Bible when one amoungest a 100. cannott read them or vnderstand them and therfore an Irish protestant Bishopp did laugh at this strange kinde of alteration and said to some of his frindes in Queene Elizabeth her time wee had englishe Bibles and Irish ministers but nowe said he wee haue ministers come out of england vnto vs and Irish Bibles with them 6. Are not for the most parte all the benefices and church liuinges of that kingdome bestowed vpoÌ„ English Scotish ministers not one of them hauinge three wordes of the Irish tonge and although in the English pale and in porte townes the inhabitants especially the best sorte caÌ„ speake Englishe yet fewe of the common sorte except it be betwixt Dublin and Drodach and in 3. barronies in the country of Wexforde can speake any worde of Englishe and truly I thinke that the Irish Bibles haue as many faultes errors in theÌ„ as the translation Martine Luther made of the Bible in which Hieronimus Enser found more then 1000. errors which he set downe in the translation that he made 1522. And not only catholiques haue charged him with those errors but also Zuinglius who made another kind of translation disagreeing from that of Luther The same is also witnessed by your variable traÌ„slations of your English Bible the first not agreeing with the last nor With the seconde In the conference had at Hampton courte the English Bible was censured to be ill translated and containing very partiall vntrue and seditious notes and too much sauoringe of dangerous and traiterous conceites and soe order was taken to make a newe translation How can the true sense and meaninge of the oracles of God be imbraced if they be tossed and corrupted with euerie vulgar tongue which oughte to be a sufficient cause that it should be preserued in those languadges in which it was first set forth by the Apostles and fathers of the primitiue church Cor. 14 7. S. Paule did forbid a womaÌ„ to speake in the church but nowe euerie woman amoungest the protestants is a mistris of scripture are all men Apostles all Euangelists all doctors saith the Apostle but nowe this vulgar translation or rather corruption or prophanation all Shoomakers Coblers Tailors Tauernors yea and lasciuious wanton women yea the most ignorant of all are Apostles prophetts euangelists and doctors so as they take away all order and forme of discipline from godes church and in the place of Hierusalem which ought to be a cittie well ordered withall vnformitie both of doctrine and discipline there is a Babilon builded where there is nothinge but a sauadge and barbarous confusion Soe as wee may perceaue that this inordinate desire of knowinge the hidden and secrett misteries of God which he woulde not haue to be abused by these contemptuous spirittes brought such fruite vnto the worlde as that disordered greedines of our first parentes touching the knowledge of good and euill therfore wee are warned not to knowe to much but rather to feare least wee should abuse our knowledg and therfore the holly ghoast doth aduise vs Eccle c. 3. not to be curious in searching things aboue our capacitie and beyond our reache 8. The beginninge and end of Ezechiel as S. Hierom wittnesseth was read by noe man before he was 30. yeares of age Hier. in proemiâ— Ezech. Baptisme was vealed in the read sea the Eucharist in the paschall lambe in manna and in Melchisedeks bread and wine the trinitie was not knowen to any but to the prophetts and the highe priestes S. Paule calleth the incarnation misterium absconditum à saeculis A misterie hidden from ages for the word misterium is not to be made knowen or diuulged to euerie one Dion lib Eccles Hier. c 1. Orig. hom 5. in cant Hier. ep 81. ad Pamachum as Dyonisius and Origenes doe counsel Did not the Apostles forbide to write the creede that noe man might learne it but by word of mouth of the Christians S. Ambrose alsoe saith lib. de ijs qui initiantur cap. 9. lib. 6. de Sacra c. 4. that ineffable misteries must be kept silent And therfore in the latine translation of the scripture wee retaine many Hebrew wordes and not without great cause are they reserued in the very hebrew it selfe which cannot be soe well translated into the latine much lesse to any other languadge as Alleluia Osanna Amen Emanuell Rabbi Abba as also greeke wordes Kyrie eleison Psalmum Christum Baptismum Episcopum Diaconum Eucharistiam Euangelium which are greeke voyces and when the Pope doth celebrate the Ghospell and the Epistle are read in greeke before the latine in the churche of Constantinople those were read first by the grecians in latine and afterwardes in greeke and soe the latine was interpreted by the greeke and this as Remigius declareth was done to shew the vnitie of faith in those two churches and that greeke in which the priests in Grecia doe celebrate or say Masse is not the same which the vulgaâ—e people doe vse but farr different from it which only the learned sorte of people doe vnderstande euen as the latine tonge is not the vulgare tonge of the latines but the Italian tonge for the latine is only knoweÌ„ to the learned For as S. Basil saith Basil lib. de Spiritu sancto Num. 5. it is not a misterie if it be commoÌ„ to the vulgar sorte for in the olde lawe all the vessells of the tabernacle were couered
and tremblinge at his wordes and speeches Whether euery man ought to be iudge of the scripture and to rely altogether vpon his owne iudgment touching the interpretation therof being inspired by the holly ghoast concerning the same CHAPTER V. 1. THis is the assersion of William Whitakers in his booke against Cardinall Bellarmin for that saith he councells fathers and popes be men And the scripture auerreth all men to be lyeares and so no man can be assured his faith to be certaine and infallible Wherto I answer that no priuat man can be assured of the certitude of an infallible faith and therfore nott of the good spiritt rather then of the badde by whose suggestiō many are intoxicated with dangerous and damnable opinions for according to the Apostle 2. Corint Sathan often times transfigureth himselfe into an Angell of light and the fore the holy scripture willeth vs 1. Ioh. 4. Th 4. to be very carefull in discerning of the spiritts and nott to beleue euery spiritt for it is the holy catholicke church that wee ought to beleue and obey 1. Tim. 3. which the scripture beareth wittnesse to be the piller and firmament of trueth but it giueth no certitude or euidence of any priuat spiritt or pecular iudgment of any one in particuler and therfore the holy councell saith It seemeth good to the holy ghost and to vs Act. 15. which holy ghoast is said to be nott with euerie particuler man but with the church in generall and with those that haue charge and direction therof Ero vobiscum vsque ad consummationem seculi euen to the consummatiō of the world Matt. 28. And vnto S. Peter his successors is said I haue praid for you that your faith may not fayle Luc. 22. and seeing this priuiledg is giuen to S. Peter for the good of the church as the first and cheefe pastor therof vnder Christ and to no other in particuler as long as the church shall continewe the praiers and intercession of Christ shal not be frustrated And therfore S. Cypriā affirmeth the fountaine of all heresies to haue proceeded for that one priest for the time being one iudg for the time being vnder Christ is not regarded For which way saith he can heresies be preuented that they spring nott or being sprong already that they be nott extended or encreased wher there are so many masters as disciples so many iudges as barristers And for this cause S. Hierom saith against Iouinian amoungest 12. one is chosen that a cheef being ordained occasion of scisme should be taken away 2. The tables of both the testaments referred vs ouer to no particuler iudgment but altogether to the small decree and arbitrement of the high priest Deut. 17. as it is saied If there be any hard or doubtfull iudgment amongest you goe to the priest of the Leuiticall stocke and to the iudge that shall be ordained for that time and he shall enforme you of the trueth Whose lippes according to Malachias Mal. 2. shall keepe wisdome because he is the angell of the Lord of hoastes if he will not hearken vnto the Church Matt. 18. lett him be vnto you an ethnick and a publican And in the newe testament our Sauiour appointed one pastor aboue the rest vnto which he hath committed the feeding of his flocke which should haue beene friuolous if the flocke would nott receaue food from him Ephes 4. Afterwards he ordained pastors and doctors in his church which should be also a friuolous ordinance if euerie one should be a proper pastor and doctor to him self And although councells fathers and popes are men so the testimonies of the scriptures may also be taxed with the imputation of humane errors so were the Apostles and prophets men also yett wee ought to beleue them because the holly ghost was not a lyar that spake in them And so the ecclesiasticall councells fathers and popes being lawfully assembled together and assisted by the holly ghoast Matt. 28. which in such a case is promised vnto them did not erre 3. Another obiection they bring Ioan. 14. saying S. Peter was nott promised vnto the Church to direct the same butt the holly Ghost which should direct and instruct all the Apostles and nott S Peeter I answer that God promised the holie ghoast as an inuisible and internall doctor and director S. Peter his visible and externall doctor he left in his church And therfore S. Augustine saith Aug. in Ioh. 14. after promising the holly ghoast lett no man thincke that he shall so giue the holly ghoast vnto his church in his owne place is though him self also would nott be with the same for he auowtched he would nott leaue them orphanes but would come vnto them 4. And althoughe the holy ghoast was promised to instruct the Church in all trueth yett not without the Father and the sonne for their externall worcks are indiuisible for there is but one indiuisible substance and because the Church is a visible body so it ought to haue a visible viccar vnder Christ the inuisible head therof And therfore he saide vnto S. Peter Ioh. 11. Simon of Iohn louest thou me more then these feed my lambes which he repeated thrise first commending vnto him his lambes afterwards his litle ones the third time his sheepe and so expoundeth S. Ambrose in cap. vlt. Luc. 5. Nowe the power and iurisdiction which was promised vnto S. Peter Math. 16. that the Church should be builded vpon him that the keyes of the kingdome of heauen should be also giuen vnto him is accomplished and performed in the 21. of S. Iohn feed my sheep of whom he is actually made the generall pastor and viccar 6. And although the rest of the Apostles were lightes and priests and had authoritie also in the 20. of S. Iohn yet theirs was extraordinary which should end with them selues and whatsoeuer authority they had was by the sacraments by which they remitted sinne S. Peter had authoritie to bind and loose immediatly and by him the the Apostles as depending vpon him as S. Thomas saith in 4. dist 19. q. 1. art 3. and so he maketh a distinction of the two powers videl of order and iurisdiction the first was equally giuen to all the Apostles Iohn 20. and consequently to all priests but the secōd power was principally giuē to S. Peeter and from him to be deriued vnto the rest of the Apostles How heretiques would faine take awaie all tradition alleadginge for their purpose that of S. Math. 15. In vaine you worshipp me teachinge for doctrine mens precepts CHAPTER III. 1. THis is it saith S. Augustine that all heretiques doe bragge of Lib contr Maximū if I should aunswere all such trifles I should neuer make an ende saith he soe as he would not aunswere to this place for he saith that the traditions of the Apostles ought to be of as great force as the holie scriptures
But to those wordes of our Sauiour S. Basill doth aunswere saying Nihil aliud ijs recepi verbis intelligi Bas in Ethicis quam quod humanis traditionibus ad mandatum Dei reprobandum obsequendum non sit that nothinge else is meante by those wordes then that wee ought not obey such traditions as are repugnant to Godes lawes as many obseruations of the Iewes and alsoe of the pharisies were then and the like traditions of heretiques are nowe yet we ought to obey the custome of the church otherwise wee should be counted by the wordes of Christe as Ethnicks and Publicans But the traditions deliuered to vs by the pastors and fathers thereof which are the foundation of our faith and which are not repugnant to Godes precepts nor to his lawes or scriptures but doe rather confirme the same are not meant by those wordes for Godes worde doth not consiste onlie of the scripture Vppon what occasion heraesie did growe but also of tradition for such as were old heretiques did not gainsaie the written word but because they did not beleue the tradition of the church and the definition thereof they were soe counted and accursed 2. That the sonne is of the same substance with the father the catholique fathers haue defined by godes word but because the heretiques did not finde the same written they would not beleue the church which did grant it was nor written but deliuered by tradition Soe as you may see the difference betwixt the heretique and the catholique Felix Pontifex writinge to Benignum 130. yeares before the councell of Nyce saith that it was an Apostolicall tradition that the sonne was of one substance with the father and that the holie Ghoast is to be adored as the father and the sonne and that he is of the same substance with the father and when the same heretiques did aske where it was written the church did answere them that it was deliuered vnto them by tradition which two pointes continued afterwardes by the 2. councell of Nyce and Constinople Articles of faith by traditions Also in the councell of Ephesus that the blessed Virgin Marie should be called the mother of God In the councell of chalcedon that there are two natures in Christe In the 3. councell of Constantinople that there are in him two wills and two operations In the second councell of Nyce against heretiques that the church should vse Images In the generall councell of florence that the holy ghoast proceedeth from the father and the sonne And when heretiques did relie all vpon the scripture the catholique fathers did conuince their interpretation of scriptures by tradition of the successiue doctors and fathers in all ages The tradition also that easter daye should be obserued vpon the sondaie next after vnto the 14. daie of the new Moone as some doe write S. Peter and S. Paule ordained so as in all pointes of doctrine wee recurr to the tradition of our ancestors and when you teache that all thinges are â—on by necessitie not by the free will of man wee recurr vnto the successiue age and wee find out that the first author was Symon magnus next vnto him was Marcion next vnto Marcion was Manichaeus next vnto him was Petrus Adelhardus Next vnto him was Iohn Wicklief Next after whome followed your great master Martyne Luther so that we find in all antiquitie of tymes that this doctrine was detested by the holy doctors that liued in those ages 3. Againe when you obiect vnto vs your tradition of your imputatiue iustice where you say that our faith is imputed vnto vs by the iustice of Christ as if it had bene our owne iustice as also that euery one vnder paine of damnation is bounde to beleue Tradition of protestantes and to be certaine that his sinnes be forgiuen him that he should not mistrust his proper infirmitie therein also that not any one is iustified but he that beleues for certaine that he is iustified and that his iustification and absolution of his sinnes is effected by faith onlie without any relation to the Sacraments and that