reputed for the seede There is question then about this faith In controuersies we must haue recourse to the Scriptures and euerie man saith that he hath it To know of what side Christ is and euery man betaketh himselfe to him as his ayde and thereupon all Christendome liueth in suspence and doubt or in trouble But my brethren let vs not beleeue men Men saith our Lord himselfe who know not of their owne vnderstanding either from whence he commeth or whether he goeth The spirits of men saith the spirit of God which are not able to comprehend his wayes In a Sea so vnknowne to man in these gulfes so perillous we cannot attaine to the deliuering of any sure and certaine speech from other where then God himselfe from the father who hath spoken from heauen shewed vs the sonne Matth. 17.5 Iohn 5.3 9. Psal 19. 2. Tim. 3. and said vnto vs heare him from the son who crieth vnto vs in the midst of the Temple in the heate of the Pharisies and all these great doctors their disputations Search you the Scriptures diligently and from the holie Ghost who hath said to vs They cause the eyes to see they giue vnderstanding to children by the Apostles they are inspired of God they make the man of God euen the Euangelist and teacher himselfe instructed vnto euerie good worke and wise vnto saluation Our fathers say some vnto you beleeued as well liued as well whereto serue these alterations Verily if you vnderstand this of your carnall fathers then what other thing doe you say S. Bern. Epi. 91 besides that which the Iewes said to our Lord or which the Turkes or Iewes may not yet say vnto vs How farre better saith Saint Bernard speaking of the reformation necessarie in the Church Let them be cast behinde both me and you which say we will not liue better then our fathers If of the spirituall as of those that haue begotten vs to Christ then who are they but the Apostles and the holie fathers that followed them And what say we herein but by their mouthes And who is there to leade vs more from customes to the lawe from traditions to the holie Scriptures Irenaeus saith The Apostles preached the Gospel Iren. l. 3. c. 1. 11. con h. ret Tradiderunt Iust Mart in Dialog cum Tryphon in exposit fid and afterward by the will of God deliuered it vs in the Scriptures that so it might be the foundation and pillar of our faith Iustinus Martyr We must fixe our faith vpon God and his onlie instructions not vpon mans Traditions we must haue recourse to the Scriptures to the ende we may finde assurednesse in all things c. That Dauid that the Euangelists that the Epistles of the Apostles doe teach vs Tert. con Hermog Cum Apostolis senti c. Tertullian I doe not receiue or admit of that which thou bringest of thine owne without any Scripture If thou bee an Apostolicall writer be furnished with the doctrine of the Apostles c. Bring backe the heretikes to the Scriptures and so saieth hee they will not bee able to maintaine themselues What would he haue said then at this day of our pretended Catholikes who abhorre nothing more then to bee drawne backe to the Scriptures Verilie and without all doubt the same which he saith of these heretikes Heretici sunt lucifugae Scripturarum Like Owles they flie from the light of the Scriptures Wherefore if that which thou speakest be not written beware of that Vae that curse which is pronounced by the spirit of God against them which adde vnto the Scriptures S. Cyprian Cypr. de laps in Epist 74. Doe the Martyrs commaund any thing to be done But what if it bee not written in the law of the Lord. c That saith he must bee done which is written for so God appointed Iosua wee must haue good regard to see if it bee written in the Gospel in the Epistles of the Apostles or their acts for if it be then such holy traditions must be obserued and kept Traditions as we see contained in the Scriptures for so did the fathers vse this worde and not for all that which may be imagined in mans braine prouided that it be of continuance and toleration Origen Orig. in Ierem. in 25. in Matth. Wee must call the holie Scriptures to witnesse without these witnesses the sence and expositions which we giue them worke no beleefe VVhatsoeuer the golde bee which is without the Temple yet it is not sanctified and as litle that sense which is besides the Scripture Athanasius Athan. contr Idol ad Iouinian in 2. orat contra Arrios de interpret Psalm in Synopsi Theodor. l. 1. Socrat. l. 1. 5 Basi de ver fid in Mora◠Regu 26. 80 The holy Scriptures are sufficient of thēselues for the demonstrating of the truth The stones wherewith the heretikes are to be stoned are fetcht from hence they are the Mistresses of the true faith the anchors and props of our c. And this is the cause why in the disputation against the Arrians Constantine the Emperor breaking the array vnto the Councell of Nice appointeth not any other weapons The Euangelicall bookes saith he as also those of the Apostles and Prophets doe teach vs euidently whatsoeuer wee must beleeue Let vs gather from thence the deciding of our controuersies Saint Basil It is a most euident signe of infidelitie and pride to go about to bring in any vnwritten thing for the Lord hath said My sheepe heare my voyce and follow not the voice of any other c. Whatsoeuer we doe or speake must bee confirmed from thence for the beleefe of the good cōfusion of the wicked Euery faithful man hath this proper to him not to adde any thing thereto neither yet to ordaine any new thing for whatsoeuer it is that is besides the Scripture is not of faith Ambros de vocat Gent. l. 2. c. 3. in lib de Parad. c. 12. and therefore is sinne Saint Ambrose VVhere the Scriptures speake not who shal speake VVe must adde nothing to the commaundement howe good soeuer it be who so addeth thereto any thing of his owne argueth it of imperfection c. Saint Hierome The Church of Christ which dwelleth well Hieronym in Mich. l. 1. in ps 98. in Ezeen c. 3. in Agg. c. 1 in Mat. c. 23. in Esa c. 8. and all ouer the world c hath her townes the law the Prophets the Gospel the Apostles It goeth not beyond her limits that is to say the holy Scriptures VVhatsoeuer we say must be auouched from thence The Scriptures are our true meate and our true drinke of this wood is the house of wisdome built whatsoeuer is not authorized by them should be contemptible to vs is likewise striken with the sword of God who so is desirous to deliuer himself out of any doubt let him go thither but
of the obseruations of the Primitiue church seeing that a verie strong preiudicate opinion hath seazed the spirites of the greatest part that nothing is done now a dayes in the church of Rome but after that sort maner that to require any reformatiō therin is nothing else but a longing after nouelties and a remouing of the ancients their markes and limittes and lastlie seeing that they which make their aduantage of such abuses are not without store of colours thereby corrupting and disguising the olde and auncient monumentes and writinges and besmoking the new and latter ones that so they may carrie the greater shew of antiquitie amongst which that of making as to receiue the thinges for olde and auncient which haue meerelie regarded the succeeding times of the church is verie newe and latelie hatched This I say is the taske and text which we are now to finish and make plaine by the grace of God that so wee may prouide helpes for the strengthning and supporting of some simple men and preuent the malice of the contrarie minded to the end that antiquitie may shew it selfe antiquitie and noueltie may appeare to bee but noueltie and also to the end that the superstitious and long obseruation of some ill established noueltie may not carrie away the title of antiquitie from olde and auncient veritie That truth which is of all other most ancient may not grow out of date by reason of the antiquitie thereof That the disagreements in religion are for the most parte aboute traditions established without the warrant of the word carelesly and negligentlie looked vnto Ne inquam antiquissima illa veritas vel ipsa antiquitate antiquari videatur Certainelie hee that shall weigh and consider with sound and vpright iudgement the controuersies which are at this day in christian religion shall not finde them to be anie such things for