FOUR BOOKS, OF THE INSTITUTION, USE AND DOCTRINE OF THE HOLY SACRAMENT OF THE EUCHARIST IN THE OLD CHURCH.  
AS LIKEWISE, HOW, WHEN, And by what Degrees the Mass is brought in, in place thereof.  
By my Lord PHILIP of Mornai, Lord of Plessis-Marli; councillor to the King in his Council of Estate, Captain of fifty men at arms at the King's pay, Governor of his town and Castle of Samur, Overseer of his house and Crown of Navarre.  
The second edition, reviewed by the Author.  Saint Cyprian, in the treatise of the Sacrament of the Cup of the Lord. 
We ought not herein to regard, what any man hath judged meet to be done; but rather, what he which was before all men, even jesus Christ our Saviour, hath done himself, and commanded others to do: For we follow not the custom of man, but the truth of God.  
ALSO; If some one of our predecessors have not so observed and kept it; God may have pardoned him in his mercy: but for ●t, from henceforth there will remain no place for pardon, we having been instructed and admonished by him.  FOR THOU SHALT LABOUR 
PEACE  
PLENTY   printer's or publisher's device 
LONDON Printed by JOHN WINDEY, for I. B. T. M. and W. P. 1600.   

TO THE RIGHT HONOURABLE, LORDS AND others of her majesties most Hon. Privy Council.  
Having lately (right Honourable) translated out of French this most learned and fruitful Treatise of Monsieur du Plessis, touching the Institution and Doctrine of the holy Sacrament of the Eucharist, and how and when, and by what degrees the Mass hath been brought into the Church in place thereof: I have presumed to present these my poor pains to your most favourable acceptance, and honourable patronage of the same. Thus have I thought good to do, not so much in any personal respect of my own private pains, as in regard both of the Author, and of the matter of this Treatise. For touching the Author, who may be judged so worthy to take upon them the protecting of the labours of a Gentleman so learned & honourable, as Monsieur du Plessis is, being also a Councillor of State to the most Christian King, as they who are likewise learned, honourable, and of Council to a most religious & Christian Queen? As for the matter of the book, what is it else, but an ample and singular Apology of that most ancient, and truly Catholic religion, which her Highness in the beginning of her renowned reign, by the advise of many most reverend & learned Divines, by the express warrant of the word of God, by the gracious direction of his holy spirit, with the free consent of all the States assembled in Parliament, did most Christianly establish, & ever since for the space of forty two years (a goodly, blessed, & golden time, the like whereunto all things well weighed, no nation under heaven, ever enjoyed) by the most singular providence of God, and her princely prudence, & your honours assistance, hath most constantly maintained, to the exceeding comfort of all her loving and loyal subjects, and the great astonishment of all her enemies. Embrace therefore (right Honor.) the excellent learning of the Author: accept the travel of the translator, & chief vouchsafe countenance and defence to the cause itself, which is the cause of the true Catholic Church, or rather of Christ: from whom in most hearty humility I wish to you all the increase of all true honour here on earth, and everlasting happiness hereafter, in the heavens.  
Your Honours in all humble duty and service, R. S.   

The Author his Preface to the Lords and Mrs. of the Church of Rome.  
THE Apostle Saint Paul said to the Israelites his brethren according to the flesh, I speak the truth in Christ, 
Rom. 9  I lie not, my conscience beareth me witness by the holy Ghost, that I have great heaviness of heart, that I could wish myself accursed, & to be separated from Christ for your sakes. This that great Apostle, notwithstanding who would not know any thing for all, but Christ, who desireth to be separated from all the world, yea and separated in himself, to be with Christ: and therefore verily for some exceeding great and important cause: as, for to see them drawn out of the ways of destruction, into the state of salvation: that is to say, coupled and united to Christ: And therefore it is most evident that he judged them lost, in that estate wherein they were, in as much as they could not be found in Christ, and so without salvation, for that they were without Christ's. They nevertheless (saith he) to whom belonged the adoption, and the glory, and the covenants, and the ordinances of the law, and the divine service, and the promises: of whom came the fathers, and of whom according to the flesh came Christ? And yet notwithstanding all this, he letteth not to declare them to be of Israel, and yet not Israel: to be the seed of Abraham, yet notwithstanding not all children, because (saith he) the word of God cannot fall away, etc.  