euerie one is bound to beleue that he is in the number of those that are predestinated and that by all infallible certitude he hath the guifte of perseuerance to be the true seruante of God vnto the last gaspe of his life this and such like wee can not find in the scriptures nor in the fathers nor in the doctors of the churche but rather the contrarie and that which the holie catholique churche calles pennaunce All things peruerted by the protestants you call terror of conscience and that which she calles Sacraments and sacrifice you call it the Lords supper wee search the fathers and wee can finde noe such wordes and although somtimes they make mention of the supper yet more often doe they call the same a sacrifice Did not S. Paule wish Timothy to keepe his depositum to auoide the prophane nouelties of voices and oppositions of false tearmed knowledge For the scripture is not subiecte to loftie skill or arrogant or presumptuous mindes who I pray hath greater skill or knowledge and vnderstandinge of the scriptures then the deuilles and yet it auaileth them nothinge because their mindes are possessed with malice and their hartes are emptie of charitie soe as men doe not sinne so much by the ignorance of the vnderstanding as by the malice of the will Aug. de doctrina Christi an cap. 35. and accordinge to S. Augustine the summe scope of all the scriptures is charity whosoeuer saith he that seemes to vnderstaÌ„d the scripture or any parcell thereof soe that his vnderstandinge doth not edifie that knott I meane the loue of God and our neigbors he hath not as yet vnderstoode the scriptures 4. Now all your manner of administration and ministerie is your owne tradition and inuention without scripture or warrant of godes worde but the traditions of the Apostles and ancients and all the preceptes of holie churche were comauÌ„ded to be kepte and they are not prescribed by man only but are made by the holie ghoast ioyninge with our pastors in the regimente of the faithfull Luc. 2.37 Matt. 18. where Christe saith he that heareth you heareth me and he that despiseth you despiseth me they are made by our mother the churche which whosouer obeieth not wee are warned to take him as a heathen 2. Cor. 3. S. Paule willed the people to keepe the decrees that were decreede by the Apostles and auncientes at Ierusalem he commaunded the people to keepe the precepts of the Apostles You are saith he written in our hartes not written with Incke but with the finger of the holy ghost S. Paule wrote many thinges not vttered in any epistle as some of the Apostles wrote the christian religion in the hartes of their hearers Wherfore Ireneus saith Iren. l. 3.4 what if the Apostles also had lefte noe scriptures ought wee not to followe
Christe before the ghospell was written sith none of the Euangelists did write vntill 18. yeares after Christs assention With Abraham Isaacke Iacob was a true Churche in the faith of one creator and redeemer to come when there was noe scripture Moyses the first that wrot Euseb li 9 c. 4 li. 10 cap 3 praeparationis Euangelicae for Moyses was the first that comitted the word of God to inke and paper hauinge written the same in the Hebrewe tounge which was the first that inuented characters or letters as Eusebius doth wittnesse c euen by the testimony of prophane writers themselues and haue taught the people beinge rude and ignorante to vse them Moyses beinge dead Cadmas in the daies of Iosue did firste inuente greeke characters 10. The holy scriptures doe testifie as also prophane histories Ioseph 1 â—pionem grammaticam Iosue c. 15 Iudic. 1. that learninge and philosophie came from the Phenicians Assirians Chaldeans and Aegipte vnto Greece and the same doth Iosephus teach The first vniuersitie that euer was was Cariath Sopher in the lande of Canaan in Asiria it was called the cittie of learninge neere vnto the cittie of Hebron longe after the Gretians begann to haue lettres and learninge and Origines saith none amoungest the Grecians did register or write any thinge of the actes or monuments of the Grecians before Homer and Hesiodus which were 400. yeares after Moyses and if there were any thing written of the Assyrians or of the Phenicians before Moyses they did perishe the holie scriptures by godes diuine prouidence beinge reserued safe and before any scripture there was the Church for betwixt Moses and our first Father was more then 2. thowsand yeares in all which time there was noe lawe written but the lawe of nature the word of God which he signified vnto Adam Noe Abraham or what otherwise he did inspire into the hartes of the Patriarches by tradition onlye it came to the posteritie and to Moyses himselfe soe as tradition was before the scripture more then 2000. yeares the lawe of grace which was by a liuely voice deliuered by Christe to his Apostles was not written by him nor commaunded by him to be written and therfore shall not the Christians beleue the same because he commaunded not it should be writteÌ„ or should the Christians which did beleue the Apostles before the same lawe was written be reputed fooles for beleeuinge the same before it was written For our Sauiour did not say Scribite Euangelium sed praedicate Euangelium omni creaturae write the ghospel but preach the ghospel to all creatures how many thowsandes be there in the worlde that cannot write nor read the scriptures and yet shall they not beleue them deliuered vnto them by the tradition and preachinge of the church sicut praedicauimus sic credidistis 1. Cor. 15. saith the Apostle as wee haue preached soe you haue beleued he did not say as wee haue written 2. Tim 3. Tu vero c. Doe you abide in those thinges that you haue learned knowinge or whome you haue learned them Act 15. 1. Cor. 11 soe it seemeth good to the holly ghoaste and vs if any man be contentious wee haue noe such custome He did not obiect scripture but custome and tradition 2. Thes 2 Horm in diacetis Cap 25. q. 1. therfore he said state in side stande fast to your faith and keepe the traditions Therfore it is inserted in the Cannons of Hormista prima salus est rectae fidei regulam custodire in constitutis patrum nullatenus deuiare it is the beginning of our saluation to obserue and keepe the rule of right faith and not to goe one steppe away from the decree and ordinance of our ancestors Certaine obiections answered against traditions taken out of the first Chapter of S. Paule to the Galathians CHAPTER III. 1. ALthough saith S. Paule wee Galat. 1. or an Angell from heauen euaÌ„gelize beside that which wee haue euangelized to you be he anathema or accursed This verie place is cited by S. Athanasius in the defense and confirmation of traditions sayinge If any man will cite out of scriptures any texte againste the decree or determinations of the churche and councells let him be accursed and although he alleadge all the scripture in the worlde against that which alreadie wee haue receaued wee must not beleeue him for children as Athanasius saith ought not to iudge of the decree of their parentes vnles they would haue themselues to be bastardes 2. Yet notwithstandinge wee must distinguishe the wordes of S. Paule which may be vnderstoode two manner of wayes as S. Augustine hath vnderstoode the same saying Aug. trac 96 super Iohn Aliud est euangelizare preterquam quod accepistis aliud est euangelizare plusquam accepistis euangelizare preterquam accepistis est transgredi regulam fidei recedere a via euangeliij semel per Apostolos praedicata for it is not all one to say to euangelize otherwise then you haue receaued and to euangelize more then you haue receaued for to euangelize otherwise theÌ„ you haue receaued is to transgresse the rule and limittes of faith and to departe from the decree of the Apostles which is a detestable thinge and therfore to euangelize more then you haue receaued is not S. Paules meaninge otherwise he should be repugnante to himselfe who desired to come to Thessalonica that he might supply what was defectiue and lackinge of other mens faith For when the Apostles vttered these wordes from Ephesus to Galatia the ghospells of the 4. Euangelistes were not written and specially the ghospell of S. Iohn For it is not all a like the ghospell and the writtinge of the ghospell the first that was written was the ghospell of S. Mathewe and S. Luke did supplye what was wanting of the same and S. Iohn in his ghospell did add in many thinges which was not writen in the other 3. Euangelistes And soe S. Paule himselfe in his Epistles did expresse many thinges which were not soe plaine in anye of the â— Euangelistes 3. Lastlie accordinge to the declaration of alâ— the doctors of the church especially Ireneus Tertulian Cyprian Hierom Augustine and others many thinges were deliuered vnto vs by the tradition of the Apostles which are not expreslie and maninifestly in the scriptures Basil in homil Sabel Arc. And therfore S. Basil saith Te paratum reddat traditio Dominus ita docuit Apostoli praedicauerunt patres custodierunt confirmauerunt martyres c. Let tradition please thee wee are soe taught by our Lord the Apostles haue soe preached vnto vs the fathers haue soe kepte the same and the same was confirmed by the Martyrs And in another place he further saith Basil ep ad Antiochenum Ecclesiae Fidem nos neque ab alijs scriptam nobis recentiorem susceptimus neque ipsi mentis nostrae germina tradere audeamus wee neither receaue a later faith written for
are christians who hauing the keies of the kingdome of heauen doe in some sorte iudge vs before the day of iudgment Vict. 2. pers Vand. recounteth how wheÌ„ the priests were banished by the ArriaÌ„s the catholique people cried out moste lamentably to whome doe yow leaue vs miserable whiles you goe to your crownes who shall baptise these little ones with the fountaines of euerlastinge water who shall giue vs the guift of pennaunce and free vs from the baundes of sinne by the indulgence of reconsiliation because to yow it is said Whatsoeuer yow shall loose vpon earth shall be loosed in heauen Our Sauiour gaue to his Apostles consequentlie to S. Peter power to remitte sinnes whose sinnes yow forgiue c. and seinge the Pope is the lawfull successor of S. Peter it followeth that he succeded to him in his authoritie And although the heretiques doe aunswere that this power was giuen them by baptisme and preachinge yet it sufficeth not because this pouer was giuen them in distinct places from the place alleadged to witt in the last place of S. Mathewe and S. Marcke his ghospell and although by baptisme preachinge the Prieste in some sorte remitteth sinnes yet he cannot remitt the sinnes comitted after baptisme which cannot be reiterated and neither by baptisme or preachinge can he be said to retaine sinnes Whether fastinge from one sorte of meate more then from another or for to vse any obseruation therin be superstitious accordinge as protestants doe affirme CHAPTER V. AErius the heretique Aug lib. de heres cap. 33. Epiph. heres as S. Augustine and S. Epipha say defended this doctrine against the catholique churche as Luther and his followers doe now a daies for that say they they would not submitt themselues to any thinge that the churche comaunded Matt. 15. Mar. 7. They alleadge scriptures for themselues as the wordes of our Sauiour not that which entreth into the mouth defileth a man c. Aso they alleadge for themselues for breakinge of fasts the 14 chapter of S. Paule also S. Paule to Timothy In the last tymes men shall departe from the faith attendinge to spiritts of error and doctrine of deuills speakinge lies in hipocrisie forbiddinge to marrie and abstaine from meates which God created c. Aug. lib. de morib Ecc. Cath. cap. 33. To all which I aunswere with S. Augustine that catholiques doe not abstaine from certaine meates for that they esteeme any meat vncleane either by creation or by iudaicall obseruation but they abstaine for chastisinge of their concupiscence It is sinne only which properly defileth man and meates of themselues or of their owne nature doe not defile but by accident they make a man to sinne as the disobedience of Gods comaundements or of our superiors who forbidd some meates for certaine times and causes is a sinne as the apple which our first parents did eate though of it selfe it did not defile them yet beinge eaten against the precepte it did defile for neither flesh nor fish of it selfe doth defile Genes 3. Chrys homil 12. in 1. Timoth. but the breach of the churches precept is it which defileth And as for S. Paule he speaketh as S. Chrsostome said of the Manichees Eucratites and Marcionistes Epiph. here 45 26.6â— Hier. contra Iouin cap. Aug heres 25. and S. Ambrose addeth vppon this place the Patritians also S. Epiphanius S. Hierom S. Augustine and generally all antiquitie affirme the same both of them and also of the heretiques called Apostolici Ebiointes and the like whose heresie about marriadge was that to vse the act of matrimonie was of Sathan 2. Touching the prohibition of meates or vse of certaine creatures made to be eaten there were many opinions the first was of Philosophers Pithagoras Empedocles Apollinaris Porphirius and others who condemned the vse of meates as of beastes for that they thought that al beastes had reasonable soules and that they passed from bodie to bodie The second was of heretiques which condemned the vse of these meates for that they said they were câ—eated of the diuill and not of God as Marcion Tatian and Manichees against whome S. Paule his meaninge is to be constâ—ued in the said place of Timothy 1. Tim. 4. as it is declared in the Canons of the Apostles and in the councells of Ancira Gangrensis Epiph. heres 42.47 the fâ—rst of Toledo and Braga as also by Epipha The third opinion touchinge prohibition of meates was of certaine christians in the beginninge of the churche and after the publishinge of the ghospell who thought that christians were bound to abstaine from such meates as were prohibited by the old lawe of which opinion S. Paule speakes in the 14. chapter to the Romaines which he disproues aswell there as in the Actes of the Apostles Act. 10.15 Soe that by these places of scripture misaplied they goe about to abolish all fastinge which our Sauiour and all holie people as many as euer were in this world did obserue Matt. 4. and begon and finished their heroicall workes withall for our Sauiour fasted 40. dayes S. Iohn did abstaine from all delicate meates and drinckes Mat 3.11 Mar. 1. Num 6. Iere. 35.14 Iona 3. Mat. 9.14 the Recabites and Nazaretts are comended in holy scripture for their fastinge also the Niniuites for their fastinge were pardoned S. Iohns disciples fasted and Christ said to his disciples that they should obserue the same after his departure from them 3. Now the difference of the fast of the churche of God Aug. li. 5. contra Faustum cap. 5. Theod. in Epito diuinorum decretoruÌ„ c. de abst and of heretiques Saint Augustine declareth and Theodoretus also S. Bernard supra Cant. ser 66. Epipha in lib. de compend doctrinae catholicae for he saith that in the church there was great difference of fastinge accordinge either to the vowe or mortification of euerie one some fasted froÌ„ all kinde of fleash some fasted from eggs and all white meates some from any thing that should be fodd and from all kinde of fruictes for before the flood noe wine was droncken noe fleash was eaten And all the poore people either in the old lawe or in the lawe of grace did obserue this faste Moises and Elias fasted 40. dayes ether of them Samuell was comaunded he should drincke noe wine All the priestes that were imploied in the misteries of the church were forbidden to drinke any wine or any thinge else that should distemper them Iudith Hester Daniell and the Machabees by their fastinge haue atcheeued and perfourmed those worthie exploites which are registred in holie scriptures Againe wee are bid by Ioell to turne to God by fastinge Ioel. 1. Psal 68. Dauid said that he couered his soule with fastinge The iustification of a christian in this life as S. Augustine saith is fastinge Aug. in Psal 4.2 prayers and almesdeedes and therfore the catholique church as she ordained certaine times of