the most part as are founded vpon any doctrine that is trulie auncient vpon anie doctrine I say that is taught or mentioned in the holie Scriptures notwithstanding that the Scriptures bee the true and proper boundes of whatsoeuer may fall into mens fansies and the olde and authentike Registers and Maisters of the church to line and square out whatsoeuer is the proper due and true possession of any one And further we doo freelie declare testifie that whosoeuer shall dare to remoue the same though neuer so little shall worthilie fall into the curse pronounced by the Prophet against them which remoue auncient boundes and markes But the question is of Traditions which haue insinuated themselues and are sprung vppe together with the time by the industrie of men and that to the choaking of the true plantes of Christes fielde Of Traditions which by the reading of Antiquities wee see and behold first in the bare and naked seede then in the bud putting forth growing and rising vp into a stalke bearing fruite ouergrowing in the end the good corne ouerspreading the earth watred with the vanitie and ordinarie curiositie of men manured and fed with the ignorance of the most darke and ouershadowed ages Of Traditions one marke or step whereof for the most part we cannot espie or finde out eyther in the holie Scriptures or in the Primitiue church but which from age to age we finde and see to haue sprung vp of some crosse or ouertwhart word or else of some vnexpected action as hearbes cōming by chance wherof there is no great regard or reckoning made or else to grow by a priuation or negatiuelie in some doubtfull question from thence proceeding into some affirmatiue not well and firmelie grounded and finally ending in a full and absolute conclusion from whence is drawne within some space of time after and so throughout euerie age such strange increase and ouerrunning measure such consequences so far differing from the first steps and footinges as that they which first cast the seede into the grounde not thinking of any such haruest would not bee able as it falleth out with the fowles of the aire letting fall some nut or acorn euer to auouch the same for theirs if they should returne to beholde them yea which would rather haue smothered and stifled them in the birth if they had foreseen anie shew of such monstrousnes to haue eusued And finallie of Traditions which smoothlie conuey themselues vnder the habite of indifferencie and a certaine kinde of pretended seemlines into thercome and place of profite of necessitie of subiection yea and that greater then any Iudaicall seruitude and of the Articles of faith Articles I call them seeing that men now a dayes such as are our aduersaries are farre more tenderlie affected and deeplier doting vpon their owne inuentions then vpon faith it selfe And for the which they let not to stand and contend a great deale more in the church of Rome to maintain the same then they do striue and seeke to root out Atheisme notwithstanding it iet vp and downe like a Lord and spreade it selfe into euerie coast and quarter vnder the name of Philosophie priuilie vndermining and thereupon forciblie ouerturning the foundations of the church of Christ the holie Scriptures and the holie Sacramentes Articles againe for the strengthning whereof they are not ashamed to weaken so much as lieth in them the force and authoritie of Gods word and for the procuring of authority thereunto they defend the sufficiencie integritie and simplicitie of the same they make no conscience to call the ministerie of death the ministery of our life and to pronounce as imperfect and vnsufficient vnto Saluation the Scriptures whereof the essentiall worde did say vnto the Iewes and then by a stronger reason to vs Examine the Scriptures diligentlie and carefullie for you thinke to haue eternall life by them and they are those that beare witnes of me Now it were no hard or difficult matter to demonstrate and shew foorth the same throughout all the Articles which are in controuersie and indeede the matter hath beene performed by diuerse alreadie But I will rest my selfe for this time in shewing the truth thereof in the matter of the Masse and the appendances thereof because at this day it occupieth the principall place of Diuine Seruice in the church of Rome because it seemeth vnto them the badge cognizance to distinguish betwixt the good and euill Christian because that in not going thereunto or in going thereunto is as they hold in their opinion to worke a mans damnation or saluation And lastly because that it containing comprising in it eyther the doctrine or the practise of the principall pointes which are in controuersie betwixt vs it shall stand for a full reuew of the whole bodie of their religion or not want much thereof if it bee throughlie examined and sifted If then it be of such moment and importance vnto saluation as they would make vs belieue we need not to doubt anie thing at all but that we shall finde it so most clearelie and euidentlie by the holy Scriptures
let him know that tendeth any other course that he shall not attaine vnto the light of the truth which he shal grope after in darknes To be short saith he what soeuer is said since the apostles times is cut off it beareth no authority with it c. Hieronym in Psal 87. how holie prudent soeuer the Authors thereof might be S. August The Canonicall Scripture is set vpon a throne and euerie faithfull vnderstanding must be subiect thereunto If we yea if an Angel from heauen August contr Faust l. 11. c. 5. cont lit ras Petil. 6 lib. 2. contr Donatist c. 6. tract 2 in Ep. S. Iohan do teach any thing more then that which is contained in the Scriptures the Law or the Gospel let him be accursed In our cōtrouersies let vs bring this ballance these gold waights as out of the closet of God to iudge that of weight from that which is light Let vs there iudge of errors for God hath placed in the Scriptures a bright and cleare shining firmament to discouer confute them The Councels for saith he vnto the Arrians I alledge not vnto thee the Councell of Nice Cont. Maxim Episc Arrian l. 3. c. 14. De Ciuit. Dei l. 11. c. 1. Epist 166. De vnit eccles c. 1. 3. 4. 5. 6. 16. neither therefore doe thou alledge vnto me the councel of Rimini but let vs trie the maistry by the Scriptures which both you and I my selfe doe well approue c. The Church likewise for The citie of God doth beleeue in the Scriptures and by them is faith conceiued In the Scriptures saith he we haue learned Christ therein also haue we learned to know the Church we haue knowne the head and therefore cannot misknow the bodie thereof VVhether we or the Donatists be the Church the Scriptures alone will teach and instruct vs. Saint Chrysostome The ignoraunce of the Scriptures hath begotten heresies c. Though the dead should liue again or an Angel descend frō heauen Chrysost in hom de Laza. yet we must principally and before them beleeue the Scripture The Angels are but seruants ministring spirits but the Scripture is the Lord maister In Epi. ad Gal. hom 1. In 5. Mat. hom 43. 