May I here my masters be so bold, as to say the like unto you? In respect of myself verily I may not. I desire your salvation with a great affection: I wish it heartily, with the hazard of this my life: yea I will say in a good conscience, as the said Apostle said unto Agrippa: That it might please God to make you all such like as I myself, except these bonds: except those afflictions, whereunto this profession is subject. For what is more, belongeth not to any man besides the Apostle, in whom the exceeding measure of knowledge begot an exceeding measure of love towards God, and charity towards his brethren, which as we cannot imitate in effect: so neither must we in word: besides that this hyperbolical kind of speech, can hardly fit us. But rather in respect of you, I dare be bold to say more: for the covenants and ordinances of the law, and the divine service, and the promises, were given unto you long ago: but not unto you alone, but not to you more than others. And many fathers are sprung up amongst you, and you it may be descended of them, according to the flesh: but yet for all this, the word of God cannot fall away or perish, no not although Christ himself, who is God blessed above all things, should be descended of you according to the flesh. That word verily which giveth us to understand, that there must fall out an apostasy in the Church, that the man of sin, the son of perdition, should sit in the Temple of God, causing himself to be adored therein as God. And seeing you cleave unto him under the shadow of this See, of this pretended descent, I dare be bold to say unto you freely with the Apostle: Deceive not yourselves with thinking yourselves to be the children of Abraham, for you are not children at all, such as are of the faith, and not of the succession, 
Galat. 3.7. Rom. 9.8.  are Abraham's children, for they are the children of the promise, they verily are reputed for the seed.  
There is question then about this faith, 
In controversies we must have recourse to the Scriptures.  and every man saith that he hath it. To know of what side Christ is, and every man betaketh himself to him as his aid, and thereupon all Christendom liveth in suspense and doubt, or in trouble. But, my brethren, let us not believe men: Men, saith our Lord himself, who know not of their own understanding, either from whence he cometh, or whether he goeth: The spirits of men, saith the spirit of God, which are not able to comprehend his ways. In a Sea so unknown to man, in these gulfs so perilous, we cannot attain to the delivering of any sure and certain speech from other where then God himself: from the father, who hath spoken from heaven, showed us the son, 
Matth. 17.5. john. 5.3 9 Psal. 19 2. Tim. 3.  and said unto us, hear him: from the son, who crieth unto us in the midst of the Temple in the heat of the pharisees, and all these great doctors their disputations, Search you the Scriptures diligently: and from the holy Ghost, who hath said to us, They cause the eyes to see: they give understanding to children: by the Apostles, they are inspired of God, they make the man of God, even the Evangelist and teacher himself, instructed unto every good work, and wise unto salvation.  
Our fathers (say some unto you) believed as well, lived as well, whereto serve these alterations? Verily if you understand this of your carnal fathers, than what other thing do you say, 
S. Bern. Epi. 91  besides that which the jews said to our Lord? or which the Turks or jews may not yet say unto us? How far better, saith Saint Bernard, speaking of the reformation necessary in the Church: Let them be cast behind both me and you, which say, we will not live better than our fathers. If of the spiritual, as of those that have begotten us to Christ: then who are they, but the Apostles, and the holy fathers that followed them? And what say we herein, but by their mouths? And who is there to lead us more from customs, to the law, from traditions to the holy 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 delivered it us in the Scriptures, that so it might be the foundation and pillar of our faith. justinus Martyr; We must fix our faith upon God, and his only instructions: not upon man's Traditions: we must have recourse to the Scriptures, to the end we may find assuredness in all things, etc. That David, that the Evangelists, that the Epistles of the Apostles do teach us, 
Tert. con. Hermog. Cum Apostolis senti.  etc. Tertullian: I do not receive or admit of that which thou bringest of thine own, without any Scripture. If thou be an Apostolical writer, be furnished with the doctrine of the Apostles, etc. Bring back the heretics to the Scriptures, and so (saith he) they will not be able to maintain themselves. What would he have said then at this day of our pretended Catholics, who abhor nothing more, then to be drawn back to the Scriptures? Verily and without all doubt, the same which he saith of these heretics: Heretici sunt lucifugae Scripturarum, Like Owls they fly 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 add unto the Scriptures. S. Cyprian, 
Cypr. de laps. & in Epist. 74.  Do the Martyrs command any thing to be done? But what if it be not written in the law of the Lord. & c? That (saith he) must be done which is written, for so God appointed josua: we must have good regard to see if it be written in the Gospel, in the Epistles of the Apostles, or their acts: for if it be, than such holy traditions must be observed and kept. Traditions, as we see, contained in the Scriptures: for so did the father's use this word, and not for all that which may be imagined in man's brain, provided that it be of continuance and toleration. Origen, 
Orig. in jerem. & in 25. in Matth.  We must call the holy Scriptures to witness: without these witnesses, the sense and expositions which we give them, work no belief. Whatsoever the gold be which is without the Temple, yet it is not sanctified, and as little that sense which is beside the Scripture. Athanasius: 