and euer shining bringing forth the holy of holies Thou ô h S. Greg. in 1. Reg. mountaine which far surpassest in height all height of creatures Thou i Rup lib. 3. in cant in heauen the queene of Sainctes in earth the queene of Kingdomes Finallie thou art she then which k S. Chry. ser de Natiuit nothing was euer seene more noble or more excellent thou art she who only surpassest heauen and earth what can be more holie then thou Not Prophets not Apostles not Martyrs not Patriarkes not Angels not Dominations not Seraphins not Cherubins nor any thing amongst the visible or inuisible creatures can be found more excellent then thou ô Marie for thou art his mother who was begotten of his father before all begininges Will we know therfore how far thou excellest all celestiall powers These with feare and trembling stand hiding their face but thou doost offer vp mankind vnto him whome thou hast begotten by whom we obtaine the pardon of our offences I therfore thy humble and most vnworthy suppliant doe here present and offer vnto thy protection this worke and labor though far vnworthy of thy patronage beseeching thee that through thy fauorable assistance O most glorious virgin it may serue for the reclayming of deceaued soules into the sheepfould of Iesus Christ for the confusion of Heretiques and consolation of Catholiques for the detection of falsitie and aduancement of verity and lastlie for the greater honor and glory both of thee and of thy B. Sonne our Lord and Sauiour Iesus to whom with the Father the Holy Ghost be honor and glory world without end Amen THE PREFACE TO THE READER 1. A Certaine Protestant gentle Reader quassinge and caurroussinge in a place cried out against the Pope which is a custome nowe a dayes aswell with the meanfest as with the greatest cheefest personages hauing their ministers at their elbowe when they are at meate to sclander the Pope Priestes and Catholikes I woulde they had read and obserued the verse of S. Augustine Quisquis amat dictis absentum rodere vitam Hanc mensam vetitam nouerit esse sibi Who soe speakes ill of those that absent be Forbidden is this tables companie But these men when they are in their greatest dissolution then they raile against religion which should bridle and restraine them from their riotous and wanton excesse This partie being reproued by a certaine Catholike gentleman that was at the boorde began presently to defend his liberty and licentiousnes by holy scripture and by the wordes of our Sauiour mistaken ill applied answered that whatsoeuer enteretd into the belly doth no harme to the soule but that which cometh from the harte This is noe newe practise in the malignant Church as Eusebius saith of the Heretike Cerinthus who because he was giuen to the bellye and beastly pleasures framed holy scripture accordinge to his sensualitie as this protestant alleadged Scripture against fastinge and began to prouoke the Gentleman to dispute with him who answered him that it was not his part to reason or iudge of holy Scripture being soe mysticall and so far exceedinge his capacity especially in such disordered places amoungest the cuppes the fruite whereof would rather tende to confusiō then to edificatiō or deuotiō The Protestante replyed that if any man could answeare to his demaundes or questions at the full and satisfie him truly and effectually he would become Catholike the Gentleman said he would doe his endeuour to propounde such demaundes to others and soe he went vnto the cheefest protestants of that place who haue sett downe these challenges deliuered thē vnto the said gent. who deliuered them vnto me beinge in one house with him 2 These propositions were nothinge else but the old heresies of auncient hereticks and were long since condemned and anathematized by the auctority of the Catholike Churche in all ages wherein those heretikes did springe vp As by S. Peter against Simon Magus By Liberius the Pope S. Athanasius and S. Hillary against Arrius By S. Damasus S. Gregory Nazianzen S. Basil against Macedonius By S. Celestinus Pope and S. Cyrill of Alexandria against Nestorius By S. Leo against Eutiches By Irenus against Valentine By Tertulian against Marcion By Origine against Celsus By S. Cyprian against Nouatus By S. Hierom against Heluidius Iouinian Vigilantius Luciferans By S. Augustine against Donatists Pelagians By Agath against Montolistes By Tarasius against Imadge breakers By Lanfrancus Guitmundus and Algerius against Beringarius By Petrus Cluniacensis against Henricians and Petrobrusians and against Adelhard By S. Bernard against Thomas Waldensis and Witcleefe By the Bushoppe of Rochester as well by his bookes as by his blood against Luther and Zuinglius By Kinge Henry the 8. himselfe against the said Luther whose booke I haue Finally by soe many generall Councells of the world in all ages and by the most famous generall Councell of Trente which sate vpon this matter the space of 16. yeares 3. Touching the aforesaid propositions truly ◠was loath though earneastly entreated by the Gentleman to trouble myselfe to answere them and that for many causes First for that Protestantes are voide of all humility whose religion is nothing elce thē a peruerse and self-wild denial of religiō neuer learning the trueth simply but oppugning it wilfully The second because whatsoeuer Protestants write they doe it not nether for gods sake or for their owne edification but for the destruction and confusion of others as Luther himselfe their Author did confesse disputinge with Eckius who said that it was not for godes sake he tooke that matter in hande and therfore none more maleparte or sawcie then they be Osuis lib. 1. de here Sur. hist Anno. 1519. Beza in pref noui testam An 1565. Tom. 2. Lib. 3. Regem Angliae to 5 ad Galat. c. 3. Beza act c. 10. in pref noui test Mus in locis cōmunib c. 10. Bren. in Apolo conf wittenb c. de cōcil Calu. de vera eccl reformat Musc de comm loc c. de ministrat inter prep locor commu Martyr de votis Illir pref noui testa Pet. in pref 1. cor Humfred in vit Iuelli par 212. Calu. in pref instit ad Regem Galli Martyr de votis pag. 566. 10. res Camp 5. ratio Beza exempla Theologica for they denie all groundes of disputation all traditions of the Apostles Doctors Councells and testimonie of holy Martyres For as when S. Augustine and the holy Doctors of the Church reasoned with the Donatists Arrians Maniches and others and vrged them with the aucthoritie of godes Church with the iudgmente of the sea Apostolique with the succession of Bishoppes in the same with the Councells and finallie with the name Catholike those heretikes quite reiected all those groundes and meanes of tryall euen so Luther the captaine and ringleader of these late heretiques said I set not by a thousande Augustines and a thousand Cyprians alleadged
so other doctors doe speake to this effect 7. Caluine your cheefe prophet when he oppugneth our religioÌ„ he saith plainly Calu. l. 2. instit 2. parag 2. se toti â—ntiquitati repugnaturum That he opposeth himselfe against all antiquitie saith that he will admitt no auncient Father but S. Augustine And in another place he reprehendes S. Augustine himselfe for sainge that our willes doe cooperate with the grace of God For God made all thinges perfecte Lib. 2. c. 3. in coÌ„plete order but innouatioÌ„ came by the diuell Wee read in the ghospell that after the good seede was sowen by God Matt. 13. the diueâ—l did sowe darnell cockle euen so after the trewe christian religion was sowen by the Apostolicall and catholicke Pastors in euery place of the worlde the enemy of mankinde by Martyn Luther an Augustine Frier did sowe and teach the darnell of absurde daungerous and damnable heresies anno 1517. beinge the first author of the protestant religion So wee knowe the author of the Arrian heresie to be one Arrius a Priest of AlexaÌ„dria in Egypte anno 324. Of the Nestorian heresie to be Nestorius Archbishop of Constantinople who taught his heresie in Thrasia anno 431. as the other also haue taughte the one in Egypte first the other in Saxonie afterwardes Wee knowe the author of the catholicke religion to be Christe from whence wee are called christians in all ages before Luther first inuented the name of Papistes for that wee obey and embrace Christs vicar generall our holy Father the Pope the successor of S. Peter vnto whom Christ committed the regimente of his church feedinge of our soules and the charge of his flocke Matt. 16. This christian religion was first preached in Iurie the 15. Ioan. vlt. yeare of Tyberius Cesar as alsoe wee knowe that the same was oppugned and gainsaid first by the Scribes and Pharises afterwardes by the Gentyles and with all penall statutes of forcible lawes made by the Romaine Emperours other potentates of the worlde which were practised and put in execution for the space of 300. yeares to supplant and deface the same This christian religion was vpholden and defended by all the Popes and confirmed by all the generall approued councells that euer were But the protestant religion was disproued and condemned for heresie by Leo the tenth and by the generall Councell of Trent and by all Catholick vniuersities of the worlde as the Arrian heresie was contradicted and condemned by Syluester then Pope and by the generall Councell of Nice by S. Athanasius and Hillarius and other holye Doctors as the Nestorian heresie alsoe was reiected by Pope Celestinus and the Councell of Ephesus S. Cyrill others So that though wee haue shewed your authors or ofspringe the time place when it began and where it began yet the like you cannot once nominate of vs since Christe and his Apostles who are the only authors of our beleefe and religion 6. You affirme that the protestant religion was since Christe and his Apostles in the world but it was hidden I answere that seeinge the Church and religion of Christe ought to be a cittie placed vppon a mountaine or hill to be seene of euerie one as in many places the holye scripture doth proue it ought not to be hidden but manifest to the whole worlde otherwyse it shoulde not be the religion of Christ Matt. 5. Isa 2. Psal 71. Daniel 2. soe that I must coÌ„clude with S. Hierom saying Breâ—em tibi apertamque animi mei sententiam proseram in illa Ecclesia esse permanendum quae ab Apostolis fundata vsque ad diem hunc durat Dial. lucifer in fine I must be plaine and declare my mynde sincerely that wee must abide in that Church which was founded by the Apostles and continewed vnto this verie daye If you shall heare such as be christians to be nominated rather of some other head then of Christe Marcianistes Valentinians Montanistes know then they oughte not to be called the church of Christe but the synagoge of Antechriste euen so such as are nominated Gospellers Caluinistes and Lutherans c. which are the founders of your religion and the inuentors of strange newe and deuised opinions contrarie to the vniuersall catholicke church and to the auncient Doctours thereof ar rather as S. Hierom saith members of that synagoge then of the church of Christe and as they were most peruerse obstinate in their doctrine soe they were most shameles and licentious in their liues and as the tree beareth in his braunches the corrupte humours that they drawe from the roote as the vertue of the cause is knowen by the effecte and the nature of the springe doth shewe it selfe in the brooke and as the springe beinge vncleane the brooke cannot be cleere and the roote beinge withered the braunches can beare noe fruite so Luther Caluine beinge your roote and of-springe and beinge vncleane filthie leacherous and altogether wedded to carnalitie and licentiousnes beinge rebellious apostates noe doubte of such as shall followe or embrace them no better fruite can be expected of them hence Zuinglius himselfe did coÌ„fesse Zuing. c. 2. Resp ad Luth. that as soone as he did embrace this ghospell of Luther he was attached with the raginge flames of fleshly concupiscence and sensualitie The occasion of Luthers fall and of other heâ—tikes from the Catholike Churche CHAPTER II. 1. WEE may applie S. Augustine his senteÌ„ce vnto this subiect Ang. serm de tempo 44. that there are two rootes plaÌ„ted in two fieldes by two tillers or husbadmen the one Christ doth plant in the hartes of the good the other the deuill planteth in the hartes of the wicked And as this is Couetousnes which is the roote of euill 1. Tim. 6. Ephes 3. soe tho other is charitie beinge the roote and of-springe of all goodnes accordinge to the saying of the Apostle that wee should be planted and rooted in charitie for as no euill can springe from charitie so no goodnes can come from couetousnes soe that you may perceaue from which of these rootes Luthers cause proceeded and which of these husbandmen did plante the same For not obtayninge the promulgating of certaine indulgences whereby he hoped to gett money first he rayled against them who denied him the same then he was infected with a desire of vaine-glory thirdly with a desire of reuenge for that he had a repulse from the Pope called Leo the tenth afterwardes pricked forward with a most filthie appetite of fleashlye concupiscence beinge a professed frier fifteene yeares he came out of his monasterie and tooke with him a professed Nunne wherby he might satisfye his filthie luste withall so that he committed such sinne sacriledge by breakinge and violatinge his vowes that all the world were scandalized therat And so far did he defend his riotousnes and beastlie debauchednesse therin as to teach that a woman was as necessarie