49. In 1. ad Thess homil 7. In 2. ad Corin. homil 33. In Psal 5.95.142.147 In at this gate doe both the sheepe and shepheard enter they driue away heretikes who so entreth not by them is a theefe The Scripture is the kingdome of heauen it is inclosed therein and fastned thereunto The gate of this kingdome is the vnderstanding of the Scriptures Setting our course and sailing after them wee haue the sonne of God for our patron and protector they are our rule and our squire As the light is vnto the eies so is the law of God vnto our spirits without it all our senses halt An heire doth willingly possesse himselfe of his fathers will and testament and so should we no lesse of the Scriptures the furniture and prouision for our warre against sinne and Sathan himselfe c. In which saith he in another place wee must either denie Christ or blot out the Scriptures or else become the obedient seruants of the Scriptures And if he said this then against the heretikes of his time then much more against Antichrist to come and vpon farre more iust causes and considerations For saith he when this cursed heresie the armie of Antichrist shall possesse the Churches there will not bee found any proofe or maner of helpe to trie and know Christendome by but the holy Scriptures By them alone a man shall know where and who shall bee the true church In this confusion and hurlie burlie there will bee no want of broching and blasing abrode of miracles for euen alreadie the counterfet Christians haue most but and if a man looke any other way then to the Scriptures hee cannot but bee offended perish and fall into the abhomination of desolation which shall bee in the holie places of the Church And therefore our sauiour Christ knowing afore hand that such confusion should follow in the latter daies will that we flie vnto the Scriptures And now also this is the cause why according to the aduertisement of Saint Chrysostome we call you thereunto we which thus alledge and contend with the hazard of our liues and for the working of your saluation and our owne that that Antichrist is alreadie come and seated in your Church and all this according to the Scriptures and by the Scriptures Hereto you replie If his Scriptures alone take place in this controuersie then what shall become of so many goodly traditions What becommeth them of the traditions 1. Cor. 11. What shall become of our Church Verely if you speake of diuine traditions such as whereof Saint Paule saith I haue receiued of the Lord Quod tradidi vobis whatsoeuer I haue deliuered vnto you of those which haue their foundation in the Scriptures and whereof Irenaeus saith vnto vs Looke what Gospel the Apostles preached the same they deliuered vnto vs tradiderunt inquit nobis in the Scriptures Of them saith Saint Cyprian which descend from the authoritie of the Gospel Cypri in Epi. 74. ad Pomp. and the writing of the Apostles Verelie we will be readie to defend them if you will beleeue vs with common armour we shall be both the one and the other quit and freed from all our paines and trouble for the Scriptures and they wil mutuallie acknowledge one another as doe the little riuers and their heads or springs being touched with the touchstone of the Scripture they will hold their value But if by Traditions you meane mans inuentions and doctrines that are without and out of the Scriptures then we tell you that Christ hath giuen definitiue sentence thereof In vaine do you serue me Matth. 15 9 teaching for doctrines the commaundements of men And thus spake he to the Pharisies who wholy rested themselues in the Church in the Sorbone of that time which said as you do of yours at Trent that it was no lesse grieuous an offence to commit against or omit any thing contained in their traditions In Thal. ord 4. tract 4. dist 10 Esay 29 13. then and if such commission or omission had beene in respect of any point of the law it selfe And there is great like lihoode that it is come vpon you which was forespoken by the Prophets They haue serued mee according to the ordinances of men Ierem. 8 8. and therefore wisedome shall perish from their wise men They haue cast behind them the worde of the Lord and there is no wisdome in them But if you suspect the soundnesse of the Scripture Iust in Tryph or rather the vprightnesse of God in his owne cause then let vs heare the fathers Iustine We must giue credite to God and his ordinances alone and not vnto humane traditions And that he ruleth them
according to the Scriptures appeareth by that which he said before That Dauid that the Euangelists that the Apostles doe teach vs c. Cyp. in Epi. 74 Saint Cyprian If it be commaunded in the Gospel if it be contained in the Epistles or acts of the Apostles let vs obserue it as diuine and holie But if it be not there then what followeth but the contrarie Saint Basil VVe must learne the Scriptures Basil regul 95 as concerning that which is to be practised in them as well to replenish our spirit with pietie as to leaue of to accustome humane constitutions Saint Ierome Hiero. in Esas It is no maruell saith he speaking of the Iewes if you follow your traditions seeing that euerie country goeth to seeke counsaile at their Idols but God verely hath giuen vs his scriptures and darknesse shall ouerwhelme you if you follow them not As also vnto Christians for euen in his time saith he it was come to the lees In. Matth. 23. VVo be vnto you wretched Christians to whom the sinnes of the Pharisies are translated and come euen that damnable tradition of theirs c. wee swallow downe against the commaundement of God the things that are great and hunt after the opinion of religion in the small and little ones c. And once for all The sworde Ad Laetam saith he of the Lord striketh at all those doctrines which are found bearing the shewe of Apostolicall traditions without the authoritie and testimonie of the Scriptures And this is the verie thing whereof Saint Augustine so greatly complained himselfe in his time that in the Church euery thing was full of presumption S. August in Epi. ad Iouin In S. Ioha tract 96.97 and preiudicate opinion that contrarie to the expresse worde of Christ the yoke of Christians was become more heauie and greeuous then that of the Iewes That men made lesse conscience of the law of God then of the least humane ordinances or rather fansies All this or the most part thereof comming from heretikes and certaine Apocripha bookes vnder the shadow saith he of this worde From the Lord I haue yet many things to say insomuch as that there is not the veriest foole that is that dareth not to abuse the same A place that some obiect against vs euen vnto this day about the same matter But saith he when the Lord hath kept any thing hidden from vs who is he that is so vaine as to goe about to gesse at it or so rash and foole-hardie as to take vpon him to reueale it And this is the cause why Saint Bernard wearie of those insupportable traditions Bern. Epist 91 ad Abba Suissioni congreg said I desire with all my hart to present my selfe as a partie in that Councel wherin traditioÌ„s are not obstinately defended nor suspersticiously obserued but rather the good and perfect will of God with all humilitie and diligence searched after and sought for And againe De precepto dispensat If there be any such as charitie hath beene the inuenter of it is iust that by the same charitie they bee ceased and giuen ouer if it bee so found expedient Againe The precepts which are of the ordinances of God are necessarie but those which are of humane constitution arbitrarie and at discretion c. And in deed the Ecclesiasticall historie doth witnesse vnto vs that the ancient fathers did leaue such things as were meere obseruations indifferent both vnto whole Churches and particular persons not inforcing any thing but what was of the pure and vndefiled commaundement of God as is to be read in Socrates Nicephorus c. Can not the Church then ordaine any thing Socrates Niceph. l. 12. c 14. Wherein or how far the authority of the Church stretcheth And wherein shall the authoritie thereof consist Nay let vs not feare that it hath ouer little to doe It is not a small thing in the blindnesse wherewith man is blinded and in the darknesse of this worlde to keepe it selfe from straying and wandring out of the way of life to keepe it selfe from loosing the heauenlie light through the sight of the eyes and to guide it selfe and others by the same And would to God it would haue contented it selfe to haue knowne this onely and to haue beene ignorant in all the rest Where as hauing toucht the forbidden tree and hauing transgressed this worde Deute 4. 12 Cursed be they which adde thereunto shee hath opened her eyes to these false and deceyuing fiers but shut them at the light and so consequentlie lost her puritie loyaltie and innocencie and leauing the truth of God is further become left vnto herselfe The ancient fathers verily The Fathers made faith the limits of the Church and the Scriptures the bounds limits of faith Colos 2.8 1. Cor. 4.6 Iohn 8.13 Not by succession Iren. l. 3. con heres c. 11. l. 4. c. 43. 