be vsed but that and this he did to mantayne his opinion Also when his children kinge Edward and Elizabeth came to the Crowne and held contrarie opinions they caused contrarie translations to be published Fox ibid. Vulgar translations of scriptures profitts nothinge vnlesse wee knowe the true sense of them as for the true sense the protestantes giue vs no rule at all for the same For in England they cannott iudge of the controuersie of religion by the scriptures because they are bouÌ„d by their â—awes to beleue according to the will and decree of the parleament howse and of the kinge And in other protestant countries where the parleament or the wil of a prince is not of force there are so many sects and heresies as they cannot be reclaymed euerie one wreasting the scriptures to his owne priuate and fantasticall opinions for the Protestants doe not care for the vulgare translation vnles they may peruert the sense thereof according to their owne turbulent braines 8. Neither is there any people that doe reuerence and honor the scriptures more then those of the Catholick religion Which as S. Paule saith 2. Cor. 4. doth renounce the adulterating of the word of God wicked constructions deceitfull interpretations and sinister application thereof which is common to heretiques as Luther affirmeth that the roote of all heresies hath bene the scriptures yea he added that the scriptures ought to be called the booke of heretiques There is neither iott nor sillable in the scripture but the catholique church doth imbrace allowe the same as written and sett downe by the holie ghoast and although the priuate spiritt of some haue thought some bookes of the sacred scriptures not to be canonicall yet the whole catholique church hath receaued them hath taken awaie that doubte Touchinge the bookes of the old testament videlicet Iudith Tobyas the booke of wisdome Ecclesiastes the two first bookes of the Machabees and of Baruch as alsoe of the newe as the Apocalips the Epistle of S. Paul to the Hebreues the Epistle of S. Iames the 2. of S. Peter the 2. and 3. of S. Iohn and therfore the heretiques of this time doe not allowe those for that some in tymes paste haue doubted thereof Did not S. Tho doubt also of Christs resurrection and therfore ought he or wee doubt thereof still Christ hauing manifested his scarres and his woundes vnto him Euen soe though some learned men haue doubted of those bookes yet by the vniuersall consent of the church these bookes were made knowen to be Canonical scripture As concerninge the booke of Iudith the councell of Carthage vnder Aurelius Bishopp thereof Innocentius the first Geâ—asius with 70. Bishoppes the councell of Florence vnder Eugenius the 4. haue pronounced it to be canonicall as also of the booke of Tobie Ecclesiastes and wisdome As for the two bookes of Machabes the Canons of the Apostles the author whereof is said to be S. ClemeÌ„t in the ende thereof the two bookes of the Machabees are inserted as Canonicall those two bookes are confirmed by Innocentius the first and by the councell of Carthage and confirmed by the 6. Generall councell in such like manner the said 2. bookes are coÌ„firmed both by the two generall councells of Florence Aug. li. 18 de ciuit Dei c. 16. con Gaud. epist lib. 2. cap. 23. and Trentt and as S. Augustine saith that the Churche and not the Iewes doth allowe the Machabees for canonicall and not onlie S. Augustine doth produce wittnesse out of them but also Ireneus Tertul. Cyprian Chrysost and others soe as to doubte of these bookes is rather the infidelitie of the Iewes then the faith of the Christians especially when the Church hath once decreede the same and soe are all the rest of the said bookes made Canonicall by the Church and by her determination which is of greater force to allowe or disalowe of them as also of the true interpretation of them then all the priuate spirittes in the world vnto whome all priuate mens iudgment ought to submit themselues Basill the greate and S. Gregorie Naz. being the cheefest diuines amoungest the Grecians and hauinge cast awaie all other bookes they recollected themselues to studie the holie scriptures the true meaninge and interpretation thereof as Ruffinus testifieth Ruff. lib 2. cap 9. in Eccl hist they gathered out of the authoritie and comentaries of their predecessors not of their owne priuate presumption or proper imagination Gal 2. Aug. lib. 28 in Faust c. 4. 9. Did not S. Paule beinge an Apostle before he preached the Ghospell goe vpp to Hierusalem that he might confer with S. Peter Lucc 22. Iames and Iohn and especiallie with Peter touching the preaching and expoundinge of the Ghospell for that our Sauiour did praie particulerlie for S. Peter that he should not faile in his faith vnto whome he promised the assistance of his holie spiritt If this soe great a doctor beinge illuminated by Christe and receauinge his ghospell froÌ„ him did neuerthelesse conferr the same with S. Peter the foundation of the ecclesiasticall Hierarchy the Pastor of Christs sheepe the captaine of his armie the sonne that shineth in this hemispher of christendome and heade of the misticall bodie of Christe which is his church how much ought others to doe the like which haue not so much securitie nor soe good a warrant to be fauored and inspired of God as he had Howe can wee thinke or beleeue that heretiques can vnderstand the scriptures who haue not the spiritt of God to instruct them in the knowledge thereof For as no member of the bodie hath the spiritt of the bodie vnlesse it be vnited and ioyned to the bodie soe noe member of the misticall bodie of Christ which is his church hath the spirite thereof that is separated froÌ„ the same Wherevpon S. Augustine saith nihil magis debet christianus formidare c. there is nothinge that a christian ought to feare more Aug trac â—7 in Iohn then to be separated from the bodie of Christe for if he be separated and disunited from the bodie of the church he is not a member thereof and if he be not a member of the same he is not quickned by her spiritt and whosoeuer hath not the spiritt of Christe as the Apostle saith he is not his it is the spiritt that quickneth the flesh auaileth nothinge Therfore you beinge not in the Church vnto whome the spiritt of God is promised to direct her in all trueth and to guide her from all errors and heresies wee ought not to beleue that you haue the knowledge of the scriptures or the true vnderstandinge or interpretation thereof for it cannot stande with any reason or rule that this spiritt of trueth can be in turbulent mindes or malicious heades as hetiquees be Esa 66. qui non requiescit nisi super humilem mansuetum trementem sermones suos neuer resteth but vpon the humble and meeke
publican Further more wee say that the church is holie both in her profession and in the assertion of her faith therfore christian profession ought to containe nothinge but that which is trewe and holie touching faith Lastlie the fathers in all their doubtes and controuersies towching faith and religion did submitt themselues to the arbitrement of the church which they would not doe if they thought the church did err for S. Augustine saith Aug. epi. 118. l. 1. contra Crescentiū cap. 33. it is an insolent madnesse to dispute against any thinge that the vniuersall church decreede And in another place he saith Wee haue the trueth of holy scriptures when wee doe that which pleaseth the vniuersall churche And our Sauiour saith Luc. 10. Matt. 23. whosoeuer heareth yow heareth me c. whatsoeuer they comaund yow doe it c. Whether Catoliques are to be charged with arrogancie for thinkinge that their church cannot faile CHAPTER III. 1. WEe ought not to be cōuinced of arrogancie to affirme that Christe did not lie when he said that the gates of hell should not preuaile against his churche Matt. 16. Heauen and earth shall passe Matt. 24. Matt. 28. Ioh. 14. but his wordes shall not passe what woorde but that which is vniuersally preached by the catholique churche when he saith behold I am with yow to the worldes ende Ephes 5. The spiritt of trueth faileth not for euer Christ praieth that the faith of Peter should neuer faile 1. Tim. 1. she is his spouse and the kingdome of heauen wherfore should shee then faile beinge the piller of truethe shee cannot faile shee beinge his wife his doue his kingdome his portion his vineyarde his inheritance his dwellinge howse for the which he suffred his passion he died and shed his pretious blood shee cannot faile Contra Gent. 2. This was a cheefe argument by which S. Chrisostome did proue against the Gentiles that Christ was God by reason of his power in settinge foorth his church by poore and simple people and the continuance thereof in full force and authoritie notwithstandinge all the power and plotts of Sathan and all the might and strenght of earthlie potentates with the imploimēt of all their malice and strange pollices which were combined and conioined together for her direction If S. Chrisostome did proue the diuinitie of Christe by the continuance of his church 400. yeares how much more a minori ad maius should we proue the diuinitie and power of Christe not against gentiles as S. Chrisostome did but against worst infidels as caluinistes and other heretiques who with greate malice and more cunninge deuises seeke to ouerthrowe the church of God then all the enemies thereof as Iewes Goathes Hunnes Gaules Vandals Sarasins Longobards Bolgares Turcks and all other infidels and yet she is preserued now these 1620. yeares and shall allwaies continewe in full force authoritie to the worldes ende Psal 87. 3. The continewance of godes church is sett downe by the prophett Disposui testamentum electis meis what testament saith S. Aug. in enarrat ibid. but the newe testament I haue sworne vnto my seruant Dauid what is this that God bindeth with an oath that the seede of Abraham shall continewe for euer euer Ad Gal. 3 And soe saint Paule saith If yow be of Christ yow are the seed of Abraham inheritors of that promise this is the church saith saint Augustine not that fleash of Christ taken of the blessed Virgin but all wee that beleue in Christe And in another psalme he saith I will dwell in thy tabernacle wherfore S. Augustine saith that his church shall not be for a time but shall continewe for euer vnto the ende of the worlde And in the 14. our Lord hath bene mindfull of his testament and of the word that he comaunded to a thowsand generations Psal 14. and giuen to Abraham that which he did also sweare vnto Isaac and apointed for a lawe Matt. 24. He said his word should neuer passe away what word but that which did not only continewe duringe the Apostles time but that word and sacrifice which shall continewe to the worldes end Matt. 28. S. Leo prius epi. 3◠ad Pulcher. Aug. Leo 2. epist ad Constan our Sauiour plainlie declaringe the same I wil be with yow vnto the worldes ende as S. Leo the first and Leo the second writes Also when S. Paule Ephes 4. makes mention of soe manny dignities of ecclesiasticall order in Christ his churche as Apostles Prophetts Euangelists Pastors and Doctors he saith that they should continewe to the worldes end as the Prophett saith August Deus fundauit eam in eternum God founded the same for euer Psal 47. I meane his church as S. Augustine expoundeth and this is proued by the 91. chapter of Isay Luc 4. which chapter is vnderstoode of the churche of the newe testament as our Sauiour taughte 4. The same is also proued by the psalme 88. His throne shal be like the sunne in my presence Psal 88. and like a perfect Moone for euer and I will put his seate and his throne as the day of heauen Daniel 2. Daniell also doth manifest the same saying In the dayes of these kingdomes God shall raise vpp the kingdome of heauen which shall neuer be dispersed and his kingdome shall not be giuen to another nation And accordinge to saint Luke of his kingdome there shal be noe end Moreouer that psalme doth say if her children will offend and shall not keepe my lawes and comaundements c. yet I will visitt in a rodd their iniquitie and their sinnes in scourges I will not for all that put away my mercie from the same which place saint Cyprian aswell in this psalme as also in the 2. of Daniell doth expound to be mēt of the afflictions and tribulations of the churche In Cant. serm 79. S. Bernard also in illud tenui eum nec dimittam I held him and I will not let him goe c. neither then nor after the christian stocke shall not faile neither faith from the worlde neither charitie from the churche Lett all the raginge fire all the tēpestuous waues insult freate against her they shall not caste her downe because she is builded vpon a firme rocke and the rocke is Christe which neither by the pratinge of Philosophers or the cauillation of heretiques or by the sworde of persecutors can or shal be seperated Illir Glos in Math. cap. 2. 5. Illiricus a protestant writer saith that the trewe church in the middest of all persecutions destructions of citties comon wealthes and people is preserued miraculously by godes speciall protection and assistance This is also proued by Oecolāpadius vppon Isay cap. 2. by Melancthone in locis communibus cap. de ecclesia editione 1561. by Brentius vppon S. Luc cap. 17. homil 19. Luth. tomo 4. in Isa cap. 9. by Bullenger in Apocali Canc. 72.
