for feare saith he that veritas abeat in errorē the truth be turned and changed into error that is for as much as that which is performed duely vnto God can not chuse but be misplaced vnduely bestowed when it is performed vnto creatures Now these honors such as is adoration as also inuocation are parts of that which he calleth Latria For so he expresseth his meaning to be by the examples which he mentioneth of them in Ieremie that honour the hoasts Queene of heauen of Noe giuing thanks for his deliuerance by a sacrifice of Iacob crauing aide of the Lord in his necessity in powring the oile vpon the stone c. And whereas the abuse did grow more plausible by reason of the name of the virgine Marie There are some saith he which do not honor her sufficiently there are some that glorifie her too much The Deuil vnder the colour of doing good entreth into the spirits of men deifieth the nature of man to cause thē to worship the dead c. But although the bodie of Marie were holy yet notwithstanding it was not God she was a virgin to be honored and reuerenced but not to be adored worshipped she her selfe falling downe worshipping him that was borne of her according to the flesh whereupon he saith vnto her What haue I to doe with thee O woman for feare that any man admiring too much her excellencie might fall into heresie These are the reasons hee vseth in all this disputation In the first place It is not spoken of in the scriptures Where is saith he the scripture where is the Prophet that hath spoken it And for the second Rom. 1. It is an old error which must not rule ouer vs to forsake the liuing and to worship that which he hath made according to that which is written They haue worshipped the creature more then the Creator c. And therefore neither Helias nor S. Iohn nor Thecla nor Marie For if it be denied the Angels why should it be granted to the daughter of Hanna that is to say Mary And afterward also whole pages to the like purpose Let Ieremie saith he hold in these sillie simple women that they may not trouble the whole world that they may not haue any more to say we honor the Queene of heauen c. What other thing should he heare at this day in the deuotions of the Church of Rome Then he concludeth And this wee haue written for their sakes that are desirous to attaine the truth of the scriptures But if there bee any man that liketh better to heare the contrarie for this superstition did not want Monkes to support it he that heareth let him heare he that is disobedient let him be disobedient c. Chrysostome may seeme to haue taken to taske the pulling downe subuersion of this abuse he taketh such paines by all maner of meanes to vndermine the very foundations thereof Hee saw that the people were more inclined to receiue helpe from the suffrages of another then to amend their owne liues Therefore hee impugneth this opinion Nay saith he We are a great deale more assured certified Chrysost hom 5. in Matth. by our owne suffrages thē by the suffrages of an other neither doth God so soon grant our saluation at the praiers of another as at our owne For by that meanes was he moued to pittie the Cananitish woman by that meanes also he gaue the harlot to belieue thus also did the thief obtaine paradise there being neither aduocate nor mediator to moue him to any of these by intercession But Idem hom 12. in Matth. Thou saist I haue no good works I cannot trust to my good life hereupon it is that we are to betake our selues to his mercie the calme and quiet hauen of sinners where iudgement ceaseth wherein consisteth vnspeakable safety according to the example of the Cananitish woman who neither went to Iames nor Iohn nor Peter c. But in stead of all these she embraced as her dearest companion vnfained and hearty repentance and it was also vnto her as her aduocate going on her behalfe directly vnto the soueraigne head and fountaine And wherefore said she is he come downe to take humane flesh vpon him why is he made man but that I may speake vnto him In another place Idem hom de prof Euang. Wilt thou see saith he what more we do for our selues by our owne praters then by those of an other◠when the Apostles pray for the Cananitish woman they are repelled I am not sent but to the lost sheepe of Israel c. But when shee pleadeth her owne cause by prayer how great a sinner soeuer shee were euen then it was that shee obtained grace euen then it was that the Lord did graunt her petition Yea but the scripture commandeth vs to pray one for another Other mens praiers therefore are not vnprofitable Admit it yet it must be by the Saints that are aliue and not by them that are dead And of this intercession of the Saints it is that he speaketh and not of that of the Church of Rome When we offer saith he altogether vnto God Idem hom 44 in Genes 1. Idem hom 5. in Mat. Idem hom in 1. ad Thes Genes 18. Ierem. 7.16.11.14 that which commeth from our selues and the intercession of the Saints is ioyned therewith it doth greatly profite vs. For saith he in another place the praiers and supplications of the Saints are of great force power on our behalfe and therefore let vs not neglect them but rather let vs pray them to pray for vs and to lend vs their helping hand But what Saintes euen those that are liuing and wee know them by the examples and patternes that he giueth vs of them As of Abraham making intercession for Lot and of Ieremie whom God forbiddeth to pray for the people and many other Where in the meane time wee haue to obserue and note the faithfull and good dealing of the Doctors of the Church of Rome who alleadge the same of the Saints deceased and not of the faithfull liuing which are in all the scipture commonly called Saintes As concerning the Saints deceased he sometimes speaketh of them according to the common opinion Idem in Basil Martyr especially in his Panegyricks That the magnanimitie and vndaunted boldnesse of the Martyrs is a terrour vnto the tyrantes the deuils and the Prince of the deuils That they pray to God with confidence as soldiers are wont to shew their wounds vnto their Prince Idem in Iuuent Maxim That if S. Paule haue loued men here below he hath also in heauen a more feruent loue towards them but that this neuer reacheth either to praying vnto Saintes or vnto Martyrs on the contrarie in all his praiers we doe not heare of any other but onely God But haue they not purchased Paradise by their sufferings and merites
but as monuments and remembrances in the nature of histories by the keeping out of Images so consequently and in the next course wee shall see how by little and little it was brought in by the carelesse negligence of their successors and vnder their receiuing and admitting of the same which Sathan deuised to be by a gentle kind of secrete creeping from priuate houses to publike houses from a prophane historicall vse to the abuse of worship adoration and that altogether vpon meere deuotion Chrysost invita S. Meletri Niceph. l. 12. c. 14. We reade of Meletius of Antiochia who died in the second Oecumenicall Councell that he left behind him such a desire in the people to haue him as that euerie man was willing to haue his picture vpon his walles vessell ringes c. This came partly of too much curiositie partly of the seeking of humaine comfort In as much also as there were celebrated and solemnely kept the yearely memorials of the most famous Martyrs as namely the Panegyricks in their praise and commendation the day of their martyrdome thereby to kindle the zeale of the Christians that they might bee the more constant in holding out after their example It was to be seene that in certaine temples histories containing such matter were painted the better to reuiue and keepe aliue what memorie might let slip and fall away As that of Martyr Barlaam in S. Basill Basilius in orat de Barlaam saying Better painted vpon the wall then described in his oration and speech and that of Theodorus in Gregorius Nissenus saying Where the Mason hath polished the stone as if it had beene siluer and where the painter hath not spared any thing of his arte c. And lastly the histories of the old and new testament vpon the walles of the temple of Nola which Pontius Paulinus about the yeare 430. caused to be painted for to keepe occupied with the consideration of those tablets those that came to the feast which was made in the honour of S. Felix the Martyr who otherwise as saith Trithemius suffered themselues to be carried away and wholly giuen to their wine and good cheare But how farre off is all this from worshipping and adoring of them There is one onely place alleadged against vs vnder the name of Saint Basill wherewith they go about to dazell the eyes of the world I honour saith hee the images of the Apostles and I honour them publiquely for they haue left vs the same by tradition and therefore it is not to be gainsaid or forbidden and thereupon also we erect and set vp in all our Churches their memorialles and histories But vpon their owne consciences let them speake if euer they haue found any such word in all S. Basill his workes and in deed what likelihood is there thereof that he should at the same time call that an Apostolicall tradition which Epiphanius holdeth to be a Diuelish inuention And further how can this word Adoration stand and agree with his time which was heard but little spoken of for many ages after yea in the most idolatrous and which is as yet to this daye dissembled and caried onely vnder hand Concil Nic. 2. And in deede this is onely the allegation of Pope Adrian the first writing to the Empresse Irene from the second Councell of Nice 400. yeares after S. Basill his time and when as the power and heat of Images did most furiously rage Now Images were scarse any sooner receiued into the Churches Temples The beginning of the worshipping of images then that the people which had lately left and cast off their paganisme thinking to haue found in those of the Apostles and Saints that which they had lost in their images of their owne Gods began at their pleasure to yeeld them the very same honor And this abuse was spread and propagated in diuers places diuersly according to the ignorance or capacitie negligence or diligence of the Bishops but still so as that it gayned in all mens sight great and large countries at that time when barbarousnesse had ouerrunned the whole Romaine Empire by the inuasion of such infinite multitudes of fierce and barbarouse nations and that in such sort as that being once admitted and receiued there was not any meanes left to cast them out againe the most part of the Bishops thinking they had done sufficient seruice in letting the worshipping of them But how much more prouident were they that had vtterly cast them out And how much more wisely had they dealt if they had taken heed to S. Augustine his admonition August in psal 113. That they are more mighty to deceiue soules in as much as they haue eyes then to reforme and amend them in as much as these their eies see not at all Therefore Serenus Bishop of Marseillis in the time of S. Gregorie Oppositions withstandings of the worshipping of Images about the yeare 600. was offended that his people did worship them he is moued with a holy zeale according to the example of king Ezechias and breaketh them Alphonsus of Castres reckoneth him amongst the heretickes for doing so Bellarmin notwithstanding saith that he did him iniurie therein Gregor l. 7. Epist 109. But what saith the foresaid Pope Gregorie vnto him notwithstanding that for the most part he was the father of all the superstitions wherewith the Church was corrupted It hath beene giuen vs to vnderstand that your brotherhood seeing certain adorations of images hath broken cast thē out And certainly we haue commended your zeale in that you would not suffer that any of all the thinges that are wrought by the hand of man should be worshipped Ne quid manufactum Gregor l. 9. Ep. 9. but therewithall likewise we iudge that you ought not to haue broken them which thing he speaketh of more at large in an Epistle to Serenus And addeth afterward It is one thing to adore a picture another to conceiue and apprehend by the picture that which is to be worshipped for the picture is for idiots that which is written for them which can reade Hee did not not then acknowledge them for any other thing then remembrances and stories and thereby doubtlesse in great daunger to haue beene condemned of heresie if he had beene at Trent And in the end to hold the mid way he saith It is needfull and requisite that thou shouldest call the children of the church that is those of thy diocesse and that thou let them see vnderstand by the testimony of the scripture that it is not lawfull to adore or worship any of the workes of mens hands because it is written Thou shalt worship the Lord thy God him onely shalt thou serue And that thou shouldest after this then signifie vnto them that thou wast offended with them for that they had abused themselues by adoring worshipping of such pictures as were not made but only to teach the histories
of such as they did represent to such as could not reade that that was the occasion wherefore thou didst breake them And therefore vppon condition that they will containe themselues within the bonds for which they were admitted and receiued that thou art content to suffer them to enioy them And to be briefe if any man will make any those hinder not but if they beginne or offer to worship any then looke about thee and suffer it not in any case Now I could haue wished that as Gregory said to him Teach them by the scriptures that they must not worship them for it is written c. that he also had added yea but they ought not to haue them for instruction for so also it is written c. But the mischiefe is Ierem. 10 Abacuc 2 that the good man found the cleane contrarie in the scripture In Ieremie Ierem. 