Athan. contr. Idol. ad jovinian. in 2. orat. contra Arrios. de interpret. Psalms in Synopsi. Theodor. l. 1. Socrat. l. 1. & 5 Basi. de ver. fid. in Mora●. & Regu. 26. & 80  The holy Scriptures are sufficient of themselves for the demonstrating of the truth. The stones wherewith the heretics are to be stoned, are fetched from hence: they are the Mistresses of the true faith, the anchors and props of our, etc. And this is the cause why in the disputation against the Arrians, Constantine the Emperor breaking the array unto the Council of Nice, appointeth not any other weapons. The evangelical books (saith he) as also those of the Apostles and Prophets, do teach us evidently, whatsoever we must believe. Let us gather from thence the deciding of our controversies. Saint Basil, It is a most evident sign of infidelity and pride, to go about to bring in any unwritten thing: for the Lord hath said, My sheep hear my voice, and follow not the voice of any other, etc. Whatsoever we do or speak, must be confirmed from thence, for the belief of the good, & confusion of the wicked, Every faithful man hath this proper to him, not to add any thing thereto, neither yet to ordain any new thing: for whatsoever it is, that is beside the Scripture, is not of faith, 
Ambros. de vocat. Gent. l. 2. c. 3. & in lib de Parad. c. 12.  and therefore is sin. Saint Ambrose: Where the Scriptures speak not, who shall speak? We must add nothing to the commandment, how good soever it be: who so addeth thereto any thing of his own, argueth it of imperfection, etc. 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 over the world, etc., hath her towns, the law, the Prophets, the Gospel, the Apostles. It goeth not beyond her limits, that is to say, the holy Scriptures. Whatsoever we say, must be avouched from thence. The Scriptures are our true meat, and our true drink: of this wood is the house of wisdom built: whatsoever is not authorized by them, should be contemptible to us, & is likewise stricken with the sword of God, who so is desirous to deliver himself out of any doubt, let him go thither: but let him know that tendeth any other course, that he shall not attain unto the light of the truth, which he shall grope after in darkness. To be short (saith he) what soever is said since the apostles times, is cut off, it beareth no authority with it, etc. 
Hieronym. in Psal. 87.  how holy & prudent soever the Authors thereof might be. S. August. The Canonical Scripture is set upon a throne, and every faithful understanding must be subject thereunto. If we, yea if an Angel from heaven, 
August. contr. Faust. l. 11. c. 5. & count lit ras. Petil. 6 lib. 2. contr. Donatist. c. 6. tract. 2 in Ep. S. johan  do teach any thing more than that which is contained in the Scriptures, the Law, or the Gospel, let him be accursed. In our controversies, let us bring this balance, these gold weights, as out of the closet of God, to judge that of weight from that which is light. Let us there judge of errors, for God hath placed in the Scriptures a bright and clear shining firmament, to discover & confute them. The Counsels: for saith he unto the Arrians. I allege not unto thee the Council of Nice, 
Cont. Maxim. Episc. Arrian. l. 3. c. 14. De Civit. Dei. l. 11. c. 1. Epist. 166. De unit. eccles. c. 1. 3. 4. 5. 6. 16.  neither therefore do thou allege unto me the council of Rimini, but let us try the mastery by the Scriptures, which both you and I myself do well approve, etc. The Church likewise: for, The city of God doth believe in the Scriptures, and by them is faith conceived. In the Scriptures (saith he) we have learned Christ, therein also have we learned to know the Church: we have known the head, and therefore cannot misknow the body thereof. Whether we, or the Donatists be the Church, the Scriptures alone will teach and instruct us. Saint Chrysostome, The ignorance of the Scriptures hath begotten heresies, etc. Though the dead should live again, or an Angel descend from heaven, 
Chrysost. in hom. de Laza.  yet we must principally and before them believe the Scripture. The Angels are but servants & ministering spirits, but the Scripture is the Lord & master. 
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 do both the sheep and shepherd enter, they drive away heretics, who so entereth not by them is a thief. The Scripture is the kingdom of heaven, it is enclosed therein, and fastened thereunto. The gate of this kingdom, is the understanding of the Scriptures. Setting our course and sailing after them, we have the son of God, for our patron and protector: they are our rule and our squire. As the light is unto the eyes, so is the law of God unto our spirits, without it all our senses halt. An heir doth willingly possess himself of his father's will and testament, and so should we no less of the Scriptures, the furniture and provision for our war against sin and Satan himself, etc. In which saith he in another place, we must either deny Christ, or blot out the Scriptures, or else become the obedient servants of the Scriptures. And if he said this then against the heretics of his time, then much more against Antichrist to come, and upon far more just causes and considerations. For saith he, when this cursed heresy, the army of Antichrist shall possess the Churches, there will not be found any proof or manner of help to try and know Christendom by, but the holy Scriptures. By them alone a man shall know where and who shall be the true church. In this confusion and hurlie burlie, there will be no want of broaching and blazing abroad of miracles: for even already the counterfeit Christians have most: but and if a man look any other way then to the Scriptures, he cannot but be offended, perish, and fall into the abomination of desolation, which shall be in the holy places of the Church. And therefore our saviour Christ knowing afore hand, that such confusion should follow in the latter days, will that we fly unto the Scriptures. And now also this is the cause, why according to the advertisement of Saint Chrysostome, we call you thereunto, we which thus allege and contend, with the hazard of our lives, and for the working of your salvation and our own, that that Antichrist is already come, and seated in your Church: and all this according to the Scriptures, and by the Scriptures.  