God which is readie to be offred to euery one that will imploie his best endeuour Soe auoucheth S. Augustine and S. Gregorie Ozius and other holie fathers To the intent therfore that you may take awaie all good indeuours from man in the buysines of his saluation and that wee should doe nothinge therin you take away all cooperation of man with godes grace and that grace it selfe without which wee can doe nothinge in the worke of our iustification you take it quite awaie sayinge that man hath not this grace inherent in him 2. lib. de capt To this purpose you say with Luther in his second booke of the captiuitie of Babylon that to teach that good workes are necessarie to saluation is deuilishe You say also with Caluine Calu. 3. de instit c. 19 that neuer any good workes were done of any saincte which did not deserue reproache And a little before he said that all our workes are pernitious and whosoeuer doth them is cursed And the said Luther in the 30. articles condeÌ„ned of Leo the Tenthe saith all the euill that wee doe is by the inspiration of God and that by sinninge wee doe well God beinge the cause of all euill as Caluine saith lib. 1. inst cap. 28. in so much saith he that not to sinne is sinne and to restraine any appetite or motion of any thought is to resist God and to sinne And so Luther saith in his booke Lib de ser arbit the more wicked you be the neerer you are to purchase godes fauour How damnable these articles be lett any Christian iudge that will open his eares to heare them I would euerie one would stoppe his eares from hearinge such horrible blasphemies so contrarie to holie scriptures and all honestie Noe prophane Philosopher or wicked heretique though neuer so damnable euer said the like And therfore these blasphemous and wicked articles are condemned by the whole Senate of Christianitie in the councell of Trent most worthilie Con. Trid. sess c. 11. cano 28. 21. because they be against comon honestie and against the holy scriptures in which many tymes the workes and endeuours of good people are comended and praysed as good and holie in which works there was noe sinne as it is said in Iob. In all these thinges Iob hath not offended Iob. 1. Lutae 1. and in the Ghospell of S. Luke it is said of Zacharias and Elizabeth that both of them were iust before God walkinge in godes comandements and righteousnes without grudge And as S. Paule saith 1. Cor. 7. if a virgin should marrie therein shee shoulde not sinne and in many other places wee are comaunded not to comitte sinne therfore the holie scriptures doe meane that wee may doe many good works by godes grace without sinne 5. Hereticks answere vnto these scriptures sayinge that the cause wherfore the scriptures saies that there are many good works of iust persons is because it is not imputed vnto them to damnation for the faith of Christ although say they they be sinfull I replie against that for the scriptures doe distinguish betwixt this which is to sinne and that which is to remitte sinnes or not to impute vnto vs the sinne which wee haue comitted as it is playne Scribo vobis vt non peccetis 1. Ioh. 2. Conc. Auranc c. 9. 18. 20. Hier. li. 3. contra Pelag. In Proemio super epist ad Philomen Ephes 1. Aug. sup Luc. 1. Amb de Spiritu litera cap 36. De natura gratia reg super CoÌ„c Trid. I write vnto you that yow should not sinne for if any man shall sinne wee haue an aduocate with the Father c. this trueth is confirmed by the tradition of the Church and the holie fathers It is also defined against Pelagius that without the grace of God a man cannot liue iustlie without sinne yet saith the councell by the grace of God wee may liue without offence Therfore S. Hierom saith Hoc inquit nos dicimus posse hominem c. And this selfe same wee saie also that a man maye liue without sinne if it please him accordinge to the tyme and place accordinge to the frailtie of his nature as longe as his mind is well disposed c. And the same he teacheth vpon that place of S. Paul Vt essemus saÌ„cti immaculati as S. Amb. sup Luc. S. Aug. and other saincts doe teach the like Protestants saie that a Christian though neuer so vertuous or so acceptable to God hath noe grace or vertue inherent in him because they would haue noe good acte to come from mâ—n by reason of that grace CHAPTER II. 1. THe generall Councell of Trent against this your heresie saith CoÌ„c Trid. sess 6. c. 7. The onlie formall and intrinsicall cause of our iustification is the iustice of God not by which he is iust himselfe but by which he makes vs iust by which wee beinge endued and inuested wee be renewed by the spiritt of our soule and not onlie that wee be soe reputed but that wee are trulie iust not only by name but by deede and the said holy councell hath these words Whosoeuer shal saie that men are iustified either only by remission of our sinnes or only by the imputation of the iustice of Christ excludinge takinge away grace and charitie which is diffused in their hartes by the holie Ghost which is giuen vnto them and by which the same grace doth lodge in them Anathema sit let him be anathema Thus farre the councell This also is proued by reason for when wee see a man to change his wicked life and vngodlie custome of sinne and to putt on the newe man which accordinge to God was created in sanctitie and iustice wee see so palpable a change in him that wee say Haec est mutatio dextrae excelsi From the right hand of the highest comes this alteration from bad to good from impietie to iustice from spirituall death to spirituall life but this true alteration and mutation cannot be without some feelinge or sparke of grace in man inwardly inherent in him The Maior proposition is proued by the gospell Wee are translated from death to life 1. Ioh. 3. Ezec. 36. and Ezeech I will giue vnto you a newe harte and I will put into the middest of you hart a newe spiritt and I will take away a stonie harte Coloss 3. and S. Paule saith Spoile yourselues of the old man with his actes and putt one the newe that is renewed in knowledge accordinge to the Image of him that created him And to the Ephesians 4. Ephes he said be renewed in the spiritt of your minde and putt one the newe man which accordinge to God is created in iustice and holynes of trueth I meane in true holynes and iustice and not in feined imputatiue iustice Iohn 4. This is proued by S. Iohn of whom it is said of the grace and iustice by
and tremblinge at his wordes and speeches Whether euery man ought to be iudge of the scripture and to rely altogether vpon his owne iudgment touching the interpretation therof being inspired by the holly ghoast concerning the same CHAPTER V. 1. THis is the assersion of William Whitakers in his booke against Cardinall Bellarmin for that saith he councells fathers and popes be men And the scripture auerreth all men to be lyeares and so no man can be assured his faith to be certaine and infallible Wherto I answer that no priuat man can be assured of the certitude of an infallible faith and therfore nott of the good spiritt rather then of the badde by whose suggestiō many are intoxicated with dangerous and damnable opinions for according to the Apostle 2. Corint Sathan often times transfigureth himselfe into an Angell of light and the fore the holy scripture willeth vs 1. Ioh. 4. Th 4. to be very carefull in discerning of the spiritts and nott to beleue euery spiritt for it is the holy catholicke church that wee ought to beleue and obey 1. Tim. 3. which the scripture beareth wittnesse to be the piller and firmament of trueth but it giueth no certitude or euidence of any priuat spiritt or pecular iudgment of any one in particuler and therfore the holy councell saith It seemeth good to the holy ghost and to vs Act. 15. which holy ghoast is said to be nott with euerie particuler man but with the church in generall and with those that haue charge and direction therof Ero vobiscum vsque ad consummationem seculi euen to the consummatiō of the world Matt. 28. And vnto S. Peter his successors is said I haue praid for you that your faith may not fayle Luc. 22. and seeing this priuiledg is giuen to S. Peter for the good of the church as the first and cheefe pastor therof vnder Christ and to no other in particuler as long as the church shall continewe the praiers and intercession of Christ shal not be frustrated And therfore S. Cypriā affirmeth the fountaine of all heresies to haue proceeded for that one priest for the time being one iudg for the time being vnder Christ is not regarded For which way saith he can heresies be preuented that they spring nott or being sprong already that they be nott extended or encreased wher there are so many masters as disciples so many iudges as barristers And for this cause S. Hierom saith against Iouinian amoungest 12. one is chosen that a cheef being ordained occasion of scisme should be taken away 2. The tables of both the testaments referred vs ouer to no particuler iudgment but altogether to the small decree and arbitrement of the high priest Deut. 17. as it is saied If there be any hard or doubtfull iudgment amongest you goe to the priest of the Leuiticall stocke and to the iudge that shall be ordained for that time and he shall enforme you of the trueth Whose lippes according to Malachias Mal. 2. shall keepe wisdome because he is the angell of the Lord of hoastes if he will not hearken vnto the Church Matt. 18. lett him be vnto you an ethnick and a publican And in the newe testament our Sauiour appointed one pastor aboue the rest vnto which he hath committed the feeding of his flocke which should haue beene friuolous if the flocke would nott receaue food from him Ephes 4. Afterwards he ordained pastors and doctors in his church which should be also a friuolous ordinance if euerie one should be a proper pastor and doctor to him self And although councells fathers and popes are men so the testimonies of the scriptures may also be taxed with the imputation of humane errors so were the Apostles and prophets men also yett wee ought to beleue them because the holly ghost was not a lyar that spake in them And so the ecclesiasticall councells fathers and popes being lawfully assembled together and assisted by the holly ghoast Matt. 28. which in such a case is promised vnto them did not erre 3. Another obiection they bring Ioan. 14. saying S. Peter was nott promised vnto the Church to direct the same butt the holly Ghost which should direct and instruct all the Apostles and nott S Peeter I answer that God promised the holie ghoast as an inuisible and internall doctor and director S. Peter his visible and externall doctor he left in his church And therfore S. Augustine saith Aug. in Ioh. 14. after promising the holly ghoast lett no man thincke that he shall so giue the holly ghoast vnto his church in his owne place is though him self also would nott be with the same for he auowtched he would nott leaue them orphanes but would come vnto them 4. And althoughe the holy ghoast was promised to instruct the Church in all trueth yett not without the Father and the sonne for their externall worcks are indiuisible for there is but one indiuisible substance and because the Church is a visible body so it ought to haue a visible viccar vnder Christ the inuisible head therof And therfore he saide vnto S. Peter Ioh. 11. Simon of Iohn louest thou me more then these feed my lambes which he repeated thrise first commending vnto him his lambes afterwards his litle ones the third time his sheepe and so expoundeth S. Ambrose in cap. vlt. Luc. 5. Nowe the power and iurisdiction which was promised vnto S. Peter Math. 16. that the Church should be builded vpon him that the keyes of the kingdome of heauen should be also giuen vnto him is accomplished and performed in the 21. of S. Iohn feed my sheep of whom he is actually made the generall pastor and viccar 6. And although the rest of the Apostles were lightes and priests and had authoritie also in the 20. of S. Iohn yet theirs was extraordinary which should end with them selues and whatsoeuer authority they had was by the sacraments by which they remitted sinne S. Peter had authoritie to bind and loose immediatly and by him the the Apostles as depending vpon him as S. Thomas saith in 4. dist 19. q. 1. art 3. and so he maketh a distinction of the two powers videl of order and iurisdiction the first was equally giuen to all the Apostles Iohn 20. and consequently to all priests but the secōd power was principally giuē to S. Peeter and from him to be deriued vnto the rest of the Apostles How heretiques would faine take awaie all tradition alleadginge for their purpose that of S. Math. 15. In vaine you worshipp me teachinge for doctrine mens precepts CHAPTER III. 1. THis is it saith S. Augustine that all heretiques doe bragge of Lib contr Maximū if I should aunswere all such trifles I should neuer make an ende saith he soe as he would not aunswere to this place for he saith that the traditions of the Apostles ought to be of as great force as the holie scriptures