10 Abacuc ◠That the wood is a doctrine of vanitie In Abacuck That molten images are nothing els but the tellers of lies So that this Bb. though caried away with the waue of time and the multitude of people is one who speaketh all one with a certaine Councell which was held in the same age If thou canst without the people their making of any stirre or talke about it Concil Carthag 4. beat downe the Altars which haue beene erected to any other end then to be memorials of the Martyrs but let them alone tolerate them if they begin to stir And who hath not any other reasons then those of the Pagans euen the very same which the heathen Philosophers did vse to alleadge against Serenus for the supporting of these relikes of Paganisme Which saith Athanasius when they perceiued themselues pressed hard by the Christians in the matter of their images answered Athanas contr Gent. that they were visible signes to know the nature of the inuisible God and that they are as bookes vnto the ignorant by which they come to the vnderstanding of celestiall things But Athanasius and Eusebius do scoffe at these answers And hereupon also S. Augustine hath told vs That those are subiect and apt to learne lies who seeke for Christ Iesus his Apostles in the paintings of wals not in the scriptures Within a short time after Pope Boniface the same who aduanced Phocas the parricide to the Empire for images had exceeding great need of the patrons and protectors opened the temple of all the Gods that were at Rome called Pantheon by the licentious libertie and free permission which he gaue to euerie man to deuise and do therein and in stead of the images of all the Gods Sigibert Plat. Blond l. 9 Dec. 1. he placed therein the image of the virgin Mary and of the saints as likewise at the same time there were set vp in the Chappell of Laterane the images of Phocas and Leontia his wife because he had graunted the Pope the supremacy and supreme authoritie ouer all other Bbs. Afterward about the yeare 700. it was ordained by the sixt generall Councell Synod 6. c. 82. Constant 3. Gregor Cedren in hist that whereas it had beene the custome to picture represent our Lord vnder the similitude of a lambe he should frō thence forward be pictured in the similitude of a man seeing that the truth was come in place had abolished shadowes for thus it saith To the end we may be put in mind of his conuersation in the flesh of his passion death in them of our redemption And all this while no one word of the adoring and worshipping of them howsoeuer Gratian do most falsely cite bring this Synode for the adoration of images Gratian. de consecrat D. 3. c. venerabilis Zonara tom 3 taking in stead therof a canō of the second councel of Nice which began Venerabilis as Zonora◠doth teach vs that Polydor who had not as yet seen the canons of this councel alleageth at the sight of the country that the worshipping of the images of the Saints was resolued vpon Now at this time fell in the great strife and contentions which happened about this worship and adoration Wars falling out about images or to speake more properly the warres of images or rather of the Empires vnder the colour of images This sixt general councell had condemned the heresie of the Monothelites that is their heresie who acknowledged but one will in Christ namely a diuine will And Constantinus Pogonatus had caused to be painted in the porch of S. Sophies temple in Constantinople the images of all the fathers which had beene present at that councel But Philippicus holding the foresaid heresie cōming to bee Emperor caused such images to be taken away Pope Constantine in despight caused them to be painted in S. Peters porch not those onely which had beene at the sixt generall councell but all the fathers which had beene at the 6. general councels Wherefore now the question of images which had beene but as an accessorie becōmeth chiefe principall especially after the Synode held in the time of Constantinus Copronymus Bedo l. 2. Paulus Diacon l. 6. c. 11. wherin all the decrees of the sixt generall Synode were approued that especially against the Monothelites saue only that therein images were condemned for which alone the strife contention continued the controuersie of the Monothelites lying extinct and buried Then Constantine the Pope called a councell at Rome Lib. Pontisic Plat. where he caused it first to be affirmed and decreed that images ought to be honoured and excommunicated the Emperor Philippicus c. And it is no maruell seeing he also was the first which would haue his feet kissed in the citie of Nicomedia by the Emperor Iustinian And from that time forward the cruell wars for images betwixt the East and West the Greek and the Latine church the Emperors and the Popes entred and set in footing Philippicus is driuē out of his kingdome by Arthemius and Arthemius by Theodosius who hauing need of the Pope his fauour for the installing of him ordained that images should be restored But this man dying about the end of the yeare Leo the third called Isauricus succeeding him tooke vpon him the hearing of this matter Anno 730. Sigibert Paul Diacon l. 21. together with his diuines and to that end assembled a Councell at Constantinople all things being reasoned and debated by the scriptures the worshipping of images making of praier vnto them was therein condemned the Archb. Germanus who defended thē deposed the idols broken the painted pictures defaced blotted out a cōmandement and iniunction from the Emperor Bonfin l. 8. dec 1. Anton. Arch. Florent 1. 14. c. 1. S. 1. Canon Perlatum D. 3. de consecr that the determination and sentence of this councel shold be obaied Gregory the 2. to the contrary taketh this occasion to strengthen himself make his part strong in
may not bee afraid of any difficultie hee saith Whatsoeuer difficultie thou shalt meete withall yet if thou reade them thou shalt profite by them for if our Lord find vs occupied in the scriptures he will not onely vouchsafe to feede vs but also if hee finde these meates readie drest at our houses hee will bring vs the Father thither with him Hieronym in Epist ad Ephes l. 3. c. 4. c. Saint Ierome giueth a generall rule saying Wee must reade the scriptures with our whole affection to the end that as good exchaungers wee may know to distinguish the good money from the false So farre off was hee from fearing least wee shoulde therein receiue the false and counterfeite For saith hee in another place our Lord hath spoken by his Gospell Idem in Psal 86. not to the end that a fewe might vnderstand but all The laitie are not excluded but rather on the contrarie he saith The laitie must not onely haue sufficiently but aboundantly that so they may instruct one another that so they may also reproue one another Idem in ep ad Coloss c. 3. Idem in Epitaph Paulae Idem de virginitate ad Demetriad And hee taketh his assertion from the thirde to the Colossians Let the word of God dwell aboundantly amongst you c. The women in like manner as little for hee saith of his Paula in praising of her It was not tollerated or winked at in any of her sisters that they should bee ignorant in the Psalmes or faile to reade and learne something dayly out of the holy scripture And hee giueth the same counsell to Demetrias On the contrarie hee condemneth certaine of his time who did refraine to reade them as our ignorant friers doe vnder the shadow of humilitie Idem in 1. ad Tit. saying They giue themselues to ignoraunce idlenesse and sleeping thinking in the meane time that it is their onely sinne to reade the scriptures and therewithall they contemne and set light by those which meditate in the lawe of the Lord day and night accompting of them as pratling and vnprofitable fellowes And Saint Augustine speaketh to the same effect August serm 1. fer 6 post Dom. passionē Wee take great comfort and consolation in the reading of the scriptures for in them a man may view see himselfe as in a mirror This reading purifieth and purgeth him from the filth of sinne partly by setting before him the horrour of hell and partly by kindling the feruent desire of comming to heauenly ioyes Who would bee oft with God Idem in psal 33. let him pray and reade When wee pray we speake to God when we reade he speaketh to vs. And he further giueth this lesson to all saying in these wordes Reade the holy scriptures for God hath commanded that they should bee written Idem in Volus epist 3. to the end that you might all receiue consolation both learned and vnlearned and as well Cleargie as laitie for sayeth hee God speaketh in the scriptures as a close and priuate friende Hee speaketh without any colour or painting vnto our heartes whether we bee wise and skilfull or ignorant And hee is not contented that one should heare in the Church Idem in c. Ieiunn But furthermore saith he vnto those of his Diocesse It is not sufficient that you heare the holy lessons in the Church it behooueth you to reade them your selues in your owne houses or that you seeke out such as may reade them vnto you On the contrarie hee censureth certaine people of his time who thinking to bee more humble then the rest would not reade them who feare saith he to learne least they should grow proud Idem in psal 131. Idem in lib. 2. de doctr Chri. c. 6. 〈◊〉 tract 45 in Iohan. And by that meanes saith he they continue still as sucklinges in their milke which the scripture reproueth In like manner hee armeth vs with couragiousnesse against all obscuritie and difficultie that may bee conceiued or thought to be in them saying There is nothing spoken obscurely in one place which is not made verie cleare and plaine in some others All whatsoeuer belongeth to faith and good workes is therein set downe very clearely There are therein plaine and cleare points to satisfie thy hunger and there are againe some obscure and darke places to whet thine appetite And the same thing is giuen out by Fulgentius and Gregorie in other wordes Fulgent in ser de cōfessionib Gregor in ep ad Leandrum Basil in psal 1. There is store and plentie for a strong man to eate and for the child and weakling to sucke vppon in this riuer the lambe may sporte it selfe and bee merrie and the Elephant may swimme c. Saint Basill The holie Scripture is as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shoppe or storehouse furnisht with medicines from amongst which euerie man may make choice of that which is fitte for his disease the onelie way to come to finde out the truth is the meditating of the scriptures And hee handleth this pointe at large Bellarmine replieth saying Idem in Ep. ad Greg. Mang that hee sent the Stewarde of the Emperour Valens his kitchin vnto his kitchin when hee went about to be speaking of the Scriptures And what and if against so many places hee did alledge this one little storie in truth But Theodoret onelie sayeth that this was not in respect of the Scriptures Theodor. lib. 4 Eccles hist c. 19. Chrysost in hom de Lazaro but in respect of his course and barbarous carriage towardes him But let vs heare Chrysostome for hee perplexeth them greatly and maketh them in a pittiful case saying The reading of the scriptures is a great bulwarke against sinne the ignorance and not knowing of the Scriptures a headlong downfall and a bottomles mudpit To know nothing of the law of God is a mightie meanes of the ouerthrow of our saluation This is it which hath begotten heresies and corrupted the manners of men which hath turned all things vpside down Idem ad Hebrae hom 8. The Manichies saith hee and other heretikes doe beguile deceiue the simple but if wee haue acquainted our soules with discerning betwixt good and euill it shall bee easie for vs to know finde them out and this acquaintance and familiaritie wee shall attaine by the vse of the scriptures Theophilact who followeth thē almost step by step saith of the scriptures which arme vs to withstand such delusions because that they are that light which doth discouer catch the thiefe c. They are good for our Monks and Doctors of Sorbone will our aduersaries say But to this point let vs heare further for the same Chrysostome saith Idem in Mat. hom 3. Loe here the plague and bane of all you thinke the reading of the holie scriptures doth not belong to anie but Monks but it is more necessarie a great deale for you
reputed for the seede There is question then about this faith In controuersies we must haue recourse to the Scriptures and euerie man saith that he hath it To know of what side Christ is and euery man betaketh himselfe to him as his ayde and thereupon all Christendome liueth in suspence and doubt or in trouble But my brethren let vs not beleeue men Men saith our Lord himselfe who know not of their owne vnderstanding either from whence he commeth or whether he goeth The spirits of men saith the spirit of God which are not able to comprehend his wayes In a Sea so vnknowne to man in these gulfes so perillous we cannot attaine to the deliuering of any sure and certaine speech from other where then God himselfe from the father who hath spoken from heauen shewed vs the sonne Matth. 17.5 Iohn 5.3 9. Psal 19. 2. Tim. 3. and said vnto vs heare him from the son who crieth vnto vs in the midst of the Temple in the heate of the Pharisies and all these great doctors their disputations Search you the Scriptures diligently and from the holie Ghost who hath said to vs They cause the eyes to see they giue vnderstanding to children by the Apostles they are inspired of God they make the man of God euen the Euangelist and teacher himselfe instructed vnto euerie good worke and wise vnto saluation Our fathers say some vnto you beleeued as well liued as well whereto serue these alterations Verily if you vnderstand this of your carnall fathers then what other thing doe you say S. Bern. Epi. 91 besides that which the Iewes said to our Lord or which the Turkes or Iewes may not yet say vnto vs How farre better saith Saint Bernard speaking of the reformation necessarie in the Church Let them be cast behinde both me and you which say we will not liue better then our fathers If of the spirituall as of those that haue begotten vs to Christ then who are they but the Apostles and the holie fathers that followed them And what say we herein but by their mouthes And who is there to leade vs more from customes to the lawe from traditions to the holie Scriptures Irenaeus saith The Apostles preached the Gospel Iren. l. 3. c. 1. 11. con h. ret Tradiderunt Iust Mart in Dialog cum Tryphon in exposit fid and afterward by the will of God deliuered it vs in the Scriptures that so it might be the foundation and pillar of our faith Iustinus Martyr We must fixe our faith vpon God and his onlie instructions not vpon mans Traditions we must haue recourse to the Scriptures to the ende we may finde assurednesse in all things c. That Dauid that the Euangelists that the Epistles of the Apostles doe teach vs Tert. con Hermog Cum Apostolis senti c. Tertullian I doe not receiue or admit of that which thou bringest of thine owne without any Scripture If thou bee an Apostolicall writer be furnished with the doctrine of the Apostles c. Bring backe the heretikes to the Scriptures and so saieth hee they will not bee able to maintaine themselues What would he haue said then at this day of our pretended Catholikes who abhorre nothing more then to bee drawne backe to the Scriptures Verilie and without all doubt the same which he saith of these heretikes Heretici sunt lucifugae Scripturarum Like Owles they flie from the light of the Scriptures Wherefore if that which thou speakest be not written beware of that Vae that curse which is pronounced by the spirit of God against them which adde vnto the Scriptures S. Cyprian Cypr. de laps in Epist 74. Doe the Martyrs commaund any thing to be done But what if it bee not written in the law of the Lord. c That saith he must bee done which is written for so God appointed Iosua wee must haue good regard to see if it bee written in the Gospel in the Epistles of the Apostles or their acts for if it be then such holy traditions must be obserued and kept Traditions as we see contained in the Scriptures for so did the fathers vse this worde and not for all that which may be imagined in mans braine prouided that it be of continuance and toleration Origen Orig. in Ierem. in 25. in Matth. Wee must call the holie Scriptures to witnesse without these witnesses the sence and expositions which we giue them worke no beleefe VVhatsoeuer the golde bee which is without the Temple yet it is not sanctified and as litle that sense which is besides the Scripture Athanasius Athan. contr Idol ad Iouinian in 2. orat contra Arrios de interpret Psalm in Synopsi Theodor. l. 1. Socrat. l. 1. 5 Basi de ver fid in Mora◠Regu 26. 80 The holy Scriptures are sufficient of thēselues for the demonstrating of the truth The stones wherewith the heretikes are to be stoned are fetcht from hence they are the Mistresses of the true faith the anchors and props of our c. And this is the cause why in the disputation against the Arrians Constantine the Emperor breaking the array vnto the Councell of Nice appointeth not any other weapons The Euangelicall bookes saith he as also those of the Apostles and Prophets doe teach vs euidently whatsoeuer wee must beleeue Let vs gather from thence the deciding of our controuersies Saint Basil It is a most euident signe of infidelitie and pride to go about to bring in any vnwritten thing for the Lord hath said My sheepe heare my voyce and follow not the voice of any other c. Whatsoeuer we doe or speake must bee confirmed from thence for the beleefe of the good cōfusion of the wicked Euery faithful man hath this proper to him not to adde any thing thereto neither yet to ordaine any new thing for whatsoeuer it is that is besides the Scripture is not of faith Ambros de vocat Gent. l. 2. c. 3. in lib de Parad. c. 12. and therefore is sinne Saint Ambrose VVhere the Scriptures speake not who shal speake VVe must adde nothing to the commaundement howe good soeuer it be who so addeth thereto any thing of his owne argueth it of imperfection c. Saint Hierome The Church of Christ which dwelleth well Hieronym in Mich. l. 1. in ps 98. in Ezeen c. 3. in Agg. c. 1 in Mat. c. 23. in Esa c. 8. and all ouer the world c hath her townes the law the Prophets the Gospel the Apostles It goeth not beyond her limits that is to say the holy Scriptures VVhatsoeuer we say must be auouched from thence The Scriptures are our true meate and our true drinke of this wood is the house of wisdome built whatsoeuer is not authorized by them should be contemptible to vs is likewise striken with the sword of God who so is desirous to deliuer himself out of any doubt let him go thither but