heede of a headlonge fall It is true that God hath elected his people before the constitution of the world Rom. 8. accordinge to the Apostle â—â—he 1. but he said afterwardes that they should be holie and imaculate in his sight in charitie for in godes predestination are implied and inuolued good life and works of mercie done by godes grace It is an infallible and theologicall rule when God ordaines any end he ordaines meanes without which wee cannot come to that end as God hath ordained his glorie to be the end of man soe he ordained grace and the works done by that grace to be the meanes to obtayne it 3. If a kâ—nge will make any of his noblemen gouernour or deputie of any prouince or kingdome it must be vnderstood that he must obserue iustice although it be not expressed in his pattent if God doth predestinate vs it must be vnderstood that he should giue vs his grace wherby wee should be iust and worke by that grace and our endeuours our iustification therfore S. Peter 1. Pet. 1. saith Fratres magis satagite vt per bona opera certam vestram vocationem electionem faciatis c. Wherfore brethren labour the more that by good works you may make sure your vocation and election for in doinge these thinges you shall not sinne at any tyme. Was not S. Iohn saued by his innocencie and Peter also saued by his pennaunce for the end of man was neuer ordained without wayes or meanes to come to the said end And therfore you must not saie God hath ordained my end and I will not endeuour my selfe to come to that end otherwise you take awaie the one halfe of predestination that is to say the waie and meanes appointed for the same And therfore S. Gregorie saith Greg 1. Dialog ponitur d. 23. q. 4. 2. Ipsa perennis regni praedestinatio c That euerlastinge and endles predestination of godes perpetuall kingdome so it is of the omnipotent God disposed and determined that vnto the same the electe may approache by their owne labour that they maye aske by their desertes that which the omnipotent God before the world was disposed to giue if you will not goe to hell take away your sinnes and amend your wicked life and thither you shall not goe otherwise ve impis à malo woe be vnto the sinfull through his wickednes and confusion be vnto him for his iniquitie 4. Neither ought wee to saie almightie God knoweth all thinges to come whether I shal be saued therfore I ought not to labour my selfe for my saluation God knoweth that this daie you shal dyne therfore you ought not to prouide for dinner God knoueth that you shal be cured of your disease therfore you ought not to prouide any medecine for your cure God also knoueth that the kinge shall haue the victorie against his enemies that the husband shall haue a good haruest of corne that the mariner shall ariue safe in Spaine that Christ should escape the bloudy handes of Herod therfore neither the kinge should leuie an armie nor the husband man sowe the seede or till the grounde euen so the meanes are to be vsed to purchase the victorie and to fill the barne with corne and to ariue safely in Spaine and to be secure from Herod Vnto this agree the holy scriptures that predestination and godes fore-knowledge takes not away mans free will and endeuours Deus ab initio constituit homiminem reliquit eum in manu consilij c. Eccl. 5. God from the beginninge made man and lefte him at his owne choyce He hath putt before vs his precepts and comaundements if we will keepe the comaundements they will keepe and preserue vs he hath putt before vs fire water vnto which of them we list we may stretch forth our arme for before vs he hath placed both good euill life and death of any of which man may take his owne choyce 5. S. Paule was predestinated yet spareth not to say Castigo corpus meum c. I chastice my bodie and I bringe the fleshe in seruitude to the spiritt least that preachinge to others I should become reprobate my selfe therfore wee may see that our owne good endeuours which godes holie grace doth worke with vs are not excluded from our election but those workes are both the meanes and effects thereof and therfore it is a desperate follie and a great signe of reprobate and damnable persons to saie if I be predestinated doe what I will I shal be saued Did not Christ promise and assure his disciples of the cominge of the holie ghoast notwithstandinge did not those disciples with the deuout weomen and the blessed Virgin continewe together in prayers and fastinge disposinge themselues to receaue the same Actor 1. Neither in their prayers or fastinge did they misdoubt the cominge of the holie ghoast accordinge as our Sauiour promised the same notwithstandinge they knewe that they ought to prepare themselues to be cleane vessells fitt for the receipt thereof Yf the Pope should promise vnto you to fill your vessell full of Balme or Chrisme which are most pretious liquores if you will bringe an vnclean vessell vnto him he will not giue vnto you what was promised for in his promise was included that you should bringe a fitt and cleane vessell to receaue the same Soe Christ notwithstandinge he promised to fill their consciences vnderstandinge memorie and will with the balme of the holy ghoast yet the Apostles ought to haue their consciences and their soules withall the powers thereof cleane and voide of all filth of sinne and wickednes to receaue the same for such as are predestinated are written in a white paper in golden lettres as S. Vincentius saith neither only the persons soe predestinated are written there but also the works and meanes by which they are saued and predestinated videlicet that such people shal be baptized that they shal be mercifull patient chaste godlie and penitent euen soe such as are damned are written in a blacke parchement not only the person but their works by which they be damned and reprobate that is to say that he is cruell leacherous impenitent proude couetous c. Whether the holie scriptures be for protestantes and not for papistes and whether we relie vpon Traditions not warranted by holy Scripure CHAPTER I. 1. S Cyrill doth answere this obiection saying Epist. 28. Omnes haeretici de scriptura diuinitus inspirata sui colligunt erroris occasionem all heretiques do founde their errors vpon the Scriptures which were infused by God which wordes were pronounced in the 7. generall councell and are inserted in the councell of Calcedon S. Augustine also doth confirme the same saying Aug. trac 18. in loâ— Non aliunde natas esse haereses quaedam dogmata peruersitatis illaquentia animas in profundum praecipitantia nisi cum scripturae bonae intelligantur non bene
quod in eis non bene intelligitur etiam temerè audacter asseritur heresies and other peruerse opinions infectinge and intanglinge our soules euen to the deepe pitt of confusion doe springe of noe other roote then when good scriptures are ill vnderstoode and the badd vnderstandinge therof is bouldly and rashlie applied S. Ambrose doth likewise declare the same sayinge Ambr. 3. ad TituÌ„ S. Hil. in lib. ad Const Haeretici per verba legis legem impugnant by the wordes of the lawe it selfe the heretiques doe impugne the lawe S. Hillarius also saith Neminem haereticorum esse qui se non secundum sacras scripturas praedicare eas quae blasphemat mentiatur there is noe heretique that doth not alleadge falsy the scriptures for his blasphemies Also he saith de intelligeÌ„tia heresis sit Lib. 20. de Trinit non de scriptura sensus non sermo fiat crimen heresie is of the vnderstaÌ„ding not of the scripture the fault is in the sense and not in the word Hiero ad Lucif vnto which agreeth S. Hierom Neque sibi blandiantur c. Lett them not flatter themselues if they alleadge or affirme any thinge of the scriptures when euen the deuill hath alleadged the scriptures for his purpose The scriptures saith he doe not consiste in readinge of them but in vnderstandinge of them Origines also declareth the same Orig hom 9. in Exo saying Non rarò c. Somtimes the diuill doth wreast godes wordes from many for that there is nothinge soe holie but the enemie of mankinde doth abuse the same to the destruction of man Tertulian also saith de scripturis agebant De prefâ—cript her de sciptuâ—is suadebant c. They pleade the scriptures they persuade the scriptures they inculcate the scriptures vnto this they moue some at the first dashe they wearie the stronge they coÌ„nfound the weake and men of indifferent iudgment they dismisse with scrupules Thus far Tertulian soe the Arian heresie the Macedonian the Nestorian Eutichian and all other old heresies would allowe nothinge but scripture and last of all these newe phantasticall heresies doe grounde all their turbulent spirittes and singuler maleperte and headie deuises vpon holie scriptures 2. For example Luther in his first booke against Zâ—uinglius saith that amoungest Zuingilans the Zuinglians themselues concerninge these 5. wordes there arose tenn seuerall sects of different religion I meane 270. sects of heresies in this time Lib de here fabulis hoc est enim corpus meum Stanislaus Rescius hath deuided the hereticall sects of this tyme into two hundred and 70. different heresies euerie one alleadginge scripture for his owne fancie Theodorus did reckon 76. heresies in his owne tyme. Aug. lib. de heres S. Augustine also did reckon 88. heresies vnto his owne tyme. And vnto Luther his tyme there were 290 sortes of heresies all which did alleadge scriptures Yea was there euer any heresie that did alleadge more scriptures for herselfe then that of the Arians did not the Iewes alleadge scriptures against Christ that he should not be holden for a Prophett saying Iohn 7. Scrutate scripturas vide quia a Galilea propheta non surgit search the scriptures saie they and behould that a prophett doth not arise from Galile and by scripture they did endeuour to proue that he was worthie of deathe Iohn 19. Wee haue a law say they and by our lawe he ought to die because he made himselfe the sonne of God Did not Iulian the apostate alleadge scripture as S. Cyrill saithe lib 10. in Iulianum for visitinge Martyrs Reliques alleadginge that place of S. Mathewe 23. that the Scribes Pharisies and Hipocritts are like to white monuments and they ought not to visitt them c. Also he alleadged many places of scripture as Math. 5. Ro. 12.1 Cor. 6. Math. 10. against the christians for repininge against him for takinge away their goodes but to beare all tyrannicall oppressions patientlie Did not Osiander a cheefe secretarie alleadge 20. different opinions touchinge the article of Iustification and at last he cited his owne opinion contrarie to them all 3. Of all these sectes it is saide Obscurum est insipiens cor eorum dicentes se esse patientes stulti facti sunt Their foolish hearte is darkned sayinge themselues to be wise but they be made fooles for heretiques can neuer haue the knowledge of the scriptures In maleâ—olam animam non introibit sapientia Sap. cap. 1 nec habitabit corpore subdito peccatis true knowledge shall not enter into a wicked soule nor lodge in a bodie subiect to sinne Therfore the prophett saithe Discam in via immaculata I will learne in an vnspotted waie and when heretiques through pride and malice haue most maliciouslie opposed theÌ„selues against the catholique church the piller and foundation of all trueth and haue sought by all wicked and malicious meanes to deface the same wee must not thinke they haue had any true knowledge or perfect wisdome for if once a foundation of a house or a rocke vpon which are builded manie chambers do fall all those chambers cannot stand vpp the catholique church is the firme rocke vpon which the faithe of euerie christian is builded if he once fall from the church he hath no faith nor any vnderstandinge of the scriptures and therfore S. Augustine saith he would not haue beleeued the ghospelll without the authoritie of the church which beinge inspired by the holie ghoast hath taught thinges which the scritures haue taught the contrarie as that wee should not obserue the old lawe nor obstaine from thinges suffocated or straungled and such like for the letter saith S. Paule killeth 1. Cor. 3. but the spiritt quickneth And as the letter in the old lawe not trulie vnderstoode nor referred to Christ did by occasion kill the carnall Iewe so the letter of the newe testament not truly taken nor expounded by the spiritte of Christe which only is in his church killeth the heretique who also being carnall and voide of spiritt gaineth nothinge by the scriptures but rather taketh hurte by the same Aug. to 10. de teÌ„pore li. de Spiritu litt c 5. 6. 2. Pet. 3. 2. Tim. 3. as S. Augustine auoucheth for in the newe testament saith S. Peter are certaine thinges hard to be vnderstoode which the vnlearned and vnstable depraue as also they do the rest of the scriptures to their owne perdition of whom S. Paule himselfe saith alwaies learninge and neuer attayninge vnto the knowledge of the truth men corrupte in mind reprobate concerninge the faith but they shall prosper noe further for their folly shal be made manifest to all and as Iames and Mambres resisted Moyses soe they alsoe resiste the truethe 4. If Daniell after that God had reuealed vnto him thinges to come concerninge the militant church saith Ego audiui non intellexi I haue heard but I vnderstood not the Angell said vnto
be vsed but that and this he did to mantayne his opinion Also when his children kinge Edward and Elizabeth came to the Crowne and held contrarie opinions they caused contrarie translations to be published Fox ibid. Vulgar translations of scriptures profitts nothinge vnlesse wee knowe the true sense of them as for the true sense the protestantes giue vs no rule at all for the same For in England they cannott iudge of the controuersie of religion by the scriptures because they are bouÌ„d by their â—awes to beleue according to the will and decree of the parleament howse and of the kinge And in other protestant countries where the parleament or the wil of a prince is not of force there are so many sects and heresies as they cannot be reclaymed euerie one wreasting the scriptures to his owne priuate and fantasticall opinions for the Protestants doe not care for the vulgare translation vnles they may peruert the sense thereof according to their owne turbulent braines 8. Neither is there any people that doe reuerence and honor the scriptures more then those of the Catholick religion Which as S. Paule saith 2. Cor. 4. doth renounce the adulterating of the word of God wicked constructions deceitfull interpretations and sinister application thereof which is common to heretiques as Luther affirmeth that the roote of all heresies hath bene the scriptures yea he added that the scriptures ought to be called the booke of heretiques There is neither iott nor sillable in the scripture but the catholique church doth imbrace allowe the same as written and sett downe by the holie ghoast and although the priuate spiritt of some haue thought some bookes of the sacred scriptures not to be canonicall yet the whole catholique church hath receaued them hath taken awaie that doubte Touchinge the bookes of the old testament videlicet Iudith Tobyas the booke of wisdome Ecclesiastes the two first bookes of the Machabees and of Baruch as alsoe of the newe as the Apocalips the Epistle of S. Paul to the Hebreues the Epistle of S. Iames the 2. of S. Peter the 2. and 3. of S. Iohn and therfore the heretiques of this time doe not allowe those for that some in tymes paste haue doubted thereof Did not S. Tho doubt also of Christs resurrection and therfore ought he or wee doubt thereof still Christ hauing manifested his scarres and his woundes vnto him Euen soe though some learned men haue doubted of those bookes yet by the vniuersall consent of the church these bookes were made knowen to be Canonical scripture As concerninge the booke of Iudith the councell of Carthage vnder Aurelius Bishopp thereof Innocentius the first Geâ—asius with 70. Bishoppes the councell of Florence vnder Eugenius the 4. haue pronounced it to be canonicall as also of the booke of Tobie Ecclesiastes and wisdome As for the two bookes of Machabes the Canons of the Apostles the author whereof is said to be S. ClemeÌ„t in the ende thereof the two bookes of the Machabees are inserted as Canonicall those two bookes are confirmed by Innocentius the first and by the councell of Carthage and confirmed by the 6. Generall councell in such like manner the said 2. bookes are coÌ„firmed both by the two generall councells of Florence Aug. li. 18 de ciuit Dei c. 16. con Gaud. epist lib. 2. cap. 23. and Trentt and as S. Augustine saith that the Churche and not the Iewes doth allowe the Machabees for canonicall and not onlie S. Augustine doth produce wittnesse out of them but also Ireneus Tertul. Cyprian Chrysost and others soe as to doubte of these bookes is rather the infidelitie of the Iewes then the faith of the Christians especially when the Church hath once decreede the same and soe are all the rest of the said bookes made Canonicall by the Church and by her determination which is of greater force to allowe or disalowe of them as also of the true interpretation of them then all the priuate spirittes in the world vnto whome all priuate mens iudgment ought to submit themselues Basill the greate and S. Gregorie Naz. being the cheefest diuines amoungest the Grecians and hauinge cast awaie all other bookes they recollected themselues to studie the holie scriptures the true meaninge and interpretation thereof as Ruffinus testifieth Ruff. lib 2. cap 9. in Eccl hist they gathered out of the authoritie and comentaries of their predecessors not of their owne priuate presumption or proper imagination Gal 2. Aug. lib. 28 in Faust c. 4. 9. Did not S. Paule beinge an Apostle before he preached the Ghospell goe vpp to Hierusalem that he might confer with S. Peter Lucc 22. Iames and Iohn and especiallie with Peter touching the preaching and expoundinge of the Ghospell for that our Sauiour did praie particulerlie for S. Peter that he should not faile in his faith vnto whome he promised the assistance of his holie spiritt If this soe great a doctor beinge illuminated by Christe and receauinge his ghospell froÌ„ him did neuerthelesse conferr the same with S. Peter the foundation of the ecclesiasticall Hierarchy the Pastor of Christs sheepe the captaine of his armie the sonne that shineth in this hemispher of christendome and heade of the misticall bodie of Christe which is his church how much ought others to doe the like which haue not so much securitie nor soe good a warrant to be fauored and inspired of God as he had Howe can wee thinke or beleeue that heretiques can vnderstand the scriptures who haue not the spiritt of God to instruct them in the knowledge thereof For as no member of the bodie hath the spiritt of the bodie vnlesse it be vnited and ioyned to the bodie soe noe member of the misticall bodie of Christ which is his church hath the spirite thereof that is separated froÌ„ the same Wherevpon S. Augustine saith nihil magis debet christianus formidare c. there is nothinge that a christian ought to feare more Aug trac â—7 in Iohn then to be separated from the bodie of Christe for if he be separated and disunited from the bodie of the church he is not a member thereof and if he be not a member of the same he is not quickned by her spiritt and whosoeuer hath not the spiritt of Christe as the Apostle saith he is not his it is the spiritt that quickneth the flesh auaileth nothinge Therfore you beinge not in the Church vnto whome the spiritt of God is promised to direct her in all trueth and to guide her from all errors and heresies wee ought not to beleue that you haue the knowledge of the scriptures or the true vnderstandinge or interpretation thereof for it cannot stande with any reason or rule that this spiritt of trueth can be in turbulent mindes or malicious heades as hetiquees be Esa 66. qui non requiescit nisi super humilem mansuetum trementem sermones suos neuer resteth but vpon the humble and meeke