Salmeron which he hath seene in printe Salmeron tract 27. Hoc facite in meam commemorationem Nunc autem recordamur mortis tuae resurrectionis tuae tibique gratias quod per hoc sacrificium dignos nos fecisti standi in conspectu tuo Doe this in remembrance of me now wee being mindfull of thy death and of thy resurrection wee giue thee thancks for that thow voutsafest that wee stand in thie presence Clemens Romanus l. 8. const cap. vlt. Hebr. 5. The constitution of the Apostles hath these wordes Primus igitur natura pontifex est vnigenitus Christus qui non sibi honorem arripuit sed constitutus à patre c. The first Bishopp by nature is the only begotten Christe which did not arrogate vnto him selfe honor or renowme but beinge appointed of the Father which for our sakes became man and offeringe vnto God a spirituall sacrifice and vnto his Father before his passion he commaundeth vs onlie to doe this 10. Moreouer our Lord by the worde sacite doe this comauÌ„ded that they should consecrate and offer take receaue and dispense to others c. Exod. 13. Leuit. 15. For in the holie scripture the word facere is taken for sacrificare vid. to sacrifice as facietis hircum pro peccato yow shall sacrifice a goate for sinne also Numer 6. facietque sacerdos vnum pro peccato and the priest shall offer one for sinne for not without cause did our Sauiour vse the specificall worde of offringe consecratinge receauinge or distributinge for he did vse the generall worde comprehending vnder it selfe all these specificall S. Iames the Apostle in his Masse hath these words S. Iames his Masse Offerrimus tibi Domine hoc sacrificium verendum incruentum orantes ne secundum peccata nostra nobiscum agas neque secundum iniquitates nostras retribuas nobis c. We offer vnto thee ô Lorde this fearfull vnbloodie sacrifice neither deale with vs accordinge to our sinnes neither giue vnto vs accordinge to our iniquities The Masse or Liturgie of S. Basil hath these wordes S. Basil his Masse Suscipe nos Domine appropinquantes sancto altari tuo c. Receaue vs ô Lord approachinge vnto thy holie alter accordinge to the multitude of thy mercie that wee may be worthie to offer vnto thee that reasonable sacrifice without bloode for our offences and the ignorance of the people and to the intent that this sacrifice may be acceptable vnto thy holie supper celestiall and intelligible alter in odor of sweetnes cast forthe vppon vs the grace and fauor of the holie ghoast The Masse of S. Iohn Chrisostome hath these words S. Iohn his Masse Pontifex nostrum extitisti misteriae huius ac incruentis hostiae sacramentum nobis tradidisti Hebr. 7. Thou beinge our Bishopp thou hast deliuered vnto vs the Sacramente of this misticall and vnbloodie hoaste S. Paule also doth argue that priest hoode beinge translated it is necessarie that a translation of the lawe be also made because that the lawe and priest-hood were ordeined together and whosoeuer will take awaie the one taketh away the other for priest-hoode hath greater connexion and relation to the sacrifice then to the lawe because that priest-hoode is ordained for to offer sacrifice and sacrifice can not be offered but of a lawfull priest 11. Againe the olde priest-hoode was externall and was instituted to offer externall sacrifice neither is it properly translated into a spirituall priest-hoode for any thinge that was either in the lawe of Moyses or of nature written or sett downe was comon to offer it spiritually as to offer spirituall hosts of praises and praiers and such like therfore it was translated into the externall sacrifice of the Euchariste for the oblation for the which priestes were instituted and ordeined for to offer anie spirituall oblatioÌ„ whatsoeuer the laytie were as fitt as the Pâ—iests as the priest-hoode of the old law was translated into the priest-hoode of the lawe of grace so their sensible sacrifice into the sensible sacrifice of the Eucharist which only doth fulfill and accomplish all the prophesies and figures of the old lawe and doth succeede the same And euen as the paschall lambe beinge offered euerie yeare did not take awaie the sacrifice of lambes that was offered euerie morninge and eueninge commaunded in Exodus so neither Christ being bloody offered vpon the crosse takes nott awaie the vnbloodie and quotidian sacrifice of the masse And although that Christ is said to be offered from the beginninge of the worlde yet that takes not awaye the externall sacrifice of the lawe of nature or of Moyses but they rather haue their vertue and force from Christe his sacrifice as they are said to smell sweetlie in gods presence Much lesse taketh it away the externall and sensible sacrifice of the newe testament which is a certaine sensible representation of Christes bloodie sacrifice Otherwise the church in the newe testameÌ„t is in a worse case then the church either in the lawe of Moyses or in the lawe of nature in which by their externall sacrifice they could represente Christs death and passion which the church in the lawe of grace cannot doe if yow take awaie froÌ„ her this only sacrifice left with her Moreouer she had bene depriued of that dignity excelleÌ„cy of offering external sacrifice which the church in those two states had consequentlie the priests in the lawe of grace had been more obscure and of lesse dignitie in the power of priest-hoode then those of Leuie 12. But you will peraduenture answere that the office of priest-hoode is to offer sacrifice in spiritt and trueth Wherto I replie Obiection Answer that the olde fathers alsoe in the lawe of nature and Moyses coulde soe doe and likewise euerie other person If you take awaie this sacrifice it is not true that Christe vpon the crosse is a priest accordinge the order of Melchisedec but accordinge to the order of Aaron whose hoasts and sacrifices were bloody as that of Melchisedec was vnbloody in bread and wine Againe if yow will haue noe other priest but Christ vpon the crosse to be the onlie priest of the newe testamente and that there is noe other priest or sacrifice then Isaias is a lyar and his prophesie is false for in the ende of his prophesie he said there should be new priests and Leuites Priests proued for he did not speake of the priests of the olde lawe and in vaine should he speake of the newe priests if they should offer noe sacrifice Did not S. Paul saie Ad Titum 1. For this cause I left thee in Crete that thou shouldest reforme the thinges that are wanting shouldest ordeine priests in the cities Also he saith vnto Timothy 1. Tim. 4. doe not neglect the grace which is in thee and which is giuen vnto thee by prophesie with the imposition of the hands of priest-hoode Iacob 5. S. Iames wished
Ierusalem but the vniuersall church cannot erre therfore the generall councells cannot erre For Atha S. Epipha Euseb S. August doe call the generall councells the congregation of the whole world and the consent of the vniuersall churche All such places of scripture as doe proue that the Pope cannot err in the definition of faith proues also that the generall or nationall councell assembled by his authority cannot erre Also such places of scripture as proues and teaches that wee ought to reuerence Bishopps as Pastors to heare them as maisters followe them as captaines he that heareth yow heareth me c. obey your rulers be subiect vnto them and imbrace their doctrine with many such places all which doe argue that they cannot deceaue vs or if they doe wee may attribut the blame to our Sauiour that bids vs to obey them and imbrace their doctrine Atha epi. Epist. Epiph heres 77 Aug. 162. Nemo ca. de summa trinit fide catho Gela ep ad Episc Sardinia 5. This same is proued by the fathers that the difinition of a generall councell is the last iudgment of the church from which there is noe appellation as Athana and Epiphanius and others with S. Augustine doe affirme and soe Leo the Pope requested the Emperor Martianus saying that the definition of the generall councell should neuer be brought in question which the said Martianus established by lawe The same also Gelasius the Pope decreed in the councell of Ephesus circa finem and in the councell of Calchedon Act 5. Canone vlt. Moreouer the fathers and all councells doe teach that they are excomunicated and ought to be countted heretiques that doe not rest themselues vpon generall councells and therfore all generall councells doe pronouÌ„ce Anathema I meane the sore censure of excommunication against such as doe contradict the finall decree of generall councells as Athanasius doth wittnesse of the couÌ„cell of Nice Athan in epist ad Episcopos Afriâ—ae S. Grâ—gor Nazianz. in epistola priori ad ClidoniuÌ„ Leo epist ad Anatâ—lium and soe it is in all other councells Grego Nazianz. doth write when the Apolinaristes denied that they were not heretiques and that they were receaued in a catholique councell said let them shewe this and wee wil be contented S. Leo writinge to the emperor or Leon said they ought not to be accounted catholique that doe resiste the councell of Calcedon And soe he writes the like to Anatolius and S. Basil writes that they ought to be suspected of heresie Basil ep 78. that doe cal in question the determination of the councell of Nice S. Augustine did excuse S. Cyprian of heresie Aug. li. 1. de bap ca. 18. because noe generall councell defined any thinge to the contrary towchinge the baptisme of heretiques Also S. Gregorie pronounced excommmunicatioÌ„ against all that would not receaue the decree of generall councells Greg. li. 1. epist 24. Constantine the great in his epistle to the churches Apud Euseb l. 3. de vit Const Atha ep ad Episc Africanos Cyrill l. 1. de trinit Leo epist 53. ad AnatoliuÌ„ 54 ad MartianuÌ„ ep 37. ad LeoneÌ„ Auâ— Gre. lib. 1. ep 14 Nice epist ad MichaeleÌ„ Ambros epist 32. called the decree of the councell of Nice celestiall preceptes Athanasius also said that the decree of the church was the diuine precept which should remaine for euer S. Cyrill calles it the diuine iuste and holie oracle S. Leo saith that the Canons thereof were ordained by the holie ghoast and that the councell of Calcedon was assembled by the holy spiritt S. Gregorie also saith that he reuerenceth the first 4. generall councells as the 4. Euangelistes Nicholaus the first also saith that the decrees of generall councells are inspired by the holy ghoast S. Ambrose doth affirme that wee should rather die than wee should departe from the definitions of generall councells I will saith he followe the decree of the councell of Nice from the which neither death not sword shall separat me S. Hillarie suffred banishment for the faith of the councell of Nice Hilar. in fine lib de Synod Victor in libris trib de perâ—ec Vandalic Hier. lib. cont Luciferanos Victor Africanus describeth many worthy martires which suffred for the decree and definition of the faith sett downe and explicated in the councell of Nice S. Hierom also speakinge of Athanasius and S. Hillarie and other holy confessors saie How could they doe any thinge against the councell of Nice for the which they suffred banishment 6. This is proued by reason for first if the generall couÌ„cells should err ther should be noe certaine or setled iudgment in the church by which controuersie should be determined and descided and by which the vnitie and concord of the church should be preserued for which generall councells were ordained Secondly if there were not an infallible iudgment of these generall councells then the Arians had not bene condemned for heretiques for sayinge the councell of Nice did erre nor Macedonius for an heretique for sayinge the councell of Chalcedon did err nor Nestorius for an heretick for sayinge the councell of Ephesus did err nor Eutiches for sayinge the councell of Chalcedon did erre Thirdly wee should haue noe certaintie of many bookes of the holie scriptures as of S. Paule to the Hebrewes the 2. epistle of S. Peter the third of S. Iohn S. Iames his epistle S. Iude and the Apocalipes they beinge called in question vntill the trueth of them was made knowen by generall councells That the catolique church in those thing shee doth propound to the christians to beleeue whether they be contained in the Scriptures or not cannot erre CHAPTER II. THis is proued by scripture Ad Tim. 3 Ephes 5. Apoca 21 Psal 79. Isa 2. Matt. 13. 1. Cor 12. Ephe. 1. for that the church of Christe is the firmament and piller of truethe the spouse of Christe the holly cittie a fruitfull vineyarde a highe mountaine a direct way the only doâ—e the kingdome of heauen the bodie of Christe and multitude vnto whome the holie ghoaste is promised is gouerned of Christe beinge her head and of the holy ghoast beinge her soule as it is sett downe by S. Paule saying Ephe. 4. He gaue him as a head aboue euerie church which is his bodie And in another place he said one head and one spirite and he said as the husbaÌ„d is the head of the wife soe also Christ is the head of his church for if the church had bene impeached of error that imputation should be saide on Christe and the holie ghoaste therfore Christ did instruct her by his said holie spirite sayinge the spirite of trueth shall teach yow all trueth Ioh. 16. Againe wee are bounde vnder paine of excommunication to beleue the church in all things as may appeare by S. Math. If he will not heare the church Matt. 18. let him be vnto you as an ethnick and a
it seemed the lightest was extended vnto that which was most sacred holie which those ympious sacrilegious and Sathannicall Bishoppes haue violated they cas◠the Eucharist vnto dogges not without manifest tokens of Godes diuine reuenge for those dogges beinge enkendled with rage and madnes insulted vppon their maisters Hi sancti corporis guilty of the holy body and toare them in peeces and some of them did cast forth out of a windowe a boxe of holy Chrisme to breake it but the angelicall hande by Godes protection preserued it from beinge broken amoungest the stones The like sacriledge the hereticks of our daies beinge misled by the same Sathanicall spirite doe cōmitt and perpetrate And hauinge recorded other wickednes of those hereticques in all these execrable procedinges said this blessed Author the Bishoppes and priests felt their greatest smarte soe that the Bishoppes and priestes beinge taken away the people would be vtterlye and easilye deluded and ouercome for how can the flocke defend themselues when a multitude be gouerned without a rector noe otherwise then the Pastor beinge taken awaye the sheepe would be a bootie for the wolfes by your wicked aduise the faithfull are disarmed the priestes are dishonored and spoyled of that reuerence which ought to be giuen vnto them in honor of his holy name by whome they were ordayned For they were made perfecte by him and worthie of all reuerence and therfore you abuse Godes vocation and with all hostilitie you proceedee vtterlie defacinge Godes worcke destroyinge by the engines and inuentious of your malice Psal 10. Godes diuine ordinance and therfore of you it is said Quoniam quae tu perfecisti ipsi destruxerunt for whatsoeuer thou ô God broughtest to perfection they brought to destruction What is more wicked then to exorcise the holy Ghoast to breake altares to cast the Eucharist vnto brutish beasts And in the 9. booke he saith Quid enim tam sacrilegum est quam altare dei in quibus vos aliquando obtulistis frangere radere remouere What is more sacrilegious then to breake to cutt and remoue thoses altares vppon which somtimes your selues did offer in which the suffrage of the people and the