them of vnsounde dealing seeing the auncient fathers of the Church did alwayes make their appeales vnto them against the heretikes and that in such sort as that when they once perceiued them to come within the bounds of their iurisdiction they held themselues victorers in their cause The holie Scripture say they to vs is not sufficient And what other sufficiencie doe wee looke for therein The scripture sufficient but to possesse God who is sufficient of himself euen for al maner of thinges or what other to be briefe but to come to saluation But and if thou wilt not beleeue the Apostle who telleth thee that the holy Scriptures are able to make thee wise vnto saluation by faith which is in Christ that is the man of God the Euangelist the teacher of others Iohn 5 39. Iohn 20.31 at the least beleeue the sonne of God who sendeth vs so expressely to the Scriptures Because saith he that we haue life in them And hast thou them to seeke and search for thine owne saluation The Lord commaundeth thee to search them diligently in them thou hast life Dost thou labour and seeke how to teach it others They are profitable to teach conuince correct and instruct By them the sonne of God the eternall word did teach his disciples Hast thou to deale against heretikes By the verie same hee stopte the mouthes of the Pharisies and confounded the Sadduces who did not admit of any mo parties then one The heretikes cannot keepe their holde before them yea they cannot possiblie defend themselues otherwise then by refusing them No sooner are they drawne thereto saith Tertullian but they are confounded whether Ebionites Hermogenists or Marcionites c. Yea and if the controuersie should bee against the diuell himselfe we know that from thence the Lord put him to silence that he coÌ„futed him in all his schoole points Apocal. and sent him backe againe to the bottomlesse pit of hell how much more the sonne perdition for the ouercomming and discomfiting of whom there are not any other armor or weapons spoken of As he that must be ouerthrowne with the breath of his mouth and beaten downe by the powerfulnesse of his Scriptures wherefore the Scripture hauing beene of such sufficiencie in those dayes both for the children of God and against his aduersaries where shall it sithence haue lost that his â—â—sufficiencie Or who shall not rather suspect that we are become ouer sufficient that is to say spoyled with presumption That we accuse it of insufficiencie because our pretended and deuised sufficiencies are not found therein And againe if it were so much at such times as the Church had no more but the olde Testament both vnto saluation and condemnation what shall we say of the times succeeding and those of the present According to the Fathers Iren cont haeres l. 2 c. 47. accompanied with the accomplishment of that in the person of Christ and made more cleare by the new And verilie the fathers also haue carefully kept themselues from this point rather to be tearmed infidelitie then errour or heresie Irenaeus saith We knowe verie well that the Scriptures are perfect for they are appointed and spoken by the worde of God and his spirit Tertullian Tertul. contra Prax. Hermoâ—g Cypr. de Baptism Christi I adore and reuerence the fulnesse of the Scriptures the scripture hath his reason and is sufficient of it self Saint Cyprian Speake on Lord thy seruant heareth Christian religion shall finde that out of this Scripture doe spring the rules of all manner of doctrine and that from thence riseth as also that thither returneth al whatsoeuer the discipline and gouernment of the Church doth containe Antonius the Hermite Antonius in suiâ— Epistolis Athanasius cont Idola Ad Serapion In Ep. Senten Dyonis Hillar l. 2. de Trinit The Scriptures are sufficient for all manner of knowledge of God and all manner of discipline Athanasius who notwithstanding hath to deale against the Arrians The holy scriptures are sufficient for the demonstration of the truth learne onely the scriptures for the lessons which thou findest there will be sufficient for thee Although saith he in another place I haue not found this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coÌ„substantiall yet so it is as that I haue found the thing it selfe Saint Hillarie vpon the same argument The word of God which by the testimonie of the Gospel hath beene transfused and conueyed into our eares is sufficient for the beleeuers for what is there belonging vnto mans saluation that is not to be found contained therein Or what is there therein either lame or obscure Verily euerie thing therein is full and perfect Basil de vera fide Homil. 29. In oratione Ethicaâ— In Esai c. 2. Chrys hom 9 in 2. ad Tim. c. Saint Basill attributeth it to the same pride and infidelitie to bring in any thing that is not written or to reiect that which is written The old and new Testament saith he are the treasure of the church All the commaundements of God are written and must be obserued All whatsoeuer is besides the straight and euen line of the Scripture is a cursed abhomination before God S. Chrysostome The holie Scripture teacheth thee whatsoeuer thou shouldest know or be ignorant of Thou art a Gentile and wouldest become a Christian but our controuersies doe trouble thee Thou knowest not to whom to goe for euerie man pretendeth and alledgeth the Scriptures c. Knowe that that which agreeth therewith is christian but that which disagreeth with the same In Acta hom 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. de bono Viduit De doct christâ— l. 2. c. 9. serm 88. ad fratres lib. de confes 7 c. 7. In S. Ioh. tract 49. vbi viamad vitam De consensu Euan. l. 1. c. v. t. is farre off from the rule of christianitie Likewise saith he in another place It is the propertie of the diuell to adde vnto the commaundements of God Saint Augustine The Scripture saith he doth prefixe and set before vs a law teaching vs not to be more wise then we ought looke not therefore that to teach thee on my behalfe and part is any other thing but to expound vnto thee the wordes of my master for euen saith he in the things that are openly taught in the Scriptures is fully found al that which is to be done or left vndone all that which appertaineth vnto faith or concerneth maners Some haue made choise to write of all that which may seeme to be sufficient for the saluation of the faithfull In thy Christ O Lord and in the holy Scriptures I perswade my selfe that thou hast placed the way of mans saluation Whatsoeuer he would haue that we should reade of his deedes or wordes Cyril Alexan. In S. Iohan. l. 12 c. vlt. that hath he commaunded his Apostles to write as if it had beene done with his own hands c. S. Cyprian Bishop of
and so of plaine and euident sentences for the opening of the hidden couert ones But otherwise if vnder the colour of obscuritie thou labor to gather any point of new doctrine Irenaeus will say vnto thee Thou must reason from the cleare places of the Scripture and not from parables Saint Basil The things that may seeme darkly spoken in one place are most cleare in another Saint Augustine Who is so impudent as to expound anie place of Scripture for himselfe by an Allegorie if he haue not an other verie cleare place in the Scripture which may make it plaine Seeing likewise saith he in another place That of all that which is obscure therein Lomb. l. 3. d. 5 there riseth not any thing almost but that which is cleare elsewhere Lombard Tho. in Sum. q. 147. art 10. Pet. de Alliac Where as the Scripture is silent it will be good for vs not to affirme any thing Thomas Thou canst not reason from an Allegoricall sense c. To be briefe the Cardinall Alliaco That the scripture is a lampe that giueth light and that wee must haue recourse thither to haue saluation Gerson That an idiot a woman yea a childe Gers de Script de exa doct Pic. in Quest an Papa sup Concil are better to be beleeued alledging the Scripture then the Pope and a whole Councell And the Counte Iohannes Picus Mirandula after the same manner So farre off were these men who yet were the lights of their time from this darke opinion sprung no doubt out of the pit of vtter darknesse That the Scriptures were not any thing but darknesse But in a word the mischiefe is for that we will finde it difficult because that in the clearnesse thereof it is impossible for vs to finde out our inuentions obscure because that our traditions cannot stand before this light and imperfect because that neither by it nor before it we are able to defend our imperfections Yet so it is that our aduersaries replie that there are controuersies amongst vs that wee cannot agree of the expounding of the places which are alledged respectiuely How they must be expounded and therefore who shall expound them vnto vs who shall cause vs to admit of one exposition more then of another Let vs striue thitherward hauing Gods grace to assist vs let vs come thereto with the Zeale of his glorie the loue of the truth and the desire of saluation and then a meane knowledge ioyned with a good conscience would speedily attaine the ende And for some small taste thereof may it please the reader to examine certaine rules that follow being those which the auncient fathers doe teach vs. The first is That we be agreed vpon the Canonicall Scriptures thereby to auoyde the confounding of them with the Apocrypha that is To agree of the bookes called Canonical of the setting downe of the spirit of God for iudge rightlie discerned and distinguished from euerie spirit of man for humane scripture after the maner of monie is so much the more hurtfull and damnable by how much the coine that it hath counterfeited is the better and hereof the olde Church hath had a speciall regard I call this the first because that by this doore it did perceiue both vanities and heresies to enter into the Church vnder a fained name of our Lord and his Apostles They tell vs that the Scripture is the ballance the rule and the squire c. Hieronym ad Laetam And therefore to render to things their weight measure and streightnesse it is necessarie that it should be iust And this is that which S. Ierome telleth vs Let vs looke vnto our selues to beware of the Apocrypha bookes and if we will reade them c. let vs know that they are not theirs by whose names they are called that many faultie things are mingled there amongst that it craueth a singular prudencie in him that looketh to gather golde out of mud and in a worde that we must not reade them ad dogmatum veritatem for the confirming of doctrines So farre off is he from beeing of iudgement that wee shoulde rake togither the dregges of all manner of such Authours from all parts therewith to defile the Church And in another place In Symb. Ruf. in Praefat in Prou. in Reg. in prolog Galeato Hiberas naemas Certaine peruerse men to strengthen their opinions haue inserted vnder the name of holie personages things that they neuer writ and notwithstanding there are some which preferre these Hiberian fables before the Authētike bookes And this is the cause why S. August doth presse the heretikes continually with the Canonicall Bookes and refuseth the Apocrypha wherin they did their whole indeuour to ground themselues Let vs lay aside both on the one part the other that which we produce frō elswhere then out of the Canonicall bookes let vs shewe forth the holy Church by the holy Oracles let vs search for it in the holie Canonicall Scriptures c. To them I yeeld this honour that their Authour could not erre any maner of way the others I read in such sort how holy or lerned soeuer they might be as that I beleeue them not in that which they say because they say it but because they perswade me either by the Canonicall bookes or else by probable reason c. And therefore he saith further Ep. 19. ad Hieronym l. 2. con Dona. c. 3. con Faust l. 11. c. 5. The aduised searcher of the holy Scriptures shall reade them first all ouer but those onely which are called Canonicall for then he shall be able to reade the others more safely being alreadie instructed in the faith of the truth for feare that otherwise they might forestall and get the aduantage of a weake spirit abuse it with dangerous lies infect it with some preiudicate opinion cōtrarie to sound vnderstanding Lib. de Ciuit. Dei c. 15.23 For although therin be found some truth notwithstanding because of many vntruthes they are vtterly without all Canonicall authoritie And in the meane time what impudencie is it to go about to make him to giue credit to the decree by committing the offence of a most notorious lie D. 9. c. in Canonicis acknowledged also by Alphonsus of Castres to haue said That the Decretall Epistles of the Bishops of Rome are of the same authoritie Cyril Hierosol Catech. 4. that the Canonicall Scriptures Cyrill Patriarke of Ierusalem Studie these Scriptures onely which wee boldly and confidently reade in the Church but haue not any thing to doe with the Apocrypha Nazian de veris Scripturae libris Nazianzene In them wee see the light c. But to the ende that the bookes that are excluded from thence may not deceiue thee learne to know the true and legitimate number c. If you find any other then those holde them for base and bastardlie ones Yea and this was one of