44. Tertul. de prescript de pudicit Id verius quod prius Tertul. de virg â—â—land Con. Praxeam Tertul. de prescript Cypr. Ep. 55. De lapsis In tract de simplicit pontif in ep 74. Gregor Nazianz in orat habit ad laudem S. Athanas cont Arrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue not thought it any thing dishonoured when they tyed it to the obedience of her Spouse for they bounded it by faith and faith by the Scriptures And it would haue beene on the contrarie a verie strange doctrine vnto them that it shoulde haue spoken or heard any other language then her owne seeing it is said vnto her by the Apostle See that none spoile you through Philosophie or vaine deceitfulnesse according to the traditions of men Againe Learne of vs not to be wise aboue that which is written And in vs saith the Apostle that is to say by our example And by her Spouse himselfe If you abide in my worde you shall be truly my disciples Irenaeus saith The Gospel is the pillar and foundation of the Church It behoueth it to flie from all those which flie from and forsake the principal succession and cleaue vnto theÌ„ that keepe the doctrine of the Apostles Tertul. The Church is knowne to be apostolical not by nuber not by succession of Bishops but by the consanguinitie of doctrine And this doctrine again In this saith he in that the most ancientis most true that is most ancient which was from the beginning and that which is from the beginning is that which is froÌ„ the Apostles from the Apostles saith he who left the Scriptures for vs vpon whom are come the last ages the Scriptures by which the truth is defended and not by tradition or custome For how saith he could a man be able to speake of the things of faith but by the writings of faith Saint Cyprian Those are the Church saith he which dwell in the house of God But how Verily saith he who so is separated diuided
heresie both Iesus Christ the author of the sacrament and the whole Primitiue Church but hee was intreated to doe it by the fathers of this Councell two yeares after this decree for the iustifying and confirming of the same after the best manner that hee was able And this he performed to the vttermost that hee could as may appeare by the proude arrogant and presumptuous clauses hee inserted into the same to the offending of all Christendome therewithall Licet Christus aliter instituerit licet Primitiua ecclesia aliter obseruauit howbeit that Christ haue otherwise instituted it The foolish reasons of the Councell Can. Interrogo vos D. de Consecrat 6. and the Primitiue Church otherwise obserued it c. and that with this Notwithstanding following vpon the said clauses and a little more grounded vpon the reasons of these good fathers alleadged in the saide Councell which are those that follow The first That a licour may be shed S. Augustine in like manner saith that the bread may fall and is hee therefore of iudgement that it ought to be cut off and not at any time to be vsed in the sacrament Secondly That it cannot be carried without daunger neither indeed was it euer ordained to bee carried and the Churches which carried the same to the sicke did neuer busie or trouble their mindes with this inconuenience Thirdly That it might be frosen in winter and that it might turne and become tart in summer And thus it was subiect to do during those 1200. yeares wherein it was vsed and yet not a word in all the old fathers to bee seene concerning these questions Quid siacescat quid si congelescat aut computrescat c. Fourthly That it may hurt and annoy the heart after that so many people haue drunke of it but in the Primitiue Church they vsed to communicate as oft and oftner and in greater multitude Fifthly That in some countries wine is not to be come by but either at a very deare rate or otherwise very hardly Neither was it lesse deare or scarce amongst the Christians in the Primitiue Church Sixtly That whiles it was practised the laitie did touch the cuppe Where are they forbidden to touch it seeing they are bidden to take it Seuenthly That some haue ouer long beards and that other some haue the Palsey c. How much more tollerable were it to cut off the beard then the cup and to supplie the infirmities of such as haue the Palsey rather then to cut off the perfection of the sacrament And who seeth not that all these reasons are hatcht vnder the hen of Transubstantiation vnknowne vnto the whole Church for euer before The eight That the dignitie of the Priests and of the laitie by this should be all alike where haue they euer read that our Sauiour Christ and his Apostles did make any distinction or difference in the sacrament The ninth Men would then co nceiue that the sacrament consisted more in taking of it then in consecrating of it in receiuing of it then in seeing of it and thus we should come back again from our pretended sacrifice vnto the sacrament And who can doubt hereof seeing our Lorde hath said Take eate drinke c. The tenth Euerie man will iudge if it shall be giuen to the people that then it will be alwaies necessary and needfull And what more vrgent and vnavoidable necessitie can there bee then for the disciples of Christ to fulfil the wil of their maister Lastly That then the Church of Rome should haue failed in the sacraments and the Councell of Constance in the matter of faith and manners whereuppon would followe a contemning of the Church and consequently a schisme in Christendome Now heere indeed is the sore and pinching griefe and it is for nothing else but for the top of honour that all this contention falleth out But how much better had it beene to haue bewailed and wept for the fault committed when they heard the cocke crow And doe we not see how God hath cursed all these reasons bent vpon the setting vppe of a pompe and statelinesse and not to the establishing of the Church when as vnder pretence of auoiding of a pretended schisme they haue made themselues odious and abhominable vnto the greatest part of Christendome But our worthie maister Gerson doeth take the checke and is offended at this clause of Notwithstanding and therefore setteth his wits vpon the racke to find out some others but no lesse blasphemous then those alleadged by the good foresaide fathers were sottish and ridiculous That the cup had no ground in the word of God and that it was not of the necessitie of the sacrament That it was not appointed or ordained for any but the Apostles and in them for the Priests That men must not hold so much of the scripture as they must of the traditions of the Church that is as Cardinall Cusanus saith in his second epistle to the Bohemians That the institution of the scripture doeth change in time and apply it selfe vnto the ceremonie that is currant and receiued in the church Secundum currentem ritum ecclesiae But the strongest of all the rest and that which alreadie hath beene practised in that place is that in this point Viendum est sayeth hee brachio seculari contra refragantes that is there must the secular power bee stretched out and punishment with all hote pursute bee executed vpon those that will not obeye vnto this Canon neuer trobling the braine with disputing and arguing aboute the matter and that the Emperour must bee exhorted to put his helping hand thereto freelie and willinglie But it is not to bee belieued how much blood hath beene shed in Bohemia Morauia and other Prouinces for the taking away of the blood of Christ from the faithfull The Pope will haue obedience what price soeuer it cost the people to keepe this pretious pledge of the blood of Iesus Christ freelie exposing themselues to losse of goods and life In fine the affaires of Christendome so vrging in respect of the Turke The Councell of Basill there was held some twentie yeares after the Councell of Basill where the Pope whose custome it is to stretch out and shrinke vp his constitutions and ordinances at his pleasure according to the length of businesses which he hath in hand did decree cleane otherwise The faithfull sayeth hee whether they bee of the Laitie or of the Cleargie are not bound by the commaundement of the Lord to receiue the holy Sacrament of the Eucharist vnder both kindes but the Church gouerned by the spirite of truth must ordaine how the Communicantes Conficientes and not those which consecrate it ought to receiue the same according as it shall seeme expedient in respect of that reuerence which is due vnto the Sacrament whether therfore a man cōmunicate vnder one kind or vnder two according to the ordinance obseruation of the church it auaileth vnto saluation vnto such