members of Christe are caried in which the omnipotent God is called vpon in which by your praiers the holy ghoast comes and descendes Vnde à multis pignus salutis aeternae c. from whence comes the pleadge of euerlastinge saluation the safeguarde of our faith the hope of our resurrection is receaued for what is the alter but the lodginge and seate of the body and blood of Christ All these you in your furie and rage haue either torne or brocken or remoued wherein hath Christe offended you whose bodie and blood dwelled there for certaine momentes You haue brocken Challices which carried the blood of Christe and conuerted the vse therof and forme into Lumpes exposinge them to a wicked sale and haue herein redoubled your villanie by sellinge them to filthie women pagans haue boughte them to tourne them for to make sacrifice to their Idolls O wicked acte ô vnspeakable villanie to take from God that which you haue dedicated to Idolls to robbe Christe to the end you might exercise more sacriledge What horrible feates haue you practised towardes sacred Virgins consecrated and dedicated to almightie God from whome you haue taken away they veyle of their dedication Thus farre this blessed Saincte Optatus Milleuitanus Caes tom An. Christi 362. as Cesar Baronius doth relate The like tyrannie was exercised and atchiued by Iulian the Apostate Emperor for he made an edicte which he diuulged in all places to robbe and spoyle Churches againste whom S. Nazian framed his speech thus Naz. oratione prima in Iul. Your edict was aswell priuatlie and actually executed as it was publiquely diuulged and proclaymed against sacred and religious howses For that I should let slippe the spoylinge and ransakinge of Altares takinge awaye of all religious ornaments and donatiue◠from sanctuaries and holy places which were a bootie vnto his vnsatiable and greedie desire which was putt in execution by wicked instrumentes his impietie and couetousnes instigatinge him thereunto he determined alsoe to depriue the Christians of all libertie and trust in the common wealth and to inhibitt them of all Councells marcketts assemblies and iudgmente neither could any haue the benefitt of thies thinges but such as woulde sacrifice to Idols O lawes and law makers and kinges who as the beautie of the heauens and splendor of the sunne yea as the brething of aire by common clemencie exposed to all and that truly superabundantly do you so make the vse of lawes equall to all free men and reuerenced of all that you decree to depriue Christians of it that beinge euen tiranically oppressed they may not be able to exact the penalties nor to sue any one for any wronge or extortion done against them For to practise these thinges the hangman yea that homicide said the said Sainct pretended iustice Matt. 5. Rom. 12.1 Cor. 6. Matt. 10. and did vse a collorable defēse of scripture in soe doinge For he alleadged the places of scripture that Christians ought patientlie to beare all wronges to suffer al iniuries rather then once offend any That wee should possesse nothing or haue any propriety and that we should despise and sett at naughte all thinges that either the eare doth heare or the eye doth see or the flesh can feele that wee should render good for euill if a man would strike vs vpon the one cheeke wee should turne the other and that wee should possesse nothinge but our Cloake Ruff. lib. ◠cap. 32. Annianus lib. 22. or our Coate with many such places 7. But that of all most to be deplored he inhibited Christians the schooles of Rhetorique or Grāmer wherfore the said Naz. did most bitterlie inueigh against him sayinge what reason haue you of all men most incōstant to goe about to take away from Christians the vse of learninge thus far S. Naz. against Iulian. Alsoe in the yeare of our Lord 366. when the Arrian heresie was promoted by the fauor of the Emperor Valens the said holy man made a most eloquēt Oration the title whereof is called Ad sancta Laminia when that heresie said he was guarded and adorned with the ymperiall crowne of Valens and soe like a sawsie princocke grewe soe insolente not vnlike the daughter of Herodiades beinge not contented with the gift of the head of one S. Iohn Baptist was made droncke with the bloode of many Bishoppes and holy people in the repressinge whereof the blessed Sainct shewed his great desire and as in the state of the Easte Church in those daies if the Lord of hoastes non reliquisset Hobis semen c. had not left some seede with vs wee had bene like to Sodom and Gomora and as they had S. Naz. and holy Basill so we haue most vertuous holy and learned Doctors to represse this wicked heresie
the church-yard of that Church And with much a doe could any abide to stand by him when he was stript of his apparell to be buried by reason of the loathsome stincke and smell that issued from him this is most true as all that countrie can auouche being done in such a generall assemblie of which many of the best sort are yet liuinge to testifie the same and happened in the yeere anno 1600. 24. I could bringe many examples that do dailie happen as the Catholicks can tell and the Protestants do dailie see before their eyes Sed vt videntes non vident audientes non intelligunt But you are those of whome our Sauiour saith seinge you doe not see and hearinge you doe not vnderstand you may saie with the Prophett Defecit in me virtus mea lumen oculorum meorum non est mecum Grace doth fayle you and the power or sence of seinge is not with you and although many of you haue with-no lesse despightfull indignitie then Samaritans Iewes and Mahometts with your cursed handes and blasphemous lips polluted and defaced the Image of Christ and of his Saincts and haue not receaued condigne and worthie punishment in this life yet you ought not to bragge of godes mercie in sparinge you for as S. Augustine saith if God should punish euerie wicked man in this world it should be an argument for you that there is not a place of punishment for transgressors besides this world therfore he doth not inflict punishment vpon all in this life but reserues the same vnto the other that wee may assure ourselues that our wickednes and trangressions which wee our selues do daily perpetrate and practize and which are rigorouslie punished in others shall not escape the damnation of godes iudgment whose mercifull forbearinge with vs will increase his wrathe and augment our woe which wee ought to preuent by other mens ruyne The manner how to reuereÌ„ce Christ his Image 25. The manner how to reuerence Christes Image Gregorius lib 7. as Vasquez Cites in his second booke de adoratione disputatione 8. cap. 13. and in the councell of Rome vnder Pope Stephen the 3. his wordes be these Et nos quidem c. We truly saith he not as it were before the diuinitie prostrate our selues when wee come before the Image of Christ but wee doe adore him which by the Image either in his birth passion or sittinge in the Throne of Iudgment wee contemplate and behold Read the verses which Sabellicus wrote l. 8. Aeneade 8. and as some do thincke were coÌ„posed in the 7. generall councell and are written with letters of gould at Venice ingraued in an old wall NaÌ„ Deus est quod imago docet sed non Deus ipse Hanc videas sed mente colas quod cernis in ipsa Christs picture humblie worshipp thou Which by the same doost passe Yet picture worshipp not but him For whom it pictured was Nor God nor man this Image is Which thou dost present see Yet whom this blessed Image shewes Both God and man is hee For God in that which the Image shewes But yet no God it is Behold this forme but worshipp that The minde beholdes in this 26. The same doth Hieronimus Augustus sett downe Hic est colendi modus publicis concionibus sedulò inculcandus this is the order of reuerencinge Images and in pulpitts wee must inculcate the same to the people that by the Image wee maye worshipp in spiritt and trueth and eleuate our mindes and wills excitated by them to God and to direct our prayers and petitions vnto him and to his holie Saints Where wee must consider that wee ought not to giue the prayses of the patterne to the Image neither thinck the same capable of any prayers for it being a dead thinge it is not capable thereof and although the Church in the passion Sonday hath these wordes O crux aue spes vnica Hoc passionis tempore Auge pijs iustitiam Reisque dona veniam O Crossâ— of Christ our onlie hope and healpe in tyme of neede In tyme of these bitter paines voutchase to helpe vs with releefe the godlie to confirme in grace and sinners to forgiue Wee meane not to apply to the Crosse it selfe but vnto Christ figuratiuely perâ—figuram prosopopeiam which is common to poets and Orators When wee speake to dead thinges in the person of the liuinge and also by the figure called Metonomia when the Crosse is taken for Christ vt continens pro contento as the author of the Crosse for the Crosse it selfe so that to the Image it selfe our petition hath noe relation beinge not capable thereof And therfore the councell of Trent saith Sess in decreto de Imag. that in the Images themselues there is no vertue or excellencie for the which they should be reuerenced or praide vnto or that wee should repose any hope in them neither sacrifice is offred to Images which can be offred to none but to God for it is a protestation of the omnipotent power and maiestie of God as he is the author and Lord of all neither are oblations properlie offred vnto them because that oblation is offred only to God vnto whome all sacrifice and oblations do belonge 7. Synod act 9. as S. Thomas 2. 2. q. 85. ar 3. and 3. teaceth And although the 7. generall councell hath these woordes Merito nos ad Imagines reuerenter accedere debemus oblationibus suffultum luminarium Wee ought to aproach reuerentlie before the Images with oblations of incense perfumes and lightes The holie doctor did not thinke those thinges to be properly oblations as they were offred vnto Images neither that generall counsell saith that the oblations should be offred to Images but saith that wee should approache before Images with oblations for the councell intendeth that those oblations offred vnto Images should be properlie offred vnto God vnto whom principaly they haue their reference and not vnto Images vnto whome adoration and not oblation belongeth vnles you will call those thinges that are offred before Images Donaria videlicet guiftes which are hanged about Images Whether Papists do committ Idolatrie in Worshippinge the Crosse of Iesus Christ CHAPTER VI. 1. THe first heresie touchinge the adoration of the Crosse was of Claudius Bishopp of Thaurum as Iuo Carnotensis auoucheth The second heresie was of a certaine sect called Pauliciain as Photius the Patriarck doth alleadge and as Euthimius in sua panoplia declareth The third heresie was in the time of S. Bernard by one Petrus Brius against whome Petrus Cluniacensis did write The fourth was of those that followed Iohn Witcleeffe as Thomas Waldensis declares homil 3. cap. 160. The first heresie was of Caluine in his booke of Institutions the 11. chapter q. 7. his argumeÌ„t is The crosse of Christ was the instrument of the greefe death of Christ therfore we ought not to honour the same neither the reliques of his other passions This Caluin
of the Crosse serueth to the mariners to saile to the birdes to flie and as Rufinus doth write the figure of the Crosse with the Egiptians in their Hieregtiphes doth signifie life euerlastinge 6. And wee must obserue that when wee expresse the signe of the Crosse vpon any thinge wee doe not meane by that signe to ympart any vertue vnto the same but only by the signe of the crosse expressed vpon the same wee implore the helpe of Christ crucified soe that it is an impudent lye of Heretiques to say that the signe of the crosse is superstitious Heretiques cry against the catholique church for makinge the signe of the crosse or the picture of Christ saying Confusion be to all those that doe worshipp any engrauen thinge qui adorant sculptilia I answere that it is ment to worshipp it as God and so Cassiodorus doth interpret it an Idoll or to make an Idol of it For as in the Tēple of Salomō there were pictures grauen Images soe in the Tēple of the Christians yet neither the one nor the other are Idolls for the picture of Christ of his Saincts of which we doe not make godes are but signes to bringe vs to remember the true God If to painte the picture of Christ were Idolatry why should S. Luke Comes Sancti Pauli in euangelio the fellowe of S. Paule in the ghospell painte both the Image of Christ and his Mother as wee reade in the fourth booke of the Sentences ca. 5. and as learned Saincts doe write S. Lucke painted the Image of Christ. Damascenus said as Thomas Waldensis reportes Accepimus Lucam Euangelistam c. Wee haue receaued that Luke the Euangelist painted Christ and his mother and that the famous Cittie of Rome hath the same picture Origines declaring in his 8. homilie vpon Iosue how that the kinge Hay was hāged vpon a double tree saith It followeth that the crosse of our Lord was a double crosse the one a visible crosse wheron the sonne of God was crucified in flesh the other was an inuisible crosse wheron inuisibly the diuill with all his power and Princes was Crucified 1. Epist Coloss as S. Paule saith he ouerthrewe the power and mightie Princes of darcknesse tryumphed ouer them on the tree of the crosse so as this crosse hath two singuler considerations The first is that which S. Peter saith that Christ was crucified leauinge vnto vs an example to followe his stepps The second consideration wherin he gott the victorie ouer Zabull wherin he was crucified therfore S. Paul saith woe be vnto me saith he if I glorie in any thinge but in the crosse of Christ by which the world is crucified vnto me and I vnto the world Soe as you see two effects which he doth alleadge for he saith that two contrarie thinges are crucified the vertuous liuer and the sinfull sinner the mortified bodie and the wicked world accordinge as Origines saith of Christ and of the deuill Thomas Waldensis and others here vpon doe say that the crosse is called both the woode and Christ as Hieremias saith venite mittamus lignum in panem eius Lett vs cast woode into his bread soe as he meaneth by the woode the crosse and by his bread his tender flesh Christ himselfe auoucheth the same panis quem ego dabo c. the bread I shall giue is my flesh S. Hierome saith he hath not lefte his crosse vpon the earth but he carried it with him vnto heauen and soe he shall come with his crosse so as he meant by his crosse his bodie and flesh and himselfe Of which crosse Sybilla said O ter beatum lignum in quo Deus extensus eit O thrise happie wood vpon which God was eleuated 7. S. Ambrose speakinge in the person of Hellen◠hath these wordes Quomodo me redemptum arbitror si redemptio ipsa non cernitur video quid egeris ô diabole vt gladius quo percussus es destrueretur How shall I knowe my redemption if the redemption it selfe be not seene I know ô diuill it is thy crafte to hide the sword by which thou wert ouerthrowen It is written in the booke of wisedome Benedictum est lignum per quod fit iustitia Blessed be the wood by which Iustice is don◠cursed be the hand by which an Idoll is made and also him that makes the same behold he did blesse the wood of the crosse and did curse the Idoll of impietie Was Iosue an Idolater when he said to the sunne thou shalt not moue against Gabaon neither the moone against Haylon for wee knowe that Iosue did speake vnto the Creator of them The 3. children also did singe and say benedicite sol luna O sunne and moone day and night blesse yee our Lord and so did Dauid saie to all creatures and will you charge the Church of God with Idolatrie for honoring God in his creatures And so wee saie the like vnto the greene wood and to the blessed crosse not adoringe the nature of wood herein but the liuinge crosse of him that was crucified whose grace and fauour in the same wee implore Epistola 140. 