the order of the tradition which was then deliuered vnto them to whome they comitted the church to the which many nations of those barbarous people that haue beleeued in Christe doe consente without letter or inke hauinge saluation written in in their hartes and keepinge diligentlie the tradition of our elders and soe S. Hier. saith cont Heres 9. The creede of our faith and hope which beinge deliuered by tradition from the Apostles is not written in paper and Incke but in the tables of the hearte and this is in the church booke also wherby wherein shee keepeth faithfully all trueth in the hartes of those to whome the Aposles did preach And therfore S. Paule saith 2. Thes 2.15 Brethren stande hold the tradition which you haue learned whether it be by worde or by epistle not only the thinges written and sett downe in the hollye scriptures but all other truethes and pointes of religion vttered by worde of mouthe and deliuered and giuen by the Apostles to their schollers And so S. Basil saith thus I accompte it Apostolique tradition to continue firmlie euen in vnwritten traditions and to proue this he alleadgeth this place of saint Paule â—n the same booke cap. 17. and saith if wee once goe aboute to reiecte vnwritten customes as thinges of no importance wee shal ere wee beware endamadge the principall partes of our faith and bringe the preachinge of the ghospell to a naked name and so example of these necessarie traditioÌ„s he named the signe of the Crosse prayinge towardes the easte the wordes spoken at the eleuation or shewinge of the holy Euchariste with diuers ceremonies vsed before and after baptisme with three immersions in the fonte the wordes of abrenunciation and exorcismes of the partie that is to be baptised and what scripture saith he taught these and such like None trulie all cominge by secret and silent traditions c. S. Hierome reckneth vpp diuers such like traditions Hieron in dialogo Lucife c. 4. epist com Luci 28. willinge men to attribuit to the Apostles such customes as the Church hath receaued by Christians of diuers Countrie 5. S. August ad Genn saith Let vs holde faste those thinges that are not written but are deliuered vnto vs which beinge generally obserued in all places of the worlde wee must thincke them to come from the Apostles or from the generall councells which oughte to be of greate authoritie in the churche of God and whosoeuer will dispute hereof ought to be counted of most insolent madnes S. Hier. ad Luc. wee must obserue the traditions of our Ancestors S. Paule comaunded vs to submitt our selues to our pastors and teachers S. Augustine saith wee learne by tradition that children in their infancie shoulde be baptized de gen ad liter 101. 23. Tradition caused him to beleeue that the baptized of heretiques should not be rebaptized by tradition onlie he and others condemned Heluidius the heretique for denyinge the perpetuall virginitie of our Ladie and without this noe Arrian noe Macedonian noe Pelagian noe Caluin will will yealde Wee must vse tradition saith Epiph for the scripture hath not all thinges and therfore the Apostles deliuered certaine thinges by tradition S. Iren. lib. 3. 14. saith that in all questions wee must haue recourse to the traditions of the Apostles teachinge vs withall that the waie to true apostolicall tradition and to bringe it to the fountaine is by the apostolicall succession of Bishoppes but especially of the apostolicall church of Rome declaring in the same place that there are manie barbarous people simple for learninge but for constancie in the faith moste wise which neuer had scriptures but learned onlie by tradition Tert. lib de corn reckoneth vpp a great number of christian obseruations or customes as S. Cyprian in mannie places doth whereof in fine he concludethe of such and such If thou require the rule of scriptures thou shalt finde none tradition shal be alleadged the author custome the confirmer and faith of the obseruer Orig. he mil. 5. proueth the same Dyonisius Areopag referreth the oblation and prayinge for the death in the lyturgie or Masse to an Apostolicall tradition Soe doth Tertull Aug. Chrys Damasc alleadge Also wee mighte add that the scriptures themselues euen all the bookes of the Byble be giuen vs by tradition else should wee not take them as they be indeede for the infallible worde of God noe more then the worcks of S. Ignat. S. Aug. S. Dion and the like 6. The true sense alsoe of the scriptures which Catholiques haue and heretiques haue not remayneth still in the Church by tradition the Creede is an Apostolicall tradition Ruff. in expo simb ad principium Hier. Epist. 61. cap. 9. Ambr. ser 38. Aug. de Simb ad Cath. lib. 3. cap. 1. Alsoe it is by tradition wee hould that the holie Ghost is God therfore Macedonius was condemned in the 2. Naz. lib. â— Theol. councell of Constantinople for an heretique for that he denyed the same because in the scripture this name is not giuen vnto him for in the scriptures manny thinges are said to be such by Metaphors which are not soe indeede as that God is a sleepe that he is angrie that he is sorrye although noe such thinge is in God as alsoe manny thinges that are such and yet are not mentioned in the scriptures God to be ingenitus with manny such attributes as Trinitie parson consubstantialitie hypostasis vnto hypostatica homousion and because the Arrians did not yelde vnto the same not findinge them in the scriptures they were in the councell of Nyce condemned for heretiques And althoughe the verie wordes be not in the scripture yet they be collected of the sence of the scriptures And soe S. Cyrill Cyrill l. 1. dialogoruÌ„ de trinit of that place of scripture Ego sum qui sum I am the same that is doth gather that the sonne is consubstantiall with the father although the worde consubstantiall is not founde in the scriptures So the catholique Church in all ages out of the sense of the scripture doth gather that wee oughte to pray vnto Sainctes to pray for the deade that there is a Purgatorie althoughe the verie wordes themselues be not there And when S. Paule did speake of the holy Eucharist he broughte noe scriptures to proue it I haue receaued of our Lord saith he that I deliuered vnto you he alleadged nothinge but tradition which he had receaued from our Lorde that a woman ought not teache in the Churche that a womaÌ„n ought to be couered that the man oughte to be bareheadded that the Bishoppe ought to be husband of one wife he alleadginge nothinge but the custome if any man would be captious or contentious he did oppose against theÌ„ the custome of the Churche saying wee haue noe such custome nor the Church of God and whosoeuer despiseth these thinges he doth not despise man but God And therfore wee are referred by the holie
respecte that kingdomes and nations are subiecte to conquestes and inuasion of strange nations which alwayes for the most parte bringe with them their languadge vtterly defacinge the languadge of the country conquered soe also in these countries there muste be alterations of trāslations of scriptures which cannot be done without great danger of the corruption thereof either in respect of the ignorance or malice of the trāslators especiallie if they be heretiques which neuer translated the scriptures trulie being carried away by their passsionat affection of their heresie And therfore S. Hierom founde great faulte Hier epist ad Paulinum that the scripture should be soe common and in contempte for saith he talkatiue ould women and doting ould men the cauelinge Sophiste all men doe presume to speake of scripture they rent the scriptures in peeces they teach it before they learne it When S. Basil heard the cheefe cooke of the Emperor in his presence to speake of scriptures he reprehended him sayinge Tuum est de pulmentis cogitare non dogmata diuina decoquere it is thy office to thincke vppon thy cooquerie not to play the Cooke in diuine misteries I am sure if these fathers were liuinge in this wicked age to see the Cobler the Tailor the Tapster speake and dispute of scriptures and alsoe to preach in the pulpitt they would sharplie reprehend them Whether we forbid the ignorante to pray in a languadge which they vnderstand CHAPTER V. 1. Cor 14. 1. THe heretiques obiect vnto vs the wordes of S. Paul saying he that speaketh with the tongue let him pray that he may interprete for if I pray with the tonge my spirite prayeth but my vnderstandinge is without fruite I answere that although it be not fruitfull for his vnderstandinge yet it is fruitefull for his deuotion for here is noe mention made of any other tonges but of such as men did speake in the primitiue churche by miracle as of spirituall collations and exhortations which the christians were wont to make to praise God and not of those lāguadges which were then common to all the world as Hebrewe greeke and latine in which the scriptures both olde and newe were written For it is a palpable and grosse deceit and cogginge of the heretiques to say that the vertue and efficacie or the Sacramentes and sacrifice oblations prayers and religion dependeth vppon the peoples vnderstandinge hearing or knowledge the principall operation and force therof and of the whole misterie of the Church consistinge especially in the verie vertue of the worcke and the publicke office of the priestes who are appointed by Christe to dispose the misteries to our saluation The infant innocente idiott and vnlearned takinge noe lesse fruite by baptisme and all other diuine offices then the learnedest clearcke yea more if they be more humble charitable deuoute and obedient and perhappes wee see more often the simple to be more deuoute and the learned more rechles and more colde for deuotion doth not consiste in the vnderstandinge vnles the will be well affected 2. S. Augustine said of the common people non intellgendi vluacitas sed credendi simplicitas tutissimum facit It is not quicknes of vnderstanding but simplicitie of beleefe that shall saue vs And in another place he saith Si propter solos eos Christus mortuus est sui certa intelligentia possunt quae ad fidem pertinent discernere penè frustra in Ecclesia laboranus If Christe had died onlie for such as can vnderstand well the misteries of our faith in vaine well should labour in godes church for God doth rather respect your simple beleefe then your deepe vnderstandinge the affection of the will concerning your faith then the hawtie knowledge of your loftie minde Charitas aedificat scientia inflat as the Apostle saith charitie doth fruictifie to edification when science serueth for the moste parte to ostentation soe as our Sauiour did speake vnto the common people in parables whose simplicitie and godly affection did proffitt more therby then the wordlie wisdome and proud knowledge of the arrogant and swellinge Scribes and Pharesies 3. Doe you thincke that the children of the Hebrewes did vnderstande when they cried in the Temple Osanna filio Dauid Or that our Sauiour was displeased therby for that they vnderstoode it not but the priests and scribes were much confounded therby saying Audis quid isti dicunt truly our Sauiour was not discontented at the prayses of those littles ones for then the prophesie was fulfilled ex ore infantium lactentium c. thou makest an instrument of the tender infante and suckinge babe to magnifie and praise thy name to the confusion and ouerthrowe of thine enemies seinge the ende of all the scriptures and of the lawe of God and man and of the science and knowledge thereof is true and perfecte charitie inflaminge and inkendlinge our hartes with the firie loue both of God and our neighbors flowinge and florishing abondantlie with all fruitfull exercises and worckes of mercie pietie and religion as the Apostle saith plenitudo legis est dilectio the fulnes of the lawe is charitie 4. The experience of the catholique flocke in agreeing and submittinge themselues to the seruice of the church in the vniuersall and common languadge thereof and of their great increase and charitie pietie deuotion religion therby as their shinning resplendent vertues of their godly conuersation and their externall worckes of mercie may wittnesse and confirme the same and the example of the contrarie practise in fewe yeares paste of these new euangelistes or pretended reformers as in disagreeing from the common vse and custome of the whole churche and reuoltinge from the obedience thereof auoucheth no lesse as also the smale or noe fruite at all that their vulgar and confused translations haue brought both vnto themselues and to their miserable and scabbed flocke which like giddy heades and itchinge braines were not contented nor setled therein but conceaued great loathsomnes thereof like the children of Israell who hauinge soe earnestlie sought vnto themselues a kinge yet when he did raigne ouer them nothinge was more toilsome vnto them Puritants cares nott for prayers soe as nothinge is more troublesom vnto your carnal appetites then any sett prayers or seruice in your vulgar translations which the puritantes doe protest to be collected out of the Popes portuis Masse Admonitio parleamenti and consequentlie verie distastfull vnto them Admonition parl pag. 45. and for this cause by the protestants of englande are censured as scismatickes Was euer their stinge more venemous or their bookes more exasperatinge or more vehement against the seruice of the church in the latine tounge then it i◠this day against the booke of comon prayer set forth in the englishe tonge and set seruice in your owne churches I haue reade the slanderous and bitinge booke of Thomas Cartwrithe oppugninge the same against doctor White-guifte Bishopp of Canterburie for defending it