and bastardly writings against the canonicall and manifest bookes of the scriptures As for example a certaine pamphlet of the peregrination of S. Paul Tecla made by a priest the contents therof are that S. Paule hauing found this young maid betrothed to a certain man named Themirus in Iconium Tertul. de baptism Ambros de virginit Hieronym de script Eccesiast did so ouercome her by the praises of virginity as that hee should take her away from her espoused husband drawing and leading her after him throughout the world that he had put a vaile vpon her and giuen her power to do the like to others as also to teach and baptise Now thinke with your selues how answerable this is to the scope of S. Paul his doctrine who teacheth that wiues should cleaue to their husbands who will not haue them to speak in the Church c. S. Iohn who was as yet aliue saw the book caused the priest to come before him coÌ„uinced him of hauing forged it deposed him from his ministerie and for the instruction of the posterity to come condemned the booke which booke notwithstanding the Monks of our time haue absolued set at liberty againe vnder the name of the legend of Tecla for the founding of their Monkery although it haue beene reiected put downe again since the first time by Pope Gelasius And therby we learne how to esteeme think of the traditions which they thrust vpoÌ„ vs vnder the name of the Apostles also of those goodly books wherupon they so build stay theÌ„selues the ProtoeuaÌ„gelion Abdias the Babilonian such like After false and counterfeit scriptures what remained but a forged and false holy Ghost Montanus And here behold starteth out Montanus his Comforter about the yeare 230. who buckleth himselfe with speare and shield to bid mariage the combate He maketh Tertullian holding a hot and fierie pen Tertul. de Monogam his champion especially after that being turned about vpon a certain conceiued spight and stomack he had embraced the heresie of Montanus but yet not being able to purchase the establishing of a single life to be obserued by the Priestes he standeth and striueth that they may not be permitted any moe then one single mariage he presseth I say and vrgeth that against the sincere and Orthodoxe Church falling vpon the same in plaine tearmes with bitter reproaches for the practising of the contrary And in as much as he was a man of great reputatioÌ„ he caused to fall away a great number after him wherby we may see that some thinke that they haue neuer sufficiently praised virginitie if they reproach not and speake euill of the married estate and life others make scruple that maried persons should administer holy thinges Euseb in l. 9. de monst c. 9. Opinions which at the first were amongst some few the seedes whereof we haue in Eusebius Origen vttered in some dumbe and muttering manner and defended as yet in very faint and feeble sorte That it seemeth to them that it would doe better so that the Bishops might bee at more leasure to receiue this great multitude of people which flocke in so fast vnto Christianitie c. And which notwithstanding within a while after had so farre prospered and preuailed Prouincial Synodes c. 10. 2. c. 19. Concil Elibert c. 33. Concil Arelat c. 2. D. 16. Concil Ancyr c. 10. as that in the Prouinciall Synode held at Neocaesarea it is said That the Priest that is married shall bee deposed and hee that shall commit adulterie shall bee reiected of the Church And in the Synode assembled at Rome That he that shall bee married shall bee depriued and put from his charge for tenne or twelue yeares And in that of Elibert in Spaine That Church men shall abstaine from their wiues vppon paine of being degraded And in that of Arles the second somewhat more mildly That married men shall bee no more receiued or admitted vnto the same and all these were held vnder Pope Syluester the first before the Councell of Nice which fell to bee in the time of Pope Iulius the first And in that of Ancyra That the Deacons which shall protest that they cannot contain themselues may marie but with the licence of the Bishop Thus the presumption of man runneth on headlong when once it hath taken liberty to it selfe further then the word of God doth graunt it In the end The generall Councell of Nâ—ce D. 31. C Nicena Synodus the question alreadie forestalled by these Prouinciall Synodes commeth to be debated and examined in the Councell of Nice The writ giuen out the parties heard the holy scripture sitting as Iudge by the report of Paphnutius an old man who had beene alwaies maried and suffered much for the testimony of the truth setting before them the pollutions manifold vncleannes which might spring vp in the Church by this inforcement vnto a single and vnmaried life it falleth out that the libertie of mariage as wee haue seene remaineth whole and entire vnto the Church men And yet so great is the subtiltie and wilinesse of the Deuill and of such power with fraile weak men is a preiudicate opinion when it hath once taken further libertie theÌ„ euer the word of God did giue it as that rather then all shold be lost they wold be content with small pay so they obtain That those which shal haue beene receiued into the ecclesiasticall orders vnmaried shall not be permitted to marry because of the tradition of the Church Euen as it fell out with Montanus his Spirite of Comfort who not being able to obtaine a lawe for the cutting off of second mariages in the laitie did forciblie and violently wrest it out against ecclesiasticall persons Now this generall Councell became a bridle vnto superstition for some time and held backe the execution of the Canons of these Prouinciall Synodes in as much as the most famous notable Bbs. from out of all the nations and prouinces of Christendome were found to be present at the same Hosius Bb. of Corduba did subscribe thereunto for Spaine Mantuan de Hilario Non nocuit tibi progenies non obstitit vxor legitimo coniuncta thoro who carried away with him from thence instructions for the correcting of the Canon of Elibert Hillarius Bb. of Poitiers so renowned much spoken of in auncient writers who without all contradiction was married testifieth likewise that it was obserued and kept amongst the Frenchmen notwithstanding the Synode of Arles And so likewise of other prouinces as appeareth by Oceanus Numidicus Seuerius Restitutus Cheremon Philogonius Apollinaris and Synesius all of all them Bbs. or famous priestes who liued and exercised their charges with great commendation yet were maried Whereunto for an ouerplus we will adde Gregorie Nazianzene his father S. Basil his father and Gregorius Nyssenus his brother Greg. Nazian in Monach. Niceph. de Basil Mantuanus Praesule
better come out of this Labyrinth then by the course of the text Saint Paul therefore hauing spoken before of the Doctors and Pastors that doe teach in the Church and continuing his discourse saith That the foundation of Religion is Christ that is to say the remission and forgiuenesse of sinne in him That if those Doctors and Pastors doe build vppon this foundation matter conformable and correspondent vnto the same that is to say sound and sincere doctrines and instructions that then when they come to triall they will be able to beare out and vndergoe the same whereas on the contrarie vaine and friuolous doctrines will vanish and turne to nothing as dooth the smoake in the ayre The sound and sincere ones he compareth to Gold Siluer and precious stones matters able to indure the fire but the corrupt and vaine ones to wood haye or straw all of them being matter which doe not beare or indure the fire yea which on the contrarie doe serue for nothing more then to set it on flame and kindle it Comparisons vsed elswhere in the Scriptures Psal 29. 