c. 4. l. 3 c 5. saith Saint Augustine hath beene gathered togither whatsoeuer was dispersed throughout the diuine Scriptures to the end that the memorie of the most dull and slow of conceipt might not be ouerlaboured And whereof Beda after him leaueth vs this lesson That we must beware that Secundum fidem fit Sacramenti diuini expositio That the exposition of the diuine mysteries be according to faith In such sort as that we haue two Canons but the one neuerthelesse an abridgement of the other the Canonicall Scripture and the Canon of faith that is the Creede that to stay our spirits so that they may not search for in substance any thing in faith Tertul. de praescript saith Tertullian anie where else then in the doctrines of faith This to direct them in the expounding of that that is of the Scriptures and doctrines of faith to the ende that they may not admit of any sense how plausible soeuer it might be which is gone be it neuer so little from the articles of faith For example 〈◊〉 wee haue to deale with an Arrian we shall say vnto him after the maner of Saint Augustine let vs pitch our selues without any shifting vpon the Canonicall Scriptures we haue no other titles whereby we may learne the right but them But if from these Scriptures he alledge vnto vs The father is greater then I c. we shall call to mind that it is also written I and the father are one and the Scripture cannot be contrarie To the ende then that the one and the other may proue true we shall distinguish referring the first vnto the humane nature and the other vnto his diuine that so we may not conclude against that which is said I beleeue in Iesus Christ for Cursed be hee that putteth his cōfidence in any thing but God c. And let vs further obserue here that as hath bin said there is no societie since that of the Apostles that can make that Canonicall Scripture which is not as in like maner there is not any that can make an article of the faith of that which of it selfe is not one This power saith the Cardinall Caietan himselfe did ende there and there is not any either succession or discent which can attribute it vnto it selfe or which can pretend the same What then How we are to receiue and intertaine the Fathers And shall the Fathers that haue so highly deserued of the Church that haue so much and so well trauelled in the Scriptures serue vs for no vse Yes but marke the place due vnto them and the which no other can bee attributed vnto them they could not be called any sooner It is for God in his word to giue vs his law he is our onely Lawgiuer to whom alone it appertaineth saith the Apostle to saue and to destroy Iames. 4.12 Expounders not lawgiuers The greatest honour that man can haue giuen him in the Church is to be an expounder To take vpon him to make any lawes therein of himselfe this is to coine money this is to incroch vpon the Prince he cannot doe it without committing of treason yea without the incurring of blasphemie Here therefore we admit of the Fathers as expounders of the law word and diuine Scriptures we receiue their interpretations with reuerence admiring their pietie doctrine and zeale but alwayes with this exception most reasonable That they be but expounders not law-giuers dispensers of the mysteries of godlinesse and not authours In whom we must consider what they haue said not in that they haue said it but in that they haue said it by the way of expounding of the Scripture not speaking of their owne heades but according to their capacitie of the sense and meaning thereof As for example we reason of purgatorie The question here is not to know if it be to be found in Origen Augustine or S. Gregorie this rule abideth alwayes firme That if there be one it must needes bee that God hath made it for there is not any Doctor that hath power abilitie to make it If it belong to vs to know it let God haue reuealed and disclosed it vnto vs for it is not to be learned at the gesse of any of the Fathers let vs then haue found it in the Church her treasurie the Scripture Now there will be some to shew vs some places out of it from which they would collect and gather it and accordingly they will that they should be vnderstood on this sort and we on the contrarie In this controuersie we shall reade ouer the Text verie carefully as also that which goeth before and that which followeth we shall examine it to see if it be faithfully translated we shall make comparison of the like places All this hitherto is nothing else but to call vpon the Spirit of God to be our aide so much the more to inlarge and open our spirits according to that which the Apostle saith vnto vs. 1. Cor. 14◠Let the spirits of the Prophets that is of such as haue the gift of interpretation be subiect to the Prophets We shall here consult with the olde Fathers we shall compare their expositions both with the Text and amongst themselues we shall marke if they haue vsed a good translation whether they handle the place by the way or of set purpose affirmatiuelie or doubtfully and where they differ as ordinarily it falleth out we shall weigh them both according to the age wherein they shal haue liued for it importeth infinitely and according to the testimonie that the Church shall haue giuen of their doctrine for they are not all of one weight And in the ende caeteris paribus We shall not despise the consent and agreement of many against a few But God forbid that we should receiue them for Law-giuers or yet for Authours of opinions in the Church either contrarie vnto or without the scriptures And as farre off must it be that we should make them correctors or iudges ouer that ballance which iudgeth them and wherin themselues will be weighed For this should be blasphemie against God treason against the Church and an iniurie to themselues We wholie yeeld vnto them in thus doing the honour which they haue giuen to their predecessours as whereby they haue set a law and giuen an example for their successors practised by them against those by these against themselues If they had done otherwise where had we beene long agoe Seeing there is not so much as one of them that hath not erred in some thing many of them in the points of faith and certaine of them so farre as that they haue fallen into heresie Verily wee had beene Chiliasts with Irenaeus Montanists with Tertullian Anabaptists with Saint Cyprian Arrians with Theophilus Pelagians with Faustus the originals of all errours yea euen of Arrianisme with Origen we should wound the bodie of Christ not being subiect to paine Zonar de Ori. in Constant S. Hie
ad Pammach Oceanum de Origen we should likewise speake doubtfullie of the Deitie of the holie Ghost with Saint Hillarie we should condemne children dying without Baptisme with Saint Augustine we should giue them the Eucharist with Saint Cyprian and the greatest part vntill the time of Charles the great euen vnto the mouthes of the dead as certaine Councels doe beare vs witnesse In a word we should haue made with lesse then nothing of the Church of Christ Augeas his Oxehouse Canus l. 7. de locis Theol. c. 3. Gen. Cent. 3. seq ad finem c. 4. VillavinceÌ„tius de ratione studiâ—â— Theolo l. 4 c. 6 obseru 1. 2. Baron annal tom 2. of Noes Arke a sinke of all superstitions and errours Which thing our greatest aduersaries themselues at this time not being able to dissemble doe say All the Saints such onely excepted as haue written the Canonicall bookes haue spoken by the Spirit of man and haue sometimes erred euen in the matters of faith both in worde and writing what profoundnesse of learning or innocencie of life soeuer that we can obserue and marke in them And they come so farre as to set downe their errors and that both by their names as also by their kinds concluding that the Scriptures are onely without error and exempted from lies As therefore there are rules for the expounding of the Scripture by the Scripture The Fathers must be admitted as expounders but not as law-giuers so there are also for the expounding of them by the Fathers the first whereof is alwayes this That they be receyued and read as expounders not as law-giuers and that they referre their expositions to the rule of faith and the articles thereof and not to make any new faith any new articles according to that which Saint Ierome saith vnto vs Hieron cont Iouinian August de Bono viduitat As oft as I expound not the Scriptures but speake freely of mine owne sense reprooue me who will And Saint Augustine The holie Scripture hath set vs a rule not to dare to knowe more then it behoueth My teaching of thee then may not be any other thing then to expound vnto thee the words of the Teacher that is of the Lord. Vincentius c. 2 22 41. And this is the same that Vincentius Lyrinensis saith vnto vs The Canon of the Scriptures saith he is perfect and superaboundantly sufficient in it selfe for all things Wee are not then to make any addition of the Fathers to make by them any supplie vnto the doctrine of the Scriptures but rather saith he seeing that they may bee interpreted in diuerse senses it is meete to ioine therewithall the authoritie of the Ecclesiasticall vnderstanding Not to adde vnto or alter any thing that is written but onely to make for the vnderstanding of it For saith he elswhere It is written Depositum serua That which hath beene committed of trust vnto thee not what thou shalt haue inuented That which thou hast receiued not what thou hast found out wherein thou must not be an authour but whereof thou art a gardiant not an ordiner but a disciple not a guide but a follower What thou hast receiued in golde redeliuer the same in golde c. And in the person of Timothie this is spoken vnto all Teachers it is spoken to the whole Church c. And what we say of one of the Fathers we take it as spoken of all togither for although all the men of the world could bee assembled and called togither and that euerie one of them were worth an Augustine they could not make or cause to be made one article of faith to binde the faith of a Christian to beleeue anie other thing necessarie vnto saluation then that which is in the holy Scripture Gaâ—â— following that which Saint Paule saith Though I my selfe or an Angel from heauen should preach vnto you any other thing then that which wee haue alreadie preached vnto you let him be accursed And a little after he setteth downe the reason For I haue not receiued or learned it of any man but by the reuelation of Iesus Christ c. And this hath beene renued by all the olde Fathers though but ill fauouredly kept by them which were their successours and whereupon notwithstanding our maister Gerson and Cardinall Caietan after him haue framed this conclusion That the Church of this time cannot any more neither hath bin able besides that which the Primitiue Church could to canonize any booke establish any article of faith c. The second is That we discerne in the workes of the Fathers the true and legitimate bookes from the faigned ones not to attribute them vnto them and by consequent sucke out of them an other mans errors in stead of their sound opinions not to receiue any doctrine for old when as the same shall be either new or else verie sparingly commended vnto vs of the ancients For it cannot be denied but that there are many such and those easily found out either by the stile being otherwise in one age then it is in another yea differing in some one time of some one father from that of another or by some apparance of contrarietie and that either in doctrine or exposition a thing hardly befalling any one authour or by the alledging of Authours which are notoriously knowne not to haue liued till after them or by the vsing of some tearmes and speeches not as yet practised in the Church in their time c. Of all which sorts the malice of men hath furnished vs with sufficient store of examples For the stile of the Epistles attributed to the first Bishops of Rome is meerely barbarous and Gottish in the times of the greatest flourishing of the Latine tongue and when there could not bee found in all Italie nor in all the Romane Empire either learned or idiot that could speake this language The stile of Denys the pretended Areoopagite is nothing like to Saint Pauls containing nothing of Apostolicall note or marke nothing of the spoiling of Ceremonies so oft repeated by the Apostle The treatise of Sina and Sion against the Iewes c. nothing of that vigor which was in Saint Cyprian his other writings against the very same but farre lesse of his elegancie zeale and doctrine The pretended Canons also of the Apostles how should they proceed from them when they forbid that which the others approue and command that which they do openly disproue and disallow And therefore by so much the more daungerous and poisonfull for hauing purloined the name of so soueraigne a drug And in such sort we are likewise to say of Saint Clement his reuises and Saint Peter his peregrination Hieronym in Apolog. cont Ruff in Epiph. haeres 27. which Saint Ierome and Epiphanius do witnesse vnto vs wittingly to hold and take part with the heresie of Eunomius and Ebion the most pernicious ones that haue been in the Church
and qualitie that their doctrine and pure life hath aduaunced them vnto in the Church for there is some such a one that is worth manie according to their times according I say as they haue beene nearer or further off from the true light seeing that Saint Ierome complaineth himselfe S. August ad Ianuarium Bed l. 4. in Sam. c. 2. that he was in his time come vnto the lees Saint Augustine That all was now become full of presumptions preiudicate opinions and more then Iudaicall Ceremonies Beda likewise That it was a lamentable thing and not to bee vttered without teares how that in his time the Church grewe worse and worse euery day And this will proue true in counting cleane contrarie to our Iesuites for they to cast dust in the eyes of the world doe tell vs Such a one who liued 800. or 1000. yeares since hath said this or that whereas they should say such a one who liued 200. 300. or 400. yeares next after the Apostles hath spoken thus c. For our question is not how long time a lie hath indured The diuell saith the Lord is a liar from the beginning but what manner of doctrine that was which was first that is according to Tertullian the truth then when how by what degrees falsehood and lying sprung vp increased and grew great aduaunced it selfe against Vincent Lyrinens c. 39. and aboue this truth c. And this is that which Lyrinensis saith For the expounding of the Canonicall Scripture we must summon and call togither the aduises of the fathers but preferre that euermore which they haue spoken either all or the greatest part of them and that verie manifestly often constantly assuredly c. what hath beene otherwise deliuered what Saint Martyr or Teacher soeuer he hath beene let vs hold it inter proprias occultas priuatas opiniunculas for Apocrypha and priuate opinions Furthermore we are euer to proceed forward to the fifth that they are to be read as great personages That we must reade them in such sort as they will be read but neuerthelesse as men whose writings cannot be equall with the Scripture as little as their spirits can match the holy Ghost yea such on the contrarie as must be iudged by the scripture examined one by another euen the old with those which in regard of them are new as they haue sufficiently learned in some places to reproue them of whom they had beene instructed in many things Cyrâ—l in Leuit. l 5. according to the rule which S. Cyril giueth vs. If there be any thing in the scripture to be decided besides the two Testaments let vs know that we haue not any third the authoritie whereof we are bound to receiue This also is the same that the Fathers say vnto vs. S. Ierome Let euery thing that shall haue bin spoken after the Apostles time be cut off Hieronym in Psal 86. let it not carrie any authoritie with it how holy or eloquent soeuer the Author may bee Saint Augustine Augu. de vnit eccles c. 6. Reade to me of the Law Prophets Psalms Gospel and Epistles reade we wil beleeue c. Al others saith he how holy or learned soeuer they be I read them not to belieue that which they affirme to bee true because they say it but in as much as they proue it vnto me by these canonical Authors Ep. 19. ad S. Hieronym Ep. 111. 