though he haue neuer soe much knowledge being the author of separation deuision and schisme sith there is noe greater token of charitie then vnanimitie Quiae multitudo c. Because the multitude of such as beleeue ought to be one harte and one soule and soe one languadge comon to them all especiallie in the seruice of the church and administration of the sacraments for confusion of tounges haue hindred the worke of the Tower of Babilon and before that confusion there was but one languadge and soe before your heresie and diuersitie of religion the church of God was terravnius labij sermonem eorundem of one lip of one speech and as there was but one God adored of all soe there was but one faith embraced and professed by all one administration of the sacraments and one order of ceremonies amoungest all There was vnitie of beleefe withoute deuision of sects simplicitie without duplicitie pietie of religion without impietie of heresie one pastor and one flock the execrable and dreadfull blasphemies and heresies of this wicked age were not heard of all were called christians and not Euangelistes nor Apostles nor Lutherans nor Caluinistes nor Hugonotts nor Geues nor Adamitts nor Anabaptistes nor Papistes children were obedient to their Parents the sheepe did acknowledge their Pastors the lasciuious and pratlinge woman was not a Mistres of the scriptures the pope was not called antechriste his authoritie was not called in question The church was feared and obeied of her subiects against which there was noe rebellion or insurrection of carnall filthie incestuous and abhominable Apostates men were of honest simple disposition without contention or debate touchinge their religion euerie one referringe himselfe to the catholick church whose faith and meritts was communicated and diffused to al her blessed members They had noe newe ghospell but that which was dictated by the holie ghoaste and deliuered by the Apostles to the Church and which the Churche proposed to the faithfull to beleeue And now since they had diuersitie of tounges they haue also had diuersitie of faith and diuersitie of heresies 4. But to aunswere more fullie this obiection the catholique churche doth not forbid any one to praye in any tounge he thinkes good priuately to himself although in the publique and comon seruice thereof shee would haue the comon languadge to be practised obserued to preuent confusion of tounges and corruption both of wordes and sense And as in the Church of God there is one sacrifice one order of ceremonies and administration of the sacraments soe wee haue but one languadge comon to all church men For if you goe to Spaine or America or to any other coÌ„try you shall haue the common languadge by which you may vnderstand them and they you Otherwise if in one church there were fortie different languadges you must haue fortie portuses and fortie Masse-bookes and soe in the like case wee must haue infinitt bookes and portuses and infinite Masse-bookes which cannot be without great inconuenience and I pray you which way can an Irish man saie Masse or mattens who hath no printe in his Countrie to printe those bookes in Irishe I am sure the protestant printer at Dublin would not printe Masse-bookes in the Irish tounge or if the Irishe or English had gon to Spaine or other Countries he could neuer saye or heare Masse and exercise the rites of his religion if it could not be don but in his owne languadge Therfore blessed is that order that taketh awaie this disordered confusion and inconuenience of these sond heretiques 5. As for priuate prayers you should not charge her for her blessed doctors in all ages haue replenished the world with infinite books of prayers of deuotion and pietie in all languadges which haue wrought such maruelous effects and strange conuersions of notorious sinners such contempt of wordlie honor such despisinge of all wordlie vanitie such heroicall resolutions in mens hartes such collections for releeuinge the poore and the distressed and such an ardent loue to our Sauiour Creator and Redeemer as the like was neuer brought to passe nor neuer shal be by any of Luther or Caluines followers Who can be ignorant of the most godlie prayers of S. Augustine and all the fathers of the churche S. Gregorie S. Bernard S. Fulgentius S. Thomas S. Bonaâ—enture S. Anselme and in our owne age â—hose of Dionis Carthusianus Laurentius â—urius Stella and Loartes translated into all vulgar tounges with infinite others which were to longe to rehearse But I cannot passe with silence that most famous renowmed reuerend and religious father Lewis de Granada whose godlie works of deuotion and prayers are translated into seuerall tounges I neuer hearde of anie booke of deuotion or religion sett forth by any of these sectaries any way comparable vnto his whose workes and bookes serue only to ouerthrowe deuotion pietie prayer and religion I haue seene many godly bookes violated and defiled by them It is strange then that you will picke out a certaine languadge for prayers and yet banishe awaie all kinde of prayers sauinge the wanton Psalmes of Geneua corrupted by your false translatioÌ„ wherein you praie to keepe vs from Pope Turcke and Papistrie yea I my selfe haue seene a supplication exhibited to the last Queene and to the parleament house wherein it was auerred that it was not lawfull for christians to saie our Lordes prayer To conclude therfore deuout prayers doe proceede from the ardent loue of God which is diffused into our soules by the holy ghoaste which is giuen vnto vs and inwardlie doth dwell and lodge in vs Rom. 8. by which wee saie and crie out Abba pater our father and by which wee prostrate our selues with our sighinge hartes and dolefull groanes before the throne of the almightie God and by which wee enioye his familiar and blessed presence Whether the Church vniuersall can be charged with errors contrarie to the first institution of the blessed Sacrament of the Eucharist CHAPTER I. 1. THe church of Christ did neuer alter the matter and forme of any of her sacraments much lesse of this beinge the greatest of the rest in which Christ hath shewed his wonderfull great loue vnto the church his only spouse in feedinge and sanctifiinge the soules of her children with his owne pretious bodie and blood that beinge fedd by Christe shee may be purified and clensed by him in that fearfull and dreadful Hoast which doth exceede the capacitie of any earthlie vnderstandinge Of this wonderfull loue of Christe it was said by Isaias Quid est what is it that I ought to doe vnto my vineard and haue not don it meaninge therby that in thâ—â—â—â—â—ament he manifested the bowells of his charitie Isa 5. Chrys homil 61. ad populum AntiochenuÌ„ and loue towardes his churche which loue is magnified by S. Iohn Chrisostome sayinge Nam parentes quidem alijs saepè filios tradent alendos c. For parents doe often deliuer their children to
Salmeron which he hath seene in printe Salmeron tract 27. Hoc facite in meam commemorationem Nunc autem recordamur mortis tuae resurrectionis tuae tibique gratias quod per hoc sacrificium dignos nos fecisti standi in conspectu tuo Doe this in remembrance of me now wee being mindfull of thy death and of thy resurrection wee giue thee thancks for that thow voutsafest that wee stand in thie presence Clemens Romanus l. 8. const cap. vlt. Hebr. 5. The constitution of the Apostles hath these wordes Primus igitur natura pontifex est vnigenitus Christus qui non sibi honorem arripuit sed constitutus à patre c. The first Bishopp by nature is the only begotten Christe which did not arrogate vnto him selfe honor or renowme but beinge appointed of the Father which for our sakes became man and offeringe vnto God a spirituall sacrifice and vnto his Father before his passion he commaundeth vs onlie to doe this 10. Moreouer our Lord by the worde sacite doe this comauÌ„ded that they should consecrate and offer take receaue and dispense to others c. Exod. 13. Leuit. 15. For in the holie scripture the word facere is taken for sacrificare vid. to sacrifice as facietis hircum pro peccato yow shall sacrifice a goate for sinne also Numer 6. facietque sacerdos vnum pro peccato and the priest shall offer one for sinne for not without cause did our Sauiour vse the specificall worde of offringe consecratinge receauinge or distributinge for he did vse the generall worde comprehending vnder it selfe all these specificall S. Iames the Apostle in his Masse hath these words S. Iames his Masse Offerrimus tibi Domine hoc sacrificium verendum incruentum orantes ne secundum peccata nostra nobiscum agas neque secundum iniquitates nostras retribuas nobis c. We offer vnto thee ô Lorde this fearfull vnbloodie sacrifice neither deale with vs accordinge to our sinnes neither giue vnto vs accordinge to our iniquities The Masse or Liturgie of S. Basil hath these wordes S. Basil his Masse Suscipe nos Domine appropinquantes sancto altari tuo c. Receaue vs ô Lord approachinge vnto thy holie alter accordinge to the multitude of thy mercie that wee may be worthie to offer vnto thee that reasonable sacrifice without bloode for our offences and the ignorance of the people and to the intent that this sacrifice may be acceptable vnto thy holie supper celestiall and intelligible alter in odor of sweetnes cast forthe vppon vs the grace and fauor of the holie ghoast The Masse of S. Iohn Chrisostome hath these words S. Iohn his Masse Pontifex nostrum extitisti misteriae huius ac incruentis hostiae sacramentum nobis tradidisti Hebr. 7. Thou beinge our Bishopp thou hast deliuered vnto vs the Sacramente of this misticall and vnbloodie hoaste S. Paule also doth argue that priest hoode beinge translated it is necessarie that a translation of the lawe be also made because that the lawe and priest-hood were ordeined together and whosoeuer will take awaie the one taketh away the other for priest-hoode hath greater connexion and relation to the sacrifice then to the lawe because that priest-hoode is ordained for to offer sacrifice and sacrifice can not be offered but of a lawfull priest 11. Againe the olde priest-hoode was externall and was instituted to offer externall sacrifice neither is it properly translated into a spirituall priest-hoode for any thinge that was either in the lawe of Moyses or of nature written or sett downe was comon to offer it spiritually as to offer spirituall hosts of praises and praiers and such like therfore it was translated into the externall sacrifice of the Euchariste for the oblation for the which priestes were instituted and ordeined for to offer anie spirituall oblatioÌ„ whatsoeuer the laytie were as fitt as the Pâ—iests as the priest-hoode of the old law was translated into the priest-hoode of the lawe of grace so their sensible sacrifice into the sensible sacrifice of the Eucharist which only doth fulfill and accomplish all the prophesies and figures of the old lawe and doth succeede the same And euen as the paschall lambe beinge offered euerie yeare did not take awaie the sacrifice of lambes that was offered euerie morninge and eueninge commaunded in Exodus so neither Christ being bloody offered vpon the crosse takes nott awaie the vnbloodie and quotidian sacrifice of the masse And although that Christ is said to be offered from the beginninge of the worlde yet that takes not awaye the externall sacrifice of the lawe of nature or of Moyses but they rather haue their vertue and force from Christe his sacrifice as they are said to smell sweetlie in gods presence Much lesse taketh it away the externall and sensible sacrifice of the newe testament which is a certaine sensible representation of Christes bloodie sacrifice Otherwise the church in the newe testameÌ„t is in a worse case then the church either in the lawe of Moyses or in the lawe of nature in which by their externall sacrifice they could represente Christs death and passion which the church in the lawe of grace cannot doe if yow take awaie froÌ„ her this only sacrifice left with her Moreouer she had bene depriued of that dignity excelleÌ„cy of offering external sacrifice which the church in those two states had consequentlie the priests in the lawe of grace had been more obscure and of lesse dignitie in the power of priest-hoode then those of Leuie 12. But you will peraduenture answere that the office of priest-hoode is to offer sacrifice in spiritt and trueth Wherto I replie Obiection Answer that the olde fathers alsoe in the lawe of nature and Moyses coulde soe doe and likewise euerie other person If you take awaie this sacrifice it is not true that Christe vpon the crosse is a priest accordinge the order of Melchisedec but accordinge to the order of Aaron whose hoasts and sacrifices were bloody as that of Melchisedec was vnbloody in bread and wine Againe if yow will haue noe other priest but Christ vpon the crosse to be the onlie priest of the newe testamente and that there is noe other priest or sacrifice then Isaias is a lyar and his prophesie is false for in the ende of his prophesie he said there should be new priests and Leuites Priests proued for he did not speake of the priests of the olde lawe and in vaine should he speake of the newe priests if they should offer noe sacrifice Did not S. Paul saie Ad Titum 1. For this cause I left thee in Crete that thou shouldest reforme the thinges that are wanting shouldest ordeine priests in the cities Also he saith vnto Timothy 1. Tim. 4. doe not neglect the grace which is in thee and which is giuen vnto thee by prophesie with the imposition of the hands of priest-hoode Iacob 5. S. Iames wished