Hereto you reply, If his Scriptures alone take place in this controversy, then what shall become of so many goodly traditions? 
What becometh them of the traditions 1. Cor. 11.  What shall become of our Church? Verily if you speak of divine traditions such as whereof Saint Paul saith, I have received of the Lord, Quod & tradidi vobis, whatsoever I have delivered unto you, of those which have their foundation in the Scriptures, and whereof Irenaeus saith unto us; Look what Gospel the Apostles preached, the same they delivered unto us, tradiderunt, inquit, nobis, in the Scriptures. Of them saith Saint Cyprian, which descend from the authority of the Gospel, 
Cypri. in Epi. 74. ad Pomp.  and the writing of the Apostles. verily we will be ready to defend them, if you will believe us, with common armour: we shall be both the one and the other, quit and freed from all our pains and trouble, for the Scriptures and they will mutually acknowledge one another, as do the little rivers, and their heads or springs: being touched with the touchstone of the Scripture, they will hold their value. But if by Traditions you mean man's inventions, and doctrines that are without, and out of the Scriptures: then we tell you that Christ hath given definitive sentence thereof: In vain do you serve me, 
Matth. 15 9  teaching for doctrines the commandments of men. And thus spoke he to the pharisees, who wholly rested themselves in the Church, & in the Sorbone of that time, which said as you do of yours at Trent, that it was no less grievous 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 been in respect of any point of the law itself. And there is great like lihoode that it is come upon you, which was forespoken by the Prophets: They have served me according to the ordinances of men, 
jerem. 8, 8.  and therefore wisdom shall perish from their wise men: They have cast behind them the word of the Lord, and there is no wisdom in them. But if you suspect the soundness of the Scripture, 
Iust. in Tryph  or rather the uprightness of God in his own cause, then let us hear the fathers. justine: We must give credit to God and his ordinances alone, and not unto human traditions. And that he ruleth them according to the Scriptures, appeareth by that which he said before; That David, that the Evangelists, that the Apostles do teach us, etc. 
Cyp. in Epi. 74  Saint Cyprian, If it be commanded in the Gospel, if it be contained in the Epistles or acts of the Apostles, let us observe it as divine and holy. But if it be not there, than what followeth but the contrary? Saint Basil: We must learn the Scriptures, 
Basil. regul. 95  as concerning that which is to be practised in them, as well to replenish our spirit with piety, as to leave of to accustom human constitutions. Saint Jerome: 
Hiero. in Esas  It is no marvel (saith he speaking of the jews,) if you follow your traditions, seeing that every country goeth to seek counsel at their Idols: but God verily hath given us his scriptures, and darkness shall overwhelm you if you follow them not. As also unto Christians, for even in his time, saith he, it was come to the lees. 
In. Matth. 23.  Woe be unto you wretched Christians, to whom the sins of the pharisees are translated and come, even that damnable tradition of theirs, etc. we swallow down against the commandment of God the things that are great, and hunt after the opinion of religion, in the small and little ones, etc. And once for all: The sword, 
Ad Laetam.  saith he, of the Lord striketh at all those doctrines, which are found bearing the show of Apostolical traditions, without the authority and testimony of the Scriptures. And this is the very thing whereof Saint Augustine so greatly complained himself in his time, that in the Church every thing was full of presumption, 
S. August. in Epi. ad jovin. In S. Ioha. tract. 96.97.  and prejudicate opinion, that contrary to the express word of Christ, the yoke of Christians was become more heavy and grievous, then that of the jews: That men made less conscience of the law of God, then of the least human ordinances, or rather fancies. All this, or the most part thereof, coming from heretics, and certain apocrypha books, under the shadow, (saith he) of this word, From the Lord, I have yet many things to say, insomuch as that there is not the veriest fool that is, that dareth not to abuse the same: A place that some object against us even unto this day about the same matter. But (saith he) when the Lord hath kept any thing hidden from us, who is he that is so vain, as to go about to guess at it, or so rash and foolhardy as to take upon him to reveal it. And this is the cause why Saint Bernard, weary of those insupportable traditions, 
Bern. Epist. 91 ad Abba. Suissioni congreg.  said, I desire with all my heart to present myself as a party in that Council, wherein traditions are not obstinately defended, nor suspersticiously observed: but rather the good and perfect will of God, with all humility and diligence searched after and sought for. And again: 
De precepto & dispensat.  If there be any such as charity hath been the inventor of, it is just that by the same charity they be ceased and given over, if it be so found expedient. Again, The precepts which are of the ordinances of God, are necessary, but those which are of human constitution, arbitrary, and at discretion, etc. And in deed the Ecclesiastical history doth witness unto us, that the ancient fathers did leave such things, as were mere observations, indifferent both unto whole Churches, and particular persons, not enforcing any thing, but what was of the pure and undefiled commandment of God, as is to be read in Socrates, Nicephorus, etc.  