112 c. For how Catholike so euer they may be there is alwaies something in their writings which their honour reserued it is lawfull for vs to reproue if it doe not agree with the truth Thus am I affected in other mens writings and such wish I them to be in mine c. And if you would know of what manner of men hee purposeth to speake he speaketh of his owne bookes Rest not thy selfe saith he in my books Lib. 3. de Trinit contr Crescon l. 2. c 21 Ep. 112. but correct them by the reading of the Scriptures Of those of Saint Cyprian I doe not hold them for Canonicall but I examine them by the Canonicall Wherein I find them conformable I praise him where otherwise there with his good leaue I reiect and forsake him Of these namely Saint Ambrose and Saint Ierome Contr. Faust l. 11. c. 5. l. 2. Contr. Donat. c. I purposed not saith he to intermingle their opinions that so thou maiest not thinke that wee should follow the sence of any man as the authoritie of the Scripture Of all them in generall that haue written since the time of the Apostles In them all saith be the reader or hearer hath free iudgement to approue or disprouethem not being bound of necessitie to belieue them but with libertie of iudging c. Yea saith he elswhere All the letters of Bishops without any exception to those of the Bishops of Rome which haue beene written or are written after the Canon of the Scriptures may be reprehended by the Councels and the prouinciall Councels giue place to the generall and the first generall are oftentimes amended by the latter Sine vllo typo sacrilegae superbiae without any swelling of wicked pride In like manner saith hee to Maximinus Bishop of the Arrians August contr Maxim l. 3 c. 14. I alleadge not vnto thee the Councell of Nice though the worthiest that euer was by way of preiudice neither alleadge thou against me that of Rimini For as I hold not my selfe bound to the authoritie of the one so neither doe I take thee to be bound to the authoritie of the other wherefore let vs reason the matter together by the authoritie of the Scriptures c. Of which onely saith hee against the Donatists by a speciall priuiledge denied to all others that come after it is not lawfull to doubt And in the meane time Peter Abbot of Clugnt Petr. Cluniac l 2. amongst the pretended errours for which Peter Bruits who read the Diuinitie Lecture at Tholosa was burned about the yeare 1200. obserued this That hee belieued in the Canonicall Scripture only and would not consent that the Fathers had the same authoritie with it And that this was the errour of that time appeareth in Gratian who liuing at this time maketh the Decretall Epistles of the Popes equall with the Epistles of Saint Paul and falsifieth Saint Augustine to fortifie his owne saying How farre better dealt Gerson and the Count Picus of Mirandula who doe more accompt of a lay man an idiot an olde man a child with a place of Scripture then a Pope or vniuersall Councell without Scripture Now who so shall read the Scriptures and the Fathers vpon the Scriptures furnished with these rules calling vpon the name of God and bringing a right zeale to the searching out of the truth let vs not doubt but that hee may easily discerne of the controuersies of this time as to know on which side truth or
the worlde did sound therein Euseb lib. 2. c. 16. 17. in the doctrine of the Gospell For whereas Eusebius would applie vnto Christians that which Philo saith in the treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they had at that time sacred or consecrate houses which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best learned do vnderstand acknowledge that he speaketh there of those religious Monkish Iewes which were called Essei for that he saith that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alluding vnto their name De praeparat e. uang l. 8. c. 4. and Eusebius himselfe in another place doth expound it of them Those which haue written after him as Sozomenus Epiphanius Nicephorus c. as they followed his steps so they stumbled at the same stone And that which Onuphrius saith that Anacletus the first in the life time of S. Peter did build the temple of Laterane at Rome is verie fond and friuolous And in deed the first Christians were without temples for certaine ages That there were no churches at the beginning Orig. contr Celsum l. 8. Minutius in Octauio Euseb l. 9. c. 10. Tertul. cont Valentinian Onuph in appendice Platin. Euseb l. 7. c. 9. Euseb l. 9. c. 42. which appeareth by Origen and Arnobius who were reproched by the Painims for that the Christians had not any As also by Eusebius who saith that the places wherein they prayed were caues and dennes as hauing made them places for to pray in whereas on the contrarie our Sauiour Christ reproueth and reprocheth the Pharisies for that of the places of praiers they had made dennes for theeues Tertullian sheweth vs that in his time they had no where to assemble and come together but in simple and silly houses where he saith The house of our doue is but a simple one scituate in high places daily inuaded and beset This was about the yeare 200. their first publike assemblies were in the places where they vsed to burie the Martyrs So wee reade that in the time of Valerian Aemilianus gouern or of Egypt defendeth the exercise of religion in the Christians of Alexandria by these words You are vnthankefull for the mildnes and lenitie of the Emperors c. you are not like to hold and inioy your Synodes and assemblies in the places of buriall of your Martyrs any longer And it is said of Galerius That hee may spoile vs and bring vs to nothing he will take away from vs the libertie of our assemblies in the places of the buriall of our Martyrs Euseb l. 6 c. 3. But contrariwise of Galienus That he restored them the places of the buriall of their Martyrs to the end that they might celebrate the diuine seruice that is saith Onuphrius baptisings the holy Supper and sermons c. But in time they began to build and erect certaine slight manner of buildings to defend them against the iniuries of the weather and them they called frames And this is attributed to Fabianus a Bishop of Rome and a Martyr by Damasus And hereby is seene the impudencie of those men which haue imagined and deuised these goodly legendes wherein is reported that Sauinian did build a temple vnto Saint Peter in his life time and Alexander the first another which hee called Advincula And Hyginus ordained that temples should not be dedicated without Masse that the stuffe brought into the place to build withall should not be conuerted vnto profane vses c. All such as liued in the heat and raging times of persecution being more busie to build the Church by their death then by any such monuments which might be the remembrauncers of their life After the yeare 200. at certaine spaces of time which fell out calme they assembled more freely and builded more solide and substantiall places of praier and that in Citties in the time of Alexander Seuerus Gordianus Euseb l. 8. c. 1. 2 Philippus Aemilianus Marcus Aurelius c. Whereupon Eusebius crieth out Who shal be able to describe vnto vs these goodly assemblies in euerie citie this great concourse of people vnto the places of praier which are so far inlarged and made much bigger then the old But within a short while after they were seene pulled downe again and ouerthrowne by Dioclesian The beginning of Temples in so much as that their foundations therewithal were razed and in this ruinous vnprouided estate they continued till it pleased God to raise vp Constantine who did not onely command that they should be built againe with all diligence but himselfe began to erect build them in most sumptuous and costly manner going on from necessitie to vtilitie and profit and from profitablenes to wast superfluitie conuerting and turning by little little in the great famous cities the temples that had beene dedicated vnto idolles vnto the vse of Christians the like did his successors according to his example And from that time forward we find the Bbs. of Rome more careful industrious to build churches as they call thē then the Church it selfe the Doctors on the contrarie calling vpon them that rather to the praise of God through the beauty and brightnes of the same they wold labor for the true ornaments of the Church Lactantius the Maister of Constantine saith It behooueth not to build such sumptuous temples vnto God but it behooueth euery man to consecrate his breast vnto him to retire and betake himselfe into the same therein to fall downe worship And Chrysostome Wouldest thou build a house to God giue vnto the poore faithfull ones to sustaine their liues withall and then thou hast built him a reasonable house Chrysost in Matth. The Martyrs take no delight or pleasure in it to be so honoured with thy siluer when the poore in the meane while do mourne and weepe But Ierome more then any other Hieronym ad Demetriad howsoeuer ordinarily too much giuen to outward decking and trimming Let others saith he speaking to Demetrias build Churches parget the walles with marble rough-cast let them gilde the heades of these huge pillars which do nothing at all perceiue their beautifying c. I speake not against it but it behooueth thee greatly to haue some other drift and purpose and what must that bee To cloath and couer saith he Iesus Christ in his poore to visite him in those that languish to feed him in the hungrie to barbour him in those that haue no house or roofe to lie vnder but especially in those which are of the houshold of faith c. Meaning by these speeches that Christian charitie proueth a far better lodging and house then all these goodly and stately buildings And vppon Aggee Hieronym in Aggeum Wouldest thou know what I meane by the money wherewith the temple of God is to be garnished verily the words of the holy scripture whereof it is written The words of the Lord are pure words they are as siluer purified in the
meanes whereby they might excell and go beyond the laitie therewithall the well inclined being still oppressed kept downe by the authoritie of the Pope Euen iust after the same manner as it would haue fallen out in other cases with vs in Fraunce in as much as the case so stood in the beginning as that matters of sute and law were pleaded in Latine and all manner of writings made in Latine howbeit that the common people by reason of the change that happened did not vnderstand it but that our kings as those which did more carefully watch ouer the goodes of the people then the Romish Bishops did ouer their soules haue beene very prouident wisely to foresee and by their ordinances to prouide for the same CHAP. VI. That in the Primitiue Church and a long time after the holy scriptures were read amongst the people in all tongues THe liturgie then or diuine seruice That the scriptures were translated into all languages euen from the first times was retained in the Church in the vulgar and common tongue for a long space following the precept of Saint Paule Let euery thing be done to edification in the Church And as for the Maxime of the Church of Rome which is to hold the people in ignorance that so they may not come to the knowledge of their faluation it did not take place but of late and that for no other end but to bind their consciences and knowledge to go no further neither yet to come short of the conscience skill of their curates that so they may pray vpon their simplicitie either by leading them into vaine superstition or into seruile subiection The holy scriptures of the old Testament say they were written in Hebrew and those of the new Testament in Greeke and not in any other tongue Let it bee so and good cause why seeing the Hebrew tongue was the language of Israel to whome the law was properly and peculiarly giuen and the Greeke likewise very common knowne vnto all the East parts where Christianitie did first spring and spread abroad But what prerogatiue do they shew vs why they should so aduance and cleaue vnto the Latine Let them answere them that the Gospell was notwithstanding preached by word of mouth in all tongues and to that end was the gift of tongues sent vnto the Church which was no sooner ceased but that the scriptures both of the old and new Testament were found as a supply of the same translated into diuers tongues as Hebrew Syrian Arabicke and Scythian as the ecclesiasticall historie doth witnesse vnto vs that this diligent indeuour continued and endured by the industrie of good pastors in such measure and sort as that the knowledge of Christ gained and got ground in the world Thus we see that Saint Ierome translated the holy scriptures into the Dalmaticke tongue Hieronym in ep ad Sophron. Gregor Patriarch Alexand. in vita Chrysost Sixtus Senens in l. 4. in lit l. k. Postellus in ep ad Ambr. Theseum Chrysostome into the Armenian Vlphilas Bishop of the Gothes into Gothicke Methodius into the Sclauonian and their translations are founde as yet both extant and in vse And that the same zeale was followed and imitated in the end in all Churches so that wee haue as yet the Gospels in the Ethiopian tongue the Psalter in the Egyptian as also in the Indian tongue but imprinted in Syriacke Characters the fiue bookes of Moyses in the Persian tongue the Psalter all the new Testament in the Gothish or old Frizeland speech all the Bible from the time of Ethelstanus king of England that is nine hundred yeares in the Brittish tongue c. And therefore Chrysostome sayth The Syrians Egyptians Indians Persians Ethiopians and innumerable other nations haue the heauenly doctrine translated into their naturall tongues and by this meanes haue left off their barbarousnes to play the philosophers in good earnest Theodoret Theodor. de corrig Graecor affect The Hebrew bookes are not onely translated into Greeke but also into Latine Egiptian Persian Indian Armenian Scythian Saromatian and in a word into all tongues which the nations vse as yet vnto this day All these good Pastors zealously and feruently affecting the wholesome instruction of their flockes and all these famous Churches had not yet studied or busied their braines about the title of the Crosse to conclude from thence that the scriptures could not bee read but in three tongues because in deed they had no desire or will by any such shift so to worke their purpose as that the poore people might not learne the way wherby they might be saued that so they might hold their consciences in homage vnto them Whether it be daungerous or no for the cōmon people to reade them But whatsoeuer any man may seeme to bee able to say to the contrarie say they it is and alwaies hath beene daungerous for the people to haue and reade the holy scripture in their common and naturall tongue And to whom then was it that our Lord said Search the scriptures And wherefore had all Christian Churches so translated them But now therefore let them heare euen they which make such vauntes of the auncient writers into what daunger those auncients did bring mens consciences by the reading of the holy scripture and into what daunger if a man will belieue them herein they brought the whole Church Irenaeus without all doubt did not conceiue any such daunger to bee therein Iren. l. 4. c. 12. 31. when hee said of the heretikes the Valentinians That their not knowing of the scriptures had brought them to this heresie He found preseruatiues therein and our aduersaries are afraid to meete with poison And as little paines did he take to draw backe the faithfull from the reading of them because of obscuritie for he saith The scriptures are open and cleare without ambiguitie or doubtfulnesse Origen in Esa hom 2. in Exod hom 9. they may bee alike heard of all Origen in like manner who tooke so great paines to translate and publish them in all tongues saith Woulde God wee all belieued and did that which is written Search the scriptures they are shutte and sealed to the negligent but they are founde to bee open and vnlockt to them that seeke and knocke at the dore By them hee would haue his parishioners his people that were still to be instructed and catechised and his disciples to trie and examine his doctrine for hee saith Origen in Iosuam hom 20. Idem in Leuit. hom 9. When I teach you that which I thinke then examine and iudge you whether it bee right and true or no. For wee desire sayeth hee in another place that you shoulde not onely heare the wordes of God in the Church but therewithall that you shoulde exercise your selues in them in your houses and meditate in his law day and night Idem in Ios hom 20. Yea and to the end that they