8. S. Bernard speaking of the holy crosse Confessio sanctae crucis non nisi crucifixi confessio est the confession of the holie crosse is no other then the confession of the crucified Therfore Thomas Waldensis speakinge of the inuention of this holie crosse Quid in hoc festo infestum sit what harme is in this feast but that wee giue God thanckes which procured that gratious wooman and as S. Ambrose saith Infudit ei spiritus vt lignum requirat Inspired her with his spirit to search the wood S. Iohn Chrisostome addeth in his booke of the crosse these woordes Si scire desideres charissimè virtutem crucis c. Most deere if you would knowe what vertue the crosse hath and how much I could speake in the prayse thereof know that the crosse is the hope of the Christian the crosse is the waye for people in desperation the crosse is the resurrection of the dead the crosse is the guide vnto heauen the crosse is the staffe for the lame the crosse is the comfort of the sorrowfull the crosse is the bridle of the rich the crosse is the destruction of the proude the crosse is the paine of the enuious the triumphe of deuills the tutor of youth the patience of the poore the pylott of mariners and saylers the wall of those that are beseeged the father of orphanes the defence of widdowes the comfort of martyrs the chastitie of Virgins the solace of priestes the victorie of the Romans the bread of the hungrie and the fountaine of the thirstie thus much sainct Iohn Chrisostome Iohn Chrisost homil and much more of the glorious crosse And in his homilie vpon S. Mathewe 16. Laeto animo crucem Christi circumferamus c. Lett vs with a willing mind carrie the crosse of Christ the same beinge the badge of
quod in eis non bene intelligitur etiam temerè audacter asseritur heresies and other peruerse opinions infectinge and intanglinge our soules euen to the deepe pitt of confusion doe springe of noe other roote then when good scriptures are ill vnderstoode and the badd vnderstandinge therof is bouldly and rashlie applied S. Ambrose doth likewise declare the same sayinge Ambr. 3. ad TituÌ„ S. Hil. in lib. ad Const Haeretici per verba legis legem impugnant by the wordes of the lawe it selfe the heretiques doe impugne the lawe S. Hillarius also saith Neminem haereticorum esse qui se non secundum sacras scripturas praedicare eas quae blasphemat mentiatur there is noe heretique that doth not alleadge falsy the scriptures for his blasphemies Also he saith de intelligeÌ„tia heresis sit Lib. 20. de Trinit non de scriptura sensus non sermo fiat crimen heresie is of the vnderstaÌ„ding not of the scripture the fault is in the sense and not in the word Hiero ad Lucif vnto which agreeth S. Hierom Neque sibi blandiantur c. Lett them not flatter themselues if they alleadge or affirme any thinge of the scriptures when euen the deuill hath alleadged the scriptures for his purpose The scriptures saith he doe not consiste in readinge of them but in vnderstandinge of them Origines also declareth the same Orig hom 9. in Exo saying Non rarò c. Somtimes the diuill doth wreast godes wordes from many for that there is nothinge soe holie but the enemie of mankinde doth abuse the same to the destruction of man Tertulian also saith de scripturis agebant De prefâ—cript her de sciptuâ—is suadebant c. They pleade the scriptures they persuade the scriptures they inculcate the scriptures vnto this they moue some at the first dashe they wearie the stronge they coÌ„nfound the weake and men of indifferent iudgment they dismisse with scrupules Thus far Tertulian soe the Arian heresie the Macedonian the Nestorian Eutichian and all other old heresies would allowe nothinge but scripture and last of all these newe phantasticall heresies doe grounde all their turbulent spirittes and singuler maleperte and headie deuises vpon holie scriptures 2. For example Luther in his first booke against Zâ—uinglius saith that amoungest Zuingilans the Zuinglians themselues concerninge these 5. wordes there arose tenn seuerall sects of different religion I meane 270. sects of heresies in this time Lib de here fabulis hoc est enim corpus meum Stanislaus Rescius hath deuided the hereticall sects of this tyme into two hundred and 70. different heresies euerie one alleadginge scripture for his owne fancie Theodorus did reckon 76. heresies in his owne tyme. Aug. lib. de heres S. Augustine also did reckon 88. heresies vnto his owne tyme. And vnto Luther his tyme there were 290 sortes of heresies all which did alleadge scriptures Yea was there euer any heresie that did alleadge more scriptures for herselfe then that of the Arians did not the Iewes alleadge scriptures against Christ that he should not be holden for a Prophett saying Iohn 7. Scrutate scripturas vide quia a Galilea propheta non surgit search the scriptures saie they and behould that a prophett doth not arise from Galile and by scripture they did endeuour to proue that he was worthie of deathe Iohn 19. Wee haue a law say they and by our lawe he ought to die because he made himselfe the sonne of God Did not Iulian the apostate alleadge scripture as S. Cyrill saithe lib 10. in Iulianum for visitinge Martyrs Reliques alleadginge that place of S. Mathewe 23. that the Scribes Pharisies and Hipocritts are like to white monuments and they ought not to visitt them c. Also he alleadged many places of scripture as Math. 5. Ro. 12.1 Cor. 6. Math. 10. against the christians for repininge against him for takinge away their goodes but to beare all tyrannicall oppressions patientlie Did not Osiander a cheefe secretarie alleadge 20. different opinions touchinge the article of Iustification and at last he cited his owne opinion contrarie to them all 3. Of all these sectes it is saide Obscurum est insipiens cor eorum dicentes se esse patientes stulti facti sunt Their foolish hearte is darkned sayinge themselues to be wise but they be made fooles for heretiques can neuer haue the knowledge of the scriptures In maleâ—olam animam non introibit sapientia Sap. cap. 1 nec habitabit corpore subdito peccatis true knowledge shall not enter into a wicked soule nor lodge in a bodie subiect to sinne Therfore the prophett saithe Discam in via immaculata I will learne in an vnspotted waie and when heretiques through pride and malice haue most maliciouslie opposed theÌ„selues against the catholique church the piller and foundation of all trueth and haue sought by all wicked and malicious meanes to deface the same wee must not thinke they haue had any true knowledge or perfect wisdome for if once a foundation of a house or a rocke vpon which are builded manie chambers do fall all those chambers cannot stand vpp the catholique church is the firme rocke vpon which the faithe of euerie christian is builded if he once fall from the church he hath no faith nor any vnderstandinge of the scriptures and therfore S. Augustine saith he would not haue beleeued the ghospelll without the authoritie of the church which beinge inspired by the holie ghoast hath taught thinges which the scritures haue taught the contrarie as that wee should not obserue the old lawe nor obstaine from thinges suffocated or straungled and such like for the letter saith S. Paule killeth 1. Cor. 3. but the spiritt quickneth And as the letter in the old lawe not trulie vnderstoode nor referred to Christ did by occasion kill the carnall Iewe so the letter of the newe testament not truly taken nor expounded by the spiritte of Christe which only is in his church killeth the heretique who also being carnall and voide of spiritt gaineth nothinge by the scriptures but rather taketh hurte by the same Aug. to 10. de teÌ„pore li. de Spiritu litt c 5. 6. 2. Pet. 3. 2. Tim. 3. as S. Augustine auoucheth for in the newe testament saith S. Peter are certaine thinges hard to be vnderstoode which the vnlearned and vnstable depraue as also they do the rest of the scriptures to their owne perdition of whom S. Paule himselfe saith alwaies learninge and neuer attayninge vnto the knowledge of the truth men corrupte in mind reprobate concerninge the faith but they shall prosper noe further for their folly shal be made manifest to all and as Iames and Mambres resisted Moyses soe they alsoe resiste the truethe 4. If Daniell after that God had reuealed vnto him thinges to come concerninge the militant church saith Ego audiui non intellexi I haue heard but I vnderstood not the Angell said vnto
Daniell vade quia clausi sunt signatique sermones vsque ad praefinitum tempus Goe your wayes for these speeches are shutt vpp and sealed vntill the time appointed if soe great a Prophett heard and vnderstoode not what he heard what will heretiques and wicked arogant presumptuous people make glosses vpon euerie â—illable of holie scripture Aug. Con. ep c. 4. Wherfore S. Augustine saith Sacra scriptura c. The holie scripture are not knowen to the proude nor manifest or playne to boyes in the begining therof it is easie but when you enter into it it is loftie and couered with misteries and I was not of that capacitie that I might intermedle therin Aug. lib. de vtil cred c. 7. And in another place he perswaded a yonge man learned in humanitie and Philosophie and other liberall sciences that he should not rasâ—lie reade holie scriptures sayinge to set vpon Maurus a Comedian or TereÌ„ce because thou hast noe skill in poetrie thou darest not without a master and to vnderstand him beinge a comon poett thou searchest the commentaries of Asper Cornutus Donatus and infinitte others and darest thou without a guide or iudge venture vpon holie scripture which as S. Paule speaketh in â—js qui pereunt velatum est 2. Cor. 4. in them that perishe is hidd in quibus Deus huius seculi excaecauit sensum incredulorum in whome the God of this worlde hath blinded the myndes of the infidles that the illumination of the ghospell of the glorie of Christe might not shine in them and as S. Iohn saith Ioh. 1. the light shined in darcknes and the darcknes did not comprehende it the heretiques hauinge not the light of Christes spiritt which is giuen to the church not true humilitie by which they should obeie the same cannot haue the shininge light of Christ his ghospell nor the true vnderstandinge thereof Credite intelligetis saith the Prophett beleue the church and you shall vnderstaÌ„d the scriptures Esa 7. vnto whom almightie God hath giuen the true interpretation thereof and to noe particuler spiritt 5. S. Hierom beinge soe well learned as he was and furnished with the knowledge of all the tongues did stumble in many thinges Lib. 1. de Doctr. chr c. 6. for he sweateth in explayninge the prophetts the same difficultie S. Augustine had as he himselfe declares when he would expounde that place of scripture of the sinne against the holie ghoast and when he alleadged many places he was not satisfied in them all so he saith that many obscure places be in the scriptures almightie God ordayninge the same to abate the pride and arrogancie of man and to submitt his priuate spiritt to the vniuersall spiritt of Christ his church therfore Tertul. saith Fides te saluum fecit non exercitatio scripturae it is thy faith that saueth thee and not the readinge or exercise of scriptures the misteries wherof are hidden from the wicked for they be like Margarittes and pretious stones and which ought not to be giuen to swine noe more ought they to be common to euerie one and as a holy man saith Non intelligendi viuacitas sed credendi simplicitas te saluum fecit it is not the quicknes of vnderstandinge but simplicitie of beleeuinge that shall saue thee Omnis prophetia saith S. Hierom in Ezech 45. prophetts are obscure what the disciples doe heare inwardlie the comon people knowes not what is said in them and accordinge to this the prophett saith tenebrosa aqua in nubibus aeris obscure water in the cloudes of the aier the ordinarie gloss in that place hath obscura doctrinae in prophetis the prophets are full of darke and difficult doctrine 6. Was not the Eunuch Threasurer to the Queene of Ethyopia exercised in the scripture and yet he confessed he could not vnderstand them Act 8. Did not Christe interpreate the scriptures to the Iewes and his disciples Luc. vlt Act. 8. Luc. vlt. S. Iohn Chrisostom vpon that place scrutamini scripturas Christus saith he Iudeos c Christe did not referr the Iewes vnto the bare and naked readinge the scriptures but vnto the diligent examination and inuestigation thereof S. HieroÌ„ saith Lib. 1. praef comment in epist. ad Alga q. 2. that all the Epistles of S. Paule to the Romaines be verie obscure and