Can not the Church then ordain any thing? 
Socrates. Niceph. l. 12. c 14. Wherein, or how far the authority of the Church stretcheth.  And wherein shall the authority thereof consist? Nay let us not fear that it hath over little to do. It is not a small thing, in the blindness wherewith man is blinded, and in the darkness of this world, to keep itself from straying and wandering out of the way of life, to keep itself from losing the heavenly light, through the sight of the eyes, and to guide itself and others by the same. And would to God it would have contented itself to have known this only, and to have been ignorant in all the rest. Where as having touched the forbidden tree, and having transgressed this word, 
duty. 4. & 12  Cursed be they which add thereunto, she hath opened her eyes to these false and deceiving fires, but shut them at the light, and so consequently lost her purity, loyalty, and innocency; and leaving the truth of God, is further become left unto herself.  
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. john 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. ●●land. Con. Praxeam. Tertul. de prescript. Cypr. Ep. 55. De lapsis. In tract de simplicit. pontiff. & in ep. 74. Gregor. Nazianz. in orat. habit ad laudem S. Athanas. & cont. Arrian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have not thought it any thing dishonoured, when they tied it to the obedience of her Spouse, for they bounded it by faith, and faith by the Scriptures. And it would have been on the contrary, a very strange doctrine unto them, that it should have spoken or heard any other language than her own, seeing it is said unto her by the Apostle; See that none spoil you through Philosophy, or vain deceitfulness, according to the traditions of men. Again, Learn of us not to be wise above that which is written. And in us, saith the Apostle, that is to say, by our example. And by her Spouse himself. If you abide in my word, you shall be truly my disciples. Irenaeus saith; The Gospel is the pillar and foundation of the Church. It behoveth it to fly from all those, which fly from and forsake the principal succession, and cleave unto them that keep the doctrine of the Apostles. Tertul. The Church is known to be apostolical, not by nuber, not by succession of Bishops, but by the consanguinity 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 from the Apostles: from the Apostles (saith he) who left the Scriptures for us, upon whom are come the last ages: the Scriptures, by which the truth is defended, and not by tradition or custom. For how (saith he) could a man be able to speak 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 & divided from the Gospel, the same is not joined to the Church: for this is all one (saith he) after the manner, whereby Antichrist was brought in, under the name of Christ, by counterfeiting things likely, thereby subtly to frustrate the truth: where as it had behoved him to have returned to the original of truth, & have hasted back to the springhead, to see at what place the pipes conveying the water unto us, were broken, & by this means to have lent his ear unto the doctrine of the heavenly Master. For saith Nazianzene unto the Arrians; The church is not defined by multitude; if they have the people, we have the faith; if they have the gold and silver, we have the true doctrine; succession must be valued by piety, and not by Sea, or seat. Who so retaineth the same doctrine of faith, he possesseth the same Sea: as he that retaineth the contrary in the same Sea, is to be held as an enemy. Because, saith Saint Chrysostome; The Church consisteth not in walls, but in faith: so that where faith is, there the Church is; where faith is not, there the Church is not. This is the true jerusalem, whose foundations are placed upon the mountains of the Scriptures. As also, (saith he) he goeth not out from the Church, that goeth out from the body, but rather he that forsaketh the spirit, the foundation of the ecclesiastical truth. We then (saith he) are gone out from them, in respect of the place, but they from us in respect of faith: we have left with them the foundations of the walls; but they have left with us the foundations of the Scriptures. Saint Ambrose; Christ alone is he whom no man ought to forsake, or change away: to whom it is by good right said, Lord, to whom shall we go? thou hast the words of life. It is then given us in charge above all things, to seek out the faith of the Church, in which if Christ dwell, how that then we must make choice thereof, (namely for our habitation:) but if we find therein either an unfaithful people, or an heretical teacher, that spoileth the dwelling, such Synagogue is to be avoided. And if, to be brief, a Church forsake the faith, it behoveth us to forsake and abandon it, etc. And he yieldeth a reason: Christ (saith he) is the rock: 
Petra, non Petrus. S. Ambr. l. 1 de paenit. c. 9  the foundation of the Church, that is faith: if thou be in the rock, thou art also in the church. But to the end we may not take one rock for another, Know (saith he) that they which have not Peter's faith, can neither have Peter's portion and inheritance. Saint Jerome expounding the Creed, He hath not said, I believe in the holy catholic church; but I believe the holy church. The holy church is that which keepeth the faith of Christ, in the integrity and soundness thereof. It consisteth not of walls, but upon the verity of doctrine. Where faith is, there is it also, and there it was at such time as heretics possessed all these churches. 