then for the Monks it is so much the more your sinne to thinke that one ought not to reade them then not to reade them your selues Such speeches cannot but come from a diuelish meditation We are assaulted by the weapons and fierie darts of the Diuell how shall we shun or quench them surelie by the reading of the scriptures for I tell thee and tell thee againe Idem in hom 3. de Lazaro that without the continuall reading of the scriptures no man can come to eternall life Euery artificer is furnished with such tooles and instruments as serue for his mysterie and occupation as are necessarie for his work and I tell thee O thou Christian that the bookes of the Prophetes and Apostles are the instruments of a Christian to amend his soule to redresse what is amisse and to renew that which is growne old in vs c. But thou wilt say happy is euery simple soule he that walketh simplie walketh surelie But S. Idem hom 16. in Ioh. Prouerb 10.9 1. Pet. 5.15 Colos 3.16 Peter hath saide vnto thee Be yee alwaies readie to render a reason to any whosoeuer shall aske you anie question of the hope that is in you And S. Paule let the word of Christ dwell plentifully in you c. The cause of all euill is that for the most part there is not any that know how to alledge anie places of scripture to the purpose for that which they speake for the simple is not there to be taken or vnderstoode of one that is a sot or an ignorant person but for that man which is not giuen to wickednes which is not giuen to guile deceitfulnes c. For otherwise how should our Lord haue saide Be wise as Serpentes but simple as Doues Chrysost hom 3. de Lazaro But I haue an occupation or office to attend vpon in the kinges Court or in some of the Courtes of the law I haue a trade I haue a wife yea but is it not the property of those that haue forsaken the worlde to reade the scripture Is it not the property of those which sit vppon the tops of the mountaines O man sayeth hee what wilt thou here say vnto vs hast thou nothing else to doe but to turne ouer the bookes of the scriptures and certainelie that a great deale rather then they for they being freed of these worldlie cares are as it were in a hauen But thou who art tossed continually amidst the waues of this worlde hast thou not so much the more neede to take vnto thee these same to bee thy consolation But certainelie they who shall vse such speeches I knowe not how they should bee worthie to liue and breath how they should not bee ashamed to looke vppon the Sunne But we cannot all haue bookes wee are too poore to buye them I pray thee tell me Idem hom 10. in Iohan. hast thou not as poor as thou art the tooles and instruments of thy craft occupation and wilt thou excuse thy selfe of pouertie when thou shouldest prouide thee instrumentes of thy professed Christianitie these implementes and tooles whereby there groweth so great commoditie But in the ende for hee stoppeth as it were by the way of prophesying of these latter times all the holes that our aduersaries doe set open Wee shall not it may be vnderstand that which we shall reade in the holie scriptures But sayeth hee will you doe well At the least vpon the sabath daye bee diligent to reade the Gospell Idem ibid. And before that you goe to heare the sermon repeate mee it oft at home take paine and diligentlie endeuour thyselfe for to finde out the sence Idem hom de Lazaro which will shew it selfe to be either plaine or obscure and darke or will seem to hang and agree well together or to disagree marke mee these thinges well and then prepare thy selfe to heare the sermon with all attention I tell thee moreouer that although thou doe not vnderstand the thinges which lie therein hidden and secret that yet there doth not cease to rise and come vnto thee a great measure of sanctimonie and holines Notwithstanding it is impossible that thou shouldest be euerie where alike ignorant in them seeing that the holie Ghost hath in such sort tempered them as that the Publicanes Fishers Dyers Shepheardes his simple Apostles and in a worde the vnlearned were saued by the same And that to the end that the most ignorant may not excuse themselues in that sort to the ende that it may appeare that the thinges which are there spoken of may appeare vnto all to be most easie to be knowne and finallie to the end that the artificer the seruant the widow the sillie woman and the most rude and barbarous may take profite by the reading of the same seeing they are not written vppon anie vaine glorie of them that were the Pen-men thereof as the bookes of the Pagans were but for the saluation of the hearers For it was the course of the Philosophers that although they deliuered that which was profitable yet they would folde it vppe in obscure tearmes the rather to be admired the Prophetes and Apostles their course was contrarie for they deliuered all thinges plaine and cleare they made them manifest and euident to all men as they which were the common Doctors of the vniuersall world insomuch as that euerie man may learne by the onely reading thereof the things that are deliuered therein Idem hom 3. in 2. Thessal Learne sayeth hee againe in an other place without a Preacher For saith he in that we haue Preachers it is but as the remidie of our negligence All thinges are cleare and plaine in the holie Scriptures all the necessarie doctrines therein are manifest And as for you which are otherwise addicted to bee hearers rather then readers you become delicate and giuen to seeke forth such Preachers as will please and flatter your cares But Thou aunswerest againe and sayest I vnderstand not the scriptures And tell mee why Are they written in Hebrew are they in Latine are they in any strange and vnknowne tongue hast thou not them in Greeke But thou aunswerest so in Greeke as that therein abideth much obscuritie From whence should this obscuritie come are they not stories which thou vnderstandest clearelie and dost thou speake vnto vs of obscuritie These are but excuses and vaine wordes Idem hom 12 in Genes Idem in Psal 95. 49. The scripture sayeth hee in an other place expoundeth it selfe it suffereth not him that giueth his eare thereto to erre So soone as the testimonie thereof is produced it confirmeth both his worde that speaketh and his spirite which heareth And that so farre as that the common people by them may bee able to iudge of Antichrist If you haue not sayeth hee recourse to the scriptures if your affections runne after other matters you will stumble and take offence you will perish you will not bee
this venome as it were by a fire Marke this word As then the speeches here vsed do not deale with the fire of that materiall purgatorie And in deed he setteth downe S. Cyp. l. 3. testim aduers Iud. c. 57. Cyrill in Esa l. 1. c. 4. orat 3. Barnabas as one of this number S. Cyprian likewise The Lord hath reformed and amended me not giuing me ouer vnto death according to that which is written in Malachie c. For saith he God amendeth and preserueth his faithfull S. Cyrill expoundeth it of the operation of the holy Ghost in the regnerating and sanctifying of the faithfull and according to the same expoundeth the place of Esay 4. When the Lord shall wash the daughters of Sion c. But yet and if wee marke the text Behold the Lord saith he quasi ignis as a fire This then cannot be purgatorie but God which maketh this purging and not properly a fire but as a fire hee meaneth doubtlesse the fire of the spirit of Christ which purifieth our soules by his doctrine And so S. Ierome hath expounded it Hugo in Esa c. 4. in Malac. c. 3. Cardinall Hugo in like manner saith He will purge sinnes by the fire of his passion or of his spirit And by this meanes we conclude that there is no place throughout all the canonical bookes of the old Testament from which may bee gathered or proued this their purgatorie or any of the praiers or Masses for the dead neither yet according to the exposition of the fathers and that the most worthie and renowned amongst them any such torment as is giuen to them And this is freely acknowledged by Perion the Monke and thereof there is as yet some iarre and disagreement remaining amongst those of the Church of Rome namely whether there were any purgatorie in the time of the olde Testament or not There remaine the booke of Tobiah and the second of the Machabees both Apocrypha which we are to examine howbeit that wee could answere them in a word that all doctrines that haue no other ground approbation but in the Apocrypha bookes must needs themselues be Apocrypha Tobiah saith Tob. c. 4. v. 18. Cast thy bread liberally vppon the graues of the iust but giue nothing vnto the wicked The Israelites had beene amongst the Gentiles and so had Tobiah also now the Gentiles were wont to make feastes at the funeralles of their neere kinsmen Vnde parentare et parentatum The Iewes that they might not seeme to be behind the Gentiles in honouring of their parentes distributed victualles vnto the poore In like manner saith Saint Ierome they caried victualles to such as were sorrowful pensiue and which wept about the graues of their dead which hee gathereth out of the 31. of the Prouerbes And Cardinall Hugo Hee speaketh here of some fashion not knowne vnto vs or rather for the comforting of the kinsfolkes hee commanded feastes to be made after the buriall c. This is all that can be gathered out of this place That of the Machabees may seeme to minister vnto them some better matter for their purpose This is saith he a oly cogitation to pray for the dead 2. Micab 12. to the ende that they may bee deliuered from their sinnes c. First it is pittie that this doctrine of their pretended fire whereof they make so great accounts and for the defence whereof they haue kindled so many fires throughout Christendome should haue no other foundation then one only place and that out of the Apocripha bookes and that the rather in as much as they haue beene acknowledged such by all antiquitie and by the most auncient Doctors and Councels witnesse S. Cyprian S. Ierome S. Augustine S. Gregorie c. The primitiue Church gouerned by the holy Ghost Cypr. in Symbol Hieronym in lib. Sapient August contr Gaudentium Gregor l. 8. Moralium hath not iudged the books of the Machabees to be such without cause if afterward they haue been permitted to be read in the Church it was as S. Augustine telleth vs For the example sake of vertue and not for the grounding of any doctrines vpon them Saint Ierome saith They are read for the instruction of the people and not to authorize any doctrine c. S. Gregorie likewise They are not produced or alleadged for to testifie or confirme any thing as canonicall but onely for edification There are whole volumes to this effect And when as the Church hath not touched or had any dealing with the reportes and narrations contained in the second booke partly as not agreeing vppon the same matters with that of the first and partly for their being detected and conuinced of falshood by the whole storie of the ancient gestes of the Iewes as in that matter of the hidden fire of the Arke c. which Nehemiah and Esdras would not haue concealed c. We cannot but haue them suspected as also it fared with Pope Gelasius who would not admit of the first c. yea the Author himselfe giueth sentence of condemnation against himselfe as crauing pardon if he haue written amisse The holy Ghost who hath inspired and enlightened the authors of the canonicall scriptures would neuer haue written so In the second book it is certaine that from the time of the Machabees 2. Machab. 4.7.12 the Iewes by means of the familiaritie that they had with the Grecians began mightily to incline to Paganisme Now wee will shew hereafter that this doctrine is taken from the Paganes and it appeareth so to be by Iason who in fauour of Antiochus prouided an vniuersitie of paganisme in Ierusalem by other priestes who turned the sacrifices of the law into the manner of vsage that was amongst the Paganes 2. Machab. 3.13 sacrificing for the idolatrous kings for the Lacedemonians for the health of Heliodorus a piller and spoiler of the temple also by their suffering of the Paganes contrarie to the law to offer therein as namely vnto Antiochus Eupator the Emperor Augustus c. Philo de legatione ad Caium By the historie of Razias who laid violent hands vpon himselfe that so he might not fall into the enemies hands the opinion of al Paganes yet commended by this author of the second book of Machabees But after all this let vs come to the storie which is the same with that which is mentioned in the 1. book and 5. chap. Ioseph the sonne of Zachary and Azarias priestes 1. Mach. 5.57 in the emulation which the prowesse and valiantnesse of Iuda had stirred vp in thē contrarie to his inhibition made an enterprise against Iamnia but Gorgias comming out against them discomfited them so that there remained 2000. vpon the place And Israel had receiued a sore ouerthrow Because saith he that hee had not obeied Iuda and that they were not of those whom God had stirred vp for the deliuerance of Israel that is to say because they