intricate Luther himselfe vpon the Psalme 88. Thronus eius sicut dies caeli his throane is like the daie of heauen saith I would haue noe man to presume in my behalfe that I can vnderstand the Psalmes in their lawfull sense which was neuer performed of anie though neuer soe learned or soe holie for the scriptures must be considered either litteralie in themselues or accordinge to their methode and sense for in themselues they speake and containe things supernaturall and misticall which are hidden from the capacitie of the vulgar sorte or if they should be considered accordinge to their methode or sense they should be deuided into foures kindes of senses vnderstandinge as sensus Anagogicus which is called the celestiall sense The scripture hath 4 senses or vnderstanding Allegoricus which is the spirituall sense Tropologicus which is the morall sense and Historicus which is the litterall sense Therfore the prophett cried out vnto God sayinge da mihi intellectum c. giue me vnderstandinge and I will searche into thy lawe faciem tuam illumina super seruum tuum Domine Illuminate my vnderstandinge with thy grace ô Lord that I may vnderstand thy word sacrae scripturae saith Hylarius non in legendo sed intelligendo Lib. ad Constan. non in praeuaricatione sed in charitate the holy scriptures doe not consiste in readinge of them but in the true sense and meaning of them not in corruptinge or in preuarication of them but in the charitable interpretation of them And when S. Augustine did see the manifest and false applyinge of them by the PellagiaÌ„s he did appeale to the Bishopes both of the east and weast 7. Caluine saith of the protestantes that they would haue the scriptures to patronize and support their errours sayinge In praefat ad lectores ex Phyco Ibi quid non â—nuertunt quid non deprauant what is there but they peruert and depraue Lutherus in hist Sacrament foll 22. Luther would not admitt any translation of scripture but his owne translation noe more would Zuinglius his aduersarie Zuingl to â—2 resp ad Luth. Luther was offended with the printer that did send him Zuinglius his translation who would not once peruse it and so Zuinglius with Luther Kinge Henry the 8. after he made himselfe head of the Church he caused the scriptures to be translated into English which afterwards he suppressed and inhibited Fox in Henri 8. in fine hist. Afterwardes he caused another translation to be made by the authoritie of the parlament Anno regni sui 34. and proclaymed vnder paine of death that noe other translation should
decreede and the sentence of Anathema was pronounced against all those that should hould the contrarie And whosoeuer will not obey these generall councells assembled together by the vertue of the holie ghoast whose asistance was promised vnto the church in such occasions doth iniurie not onlie to the church but also vnto that holy spirite of these kind of people is said vos durae ceruicis spiritui sancto resistitis you stiffnecked people yow resist the holy ghoaste None ought to prefer his priuat opinion before the generall definition of a generall councell Therfore the Emperor Marcianus after the definition and ordinaunces of the councell of Chalcedon said he is a wicked and sacrilegious person that would oppose his owne priuate opinion against the authoritie of the whole churche in such a generall assemblie and this is the cause that S. Aug. defended S. Cyprian from heresie for that it was not decreede by any generall councell that such as were baptized by heretiques should be rebaptized againe as the said S. Cyprian helde and because the Donatistes did persiste in this doctrine after the definition of the generall councell they were condemned of the churche for heretiques as S. Aug. doth testifie and therfore those dogmatistes of our time because they defende not onlie this doctrine but also many other peruerse and damnable opinions not onlie against the definition of these generall councells but also against godes ordinances ought to be reputed for heretiques 11. S. Thomas doth saie D. Thom. in 6. Iohn lect 7. that it was the custome of the churche for danger of sheddinge that the priest at the alter should receaue vnder both kindes the laytie vnder one kinde for this said he is not against Christs institution for whosoeuer receaues the bodie receaues the blood alsoe because that Christe is vnder both kindes aswell in respecte of his bodie as his bloode Exod. 16. Genes 14. For all sacrifices did appertaine vnto the priestes the Manna the paschall lambe was eaten of the people which were figures of this Sacramente and they were not comaunded to drincke after it And although you vrge that Melchisedec did offer bread and wyne in token of this Sacrament I aunswere that he was a prieste for so the scripture saith Erat enim sacerdos Dei altissimi for he was a priest of the highe God In our Lordes prayer wee aske our dailie bread without wyne Tertul. in orat Dom. Ambr. l. 5 de sacra Hier. c. 6. Matt. homil 9. Aug. l. 50. which petition many holy doctors doe interprete to be mente of the Eucharist and when our Lord had fedd soe many thowsands there is noe mention made either of water or of wine that feedinge beinge a figure or token of the holy bread of the alter by which the faithfull Christians are releeued For our Lord makes mention of the Chalice but thrice of the eatinge of the bread he makes mention fifteene tymes soe as wee may perceaue that the churche may vse both the kindes seuerallie Qui manducat hunc panem viuet in aeternum Theophil in eadem verba Aug. li. de consensu Euangeli c. 25. ser in seria 2. illius diei Beda lib Comment in Lucam Petr. Damianus Card lib. de diuinis officijs 12. Christ also goinge to Emaus sittinge at the table did feede only the twoe disciples with breade alone and being perceaued in the breakinge of the bread did vanish awaye by which fraction or breakinge many holy fathers did vnderstande the Euchariste wherby wee may gather that the Euchariste was giuen vnto the laytie vnder one kinde vppon easter daye that is to say to Cleophas and to Lucke as many saie And although they were the disciples of Christe yet they were not priestes For at his last supper he did not saie to others then to the twelue Apostles these wordes Doe this in remembrance of me and vnto those disciples that went to Emaus he gaue onlie the bread without wine so vanished awaye Epistola Ephesios 13. S. Ignatius made mention but of one kinde to be giuen to the laytie Eruditi à paracleto c. Yow beinge instructed of the holly ghoast remaininge in true obedience to the Bishops priests which breake the bread vnto yow with due respecte and perfect deuotioÌ„ which is the medicine of mortalitie the onelie preseruatiue of life against death by Iesus Christ The blessed Sainte did not speake any thinge of the Chalice when the Pope goeth in any pilgrimadge or iourney he carries with him the blessed Sacramente but vnder one kinde Hier. in Apolog. pro libris contra IouinianuÌ„ S. Hierom doth reporte that it was the custome of the faithfull at Rome to haue our Lordes body at home in their houses because they did not presume to goe to the church beinge letted by coniugall societie which saith he I doe not commend or discommend S. Ambrose also doth reporte Ambr in orat funebrii de obitu fratris sui Satyr that his brother carried with him this dreadfull hoaste to sea and hauing suffred shipwreacke did by vertue of this blessed Sacrament escape drowninge the blood he did not carry beinge not soe conueniente for carriadge The Christians did in tyme past vse to carrie with them the Sacrament vnder one kinde least in their greatest danger of death they should not be releued of their greatest liuely â—oode S. Ambrose in the houre of his death did receaue the blessed Sacramente of the Bishopp of Vercell vnder one kinde Paulinus in vita eius as Paulinus doth reporte The like is also reported of S. Patronilla S. Hierome S. Martyn S. Benedict S. Lucia S. Francis of whome the histories make mention that in the time of their death they did communicate vnder one kinde Amphilogius wrote that when S. Basill did celebrate in the church a Iewe went to gaze and to behoulde the christians as they receaued the blessed hoast In vita S. Basil he ioyning himselfe with them sawe an infante diuidinge the hoast in the handes of S. Basill and soe came to all the communicantes as also to the said Iewe which wheÌ„ he receaued the blessed bread was forthwith tourned into fleash and beinge astonished at this miracle he himselfe with his wife and children were made Christians 14. Euagrius a greeke historiographer and Nichephorus doe deliuer vnto vs that it was the aunciente custome in the church of Constantinople to giue vnto children such as went to schoole the relickes and fragments of the blessed hoaste if any were left after the comunicantes but it were great absurditie to giue the relickes of the chalice vnto them their tender age and weake disposition being not capable thereof soe it should be a great indecencie so keepe the same being in a short time subiect to corruption With these children vpoÌ„ a certaine daie went a boy the sonne of a glass-maker who beinge asked of his father what he did with the
behold with the eyes of our vnderstanding for noe sensible thinge was deliuered vs of Christe but vnder thinges sensible But as for those thinges which he deliuered they are all out of the reache of our senses Soe in baptisme is that excelleÌ„t guifte that is giuen by water which water is a sensible thinge But that which therin is wroughte I meane the sprituall generation that is to be conceaued by the vnderstandinge for if thow hadest bene without a bodie he would haue deliuered these guiftes simply also without bodies But for as much as thy soule is coupled and ioyned to a body therfore they are deliuered vnto thee vnder bodilie and sensible thinges that they may be the better vnderstood S. Chrys hom 24. O quot modo dicunt vellem formam speciem eius vellem vestimenta ipsa vellem calceamenta videre hunc ipsum vides ipsum tangis ipsum comedis O how many doe say now a dayes I woold faine see his forme phisiognomie behold thou seeste himselfe thow dost touch himselfe thow dost eate him thow desirest to see his garments but he deliuereth himselfe vnto thee not that thow shouldest see him only but touch him and haue him within thee Lett noe mam therfore come neere whose stomacke wambleth or riseth against it nor anny that is cold of deuotion but lett all such that approach herunto be sturred vpp and feruentie inflamed for if the Iewes did eate their Paschale lambe with haste standinge on their feete with their shoes on and holding their staues in their hands how much more muste we watch and be diligent for they were takinge their iourney from Egipte to Pallestine and therfore they had on wayfaringe and pilgrimes apparell but thow art goinge vpp from earth to heauen wherfore thow muste watch and take good heede Yf a Duke saith he in that homilie if the couÌ„cell it selfe yea if he that wereth the crowne come herunto vnworthilie forbid him keepe him backe thie autoritie is greater then his If soe be that a fountaine of most pure water were comitted to thie chardge to be kept cleane for thie flock when thow shouldest see most stinckinge and filthie swine drawe nere thow wouldest not suffer them And now whereas a most holie fountaine not of water but of blood and spiritt is comitted vnto thee if thow shalt see those men drawe neere which are most defiled with sinne wilt thow not take indignation and forbid them Thus farr S. Chrisostome who most plainlie declareth Christs reall presence Chrysost hom 24. 1. Cor. 1. not only in this homilie but vpon the first Epistle of S. Paule to the Corinthians And also moste euidentlie in his second homilie to the people of Antioch saying What will yow say then if I shewe yow that soe manny of vs as be partakers of the holie misteries doe receiue a thinge farr greater then that which Elias gaue for Elias left vnto his disciple his Cloake but the sonne of God ascendinge into heauen lefte with vs his flesh And againe Elias weÌ„t himselfe without his cloak but Christe both lefte his flesh with vs and ascendeth hauinge with him the selfe same fleshe c. By which the sacramentaries can not possible mantaine the blessed Sacramente to be a remembrance only of Christs flesh if they will admitt this holy and learned doctors testimonie For Elias lefte a remeÌ„brance of himselfe alsoe when he lefte his cloake behind him But herein standeth the force of this comparison that Christ farr passeth Elias therfore saith S. Chrisostome he did not only leaue a farr more excellent thinge vid. his owne flesh but also tooke the same with him into heauen which he lefte behind him Cyrill li. 4. c. 13. in Iohn 7. S. Cyrill that famous Bishoppe of Alexandria in Egipt who for his great sanctitie and science was appointed president of the generall councell of Ephesus against Eutiches and Dioscorus anno Domini 434. doth agree with S. Chrisostome who vpon S. Iohns ghospell in his 6. chapper hath these woordes Then the Iewes fell at variance amoungest themselues sayinge Quomodo potest hic nobis carnem suam dare ad manducandum How can this man giue vs his flesh to eate The malitious and wicked minde whatsoeuer he vnderstandeth not he reiecteth vpon pride as vaine and false neâ—her will he giue place to anny other or thincke any thinge true which is aboue his owne capacitie and such wee shall finde the Iewes in this place for whereas they hauinge nowe perceiued by those miraculous signes Christs diuine power they should of right haue allowed that which he said they cleene coÌ„trariwise saie how can this man give vs his flesh They crie out blasphemouslie vpoÌ„ God not callinge to minde that with him nothinge is impossible 1. Cor. 2. for beinge as S. Paule saith sensuall and carnall they could not vnderstand spirituall thinges but this great misterie seemeth vnto theÌ„ peeuishnes and folly But let vs I beseeche yow take greate profitt of other mens sinnes and beleeuinge stedfastlie those misteries let vs neuer vtter with our mouthes or soe much as thincke with our harte that same how for it is a Iewish word and deserueth extreame punishmente And Nicodemus therfore wheÌ„ he saied how may these thinges be bâ—ought to passe was aunswered accordinglie arte thou a maister in Israell and ignorant hereof Exod. 4. Exod. 7. A little after in that place he saith How was Moyses rodd turned into a serpente how was his hand stroken with a leprosie in a momente restored againe to his former state Exo. 14. Exo. 15. Exo. 17. how the waters were turned into blood how did their fore fathers escape through the middst of the sea as though they had walked vpon the drie land Iosue 3. Iosue 6. howe were the bitter waters changed sweete by the tree howe fountaines of water did flowe oute of the stone howe the running riuer of Iordan stoode still There are innumerable thinges in which if thou aske how thow must needes ouerthrowe the scripture sett at naught the doctrine of the prophetts and Moyses owne writinges wherfore yee Iewes should haue beleeued Christ rather then like dronken folke cry out how can this man giue vs his flesh Thus farr S. Cyrill Cap. 14. in Ioh. and more at Iardge in his 4. booke alleadginge that of Isaias for if yow beleeue not saith he yow shall not vnderstaÌ„d First therfore they should haue fastned the rootes of faith in their minde and afterwardes aske those questions meete for men to aske Cyrill lib. 4. c. 23. 8. And the said S. Cyrill in another place saith Yee doe not vnwisely denie that the flesh hath altogether power to quicken and giue life for if yow aske the fleash alone by it selfe it can nothinge at all quicken as lacking that which should quicken it But if yow will search the misterie of the Incarnation and will knowe him that dwelleth in flesh although fleshe by it selfe be able