In Psal. 133.  Wouldst thou enter into this church, and that by the right way? 
In Psal. 5.  It is the reading of the Scriptures. Do thou, O Lord, so lay out and fit my way, as that I may not fall, or take offence in these Scriptures, seeing that by them I desire to enter into thy church. Yea (saith he) these Scriptures they are the kingdom of God himself. 
In S. Mat c. 21.  And when it is said, that the Lord hath translated the kingdom of heaven from the jews unto us, it is as much as to say, that he hath taken the Scriptures from them, to give them unto us. In them (saith Saint Augustine) we find Christ, in them we are to seek and search for the Church: in them, and by them, it is showed unto us. 
Aug de unit. Eccles.  And let us not once imagine that we have and hold the church, because we are in that wherein Ambrose, or Optatus have been before us: no nor yet because there are miracles wrought therein: for even our Lord himself would that his disciples should be confirmed by the Scriptures, more than by any other means, and of that nature are the titles, precepts, and foundations of our cause. 
Cont. Petil. l. 3. c. 6. & in Psalm. 69.  If then (saith he) there be any question, either of Christ, or of the church, or of any thing whatsoever, that belongeth either to life, or faith, cursed be he that goeth out of the Scriptures. To the end that thou mayst not be deceived, and that no man may cause thee to take him for Christ, that is not Christ, & that for the church, which should not be the church, harken unto the voice of the shepherd; he hath showed himself unto thee, he hath showed thee the church, 
In joh. ser. 131  My sheep hear my voice, etc. The church is the house of God, but it is not God: we believe the church, but we believe not in the church: It is the mother, 
In Epist. joh. tract. 3. In Psal. 103. Obpubilatur Epist. 48. S●rm. 237. de Temp. ad Lucernam. Ber. in conver. S. Paul. ser. 1.  but the two testaments are her teats; from them we must suck the milk of all the mysteries of our salvation. The Bishops may err, there have been of them authors, both of schisms and heresies. The church in like manner is sometimes eclipsed, and marred with wet and tempestuous weather. The surest course is to make the Scriptures our looking-glass, as also for us to walk in the torchlight of the scriptures. O Lord our good God (said Saint Bernard) such as seem to hold the Primacy in the church, 
I● Cant. ser. 76  are the foremost & most forward to persecute thee. It is not enough for such as should be our guard and watchmen, to give over their care of protection and vigilancy, except they further work our spoil. At the least (saith he elsewhere) let him abound in his sense & understanding that will, 
Epist. 77.  but as for us I could wish that they would let us abound in the sense of the Scriptures.  
In the mean time, 
Durand. appellat mensuram fidei in prefat. Sentent. Thomas regulam intel ectus in ● ad Tim. cap. 6 lect. 1. Scot mensur. Theol. in l. 1. Sent. q. 1 Gerson, regulam fid, de communic. sub utraque.  against these Scriptures, the law of the Church, the measure of faith; the rule and bridle of all manner of understanding: I speak according to the Schoolmen themselves, Thomas, Durand, Scotus, Gerson, etc. These miserable Doctors and teachers either of this world, or of the Prince of this world, enemies of the true light, children of darkness, seeing they please themselves so greatly therein, do not cease to furnish us with appeals, being employed ever and anon, more in making of such, then of any other books. So that if we had nothing else against them, but that we might justly suspect them of unsound dealing, seeing the ancient fathers of the Church did always make their appeals unto them, against the heretics: and that in such sort, as that when they once perceived them to come within the bounds of their jurisdiction, they held themselves victorers in their cause.  