119 Prou. 8. and 16 and to the same sence The commaundements of God saith Dauid are more to be desired then Gold Siluer or precious stones The fruit of wisedome is better then Gold Siluer or any Iewel-house In the Psalmes and Prouerbes the vaine opinions of men of which notwithstanding they make great accompt are compared to haye that passeth and withereth away Esay c. 40. Esay 1. and 58 Tertul. aduers Matc. l. 5. Dignam aut indignam doctrinam and opposed vnto the word of God which indureth for euer Esay 40. dooth compare them to stubble and drie wood Esay 1. and 58. And thus Tertullian Saint Ierome and Saint Ambrose doe interpret it Bellarmine also doth not turne it into any other sence The Apostle saith Euerie mans workes shall bee discouered and made manifest for the day will declare what it is The day that is to say the light opposed and set against darknesse such darknesse as vnder the cloake whereof the most corrupt Marchandises are couered and shrowded the light which maketh them knowne to bee such as they are Ioh. 5. according to that which is said Who so worketh truely and iustly let him come to the light that so his workes may bee made manifest Againe That which maketh all things manifest Ephes 4.5 that is the light And indeede it is not said here The day of the Lord but the day And Saint Gregorie and Saint Augustine doe vnderstand it of this present life And this day saith hee shall declare the worke vnto euerie one because it shall bee manifested by fire for the fire shall trie the workes of euerie man c. Assuredly no materiall fire but a fire fitted and proportioned according to these matters for it behooueth that the Allegorie should hang together Now the matters or substances are spirituall as true or false sound and durable or else vaine doctrines This fire then must be spirituall that is the effectuall power of the word of God and of his spirit vsing to accompanie the same which pearceth euen into the most secret ioyntes and parts before which in shorter or longer time all false doctrines and humane traditions not builded vpon the foundation which Christ hath laid will bee made vnable to stand An vsuall Metaphor in the Scripture The words of the Lord are as siluer refined in the fire Psal 19. Malach. 3. Leuit. 1.3 Amâ—ros in Psal 118. Ser 13. God will purge the Sonnes of Leui as Gold you are tried like Gold in the fire c. And so Saint Ambrose hath vnderstood it expounding these words Ignitum eloquium tuum c. Let come saith hee the worde of God let it enter into the Church let it become a consuming fire let it burne the haye and the strawe and whatsoeuer is therein that is not holye and consecrate vnto the Lord let it melt this leaden Masse of iniquitie c. Againe This fire it is the word of Christ a good fire which heateth and burneth not any thing saue sinne By this fire built vppon the good foundation this Gold of the Apostles was tried by this fire the Siluer of workes or of maners is examined and proued by this fire these goodly buildings of beautifull Iewels and precious stones haeue their glasse and goodly shew giuen vnto them but the haye and the straw are consumed Wherefore this fire refineth and maketh cleane the spirit but consumeth and wasteth errour c. And note that this is hee that did interpret vnto vs this place heretofore to be vnderstood of Doctors and doctrines and in the same hee still persisteth and continueth vnderstanding by Gold doctrines and by Siluer workes in that of sound or vaine doctrines proceede good or euill workes Hieronim in Daniel c. 7. In Esay c. 66. Saint Ierome in like manner God saith hee is called a consuming fire for to deuour all that which is vicious in vs as haye wood stubble c. And I suppose that this is that fire that did sit vpon the tongues of the Apostles And it is generally to bee noted that not one of the old Fathers hath vnderstood it of their Purgatorie And what is it that will ensue of the triall made by this fire that if the doctrines that shall bee prooued therein doe abide the hammer then hee which shall haue builded vppon that good foundation shall receiue his reward but and if they burne or flie away in smoake hee shall loose his time and labour and yet notwithstanding in as much as he hath built vpon the good foundation and hath not defiled nor ouerthrowne it hee shall be saued but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were by fire that is to say as one that escapeth the fire He that escapeth out of the fire thinketh himselfe to haue performed verie much in hauing saued himselfe all bare and naked For hee accompteth his life for a pray how much so euer he loose otherwise And this is the true signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is also of sauuer in our tonge Acts. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saue your selues from this froward generation that is Eripite vos As also these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so as it were by fire are held for a prouerbe Cicer. de consol Zachar. 3. Amos. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wee shall not faile to meete withal in all languages amongst good Authors In Latine Tanquam ex incendio effugere vel euadere In Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if a man should say in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a brand saued out of the fire And these Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Sic autem quasi doe sufficiently shew vs that he doth not speake of any sire here in this place but of a power like vnto fire and namely that fire whereof hee
was forbidden in the Councell of Laodicea Can. 14. And therefore there was but a little kept because that in the feruent zeale of those times the holy supper was celebrated almost euerie day and that a great deale lesse then the water of the Fonts which for all that was neither transubstantiated nor worshipped And this was the custome of the Church Some of superstition carried it into their houses and some women would wrap it vp in their handkerchefs lockt it vp in their Coffers and eate it at their owne houses c. Now let men iudge if the first ages of the Church did euer take the Sacrament to be God if it would haue suffered these prophanations But these examples are worthie to be as much accompted of in the Church as theirs that vsed to put it in childrens mouthes abusing this place If any man eate my flesh c. or of others who would put it in the mouthes of those that were dead c. being practises that haue beene condemned by many Councels And they are happily vanished and worne away of themselues howsoeuer they were grounded vppon verie auncient tradition euen since the time of Tertullian and S. Cyprian as also by the ordinance of Charlemaine That the Ministers should haue the Eucharist consecrated euerte day L. 1. c. 161. for children Because they had no other staie or foundation then the Scripture misunderstood The custome likewise being not of keeping it but of giuing it to them which were in extremitie grew hereupon that many sinking and shrinking away vnder the heate of persecution they were excluded and put from the Sacraments by the seueritie of this first discipline and that euen to the hower of death whereto the famous storie of Serapio is to bee referred And then that they might be comforted by their being receiued into the peace and Communion of the Church hauing giuen tokens of repentaunce the Ministers of the Church accompanied with their friendes did communicate vnto them the holy Supper and oftentimes also did communicate with them Againe wee reade not in all those 800. yeares The questions moued in these latter ages were not heard of in the first no not of 800. yeares after Christ which fall into the time of Charlemaine in any of the bookes of those graue and holy Doctors any of the questions wherewith the Schooles were afterward filled The people which read and heard the word of God and his seruice in their owne language was wonted to the phrases and manners of speeches vsed in the Scriptures the sheepe of the Lord did heare and vnderstand his voice and rested contented and satisfied therewith Barbarisme brought into the Church did beget these barbarous Expositions and consequently these blasphemous questions not as they are barbarous If our Lord do leaue heauē to come into the place of bread If in comming thither he passe through the ayre If he doe forsake the same againe so soone as the kind is striken vpon with the tooth or else if he goe downe into the stomacke and being in the stomacke whether he rest therin altogether and how long staying in the stomack whether he waite and attend there till the forme of the bread at the least bee disgested whether he chaunge himselfe at such time into the soule or body of the Communicant or whether he vanish into nothing or else returne to heauen Whether the accidents of bread and wine