the sicke person to send for the priests which should annoile him and praie for him those that S. Paule called Priests afterward he called Bishoppes but it is manifest that none can be a Bishopp without he were a Prieste a Bishopp beinge a degree aboue priest-hoode if therfore in the newe testament there be Priests selected from the people they ought to sacrifice and offer S. Hebr. 5. Paule saith euerie high priest taken from amonge men is appointed for men in those things that pertaine to God that he maie offer giftes and sacrifices for sinnes Therfore besides the bloodie sacrifice of Christe vpon the crosse there must be a sensible and a common sacrifice instituted of God and that soe noble as euerie one cannott offer the same Clemens lib. 1 coÌ„st apost c. 1. 13 Clemens saith Post assumptioneÌ„ Christi nos oblato secundum eius ordinationem sacrificio puro incruento constituimus Episcopos presbiteros diaconos numero septem wee after the assumption of Christe accordinge to his institution haue appointed Bishopps Priests Deacons in nomber seuen for this pure and vnbloodie sacrifice S. Hierom saith if it be commaunded to the laie people to abstaine from their wyues for prayer Heir resp ad Titum how shoulde wee thincke of the Bishoppe which is ordained to offer this vnspotted sacrifice aswell for his owne sinnes as for the people S. Cyrill of Hierusalem calleth the Masse a spirituall sacrifice by reason of the bodie of Christe which is spiritualized by the diuinitie and is spirituall in deede though not in substance yet in qualitie and manner of existence Cyrill ca. 4. myst Anacletus ep c. 2. Sother de consecr dist Anacletus commaundeth Bishoppes and priests not to sacrifice without wittnesse to assist them Sother Pope commaundeth two at leaste to be present because the Prieste saith Dominus vobiscum orate pro mâ— Euaristus willeth that the places wherin Masses should be said be consecrated and that alters should be sacred by chrisme Pius the first telleth how that Eutropia hauinge giuen her howse to the poore he celebrated Masse with the said poore Christians Clemens the first Ep. 3. forbiddeth to saie Masse but where the Bishopp will assigne S. Gregor l. 7. regist epist 63 â—oui 2. Isid lib. 1. de oâ—ijs cap. 15. Gregorie did write vnto the Bishopp of Syracusa and Isidorus that S. Peter did institute the order of the Masse and it seemeth saith Oâ—igines to pertaine to him onlie to offer continuall sacrifice who deuoted himselfe to continuall chastitie orig lib. 1. contra celsuâ— And in the 8. booke of the constitutioÌ„s of the Apostles as S. Clement dothe affirme Clement const 8. Eâ—odius was made Bishoppe of Antioche by S. Peter and afterward Ignatius by S. Paule 14. This sacrifice as it hathe many names in holy scripture soe it is expressed of the old fathers with many significant tearmes Dauid called it the sacrifice of praise Psal 49. Psal 4. the sacrifice of iustice a waie to see the saluation of God of Daniell it is called Iuge sacrificium Malaâ—h 1. Luc. 1. Matt. 5. Iud lib. 4. cap. 34. 1. cap. 5. 1. Cor. 10. Heb. 10. Act. 2. Cle. Const Apost l. 8. cap. vlt. Dionys Areop cap. 3. de caelest Hier. the daylie and continuall sacrifice a pure oblation of Malachias the sacrifice of Iuda and Hierusalem the bloody lambe of S. Luke of S. Mathewe the oblation that should be offered at the altar of the Apostle it is tearmed our pasche the table of our Lorde of S. Luc the fraction or breakinge of the bread and also in a liturgie of S. Andrewe it is called a lambe sayinge I offer daylie a lambe vnto God which when it shal be eaten it shall remayne whole and sounde The councell of Nice calles it the lambe that takes awaie the sinnes of the worlde S. Clement calls it the pure and vnbloodie sacrifice S. Dionysius the oblation of the liuely hoaste S. Martialis a sacrifice and a cleane oblation Ireneus the newe oblation of the newe testament S. Cyprian a trew perfecte sacrifice S. Athasius an vnbloodie immolation Eusebius Cesar and S. Chrysostome a dreadfull terrible and euerlastinge sacrifice most honnorable others call it a singuler sacrifice excellinge all the sacrifices that euer were Others a true vnbloodie vnspotted perfect hoast our daylie sacrifice our Lorde his lambe S. Aug. the sacrifice of our price and redemption the sacrifice of our mediator S. Gregorie calls it the healthsome hoaste the hoast of oblation others call it the sacrifice of christians c. with many such pithetons and last of all S. Paule calles it Consummatio Sacramentorum the accomplishinge of the Sacramentes 15. Besides traditions of the Apostles decrees of all generall councells authoritie of all the fathers and holie doctors and the common and vniuersall practise both of the greeke and latine churche many irrefragable and approued reasons there are to confirme the infallible trueth of this blessed sacrifice For Christ is a Prieste for euer and by his death deserued to haue the order of euerlastinge priest-hoode and therfore an euerlastinge sacrifice for this sacrifice cannot be euerlastinge either for the oblation once offered vpon the crosse or for the oblation once offered at his last supper but it is eternall and euerlastinge by the sacrifice which daylie in all the worlde he offereth by his Priests and ministers euen vnto the daie of iudgmente And soe Oecumenus saith that Christe is a Prieste foreuer not for his passion but in respecte of this presente sacrifice Oecum ni Cathena Psal 109. by which that great Priest doth offer sacrifice Theophilast Eusebius Caesar in lib. de demonstratione Euangelica Haimo in epistola ad Heb. and many other fathers say that Christ is the high prieste or the great priest accordinge to S. Paule or the greatest bishoppe accordinge to all and not Metaphorically but properly therfore he oughte to haue inferior Priests vnder him that shoulde also offer otherwise he shoulde not be called the greateste for a supreame order or power hath a relation to an inferior The perfecte priest-hoode of Christe ought to take away the impefect priest-hoode of the old lawe and as he instituted a newe lawe so he ought also to institute a newe priest-hoode for euerie lawe oughte to haue his Priesthood which should interprete the law as it is said by Malachias aske the lawe of the Prieste Malac. 7. Deut. 9 the lippes of the Priests shall keepe wisdome and as it is said in Deut. if there be any harde or doubtfull question betwixte stocke and stocke c. goe your waies to the Priests and whatsoeuer they shall comaunde yow to doe doe it and as he tooke awaie the olde lawe so he tooke also the olde Priesthoode and as two lawes cannot consist soe two priest-hoodes cannot remaine Libr. 1. Mac. c 1 Radix peccati the of-springe of mischeefe Antiochus that he
vs all feare of God or of hell and soe giueth a scope to all mischeefe That the comaundements pertaines not to the christians That there is noe sinne but incredulitie and that all are deceaued if they thincke to be saued by good woorcks with many such vild and absurde doctrines which make a man careles of his saluation rechles of his behauior and nothinge willinge to doe anny good when neither he that doth them is not recompensed or rewarded or God offended or displeased by the saide doings For as by the catholique religion Christ reformed the wicked inclination of man gaue hoalsome precepts and councells to amend his desolute misdeamenor instituted also SacrameÌ„ts to cure all diseases of our soules and to purge our conscience from all filth of sinne now by these carnall and wicked doctrine all ragged conuersation and discomposed misbehauiour is reuiued and as Ouid saieth Iâ— quorum subiere locum fraudesque dolique Metamorphose Insidiaeque vis aâ—â—â— sceleratus habendi In place of simple dealinges and honestie Were brought into the world by heresie â—eceite couetousnes and leacherie 18. The 12. note is the perfecte rule that the Catholique church Io. 20. Luc. 10. Matt. 23. Matt. 19. Iacob 4. and Catholiqueâ— haue to direct them in their faith for the church of Christe hath the holy ghoaste to instruct her in all trueth and to guide her from all errors Iohn 14.16 and wee Catholiques beleeuinge the church as wee are taughte in the Creede when wee saye I beleeue in the holy Catholique church obeyinge her in all thinges as wee be comaunded by our Sauiour wee cannot be deceaued by her nor is it possible we can offend God in submittinge our selues to her doctrine Matt. 18.3 Reg. 4. Actor 15 beinge comaunded by God to hearcken to her and as Rebeca vnder tooke for Iacob to rid him of his fathers malediction if he should followe her aduise soe the Catholique church which Rebecca figured shall deliuer vs from the enormitie of godes malediction if wee shall obey her But the protestants haue noe rule of their faith for they doe not beleeue the churche neither the traditions and generall councells thereof neither the auncient holye doctors of the same The onlie rule they as themselues saie is the scripture But this is noe certaine rule for that wee are bounde to beleeue manny thinges which be not in the scripture Matt. 13. Hebr. 13. yea that which the scripture doth teach the contrarie as the obseruation of the saboath daye and thinges strangled Againe in many places the holy scripture doth wante explication of manny thinges 2. Petr. 3. for saint Peter saith that the epistles of saint Paule are verie hard to be vnderstoode which the vnlearned and vnstable depraue as alsoe the reste of the scriptures to their owne perdition Alsoe all heretiques doe alleadge the scriptures for themselues as saint Augustine sayes Aug. li. 1. de Trin. Hier. aduersus Lucifer for as saint Hierom saith the scripture doth not consiste in readinge but in the sense and vnderstandinge thereof and as for the vnderstandinge and sence of the same there may be a thowsand controuersies as for the trewe sense of these woordes Hoc est corpus meum this is my bodie I am sure Luther and Caluine are against one another touchinge the sense a and meaninge of those woords Therfore S. Augustine saith he would not beleeue the ghospell had he not bene moued therunto by the auctoritie of the churche 19. Soe as these protestants forsakinge the church they haue noe rule of their faith as may appeare by the deadly contention and debate which is daily betwixt them as betwixt Lutherans Caluinists and Anabaptistes for they charge on an other with heresies soe as each of these sectes is diuided into manny sectes for there are 13. sects of Lutherans differinge in opinions one from the other Also amoungest the Caluinists there are many as the world can tell for some of them would haue the kinge to be supreame head of the church others doe repine against it as the puritans doe The Anabaptistes are diuided vnto 14. sects and eche of them haue seuerall and contrarie opinions touchinge the principall pointes of their faith how can two lawiers pleadinge one against the other and ech of them alleadginge lawe for himselfe determine the righte of the cause and the sincere meaninge of the lawe without there were some iudge vnto whome they should referr the controuersie to be decided and debated And because these sectaries will haue noe other iudge but the scripture ech one alleadginge and interpretinge the sense thereof accordinge to his priuate opinion and corrupt affection their controuersie can neuer be decided nor their faith can neuer be setled or made certaine 20. The 13. note is the lawfull authoritie and mission of catholique pastors and preachers whereof the Protestants are wholie destitute no heretique being euer able to shew his next predecessor For as the holie doctors affirme There is no accesse to God but by Iesus Christ No accesse to Iesus Christ but by the church No accesse to the church but by the Sacraments No accesse to the Sacraments but by a Priest None can be a Priest vnles he be ordained by a Bishopp Neuer was there lawfull Bishopp ordained out of the catholique roman church Wherfore as saint Ierom said vnto his aduersarie you are out of the communion of the church of Iesus Christ because you haue not a priest of the order of the Mediator This marke of the vocation and perpetuall succession of pastors in the church of Christ hath euer ben most terrible vnto all heretiques for euen as Baptisme is the only doore to enter into all other Sacraments a Sacrament not reiterable and whose character is indellible euen so this Sacrament of holie Orders and of entring into steward-ship ouer the flock of Iesus Christ was ordayned by our Sauiour as necessarie for distinguishing and discerning such as be vsurpers and robbers from true and lawfull pastors then the other of Baptisme to knowe and discerne sheepe from Wolues and Christs flock from the troupes of infidels 21. This argument doth so gaule and pinche the Protestants that they are forced to fetch all the authoritie they haue for their vocation only from the temporall prince alledging the wordes of saint Paul that all authoritie is from God then saint Matth. that wee must giue vnto Cesar that which is Cesars then saint Peter that wee should be subiect to euerie humaine creature for godes sake all which places aswell the puritantes as the Catholiques doe interprete and vnderstand of temporall authoritie only for gouerning the common weaâ—th and not of spirituall direction and instruction of our soules in articles of our faith and saluation for that all Princes and kinges were then and 300. yeares after Christs passion infidels and especially the Romaine Emperor of whome this was principally intended Otherwise saint Peter and the Apostles who were
scriptures to our auncestors to aske knowledge of them Interroga patres tuos Deut. 32. Eccles 8. dicent tibi c. aske thy Fathers and they shall declare vnto thee and thy auncestors Eccles 8. and they will tell thee Non te praetereat narratio seniorum ipsi enim c. Omitt not to heare thine elders for they haue learned of their parents that of them you may learne vnderstandinge Prou. 2â— Non transgrediaris terminos antiquos quos posuerunt parentes Doe not you transgresse the old limittes which your pareÌ„ts haue prescribed Are not the Rechabites praised for followinge the tradition and preceptes of Ionadab Haec dicit Deus exercituuÌ„ Hier. 35.18 pro eo quod obedistis praecepto Ionadab patris vestri c. Thus saith the Lord of hoastes because that you haue obeyed the precepte of Ionadab your father and haue kepte all his commaundements therfore the Lord of hoastes the God of Israell saith there shall not faile one of the stirpe of Ionadab the sonne of Rechab that shall stande in my presence 7. In the dolfull and damnable debate and discorde that Martyne Luther Caluine and others haue raised vp by which they plunged themselues and the worlde into such an intricat laberinth of errors and heresies where shall the poore silly sheepe haue resolution of their doubts but of their parentes and pastors which God hath placed in his churche to gouerne and directe his flocke from all errors shall not the children beleeue their fathers and the sheepe their pastors Wee must not only flie vnto the scriptures as S. Vincentius Lyrinensis saith Vincent 9 â—eres c. 1. but vnto traditioÌ„ of the catholique church notwithstandinge saith he in that place that the scriptures are of themselues sufficient yet saith he because all men doe not conceaue the loftines of the scripture a like but accordinge to euery mans phantasticall censure and humorous passion as soe many heades soe many mindes for men as they be deuided in sects or factions soe they deuide the sense of the scriptures Nouatianus Photinus Sabellius Donatus Arrius Eunomius Macedonius Apollinaris Priscilianus Iouianus and Pellagius haue eche of them grounded their proper heresies vpon the scripture Nan videas eos volare per singula quaeque sanctae legis volumina sacrae scripturae You may see them flie ouer all the bookes of the holie lawe both in publique and priuate in their sermons in their bookes in their banquettes in tauernes in the streate nothinge did they euer produce which was not shadowed by the scriptures for they knewe verie well that their errors coulde neuer be pleasing vnto the people without the scriptures with which as with sweete water they sprinckle the same euen as soure drincke is teÌ„pered with sweet honny so as when children drincke therof hauinge once felte the sweetnes they haue noe loathsomnes of it though neuer soe bitter But the more scripture they bring the more wee ought to feare them saith S. Vincentius and to shunne them Magnopere curandum est in ipsa Ecclesia Catholica vt id teneamus quod vbique quod semper quod ab omnibus creditum est For in the catholique church wee must alwayes beware that wee keepe that which is beleeued alwayes euerie where and of euerie body haec est verè propriè Catholica which is properlie and trulie catholique And in the 9. chapter he saith Quo quisque religiosior est eò promptius nouellis adinuentionibus contrariatur the more vertuous that a man is the more prompte ready he opposeth himselfe against newe inuentions and soe he saith our maister S. Stephen in his epistles to the Bishoppes of Affricke touching rebaptisinge of infants that were baptized by heretiques nihil innouandum est nisi quod traditum est Apud Cypri li. 2. cap. 7. the good and religious man would haue vs children to inuente noe religion but what wee haue receaued of our fathers and whose steppes he would haue vs to followe in all thinges 8. This said author expoundinge 1. Timoth. depositum custodi keepe in depositum what I haue left in your custodie the religion and the obseruation thereof that I deliuered vnto you shunninge prophane noueltie of voices he doth not saye shunn antiquitie or ancientie or continuance but noueltie and innouation of thinges nam si vitanda est nouitas tenenda est antiquitas c. For if wee oughte to auoide noueltie wee shoulde imbrace antiquitie if noueltie be a prophane thinge antiquitie is a sacred thinge keepe the depositum saith he which is giuen vnto thee and to the whole church to be kepte from theeues and enemies least they should sowe cockell or darnell amouÌ„gest the cleane wheate The depositum which you haue receaued not which you haue inuented The deposituÌ„ which is not coyned by thy witt but deliuered by my doctrine Not any mans priuate vsurpation but the common and vniuersall tradition in which you are not the author but the keeper not the instituâ—or but the follower not the mayster but the disciple The depositum saith he Catholicae fidei talentum keepe the talent of the catholique religion vnspotted Exod. 36. inuiolable and vndefiled by you saith he the rosarie of the spirituall tabernacle Pretiosas diuini dogmatis geÌ„mas exculpe fideliter comptè VinceÌ„tius cap. 27. adoâ—â—a sapienter adijce splendorem gratiam venustatem do you garnish turne faithfully and adorne with the pretious Iewell of the diuine decree doe you add therunto splendor grace and beautie 6. All this I haue alleadged out of Vincentius Lyrinensis word by word for his whole booke against heresies hath noe other obiecte but the tradition of our auncestors by which he confuteth and conuinceth the prophane noueltie of heretiques and their arrogant insolent ostentation of scriptures vpon which they grounde all their hereticall cauillation which as all our forfathers before vs soe wee after them doe finde by experience that the interpretation and meaninge thereof as they doe produce them is of greater difficultie then the controuersie it selfe the fathers did vrge them with a shorter way by askinge Hil. 2. ad Const Aug. lib. â— de trinitate cap. 3. quid prius posterius what is first and laste for that heresie is grounded in noueltie and euer cometh after the Catholique trueth first planted And for that euerie heresie pretendeth his heresie to be auncient and from the Apostles the fathers doe alleadge that this trueth muste not onlye be eldeste but also must haue continewed from tyme to tyme at the leaste with the greatest parte of Christians Tertul. li. aduers prax c. 20 And therfore Tertulian saith lib. De praescriptione quod apud multos vnum inuenitur non est erratum sed traditum that wherin moste men doe agree vppon it is not an erronious opinion but a common tradition For the Church of God is a most liuely ghospell for with the Apostles there was the Church of