life And then might you saie with the said Apostle Omnia possum in eo qui me confortat I can doe all thinges in him that doth strenghten me whosoeuer destroieth the temple of our Lord God will destroie him Moiâ—es spake vnto the Leuiticall priests be you holy because your Lord God is holy be you cleane that carrie the vessells of our Lorde 4. Now the continencie of priestes is plainlie proued by the lawe of God Cor. 7. Qui sine oxore est sollicitus quomodo placeat Deo he that is with aâ—â— a wife is carefull how to please â—er and soe he is deuided S. Paule saith It is good for a man not to touch a woman Our Sauiour saith 1. Cor. 8. there are Eunuches which gelde themselues for the kingdome of heauen Wherfore it is good to be sole and single wherby one may with greater libertie pray vnto God administer the Sacraments and be more liberall to the poore 1. Cor. 7. For S. Paule willeth a Priest to keepe hospitalitie but his wife and children would not suffer him that is weded to performe the same 1. Timoth. 4. S. Paule biddeth Timothy to keepe himselfe chast but the wife will saie Redde debitum render coniugall debt Saint Paule forbiddeth widdowes to marrie 1. Cor. 7. that haue vowed chastitie Vouete reddite Psal 75. vowe vnto God and performe the same saith the prophett The priestes of the old lawe notwithstandinge that for speciall causes they might marrie for that priesthoode went then by succession and not by election 1. Para. 24. as ours doth yet duringe the tyme of their office in the temple they were separated both from wife and all their familie Luc. 1. Exod. 11. It is written that it was not lawfull for the Iewes to eate anny parte of the Pascall lambe vnlesse they had their Ioynes girded vid. vnlesse they liued chastlye 1. Reg. 21 Abimelech would not giue the bread of proposition to Dauid before he tould him that both he and his companie did not latelie touch their wiues saying If they be cleane from woomen lett them eate wherupon S. Hierom vppon the first Chapter of saint Paule to Titus did alleadge that place sayinge Tantum interest c. There is so much difference betwene the loaues of proposition and the bodie of Christe as betwixt the shaddowe and the bodie Aug. ser 37 ad fratres 5. Who knoweth not that S. Paule counseled euen the married men of the riotous Towne of Corinthe to abstaine from the vse of marriadge a certaine tyme for prayer sake much more the priests should allwayes abstaine because they are bound allwayes to praie for the people as S. Ambrose saith And S. Ierom saith if the laytie ought not to praie vnlesse he abstaine from the dutie of wedlocke the priest that must allwayes offer sacrifice and praie must allwayes also abstaine c. And S. Basil saith that the chaste and sole life is like to God himselfe 5. But the Protestant Apostates do colour the satisfaction of their carnall lusts with S. Paules wordes sayinge That a Bishopp must be the husband of one wife Wherto I aunswere that when the Apostle would haue all priestes chast as was S. Timotheus Titus Euodius and saint Clement and although in those dayes the profession of virginitie chastitie begon soe as there were but fewe Virgins yet the Apostle would haue that such as should be chosen Bishopps should be either of those that were but once married or who after his wiues death was at libertie or by consent of both man and wife both of them liued chaste as I haue knowen many laymen to haue don the like And this was the mynd of the Apostle as the protestants themselues cannot denye And so S. Hierom saith Hier. ad Ioui CoÌ„fâ—â—eris non posse esse Episcopum qui episcopatu â—iliâ—s facit you confesse saith he that he cannot be a Bishopp which begettes children in his bishopricke otherwise he shall not be accounted a married man but an aduouterer soe the Apostle did teach and all antiquitie thus farr S. Hierom and S. Epiph. 17. ad perago The said S. Hierom writeth that the Apostles were single S. Hieron epist â—0 or els vsed not there wiues which they before married Sanctum sacerdotium Hier. contra â—oui lib. 1 c. 19 Conc. â—art 2. cap. 2. saith saint Hierom the holie priest-hoode proceeded of Virgins if not of virgines yet of such as lead a solitarie life if virgines could not be had yet such should refraine from their wiues or ells those that were widdowes beinge neuer married but once and soe it was obserued in Affricke Italie Fance Spaine Greece Asia in Egipt in al the east as may appeare by Concilium Eliberti ca. 33. Epiph. in canpen in heres 59. contra Catharos Hiero. contra vigil cap. 1. Bibliander in pref EpistolaruÌ„ Zuingl Oecolamp Caluine also hath these woordes Cal. lib. 4. instiâ— c. 13 Fateor ab vltima memoria hoc fuisse obseruatum I confesse that was obserued from the beginninge that they tied themselues by a vowe of contineÌ„cie Martyr de votis pag. 490. who dedicated themselues to godes seruice and this was obserued in the old tyme. Peter martyr another protestaÌ„t saith that in the tyme of S. Clement of Alexandria which was next vnto the tymes of the Apostles Magdeb. hist Cent. 5 cap. 4. that people professed chastitie and vowed continencie Madeburgenses and Beza in prefatione noui testamenti principi codensi do wittnesse thus much 6. Lastlie the only cause why the protestantes would haue priests to marry is because they thincke that it is impossible for them to liue chaste and that wedlocke should be a remedie against luste but filthie raginge concupiscence is not taken awaie or anny thinge abated by the operation and execution thereof but rather by his contrarie vertue as may appeare by a certaine apostate Priest who fallinge vnto Lutheranisme obtained the encombencie of a parish church in Germanie and married a wyfe whom within a litle after he murthered for that his filthie luste was not satisfied therby and that soe he might be more free to purchase another Suriut but the murther being knoweÌ„ and beinge demaunded what was the reason that he comitted such a wicked acte he answered that the disordered appetites of luste amoungest the ghospellers are not restrained by one wooman as yow may see by experience that one vice is not taken away or restrained by another vice but rather by his contrarie vertue I would these ministers had vsed those meanes to bridle their filthie luste and ouercome the furious passion of fleashly pleasures as S. Paule and other holy Saincts did sayinge Castigo corpus meum in seruitutem redigo carnem meam I chastice my bodie and I reduce my flesh into the seruitude of the spirite or as Christe couÌ„selled to geilde themselues for the kingdome of heauen
prayers soe shee ordained certaine dayes and certaine tymes of fastinge not without significant misteries correspondent to euerie time 4. Also she hath made a prohibition of certaine meates to tame the wantones and exorbitāt luste of our fleashly inclinations disposinge and impellinge the spiritt to yeld vnto her consent aswell by the suggestion of Sathan as her owne delectation and so to make our poore soule which otherwise ought to be the harbenger to intertaine the inspiration of the holy ghost to receaue the suggestion of the diuil her filthy delectation she I say hath prohibited certaine meates therby to deliuer the spiritt from the stinge of the filthie motions of concupiscence and sensualitie and to humble the same vnto the lawe of God and rule of reason Aug. cont Faust Manich. Psal 34. S. Augustine saith the church doth with great reason abstaine from certaine meates certaine tymes as Dauid cum mihi molesti essent c. when those carnall motions did vexe me I did weare haire cloathe and did humble my soule with fastinge S. Paule when he was attatched with these carnall motions he praied vnto God three tymes 2. Cor. 6. Gal. 5. he chastised his bodie and yet he was the elected vessell of God And in another place he said let vs exhibit ourselues as the ministers of God in watchinges fastinges and chasticements for such saith he as are the members of Christ they crucifie the flesh with the vices and concupiscence thereof Matt. 9. Luc 5. Act. 13. our Sauiour also said that notwithstanding the Apostles should be replenished with the holie ghoaste yet they should fast He said also that certaine diuills are so terrible to offend Matt. 7. and soe dreadfull to tempte vs that they cannot be ouercome but by fastinge and praier and therfore the Angell said vnto Tobias Daniel 9 that praier with fastinge is good and Daniell by fastinge did prophesie soe many things to come of the militant churche 5. He is a bad patiēt that doth not abstaine from certaine meates certaine times accordinge to the rule and prescripte order of his corporall phisition concerninge his bodilie disease and is not he a bad christian that doth not obey the comaundemēt of the church his ghostlie phisition touchinge the spirituall sicknesse of the soule and yet such is the protestant who is soe fleashlie giuen that he would not abstaine his carnall appetites from fleash vpon good friday A certaine Irishman beinge sent ouer by the Lord deputie of Ireland to a great noble man in England with grehounds the said noble man hauinge asked of him what meate those grehounds were wont to eate and the man hauing told him certaine distinctions of meate the noble man said that by that obseruarion of diett they were papists doggs the Irishman said they were as good protestants doggs as any were in all Ingland for said he they will not refraine from any flesh vppon good fridaie Amb. lib. de Helici iciun Cyp. de iciun tentat Hier. li. 1. Wherein these heretiques imitate Aerius who would not haue the christians to obserue any time of fastinge as S. Epiphanus said and therfore by him and others condemned for an heretique as also Iouinian for that occasion was condemned for an heretique by S. Hierome 6. But wee ought not to transgresse the the bondes and decrees of our auncestors and elders therfore wee ought not to followe Luther who said he would not faste because as he said the Pope biddeth the same But it is the discipline and custome of the vniuersall church to fast the lent Hieron Epip de consecrat dub 5. Can. 68.19 Mogunt cap. 35. Tollet 8. cap. 9. the aduents the eues of the Apostles and fridaies and Saterdaies and this from the begining So the Canons of the Apostles doe teach and holie councells as Gangrense Mogunt and the councell of Tollet which excommunicated all such as would despise the ecclesiasticall constitutions touchinge fasting or that without ineuitable necessitie should eate flesh in lent time the prophett confirminge the same Ioel. 2. solemnize and institute a faste wherin the christians ought to obey beleue the church according to the saying of S. Athanasius who hath thies wordes If anny will come and say vnto yow S. Athan. lib ad Virgines post initiū doe not fast often least yow should be more feble and weake doe not beleeue them nor harcken vnto them for the enemie of mankinde doth make an instrument of them to whisper and suggest thies thinges remēber that which is written when the 3. children Daniell and other were brought in captiuity by Nabuchodonosor kinge of Babilon it was comaunded that they should eate of the meate that was prepared for the kinges bord and that they should drincke of his wyne Daniell and the other 3. boies would not be polluted or defiled with the kinges table but they said vnto the euenuche who had charge of them giue vnto vs of the rootes of the earth vnto whome the euenuch said I feare the king which ordained and appointed meate for yow least that your countenāce should appeare and seeme more leane and pale then that of the other boies which are fedd at the kings boord and soe should punish me vnto whome they did saie trie your seruants tenn dayes and giue vnto vs of the rootes of the earth and he gaue vnto them pulse to eate and water to drinke and brought them before the kinge and they seemed more beautifull then the other boyes which were nourished by that kings royall meate Doe yow see what fastinge doth it heales diseases and drieth distillations of the bodie it chaseth awaie diuills expelleth wicked thoughts makes the mind clearer it purifies the hart it sanctifies the bodie it bringes a man into the throne of God and least that yow should thincke that this is rashlie spoken you haue testimonies of this in the ghospell pronounced by our Sauiour when the disciples did aske how vncleane spiritts should be cast forth our Lord did answere this kind is not cast forth but by praiers and fasting therfore fasting is the food of Angells and whosoeuer vseth the same he is thought to be of an angelicall order thus farr S. Athanasius Whether the Protestant assertion be true which affirmeth that generall councells can erre CHAPTER I. 1. WHen anie controuersie either of state or the publike weale doth rise in any comōwelth the princes with all the state thereof assemble together and whatsoeuer is ennacted and decreede by them the rest of the subiectes must obserue and obey the same Soe in any controuersie of religion when the cheefe pastors and prelates of the church who haue more power and authoritie of God then all the princes of other common wealthes beinge assisted by his blessed spiritt whatsoeuer they haue decreede for the good of the churche and the weale publike of Christendome their subiectes if they be of Christe his flocke ought to submitt