doe cleaue vnto him or else abide hanging in the ayre Whether the Priest in remouing the host doe remoue the body of Christ or the accidents onely Or rather whether the Priest remouing the accidents God do fit and accommodate the bodie of Christ to this mouing Againe Whether the thing nourished or rather poysoned as it is to be seene become a new substance which God createth in the stomacke and whereunto they fasten themselues Whether the body of Christ bee whole and all in euerie part of the host or at the least in those parts which are to be seene by an indifferent and meane sight as also the bloud in any the least drop Whether he be there alwaies standing his head turned toward the Priest c. Or else after the same manner of position and placing that he is in heauen set or otherwise and whether hee be there clothed or naked Whether the Priest be able to consecrate all the bread and wine of the world or that onely which is before him And whether that which he seeth onely or that also which he seeth not prouided that hee be equally distant from the one and the other Whether the words become of sufficient power being spoken once or many times to consecrate many hosts And what the words must bee whether those that our Lord spoke when he blessed the signes which we know not or those fower Hoc est corpus meum Or whether Enim bee requisite and necessarie thereto or not Or else Quod pro vobis datur c. Whether the intent of the Priest bee requisite if not actuall yet at the least habituall or inclining or disposed Whether that Christ bee entred into the bread after this word Hoc is spoken or after Est or the whole fiue words Whether he enter into the same seeing hearing speaking doing all that which he seeth heareth c. in heauen or else blind deafe dumbe c. and a thousand such like which we shall see hereafter Questions such as we shall not find any step or trace of in all the writings of the reuerend old Fathers as neither of their doctrine Whereat these good fathers would bee afraid and ashamed if they should liue againe and which verily I should haue made conscience to haue vttered if conscience did not bind me to discouer and vnfold the absurdities whereinto one falschood once receiued hath cast and plunged vs beeing also such as Dame impudencie her selfe would blush at howsoeuer that strumpet clothed with Scarlet died in the bloud of the Martyrs of Christ doe not blush thereat at all CHAP. VIII What hath beene the originall proceeding and increase of the opinion of Transubstantiation vnto the yeare 1215. And how it was ratisied and established by a decree in the Councell of Laterane THus then we see what the opinion was not onely of the first old writers but of all almost the later concerning the holy supper and how far off it was from that which is receiued at this day And now it onely remaineth that we see how it is transubstantiated by what degrees manner of proceeding The originall of Transubstantiation which worke wee will frame and applie our sclues in these our next labours to set downe Now it is a fresh to bee set before our eyes that the first zeale of Christendome beeing decaied and dead Christians came but fewe and seldome to the receiuing of the holy Sacrament in so much as that we haue heard those good Fathers complaining of the same in their Sermons and forced to
thing to stand for pardon and forgiuenesse and an other to come to glorie one thing to bee sent to prison not to come out thence till the vitermost farthing be paid and an other thing to receiue incontinently the reward of faith and vertue one thing to be corrected and purged a long time by fire for sinnes with the induring of great torments and an other to haue all his sinnes purged by one onely passion and suffering c. Which words at the first blush might seeme to make mightily for thē but let vs reade the whole Epistle there he speaketh of such satisfactions as are made in the Church during this life but not a word of any that should be made after the same It was said vnto him If you offer the peace of the Church vnto penitents there will not be any moe confessors there will not be any moe Martyrs for this was the glorie of our fathers But saith hee there will contin ually remaine a great difference betwixt the one and the other Lapsi saith he such as are fallen stand to aske pardon they are as it were in prison vntill such time as they haue exactly satisfied the Church they are as it were refined by fire through the long griefe which they indure by their penance in a word they suffer much before they obtaine the peace of the Church and in this peace peace with God and that which followeth On the contrarie the Martyrs and confessors abiding in peace with God doe not passe through all these sorrowes and griefes they passe speedily into glorie they receiue the reward of their constancie all their sinnes are swallowed vp in their suffering of death c. He addeth likewise that they haue this aduātage in the iudgement of God that they appeare and present themselues in the same assured of the crowne wheras others are in suspence as those that expect and depend vpon the sentence of the iudge And yet they obiect Prayers for the dead you cannot say but that the Church hath belieued Purgatorie seeing it hath praied for the dead Neither doe we denie but that this custome is auncient enough but on the contrarie we say how that the Church neuer praied for the dead vnder the old Testament not Ioseph for Iacob who was notwithstanding verie carefull for the embalming and burying of him 2 Kings 18. nor Dauid for Absalom whose death so much grudged and mooued his tender and fatherly affections nor for the child which he begot of Bersabe but on the contrarie after that hee knew him dead he gaue ouer his fasting and praier And as for Machabeus if any man obiect him vnto vs we answere that hee was the first and the last in that action The Church then before and vnder the Law neere hand for the space of foure thousand yeares knew not any Purgatorie And further wee affirme that our Lord hath not left any thing any word or mention of the same vnto his Apostles but on the contrarie that he hath left the dead to burie the dead Act. 9. 9. S. Paul saith vnto vs Bee not carefull and pensiue for them which are a sleepe Amongst so many arguments to prooue the resurrection that is not once touched amongst them 1. Thes 4. which yet would haue made for the purpose Likewise we see them wash the bodies of the dead and burie them carefully and to comfort one an other in the midst of their mourning in the hope of the resurrection but as for praying for them they say nothing of it Wherefore the Church of Christ from the beginning hath not knowne Purgatorie How came they then into the Church Verily euen through the conduite that brought in Purgatorie the inuention of men and the imitation of the Gentiles who being but slenderly and superficially instructed of the state of the soule after death rent and launced themselues ouer the dead made feasts vppon their graues as though thereby they would haue recouered them and brought them againe to life and sacrificed to the infernall Gods for their shadowes and likenesses this humane affection and carnall loue haunted them so as that it wrought prayers out of them yea euen to the time of death and after also But these courses of afflicting themselues in such extreame manner were forbidden the people of God as being better instructed and taught in the holy word of God and these humane affections also bounded within the limits of his Law And this is the cause that kept them from falling away so lightly to the imitation of the Gentiles From the Gentiles this opinion was slily and smoothly conueighed into the Apocripha books of one Clement Abdias Babilonius Hermas and such like and as it was no straunge thing to those who were drawne from their Paganisme so was it nothing vnplausible to them to retaine the same the Pastors admitting it for indifferent and nothing looking to the consequence and that which might fall out in the end did let it alone by sufferance Whereas if they had seene how farre Sathan hath vndermined thereby the merite of Christ the foundation of saluation they would vndoubtedly haue resisted and gaine-saied the same according to the