The holy Scripture, say they to us, is not sufficient. And what other sufficiency do we look for therein, 
The scripture sufficient,  but to possess God, who is sufficient of himself, even for all manner of things? or what other, to be brief, but to come to salvation? But and if thou wilt not believe the Apostle, who telleth thee, that the holy Scriptures are able to make thee wise unto salvation, by faith which is in Christ, that is, the man of God: the Evangelist, the teacher of others: 
john 5 39 john 20.31.  at the least believe the son of God, who sendeth us so expressly to the Scriptures: Because (saith he) that we have life in them. And hast thou them to seek and search for thine own salvation? The Lord commandeth thee to search them diligently, in them thou hast life. Dost thou labour and seek how to teach it others? They are profitable to teach, convince, correct and instruct. By them the son of God, the eternal word, did teach his disciples Hast thou to deal against heretics? By the very same he stopped the mouths of the pharisees, and confounded the Sadduces, who did not admit of any more parties than one. The heretics cannot keep their hold before them: yea they cannot possibly defend themselves, otherwise then by refusing them: No sooner are they drawn thereto (saith Tertullian) but they are confounded, whether Ebionites, Hermogenists, or Marcionites, etc. Yea, and if the controversy should be against the devil himself, we know that from thence the Lord put him to silence; that he confuted him in all his school points, 
Apocal.  and sent him back again to the bottomless pit of hell: how much more the son perdition, for the overcoming and discomfiting of whom, there are not any other armour or weapons spoken of? As he that must be overthrown with the breath of his mouth, and beaten down by the powerfulness of his Scriptures? wherefore the Scripture having been of such sufficiency in those days, both for the children of God, and against his adversaries, where shall it sithence have lost that his insufficiency? Or who shall not rather suspect that we are become over sufficient, that is to say, spoiled with presumption? That we accuse it of insufficiency, because our pretended and devised sufficiencies are not found therein? And again, if it were so much, at such times as the Church had no more but the old Testament, both unto salvation and condemnation: what shall we say of the times succeeding, and those of the present, 
According to the Fathers. Iren count haeres. l. 2 c. 47.  accompanied with the accomplishment of that in the person of Christ, and made more clear by the new? And verily the fathers also have carefully kept themselves from this point, rather to be termed infidelity, than error or heresy. Irenaeus saith, We know very well that the Scriptures are perfect: for they are appointed and spoken by the word of God, and his spirit. Tertullian: 
Tertul. contra Prax. & Hermo●g Cypr. de Baptism. Christi.  I adore and reverence the fullness of the Scriptures: the scripture hath his reason, and is sufficient of itself. Saint Cyprian: Speak on Lord, thy servant heareth. Christian religion shall find that out of this Scripture do spring the rules of all manner of doctrine, and that from thence riseth, as also that thither returneth, all whatsoever the discipline and government of the Church doth contain. Antonius the Hermit; 
Antonius in sui● Epistolis. Athanasius count Idola. Ad Serapion. In Ep. Senten. Dyonis. Hillar. l. 2. de Trinit.  The Scriptures are sufficient for all manner of knowledge of God, and all manner of discipline. Athanasius, who notwithstanding hath to deal against the Arrians, The holy scriptures are sufficient for the demonstration of the truth: learn only the scriptures, for the lessons which thou findest there, will be sufficient for thee. Although (saith he in another place) I have not found this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consubstantial, yet so it is as that I have found the thing itself. Saint Hilary upon the same argument: The word of God, which by the testimony of the Gospel hath been transfused and conveyed into our ears, is sufficient for the believers: for what is there belonging unto man's salvation, that is not to be found contained therein? Or what is there therein either lame or obscure? Verily every thing therein is full and perfect, 
Basil, de vera fide. Homil. 29. In oratione Ethical In Esai. c. 2. Chrys. hom. 9 in 2. ad Tim.  etc. Saint Basill attributeth it to the same pride and infidelity, to bring in any thing that is not written, or to reject that which is written. The old and new Testament, (saith he) are the treasure of the church. All the commandments of God are written, and must be observed. All whatsoever is beside the strait and even line of the Scripture, is a cursed abomination before God. S. Chrysostome: The holy Scripture teacheth thee whatsoever thou shouldest know, or be ignorant of: Thou art a Gentile, and wouldst become a Christian: but our controversies do trouble thee. Thou knowest not to whom to go, for every man pretendeth and allegeth the Scriptures, etc. Know that that which agreeth therewith is christian; but that which disagreeth with the same, 
In Acta. hom. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. de bono Viduit. De doct, christ● l. 2. c. 9 serm. 88 ad fratres lib. de confes. 7 c. 7. In S. joh. tract. 49. ubi viamad vitam. De consensu evan. l. 1. c. v. t.  is far off from the rule of christianity. Likewise, saith he in another place: It is the property of the devil, to add unto the commandments of God. Saint Augustine: The Scripture (saith he) doth prefix and set before us a law, teaching us not to be more wise than we ought: look not therefore that to teach thee, on my behalf and part, is any other thing, but to expound unto thee the words of my master: for even (saith he) in the things that are openly taught in the Scriptures, is fully found all that which is to be done, or left undone: all that which appertaineth unto faith, or concerneth manners. Some have made choice to write of all that which may seem to be sufficient for the salvation of the faithful: In thy Christ, O Lord, and in the holy Scriptures, I persuade myself, that thou hast placed the way of man's salvation. Whatsoever he would have that we should read of his deeds or words, 
Cyril. Alexan. In S. johan. l. 12 c. vlt.  that hath he commanded his Apostles to write, as if it had been done with his own hands, etc. S. Cyprian Bishop of Alexandria; All that the Lord hath done is not written, but rather so much as the penmen thought to be sufficient, both for manners, and doctrine of faith, to the end that shining through a right faith, manners, and the truth, we may come to the kingdom of Christ. Now those penmen of whom he speaketh, were they not inspired of God? Is it not his holy spirit himself? Again, 
Lib. 5. in. Levi.  whether it were he or Origen upon Leviticus. In the two Testaments, we may find out and discuss, whatsoever matter concerning God, & from the same gather, whatsoever knowledge of things: in so much as that if any thing remain not determined by these Scriptures, there is not any third, which we are to receive and admit of for the authorising of such knowledge. Cyrill Bishop of jerusalem: Believe me not, 
Cyril. Hierosolim. Catec. 4.  if I show it thee not by the Scriptures: for the salvation of our faith is not bolted out by the means of any disputation, but plainly demonstrated by them. 