themselues to their definition and determination Acto 15. Chal in epist ad LeoneÌ„ 6. Synodus act 17. Celest papa epist ad Conc. Eph. Tolet. 3. Soe in the actes where the first christian councell was held and afterwardes in euerie age as occasion serued the councell of Chalcedon and the six generall councells and S. Celestine the Pope auerreth that generall councells are by manifest declaratioÌ„ shewed by Christ in these wordes Math 15. whensoeuer two or three shal be gathered together in my name there I shal be in the middest of them The Apostles which were replenished with the holy ghoaste did celebrate the first councell by the inspiration thereof when they said Acto 15. It seemeth good vnto the holie ghoaste and to vs. 2. There are four sortes of councells some whereof be generall some nationall Aug. li. 2. de bapt some prouinciall and some diocessiall Of the three formest S. Augustine makes mention of the laste the councell of Tollet The generall councells are such as when all the Bishopps and prelates of the whole world vnlesse they be lawfully letted doe assemble and the Pope or his legate ought to be President Nationall is when the Prelates of one kingdome and the Primate and Patriarche of that kingdome doth assemble together Prouinciall is of one Prouince Diocesiall is of one Diocesse General councells approued are reckned 18. in number The firste is of Nyce which was celebrated from the yeare of our Lord 328. vnto the yeare of our Lord 330. which was the 15. of Siluester the Pope and the 20. of Constantine the Emperor in which there were 318. Bishopps The second councell of Constantinople which was celebrated against Macedonius that denied the deitie of the holie ghoaste S. Damasus beinge Pope and Theodosius the great Emperor Prosper in chronico There were 105. Bishopps and 4. Patriarches Nectarius of Constantinople Timotheus of Alexandria Miletius of Alexandria and Cyrillus of Hierusalem Anno Domini 383. The 3. of Ephesus Celestinus beinge Pope and Theodosius the yonger Emperor Bishopps 200. Patriarches 3. vid. S. Cyrill of Alexandria that was the Pope his Attourney Iohn of Antioche Prosper in Chron. Socrates lib. 7. Iuuenall of Hierusalem against Nestorius Bishopp of Constantinople Anno 434. The 4. of Calcedon against Eutiches Leo the first beinge Pope and Matianus Emperor 454. accordinge the computation of Mathewe Palmer Bishopps there were 630. The 5. of Constantinople Vigilius being Pope and Iustinian Emperor Paulus Diaconus in vita eiusdem The 6. of Constantinople Agatha beinge Pope Constantine the 4. Emperor Anno 681. against those that held one nature only in Christe The 7. of Nice Adrian beinge Pope against Imadge breakers Ibid. lib. Rom. rer Anno Domini 781. in which there were Bishopps 360. The 8. of Constantinople Adrian the 2. beinge Pope and Basilius Emperor Anno Domini 87. The 9. of Lateran Celestine the 2. being Pope and Harrie the 5. Emperor wherin there were 900. Bishopps Anno 1123. for the recouering of the holy land The 10. Lotherius 2. wherin there were a thowsand Bishopps Anno 1237. Innocentius beinge Pope and Lotherius the Emperor The 11. of Lateran Alexander the 3. Pope and Fredericke the first Emperor for the reformation of the church against Waldenses Anno 1558. The 12. of Lateran against many heresies Innocentius the 3. being Pope and Fredericke the 2. Emperor for the recoueringe of the holie land The 13. of Lyons against the Emperor Fredericke the 2 Innocentius the 4. beinge Pope and for the recoueringe of the holie lande The 14. of Lyons wherin there were a thowsand fathers amoungest which there were 500. Bishopps Anno Domini 1274. against the errors of the Greekes Gregorie 5. beinge Pope and Rodolph Emperor The 15. of Viena Clement the 5. Pope and Henry the 7. Emperor against many heresies Bishopps there were 300. Anno 1311. The 16. of Florence against the errors of Greece Eugenius the 4. Albert Emperor 1489. The 17. of Lateran against scisme in the time of Iulius 2. Leo 10. Maximilian Emperor The 18. of Trentt which was begon Anno 1545. ended 1563. against the heresies of Luther Caluine and others in the time of Paulinus 3. Iulius 3. and Pius the 4. Charles the 5. and Ferdinand Emperors There were present 6. Cardinales 4. Legates 3. Patriarches 32. Archbishopps 208. Bishopps But all heretiques refuse generall councells as the Protestants doe and as the councell of Trent saith noe otherwise then wicked theeues refuse the triall of indifferent iurie 3. But we say that the holy councells of Gods church lawfully assembled by S. Peters successors not only by their personall presence Matt. 18 but also by their legates and substitutes in the definition of faith or good manners cannot erre For when our Sauiour said whensoeuer two or three shal be assembled together in my name there I wil be in the middest of them he added afterwardes of a man that is incorrigible tell the church thereof and if he will not heare the church let him be as an ethincke or publican I meane without faith and without grace He added moreouer in that chapter whatsoeuer yow shall binde in earth shal be bound in heauen and if two or three being lawfullie assembled together in Christs name Christ be in the middest of them vid. to assist them by his councell and light of vnderstandinge in those things that are necessarie for them how much more all Bishopps and Prelates which God hath appointed to gouerne and rule his churche shall obtaine of God knowledge and vnderstandinge for that function This argument the councell of CalcedoÌ„ did vse in an Epistle to Leo the Pope Concil Chalc. act 6 con act 17. Io. 16. Io. 14. saying Our Sauiour did promise to send the holie ghoast that should teach the Apostles all trueth and that he meant allâ—o the same to the successors of the Apostles he said that the holie spirite shall remaine in his churche for euer but the holie ghoast doth not teach the Bishopps in priuate or disioyned therfore when they be gathered together and therfore they say it pleaseth the holie ghoaste and vs which holie ghoaste is noe lesse necessarie for the conseruation of the churche nowe then in the begininge for the fondation thereof and therfore our Sauiour saith Mat. vlt. I wil be with yow vnto the consumation of the world and the gates of hell shall not preuaile against the church which as S. Paule saith 1. Tim. 3. is the firmament and piller of truethe 4. The generall councell representeth the vniuersall church 3. Reg. c 8. Athan. in epist de Synodis Arimin Seuleuciae ep ad Episcopos Affricanos Epiph. in fine Ancorat Euseb lib. 3. de vit Const Aug. li. 3. cont Donatist c. 18 Ephes 4. Act. 20. Luc. 10. Hebr. 13. 1. Tim. 3. Tit. as the assemblie that was made by Salomon in the Temple represented the whole church of
put to death by them for their religion were damned in not obeying and conforming themselues vnto those Princes in matters of faith and in the doctrine of saluation The puritanes which are called the reformed and seuere Caluinistes doe grounde themselues vpon the election of the people and that the common and vulgar sorte should make appointe and elect cleargie or pastors to feede and gouerne them and alleadge the first and 6. chapter of the Actes of the Apostles Act. 1. 6. where it is said that it pleased the people to make choice of saint Mathias insteede of Iudas and saint Stephen Philipp Procherus 4. others to supplie the offices of Deacons and afterwardes in the primitiue church wee finde that the people did choose or nominate their Bishoppes But to this puritanticall foundations both the Catholiques and protestantes doe aunswere that those elections or nominations were permitted to the people by the Apostles for their comfort and that the parties so chosen receaued authoritie and spiritual iurisdiction from the Apostles and not from the people as wee see this daie that in manny places the people are permitted to make choice of their encombents but are inuested and consecrated of the Bishoppes of euerie diocesse where the parishioners are permitted to haue this priuilege That there are many excellencies and effectes which should allure euerie one to follow and imbrace the Catholique religion And contrariwise many enconueniences and blasphemies which the newe religion houldeth and teacheth The first excellencie CHAPTER II. 1. THe first and cheefest excellency is to beleeue that God is the first trueth and first cause from whome proceedeth all trueth and by whom all causes haue their operation and their influence The first goodnesse and sanctitie of whom all goodnesse and sanctitie doth depend And as it is the proprietie of the sunne to giue light of the fire to giue heate of the water to make colde so it is the nature essence and proprietie of God with farr greater excellency to do good and to communicat and impart the same vnto his creatures And so saint Augustin saith O God thow art perfect without deformitie great without quantitie good without qualitie eternall without time strong without infirmitie trew without fastshood thow art present euerie where with out ocupieng any place and thow art inward and intimat to euery thing being tyed or fastened to nothing 2. Butt the new religion maketh God crwell without mercy in that he doth encomber his people with lawes and preceptes which they cannott keep wicked without goodnesse in that they make him the cause of all the euill and wickednesse which the wicked doe comitt and for the which they are so seuerely punished The 2. excellencye is the pure and holly doctrine which it professeth CHAPTER III. 1. SVch is the perfection of catholique doctrine that it nether admitteth nor alloweth any thing against the light of reason godes glory or the good of our neghbors it teatcheth the law it comandeth vnder paine of damnation the perfourmance therof and the morall precepts of the tenn commaundeth which are certaine conclusions deriued from the same But Luther saith they pertaine nott to them and all the schoole of protestantes do teach that wee cannott keep or obserue them that God respecteth them nott and that the good woorckes of a christian do preiudice and derrogat from the merites of Christs passion And so they take away all the meritorious woorckes of the iust and all the force and industrie of mās proper merites and consequently al graces and inherent iustice of a sanctified soule by the extrinsicall and imputatiue iustice of Christ and saith that so they haue faith God regardeth nott their woorkes which is a wide gappe and dangerous gulfe to all wickednesse dishonestie loosnesse of life and dissolute behauiour a quite defacing dissanulling and abrogating nott only of the law of nature butt of all other lawes whatsoeuer and therfore most pernitious and dangerous doctrine 2. Besides these holy precepts it perswadeth though not commandeth the Euangelicall counselles of our Sauiour the cheefest wherof is perpetuall chastitie which is a celestiall vertue by which a man forgoeth many encombrances of worldly cares troubles and perturbations of minde 1. Cor. and affliction of his spirit as saint Paule saith The 2. counsell which our Sauiour gaue was to a certaine yong man sayeng vnto him if thou wil be perfect go and sell all that thow hast giue the same to the poore and thou shalt haue treasure in heauen follow me By this counsell a christian doth eschew many tentations and snarres of the diuill into which such as be rich do fall hedlong and ar deliuered from troubles vexations and anxietis of minde and of many contentious and litigious strifes and debates with his negboures which for the most part is incident to worldly people which blessed counsell was obserued of the christians at Hierusalem Acto 2. at Alexandria in Aegipt and at the lake Marian as Philo the Iew reporteth Matt. 5. The 3. counsell is to render good for euill and to pray for our persecutors The 4. counsell is to giue almesse and to pittie the poore to be mercifull to releeue the distressed no vertue is so often inculcated as this no vice so often discommended or with greater punishmentes threatned thē inhumanitie and crweltie The 5. counsell is to exercise our selues in continuall praiers Matt. 25. 1. Tim 2 Luc. 18. Luc 11. and so the Apostle wisheth vs alwaise to pray and our Sauiour also counselleth the same by 3. examples The first of a carnall father in respect of his sonne which yeldeth to his sonnes demande The 2. of a frind that was vrged at the earnest inintreatie of another frind to rise out of his bedd at night to giue vnto him what so earnestly he sought for The 3. of an inflexible iudge that neuer yelded to any mans desire yett at the earnest and importunat suite of a poore woman he was perswadeed to take comisseration of her 3. The religion of protestantes not only barketh all the obseruations of the precepts of the lawe but also forbiddeth and reiecteth all euangelicall counselles sayeng that no man ought to accomplish them As for virginitie they say it is impossible As for the poore they may starue for them for any relefe or comfort they receaue of them For they pull from them all that they haue As for mercy of all people none are so blouddy or so crwell yea the very first preachers of this new religion as you may read As for praiers they cannot abide any order of time or deuotion for performing them for they do nott only barcke as another Vigilantius against euensongs Masse and mattens and against any obseruation of times as att midnight morning and euening but also against the English comon praier booke as you see The 3. Excellencie most diuine Sacraments which confer grace CHAPTER IV. 1. THe 3. Excellencie be the sacramentes