ages did euer acknowledge the Purgatorie of the Church of Rome BVt say they if we should go to it but according to mans reason would not it giue sentence with vs that so many persons as die so quickly haue need of this manner of purging their soules departing impure and vncleane out of this world and so vnfit to be receiued into heauen with that their pollution Wherevnto we answere them that the barre and iudgement seat that is directed by humane reason hath no place in the Church that in that skill of the law which professeth the defence and maintenance of Christianitie it is a shame to speake without testimonie and authoritie out of the word and that a great deale more then to speake in the ciuill law without law But how much more shame is it then when a man vndertaketh to speake for Christianitie and holdeth a course contrarie to the scriptures And this we haue learned from the ancient writers Tertullian Let vs reuerence the fulnesse of the scriptures if we will not vndergoe the woe ordained for such as adde vnto them Basill This is to fall away from the faith either to cast away and cut off any parte of that which is written or to adde any thing that is not Chrysostome The thoughtes of the hearers halt when they haue a doctrine deliuered them without any scripture S. Augustine Let vs see if this be taught in the law or prophets or in the Gospell or Epistles Gerson in like manner Let vs suspect all manner of reuelations if they bee not confirmed by the law and the Prophetes But these ancient fathers here alleadged haue also belieued Purgatorie Let vs admit that it is so as it is not in deed yet we answere as we haue done before that we do not allow of the old fathers as lawgiuers in the Church For there is but one law maker saith the Apostle euen Iesus Christ and themselues tooke it as an iniurie offred vnto them to be so reputed only they accompted of themselues as expounders of the law ordained by our Lord and of the scriptures which he hath left vs. And this is the greatest honour that can be giuen them in the Church and in this respect and consideration we honour their bookes we weigh and ponder their expositions where they are found to differ one from another we endeuour our selues to make our choice of the best euen those which come neerest vnto the analogie and proportion of faith If wee doe otherwise if wee admit of them as authours of doctrines and not interpretors wee shall be in danger to bee as we said Anabaptistes with Saint Cyprian Montanistes with Tertullian Chiliastes with Ireneus c. In stead that wee are to abide and continue Christians with Christ whose voice the sheepe heare who alone hath the woraes of eternall life Now we haue heretofore cited all the Doctors to the interpreting of the places produced and alleadged by our aduersaries for purgatorie who could not see it there where they did find it who for the most part haue in the said places found the contrarie and yet we will proceed on further as namely to shew that the auncient fathers haue affirmed such Maximes as wherewith the Romish Purgatorie cannot stand As that when they haue at any time spoken of it they doe it not affirmatiuely but doubtfully and not as of an article of religion but as of a fantasie or opinion that may bee propounded and receiued for arbitrarie that for the most parte what they haue saide cannot agree with that which wee are in controuersie about at this day And finally that if they had belieued it for a necessarie article they had collected and gathered from thence as from a principle of faith such corollaries consequences as wee see at this day which neuer came to light till a long time after one long after another and that by the succession of many ages And to the end that this may more clearely be seene let vs call to mind at our entrance into the same what purgatorie it is whereof we speake as namely of a certaine third place whither the soules of the faithfull dead in the faith of Christ go at the time of their departure out of this life there to bee tormented with fire before they bee receiued into the place of blisse yea and that so long as vntill by the praiers and suffrages of those that are liuing there be satisfaction made for the temporall punishments due for the same and that all the spottes of vncleannesse bee purged and cleansed away that is for that say they vnto vs by faith in Christ wee haue remission of the fault and sinne onely and not of the eternall punishment due to the same which by the fauour and power of the keies is changed from being eternall and made temporall and for that wee must of necessitie satisfie this temporall punishment either in this life or in the life to come by our selues or by some others c. And now behold the Maxims of the ancient fathers contrarie to Purgatorie The propositions held by the old writers contrarie to purgatory Basil reg bren inter 10. 13. Ambr. in Luc. l. 10. c. 22. The first that God by Iesus Christ doth wholly and altogether deface and blot out both the sinne and the punishment S. Basill Thesoule wallowing in the mire of sinne how can it approach or come neere vnto God verily by constantly and stedfastly belieuing that the purging and cleansing of his sinnes is accomplished by the blood of Iesus Christ in the multitude of the mercies of God according to that which he himselfe hath spoken If your sinnes were as red as skarlet they shall be made as white as the wooll Saint Ambrose We embrace and take hold on Christ that so hee may say vnto vs be not afraide of the sinnes of this worlde neither of the floodes of afflictions which vexe and besiege the bodie J am the remission of sinnes c. Saint Augustine August de verb. Dom. ser 37. 31. Idem de Trini l. 4 c. 2. Christ in taking vpon him the punishment and not the fault hath blotted out and vtterly defaced both the fault and punishment due to the same Againe Wee liue not in this world without sinne but wee shall go out of this world without sinne Againe What shall wee pray for in this life verily that wee may finde remission and forgiuenesse in the worlde to come What profiteth this pardon and forgiuenesse it wipeth not away the staine He that acknowledgeth a wrinkle laboureth to smooth and make it plaine And where then are our wrinkles stretched out and smoothed c. verily vpon the crosse of Christ for vpon this crosse hee hath shed his blood and this is that whereby the Church is cleansed from all spottes and wrinkles as a thing verie cleane and bright c. Againe There is but one purging of the vniust the blood of that iust
spirite by which wee belieue and say that Iesus Christ is the Lord which no man can say by the libertie and freedome of his will but onely by the holy Ghost c. This is the same with that which the Bishops of the East did write vnto the Bishops of Africke S. Barnard Bernard de grat liber arb Libertas a peccato In the fall Adam fell from his not being able to sinne to his not being able to doe any thing but sinne hauing altogether lost the libertie of taking aduise and counsell c. as also that which he had of forbearing to sinne And this losse happened vnto him by the abusing of the libertie of his will c. Being fallen from his will it is not still remaining free for him to raise vp himselfe againe by the same For although at this day be would doe it yet the case so standeth with him as that it is not in his power not to sinne It must be Christ that must inspire and indue him with new vertue by his restauration that the Lord may transforme vs into this image howbeit euen then our perfection commeth not in this life but in the life to come c. And he is full in all his bookes of such places which shal hereafter be seene as better opportunitie serueth Peter Lombard saith Lomb. l. 2. d. 25 After sinne till there be a restauration by grace man is ouercome and pressed of concupiscence and hath infirmitie to doe euill but hee hath no grace to doe good And therefore he can sinne but he cannot cease to sinne and that damnablie c. Againe In that Adam hath sinned of free will and that sinne hath ouercome him he hath lost his free will Libertatem inquam à peccato the libertie that hee had to keep himselfe from sinning whereof the Apostle speaketh whereas the spirit of the Lord is there is the libertie and truth of the Gospell If the Sonne deliuer you not you cannot bee free c. And this libertie consisteth in being free from sinne for to serue and obey vnto righteousnes c. which thing they haue attained onely and not any others whome the Sonue hath repaired by grace c. And therefore Anselme said Anselm in 14. ad Rom. as Lombard doth alleadge him The whole life of infidelles is nothing but sinne For there is no goodnesse or felicitie to bee found where the chiefe goodnesse or felicitie is wanting Thom. in 2. sent dist 31 32 c. Thomas likewise layeth vs downe these Maxims The person of Adam hath infected nature and nature now infecteth the person the bodie infecteth the soule not by working vpon it but by receiuing from it for the soule is the proper subiect of originall sinne Idem l. 1. d. 41. Originall sinne is indifferently in all and the punishment thereof is likewise in all no man can satisfie for it but God onely making himselfe man No man can forsake or shake it off of himselfe for from the estate of nature to the estate of grace no man can passe either by free will or by merite but per appositionem gratiae ex mera gratia by the adding and applying of grace c. It may be Not one to be excepted no not the holy virgine August de nupt concupise Idem de perfect iustit Idem contr Iul. l. 5. c. 9. that they haue excepted some persons from this common and generall condition at the least the virgine Marie Let vs heare then Saint Augustine All flesh that is borne by the carnall copulation of man and woman is sinfull flesh That onely which was not so begotten is without sinne that is to say the humane bodie of our Lord. Againe Whosoeuer thinketh that there hath beene anie either man or woman for in Latine he comprehendeth both the sexes except the alone Mediator of God and men to whom the remission of sinnes is not needfull he is contrarie to the holie scripture wherein the Apostle saith by a man sinne is entered into the world c. Yea saith he in another place hee is an hereticke For if as without all doubt it is the flesh of Christ bee not sinfull flesh but like onely to sinfull flesh what remaineth but that it onely being excepted all other humane flesh is sinfull flesh c. Then he concludeth And who so denieth this iâ— a detestable hereticke Yea the flesh of the virgine For saith he It appeareth that concupiscence which Christ would not haue to beare any stroke at all in his conception hath caused the propagation of euill into all mankind For the body of Marie although that he did spring from thence did not notwithstanding transfuse any part of the same concupiscence into the body of Christ because shee did not conceiue thereby And it is not here to be obiected which he speaketh of in an other place that it is not his purpose to speake of the mother of our Lord when the question is of sinne Idem de natu grat c. 6. Because shee hath had greater measure of grace giuen her to ouercome all the parts and parcels of sinne For in that he saith to ouercome it presupposeth a combat with sinne for the ouercomming whereof shee had need of new grace To which purpole wee alleadged Origen heretofore Whereas if she had not beene redeemed iustified and sanctified by the blond of Christ then shee had not beene it at all S. Ambroâ—e saith Ambr. in Luc. Immaculatâ— Partus nouitare Idem in Esay Our Lord Iesus is he alone of all those that haue beene borne of women which hath not felt the contagion of earthly infection and that by reason of the new and extraordinarie manner of his conception and generation which was without spot or touch of sinne Againe Euerie man is a lyar and no man without sinne except God alone It is therefore to bee obserued that not one that is of man and woman that is to say of the coniunction of their bodies that is without sinne Anselm l. 2. Cur deus hom c. 16. in 2. ad Cor. c 5. as also that he that is without this sinne was also begotten without this manner of conception c. Anselme I would know saith he how of this sinfull lumpe of this mankind altogether infected with sinne God should draw foorth a man without sinne Tanquam azymum de fermento being as much as if a man should go about to make a Loafe of vnleauened bread out of a lumpe that is nothing but leauen For although that the conception of this man were pure and vndefiled yet the Virgine out of whose wombe he was taken was conceiued in iniquitie and her mother conceiued her in sinne and therefore also borne with originall sinne for shee likewise hath sinned in Adam in whose person all haue sinned Rom. 5.12 Whereby we may see the impudencie of our aduersaries who vpon the second to the Corinthians where it is said All
counteruaile eternal life and of too shallow and short a measure in respect of infinite blessednesse yea though it were the merite of the holy Virgine and that conceiued or not conceiued be it as you will in originall sinne For if shee were conceiued in originall sinne shee is freely redeemed as well as any other and regenerate and borne againe of meere grace as well as any other But and if shee were not which yet the holy Scripture denieth that was also of the worke and operation of the same grace and furthermore the greater shee is the deepelier is shee bound vnto God and the further off from merite as also from hauing any occasion to be proud beeing on the contrarie so much the more to carrie her selfe in a greater measure of dutifulnesse and humilitie in respect of so rich and aboundant mercies bestowed vpon her so freely and vndeseruedly by the high and mightie God According to that which is said Vnto whome much is giuen and committed Luk 12.24 of him shall so much the more bee required againe c. CHAP. XVII That the Regenerate man cannot merite eternall life either for himselfe or for anie other LEt vs come to the condition of the regenerate man to the state of grace Proofes out of the holy Scripture as it is called and let vs see if any one standing in that state before God can merite of him by his workes either his owne saluation or an other mans The Scripture speaketh verie highly of mans Regeneration it setteth him before vs as a man new moulded and cast by the effectuall power and working of the holy Ghost in all and euerie one of his parts and members Now what better way to comprehend and conceiue the fall and ruine then by the reedified repaired parts Coloss 1.3 Acts. 15. Ephe. 1. Coloss 2.13 Gala. 5. Rom. 6. Coloss 7. Rom. 8.14 For the spirit of Christ deliuereth vs from the power of darknesse being dead as we were in sinne he quickneth and maketh vs aliue he purgeth our hearts by faith he inlightneth the eyes of our vnderstanding by the knowledge of God He destroyeth the bodie of sinne He mortifieth yea crucifieth the old man with all the diseases concupiscences and affections of the flesh He maketh vs the children of God and as we are such to crie Abba that is to say father But dooth it follow of all this that after Regeneration we are either cleane from all sinne or that we can attaine vnto it in this world Such as doe flatter themselues in making their sinne small should therewithall thinke that a small thing should repaire and make vp the breach But what then will they say when as of necessitie for the sauing of this miserable flesh the word must be made flesh When for the deliuering of vs from the seruitude of sinne hee must needes become sinne himselfe who had neuer knowne any sinne Or will they thinke that the flesh bee it neuer so wholly and throughly regenerate will bee able to doe all things Or would they flie vp with their owne wings to heauen without Iacobs Ladder the helpe of the Lord or his merite More readie as yet by their pride to loose the benefit of Regeneration then our Father was to loose the excellent gifts he had by his Creation at the suggestion of the woman But let vs heare how the Scripture speaketh J am saith S. Paul crucified with Christ I liue Gala. 2.16 no more I but Christ in me and the life that I liue now in the flesh I liue by the faith of the Sonne of God who hath loued me and who hath giuen himselfe for me What could he haue spoken of more excellencie And where is that regenerate man that can vtter any thing more boldly then hee hath done this And yet therewithall heare him comming from the setting foorth of the praises of the grace receiued by God to the consideration of his owne infirmitie I see saith hee an other Law in my members Rom. 7. fighting against the Law of my vnderstanding and making me captiue