whosoeuer will eate the bread or drincke the Chalice of our Lorde vnworthilie did vse the wordes disiunctiuelie not copulatiuelie in which place S. Ambrose did read aut that is to saie or in the Greeke H. which is a disiunctiue particle and a disiunctiue commaundement is fulfilled if one parte be perfourmed as it is said in Exodus Exod. 15. he that killeth his father mother let him die the deathe for the sense is he that killeth his father or mother shall die because the one was sufficient Also in the actes Cap. 3. S. Peter beinge demaunded almes answered that he had not siluer and goulde that is not siluer nor goulde else he had not answered sufficiently siluer onlie suffisinge to giue almes And although we should graÌ„t that Christ did giue a precepte to the laytie to receaue Christ vnder both kindes yet the laytie doe aswell receaue both vnder one kinde as vnder two for he receaueth flesh and blood in the one and in the other For although by effecte and force of the wordes and sacramentall forme hoc est corpus meum this is my bodie Christs bodie is there yet his blood soule and diuinitie are also there by due consequence and concomitance all these beinge inseparable since his resurrection vnited in Christs person and soe vnder the forme of bread the laytie receaue Christes blood with the bodie though not in forme of drincke or drinckinge but eatinge Cypr. ser de caena Dom. epist 3. for which cause S. Cyprian called it eatinge of Christes blood 19. This is also proued à posteriori by the maruelous effect and euente of receauinge vnder one kinde in the combustion and miserable troubles of the last warres in Fraunce procured by Caluine and Beza and other firebrandes their followers that rushed out of hell for destruction of their countrie Caluine sendinge a Minister of his called North vnto Rochell who hauinge corrupted with his poisoned heresie the Mayor of that towne with many of the cheefest did surprize it and his last attempte was to seaze vpon the poore catholique cleargie which beinge gathered together into a church and expectinge nothinge else then to fall into the cruell handes of this diuilish minister the Abbott of S. Bartholomew which was the cheefest and the learnedst of that clergie beinge in number 24. tooke a loafe of bread and did vse the woordes of consecration applyinge it to the bread for he durst not haue the blessed Sacramente in the pixe accordinge to the custome of the church least those damned and impious crewe should cast it to their dogges as they hade done in other churches in Fraunce and euerie one of that heauie clergie did receaue Domini vic ticum which before the receauinge thereof were both fraile in faith and fearfull of death and readie to make shippwreacke of their profession and religion as I was tould by men of good creditt in that towne but after the consumation thereof they were soe firme and soe constante that euerie one of those 24. except one did endure a most cruell and vilde death which is knowen to all both catholiques and heretiques at Rochell to wit that euerie one of them with a stone about his necke was cast downe headlonge oute of the highest pinnacle of the highe tower in the entrie of the keaye of Rochell into the sea with men in Boates readie to knocke them downe into the bottome of the sea if perhappes anie of them shoulde swimme vpon the water 20. The vertuous Queene both of FraÌ„ce and Scotlande Marie Steward the Kinges mother had the blessed Sacramente reserued in a little pixe which shee her selfe receaued a little before her execution by which noe doubte shee constantlie and most patientlie did endure such a violente death as is knowen to the worlde Wee knowe that the vse of the Chalice did succeede ill vnto all those kingdomes and regions that obserued the same The wofull lott of sectaries for in the east besides that they were infected with sundrie errors and heresies they are plunged into the yoke of the miserablest captiuitie that euer was vnder that damnable tyrant the enemie both of God and man In the countries of the weast alsoe they which doe and did obserue that custome are not onlie now ouerwhelmed and ingulfed in all pernitious and blasphemous heresies but alsoe intoxicated with hatred itched with ambition confounded with tumultuous in surrections and turbulent rebellious wearied with bloodie and cruell warres and defiled with all impudicitie of beastly concupiscence and corrupted with all exercise of extortion iniustice and besides their labours are without fruite their soules without conscience their liues without honestie and their conuersation without shame they are become plaine Aâ—histes worse then either Iewe Turcke or Gentile 21. And in all those countries of the east and weast where nowe this wicked heresie infecteth worse then ether the poison of vipers or the corrupte aire of Basilisks the people especially the nobilitie were diuided into factions and hatred euerie one employinge his best time and his greatest skill to be reuenged vpon his competitors and therfore did embrace this heresie not for godes sake but for a reuenge wherby he might satisfie his vnlawfull ambition and filthie desires for as the wise-man saith Anima callida quasi ignis ardens non extinguetur donec aliquid deglutiat A turbulent minde is like a burninge flame of fire which shall hardly be extinguished vntill he shall deuoure consume somwhat And the Princes that fauoure these heresies are soe miscarried misled with this vnsatiable thirst both of ambition leacherie and couetousnes although they pretend religion herein that they shall neuer be satisfied nor their thirst shal be extinguished thoughe all the Chalices in the world had ben giuen vnto them It was graunted by the councell of Basil the vse of the chalice to the kingdome of Bohemia and the same permitted vnto them by Paulus 3. and by his 3. Legates that he did send to Germanie as also by Charles the fifte this graunt did them no good but rather did much harme for in a little tyme there grewe foure sectes of heresies in that kingdome as the Thaborites Adamites Howelites and Orphans soe as Pius the 2. was fayne to reuoke the graunt that was giuen them by the councell and trulie wee must not expecte great fruite nowe if it were graunted for our cleargie men are noe better then those that went before neither seculer Princes more vertuous or more iuste then their predecessors neither are heretiques more humble or more honest for hauinge the vse of it Theoph in cap. prioris ad Corinth 22. Yow vrge against vs out of Theophilactus in cap. prioris Tremendus hic calix cunctis pari ratione est traditus this dreadfull chalice is giuen to all after one fashion I answeare that his meaninge was to tell howe it was all a like to the twelue Apostles yea to Iudas himselfe yea it may be
giuen also to others but Christ did not forbidd those to whome he comitted the gouernment of his church to denie it also to other some as it is said in the scripture Genes 9. that God hath giuen all cattle and beastes to the vse of man yet by that graunte or donation he hath not forbidden the superiors for disciplines sake to forbid their subiects in certaine tymes the vse of certaine meattes as God in his lawe by speciall commaundemente did forbidd the children of Israell all vncleane beastes and such that were strangled which neuerthelesse the church nowe doth teach and preach not that herein shee doth against Gods lawe or his precepte but that beinge taught by the holy ghoast shee doth interprete godes meaninge in the lawe For the positiue lawe of the church is nothing else then a certaine prescription of godes lawe and a certaine determination of that which is giuen in common God almightie commaunded vs in generall to praie to doe pennaunce to receaue the Eucharist but the church according to her wisdome and discretion respectinge rather the intente of the lawe-giuer then the lawe it selfe did prescribe both the tyme manner wherein and by which wee ought both to receaue the blessed Sacrament and to doe pennance and praie for the vulgar sorte yea and men of great learninge and science vnlesse they had bene endued with great charitie without these particuler determinations and comaundements of the Church would not keepe these generall comaundements Luther saith Luth. in lib. de formula missa lib. de Cōfessione parte 3. para 14. that the had noe other cause or any sufficient motiue to giue the Chalice to the laytie but that the church and the fathers did comaund the contrarie And in another place he dissuaded Christians from confession and from the Euchariste in time of easter because that the Pope commaunded it I will not obey his commaundemente saith he I will doe it saith he another tyme accordinge to myne owne pleasure but not accordinge to his precepte But Luther and all his malitious and turbulent followers ought to embrace the counsell that the Angell gaue to Agar the woman seruante Genes 16. Reuertere ad domum tuam humiliare suv◠manu illius retourne to thy house and humble thie selfe vnder her power This was spoken litterallie of Agar that shee should obey Sara and returne to her house which is allegorically spoken of the church vnderstoode by Sara and of the congregation of heretiques meante by Agar as S. Augustine doth teach vs. Whether the Catholicke Church doth add to this Sacramente in makinge it both a sacrifice and a Sacramente CHAPTER II. Cypr. epist 66. Chrysost hom 11. Damasc serm de cana 1. I ' Answere that the Catholique church doth add nothinge nor inuente any sacrifice but that which Christe instituted for a Sacramente which is our spirituall foode and may be said to be our daylie bread as also the great sacrifice of the newe testamente and soe Christ is said to be offered for vs two manner of wayes videlicet bloodilie and vnbloodilie In the first manner he offered himselfe for vs in ara crucis vpon the alter of the crosse which oblation the paschall lābe without spott which was offered by the Iewes did signifie In the second Cyrill ad Hebr. 9. Hier. cap. 9. ad Titum he offred himselfe in his last supper and nowe his priests doe offer him vpon the alter for the quicke and for the dead that accordinge to S. Cyrill the oblation of Melchisedech who did offer bread and wyne should be accomplished and that he should remayne a true priest accordinge the order of Melchisedech and that his priest hoode which is according to his humanitie and not accordinge to his diuinitie might endure for euer Soe as the Eucharist amongest other Sacraments of the old testamente hath this priuiledge How the Eucharist is a sacrifice and a Sacramēt and prerogatiue that it is a Sacramente when it is receaued by the faithfull and a sacrifice in asmuch as it is dailie offred for our offences to the eternall father And although euerie sacrifice be a Sacrament because it is a sacred thinge religiously instituted to sanctifie our soules notwithstādinge euerie Sacrament is not a sacrifice because it is not offred vnto God vnto whome sacrifice is offred and a Sacramente is ordained for men Soe as the Eucharist is of greater value and vertue as it is a sacrifice then as it is a Sacramente as Ioannes Roffensis saith in his articles against Luther and vpon this place related by Alfonso Salmeron Salmer tracta 16. in Ioannē That the Eucharist is a sacrifice of the newe lawe it is proued most aboūdantlie both by scriptures fathers and by councells 2. The first is by Malachias the prophett who did prophesie of this sacrifice after this manner Mal. c. 1. Psal 112. Non est mihi voluntas in vobis c. I haue noe likinge of yow and I will not receaue a gifte from your hand ab ortu solis vsque ad occasum c. from the risinge of the sunne vnto the goinge downe thereof magnum est nomen meum in gentibus in omni loco sacrificatur offertur nomini meo oblatio mūda quia magnum est nomen meum in gentibus my name is great amoungest the gentiles and in all places they doe sacrifice and offer vnto my name a cleane oblation This said the Lorde of hoasts he said that his name should be great amoungest the gentiles of whome this oblation should be offred for before the ghospell of Christe was preached vnto them noe oblation of theirs was lawfull neither the oblatiō of the Iewes was cleane it selfe but accordinge to the faith and deuotion of him that did offer the same besides they could not offer but at Hierusalem onlie and consequentlie it was not in all places of the worlde as it is mente heere from the easte to the weaste Neither can it be meant of a spirituall sacrifice either of prayers faith mercie or a contrite harte which in scriptures are called sacrifice as the Augustane Apologie doth interprete for manie reasons because that all these be not one sacrifice but many sacrifices as also because they doe not scceede the old sacrifices for in the old testament there was vse of those kinde of sacrifices as with vs and moreouer because they were not properlie called sacrifices but metaphoricallie neither are they offered in all places because they be spirituall thinges which needes noe place And much lesse are they vnderstoode of the preachinge of the ghospell as Bucerus writinge to Latonius doth interprete because preachinge is not properly called a sacrifice neither succeedeth it the olde sacrifices Neither the conuersion of the gentiles by the preachinge of the ghospell is this sacrifice as Aecolampadius doth expounde vnto the Senate of Basil for this is called an improper sacrifice neither one sacrifice but many