necessitie of the cause and kept themselues to the rule of the Apostle repeated by S. Augustine who saith Gala. 1. If any man whatsoeuer vpon any thing concerning conuersation or manners doe vtter and offer vnto vs for certaine and necessarie doctrine or for an Article of faith August contr Petil. Tertull. de Coron milit li 2. ad vxor Arnob. l. 2. the thing which goeth beyond the Scriptures of the Law and the Gospell let him be accursed In Tertullian first of all we haue Oblationes pro defunctis and in like manner Oblationem pro sponsa from the same roote this is about two hundred and fiftie yeares after our Lord. The Paganes had accustomed to offer when they were dead as also when their kinsfolkes or friends departed and left them now the Christians seeing the same and being ashamed to bee behind in humanitie and naturall affection doe in like manner offer but so as that they appoint their oblations to bee imployed to better vses as to the feeding of the poore following the counsaile mentioned in Tobiah Set thy bread vpon the Graue c. The Pagans had their yearely birth feasts the Christians celebrated the day of their true second birth or regeneration of the Martyrdome confession and death of their brethren in Christ And Beatus Rhenanus noteth verie well in this place Index expurg p. 82. From hence sprung the originall of the yearely remembrances and feasts Where the Fathers of Trent haue caused Antiquitie to be put in place of the originall Likewise Tertullian saith that this is a doctrine neither grounded in the Scriptures nor yet vpon any Apostolicall tradition but onely growne vp by custome Si legem saith he expostules Scripturarum nulla legis tibi traditio pretendetur
but Obseruationem consuetudo roborauit There is no Scripture saith he that can here be pretended but custome hath giuen force and strength to obseruation And this custome taken and raised from the good intents of some faithfull persons and not from the Apostles For saith hee dost thou not thinke that it is lawfull for euerie faithfull person to conceiue and set downe for a Law what he thinketh to be agreeable vnto God conuenient for discipline or furthering vnto saluation c. And by the like proposition entred the heresie of Montanus both into his head and after into the Church And to be short he setteth this custome in the ranke of many others which he reckoneth vp there As to dip the child thrise in Baptisme to take a tast of Milke and Honie before hand which they called Infantation to offer for birth dayes not to kneele or bow downe vpon the Lords dayes c. All which are long since abolished out of the Church of Christ and so also should this giue place by vertue of the same abolishment as made of the same stuffe and so also by consequent their Purgatorie In S. Cyprian who followeth him close at the heele Cypr. Ep. 9. l. 1 Ep. 5. l. 4. we haue Sportulas and Sportulantes Thus they called that which was giuen for the reliefe of the poore either by commaundement or in remembrance of the dead in stead of the feast which the Gentiles accustomed to prepare and bring out to set vppon the graue And this was continued by certaine Christians in the time of S. Augustine not without great offence taken thereat and this he complaineth of as likewise August Ep. 64 that he cannot remedie or redresse it but by force Such is the tyrannie that custome practiseth vppon men And of these offerings or rather testamentarie Legacies the Canon speaketh C. Qui Oblationes xiii q. 2. Such as denie the Church the offerings of the dead ought to be held as murtherers of the poore in as much as they rob them of their foode and nourishment c. Now these feasts made for the poore were qualified with the name of sacrifices and oblations as it may bee seene in many places of Tertuilian Tertull. de monog de cor milit August Ep. 64 de Ciuit. Dei l. 8. c. 27. Chrysost de Martyr S. Augustine and Chrysostome But what maketh all this either for Masses for the dead or else for Purgatorie And what will this prooue to on the contrarie side if we show that they which offered these oblations and praiers or to speake more fitly these memorials and remembrances in the seruice of the Church did the same for such persons as they belieued to be already in rest and euerlasting felicitie so farre off were they from presupposing them to be in Purgatorie Tertullian saith that the wife offereth for the husband and the husband for the wife Annuis diebus dormitionis eius c. From yeare to yeare vpon the day of his death And this is done in their dwelling house with their kinsfolkes as their owne mouthes confesse And what hath this that is common with the Priest his pretended sacrifice Hee saith also that they doe craue the one for the other betwixt the time of death and the resurrection refrigerium and consortium in the same that is to say That it would please God to giue rest vnto the fore deceased Tertull. l. 4. cont Marcion l. de Anima and to both to meete in the resurrection Who knoweth not that Tertullian calleth Refrigerium the place of refreshment the bosome of Abraham the place of the righteous where they abide waiting the day of the resurrection Wherein saith hee they are from their death vnto the finall end and consummation of all things And so by consequent that this their practise is nothing else but a continuing of this naturall affection which cannot bee staied and which according to the measure and quantitie wherein it calleth them to mind whome it loueth can not but lay open and shew foorth it selfe by making vowes for the procuring of their prosperitie and will not suffer it selfe to be perswaded thereof howsoeuer in deed it bee neither in a manner would haue it so to the end it may not lacke matter to doe them good wherein possibly it can And then what argreement is there betwixt this refreshment and the fire of Purgatorie betwixt Abrahams bosome from whence the rich man craued to be cooled refreâ—â—ed by Lazarus and this fire nothing differing say they from that fire wherein the rich man burned as concerning the feruent and tormenting heate thereof Cypr. l. 1. Ep. 9. but onely in durablenesse S. Cyprian seemeth to speake rawly To offer saith he for the dead to celebrate a sacrifice Pro dormitione corum for their falling a sleepe l. 3. Ep. 14. 6 But he expoundeth himself when he calleth these oblations Liueries and contributions these sacrifices memorials and remembrances of the dead in the praiers of the Church And in deed these oblations these legacies these sacrifices are celebrated for the Martyrs in ripping vp and renuing of their glorious death and their constant suffering If this were any thing tending vnto propitiation how could it fit with that sentence of S. Augustine August de verb. A post Serm. 17. Innoc. C. cum Marth de celebrat Miss l. 4. Ep. 5. Who so prayeth for a Martyr doth offer him iniurie Which Pope Innocent the third applieth vnto all Saints Thus S. Cyprian saith vnto vs Wee offer sacrifices speaking of Celerinus his kinred all which almost was honoured with the crowne of Martyrdome whome notwithstanding he affirmeth to bee crowned in heauen And on the contrarie hee will not haue any mention made at the Altar that is to say in the publike prayers Pro dormitione for the rest of a certaine man named Victor because he had contrarie to the receiued Discipline and gouernment caused a Priest to be charged with the keeping of a child in his nonage Whereby we see that these prayers and commemorations were but to put vs in mind of the vertuous liues of the Saints and not for the making of any fatisfaction for sinnes And this is that which Rhenanus saith B. Rhenanus in l. ad Martyr Sacrificia pro Martyribus offerri sic accipiendum ni fallor vt pro eis idem valeat quod commemoratione corum c. The same which Cyprian saith to offer sacrifices for the Martyrs that is to say for the renuing of their memories in at much as the calling to mind of their death and suffering did offer matter of offering oblations And therefore these were rather gratulatorie and ioyfull prayers as by the which thankes was giuen to God for that he had shewed such fauour vnto the Martyr and thereupon they prayed vnto him with one consent and voice that hee would continue to shew the like vnto his faithfull seruants that