to the law of sinne which is in my members c. That is to say I feele concupiscence the bud of the flesh c. And this Lawe this concupiscence if thou be in doubt doe not thinke that it is good For I know saith he that in me that is to say in my flesh there dwelleth no good thing To will well is readie with me but J doe not find the meanes to performe or doe it Nay this concupiscence is euil for he addeth thee hereunto The euill is readie with me and fast sticking vnto me I doe the euil that I would not euen the euill that I hate that is to say which I condemne in my mind and such euill as is repugnant vnto the Law of God which cannot be called any thing but sinne according to that which S. Iohn saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All whatsoeuer is against the Lawe is sinne euen to the obeying of my flesh and not the Law of my God which J consent vnto and agree to be good but vnto the Law of sinne which I condemne and dislike of in my spirit And againe This sinne is sinne in such a manner and degree as that it forceth me to confesse that it is sinne in deed For if the Law had not said Thou shalt not lust I had not knowne sinne but now I knowe it And it hath such a deepe roote in me as that I am constrained to crie Miserable man that J am who shall deliuer me from the bodie of this death Yea and it hath fruit also which it beareth and bringeth forth in me Sinne dwelleth in me euen the sinne which begetteth death which hath no other wages but death which also in stead of being brought vnder by the Law of God is lifted vp by the nature thereof and armed to rebell against it taking occasion from the same to multiplie and increase Rom. 8. Gala. 5. Coloss 3. Ephe. 4. It is prouoked and enraged like a maligne Vlcer against the salue Thus speaketh S. Paul of this sinne and not as it is in the Infidels but as it is in the regenerate and those not of the weakest sort of the regenerate but as it was in himselfe concluding generally and euerie where that he hath need to spoyle destroy kill and crucifie the same and that yet notwithstanding all this doe what he can 2. Cor. 4.10 it will not all be vanquisht and subdued at one blow For Howbeit saith he that our outward man be decaied and cast downe yet our inward is renued euerie day And yet notwithstanding not in any such measure of perfection as that any man can vaunt or boast himselfe to haue wholy put on the one and put off the other in this world For In this world wee shall neuer grow vp together and become perfect men Ephe. 4 13. according to the measure of the perfect stature of Christ
Idem Serm. 5. dedicat Jt is impossible with men but not with God Wherefore wee are assured of his power but where are we so of his will For who knoweth say they who is worthie of loue or of hatred This is it which Abailard did obiect vnto him of Salomon and our Aduersaries vnto vs. But saith he It is here that faith must helpe vs that the truth must succour vs to the end that that which is hidden from vs in the heart of the father may bee reuealed vnto vs by his spirit And that this spirit that beareth witnesse vnto and perswadeth our spirits that wee are the children of God doth perswade vs of it in calling of vs and in freely iustifying of vs by faith c. CHAP. XX. How the doctrine of merite entered into the Church after what manner it grew and increased and how it hath beene resisted and withstoode in all ages euen vnto the time of Saint Barnard SEeing then that this doctrine of free iustification opposite and quite contrarie to the merite of workes is so cleare and manifest in the Scriptures so euidently and plainely taught and of such continuance in the Church from whence possibly may this doctrine of merit at this day taught and held take his beginning And what may be the meanes that it hath prospered and so well succeeded And how is it come to occupie the roome of the bloud of Christ And how hath such deepe presumption seazed vppon vs as not onely to arrogate vnto our selues an abilitie to fulfill the whole Law of God but furthermore to worke an infinite sort of workes of Supererrogation and those more meritorious then the other of the Law Not seruing onely to saue our selues but others also and that so farre forth as that we should bee bold to say no more with Dauid Saluation is of the Lord but my saluation yea and thy saluation is of me But and if we stand in need to search out the antiquitie of this opinion where shall we rather find it then in the mouth of the Serpent Gene. 3. â—â—ay 4.24 In the eare of the woman Yea which is worse in the hart of our first father You shall become as Gods you shall bee like vnto the most high and Soueraigne Lord c. In like manner the whole Scripture aymeth and tendeth to the rooting of this pestiferous weede out of the heart of man 〈◊〉 â—â—ope and 〈…〉 the 〈…〉 Scrip 〈◊〉 to hum 〈…〉 by 〈◊〉 of his sinne thereby â—â—ining him to see the necessiue of the merit of christ Ezech. 16. The Law as wee said and all the pedagogie thereof teaching and training vs vp to see our infirmitie and want of abilitie The Prophets controlling and reprouing vs of the same continually and that both generally and particularly In generall God by his Prophets saith vnto his Church Thou tookest thy beginning from out of the land of the Cananites Thy father was an Amorrhite and thy mother an Hittite In the day that thou wast borne thy nauel-string was not cut Thou wast not washed with water nor salted nor wrapped in swathing clothes Euerie man was afraid of thee I alone stoode forth to take pittie vpon thee I saw thee defiled in thy bloud I caused thee to liue in the same I cast the lap of my garment ouer thee I couered thy nakednesse I entered into league with thee I washed thee I annoynted thee with oyle I clothed thee with imbroidered worke I caused thee to grow vp and raigne then didst thou put thy confidence in thy beautie and hast plaid the harlot by reason of thy fame and high renowne c. What other thing can bee made of all this throughout this whole growth of the Church but that there is nothing in her as of her selfe but pollution and imperfection And that the whole matter of her being and felicitie is onely of God That her vncleanes and disloyaltie proceedeth from her trusting in her beautie notwithstanding that it proceede not from her selfe Esay 64 In particular hee saith of the most righteous and iust the Prophetes themselues being reckoned amongst the same You are all as a polluted thing and all your righteousnesse as a filthie cloth your iniquities haue carried you all away as a wind neither had you any manner of remedie left but onely to flie and haue recourse vnto me who deface and blot out your offences Idem 43. Idem 53. and that for mine owne sake who am not minded to call them to remembrance and through the attonement made by Christ vpon whom is laid the chastisement of your peace who is wounded for your sinnes and in whose stripes you are healed c. All which notwithstanding did it let or hinder this people consisting of men these men tainted and stained with this first and capital pride of man from hasting and endeuouring from time to time continually to returne to this pretended righteousnes which is euer floating and swimming vpon our hearts In the time of our Sauiour Christ Merit amongst the hereticall â—â—wes we see two sorts of people to bee infected with this poyson the Essees which would be so called as doers and fulfillers of the Lawe accusing the Pharisies to bee no better then bare teachers of the same whose will worship is taxed of the Apostle as deuotion of their owne deuise as also their superstitions Tast not touch not c. wherein they laid the foundation of their merits And the Pharisies who taught that it was in the power of man to fulfil the Law hauing also these same workes of supererogation whereof the Prophet speaketh saying Who hath required this at your hands Of these according to the diuers obseruations which they had tied themselues vnto the Thalmud maketh seuen sects but one especially which had this name What ought I to doe and I will doe it And of these we haue an example in him that is spoken of in the Gospell All these things haue I done euen from my youth c. Both the one and the other being verie vnfit to cast and repose themselues vpon the rest of grace and by consequent enemies of our Lord who reckoneth more basely of these sorts of people then of the Publicans and harlors And heereupon hee breaketh out to the denouncing of diuers curses against them as such as would not onely not receiue the kingdome of God themselues but hindered the people also by their interpretations and constructions to receiue the same that is to say remission of sinnes in Christ Whereupon S. Iohn Baptist preparing the way to this kingdome to vnbewitch them beginneth his Sermons at that point Repent the kingdome of beauen is at hand c. So then some of the circumcision that receiued Christ brought this errour into the Church of Christ as also they which did obstinately cleaue vnto Iudaisme had not any other ground for the same then the righteousnesse purchased by the Law and the workes thereof in which
by his grace with him And thus haue both the holy Scriptures as also the olde writers spoken and written Our Lord saith According to the holy scriptures He that commeth to me he that beleeueth in me he that eateth me be that eateth my flesh and drinketh my blood dwelleth in me and I in him he hath eternal life he liueth through me I will raise him vp againe at the last day c. This maner of communication participation ceaseth not spiritually to be performed and effected without the Sacrament but our Lorde as helpes vnto vs against our infirmitie hath prouided and appointed these Sacraments for vs in the eating and drinking whereof it pleaseth him to set out vnto vs the certaintie of this spirituall life which is in his bodie and bloud and that as verely as the corporall consisteth in the bread and wine And as for the bread he hath saide of it Iohn 6. This is my bodie But my bodie saith he which is giuen for you That bodie whereof hee had saide in Saint Iohn My flesh is meate in deed That flesh whereof he had saide The bread which I will giue you is my flesh and this I will giue for the life of the worlde For this bodie this flesh doe nothing auaile vs saue in that they are giuen and deliuered for vs for the remission of our sinnes and for the redemption of our soules And therfore he expoundeth himselfe vnto the Capernaites The flesh profiteth nothing the wordes which I speake vnto you are spirit and life Of the Cuppe also hee hath saide This is my bloud the bloud of the newe Testament c. And in another place This Cup is the new Testament in my bloud Not of his bloud onely but also of the Cup to the ende wee should not stay our selues or rest in the elements of this Cuppe in deede which he was to drinke for vs euen in the elements of that bitter death whereof hee had saide Let this Cup passe from me For this Cup this Passion is the newe Testament the newe couenant of God with vs. And in my bloud saith hee which is shed for you For the bloud of our Lorde entereth not into our stomackes neither yet is it shed or powred into our bowels and entrailes for to what ende should there bee any such thing done and acted in this Sacrament where the question is of the nourishment of our soules and of a feeding vnto eternall life This bloud likewise simplie considered maketh not for the profite of our soules neither as it is bloud neither as yet in that it is the bloud of Christ but herein onely for that it is the bloud of Christ crucified for vs the bloud of the sonne of God shed for the remission of our sinnes and for the saluation of our soules To eate this flesh to drinke this bloud is to draw by faith our spirituall life out of the fountaine of his flesh broken for vs of his blood shed for vs of Christ the sonne of God crucified for vs. This is to liue by him this is to liue in him this is to be with him that is to say to liue by his righteouâ—nesse whereas wee die by our owne sinne by the redemption which hee hath wrought where as wee lay in bondage and thraldome and finallie to bee iustified by him and sanctified in him that so wee may bee quickened and glorified also in him Neither haue the ancient fathers otherwise vnderstoode this communicating of Christ Saint Cyprian Our coniunction with Christ doth not make any mixture of persons According to the old writers Cypr. de Caen. Dom. it vniteth not substances but it effecteth a fellowship and correspondencie in affections it bindeth the willes togither by a firme and faithfull league c. He had said that if wee eate not his flesh c. we shall not haue life in him Teaching vs by a spirituall instruction and opening vnto vs the spirit to the conceyuing of so hidde and secret a thing to the ende that wee might know that our abiding in him is an eating of him and our incorporating into him a drinking of him And all this is wrought by our submitting of our selues in obedience ioyning of our selues vnto him in will and vniting of our selues vnto him in our affections Wherefore the eating of this flesh is a greedinesse or a feruent desire to abide and dwell in him As by eating and drinking the substaunce of the bodie liueth and is nourished euen so the life of the spirit is nourished by this proper nourishment For looke what eating is vnto the bodie the same is faith vnto the soule And looke what meate is vnto the bodie the same is the worde vnto the spirit accomplishing and working for euer and that by a more excellent power and efficacie that which carnall nourishment woorketh but for a time c. And again In the celebrating of these Sacraments wee are taught to haue the Pascion alwayes in our remembrance Again Wee are made of this bodie that is to say of the bodie of Christ in asmuch as by the Sacrament and the thing of the Sacrament wee are ioyned and knit vnto our head Nowe it is most certaine and true that such doe liue as touch the bodie of Christ Saint Hillarie These thinges taken and drunke Hylar de Trinit that is to say the bread and wine doe cause and bring to passe that Christ is in vs and wee in him Not verilie as he there teacheth that his bodie entereth into ours but by a similitude drawne from nature for that wee are ioyned together as members to the heade to his humaine bodie holie and glorious And this vnion is wrought by the faith of the death and passion of the Lorde in his spirit Saint Augustine August Ep. ad Iren. De Consecr D. 2. Christ is the bread whereof who so eateth liueth eternally and whereof hee hath saide And the bread which I will giue is my flesh which I will giue for the life of the worlde Hee determineth and setteth downe howe hee is bread not onely according to the worde by the which all thinges liue but according to the flesh taken for the life of the worlde For man which was dead in sinne being vnited and made one with the fleshe which is pure and vndefiled and incorporated into the same doth liue by the spirit of Christ as a bodie liueth by his soule but he that is not of the body of Christ doth not liue by his spirit c. Of this body Christ is the head Idem Ep. 57. ad Dardan the vnitie of this bodie is recommended vnto vs by this sacrifice c. By our head we are reconciled vnto God because that in it is the Diuinitie of the onely begotten Sonne made partaker of our mortalitie to the end that we might also become partakers of his immortalitie Again Idem de ciuit Dei l. 21. c 25. Compage He that