Thom. 1. part. Sum. q. 1. art. 3. Supra omne debitum creaturae. Et q. 147, art. 4 p. 3. in add q. 6, art, 6.  And what will they say more, when as Thomas one of their side, saith; That the things that proceed of the only will of God, besides whatsoever is due unto the creature, cannot be made known unto us, otherwise then in that they are delivered unto us in the Scripture: That the doctrine of faith and the Sacraments, cannot be but of Christ: That the ordinances and statutes of the church are not of themselves of the necessity of salvation? When also expounding the place in controversy at this day, of the second to Timothy, chapter the third, he useth these words: That the Scriptures teach the truth, 
In 2. ad Tim. c. 3. ●  reprove falsehood, persuade unto that which is good, and draw back from that which is evil: Not (saith he) after any faint or feeble manner, but to the perfecting of the work of salvation; yea (saith he) even in the highest degree, etc. And Scotus after him, That the holy scripture is sufficient for the Pilgrim, that is to say, for the Christian travailing here below, to come to the end of his purposed voyage, that is to say, unto salvation: That this way is not doubtful; but most certain: that in the same likewise is found sufficiently laid open, whatsoever is to be believed, hoped for, or done. And Cardinal Caietan upon the place afore named; To the making (saith he) of the man wise unto eternal salvation, and furnished with all those parts requisite for the making of the man of God perfect.  
Admit (will some say unto us) that it is sufficient, 
The scripture is clear and plain unto salvation. Lactan, l. 5. c. 1.  but yet notwithstanding obscure, difficult, ambiguous, & by consequent dangerous. This is all that which can be said against a wicked man making his will, & taking pleasure to set his heirs together by the ears, through suits in the law. And what would they say then to the Gentiles, to Celsus, to julian, to all the Philosophers, who took occasion by reason of the facility and simplicity of the same, to account thereof as base and contemptible. He that is the light of lights, and together therewith all goodness itself, shall he delight himself in becoming obscure and dark unto us? This light that lighteneth every man that cometh into the world; shall he be come down here upon earth to blind the world, even them whom he hath chosen and set apart from the world? Shall not the essential & almighty word of God have power or knowledge, or will to express and make plain his meaning in his word; when as he is come from heaven unto us, from the bosom of the father amongst men, to express and manifest himself? The holy Ghost sent down from the father, and the son, to teach the Apostles the things concerning salvation, and in them us; coming down upon them in tongues of fire, to interpret himself in all manner of languages, shall he be no better than barbarism and darkness? shall he not be provided of words clear and plain enough, to make himself to be understood in the Scriptures? Verily we learn not this lesson in the Prophets, if they be not able to avouch unto us in that they speak their own cause. Thy word (saith David) is a torch unto my feet, 
Psal. 119. & 19 & 12.  that is to say, a light, causing our eyes to see. They that speak not according to this word, (saith Esai) it is because they have no light in them. Neither yet of S. Peter, 
Esai. 8.2. Pet. 1.19.  who in his judgement hath thought it to be so far off from obscurity, as that he hath commanded us to hearken to the Prophetical word, as unto a light that shineth in darkness. And what then shall be the brightness of the Gospel, which is the light of this light? the Sun in respect of the lamp; and declared unto us by the Son, the brightness of the glory of the father? Afterward the Apostle saith, that he hath spoken diverse ways to the Fathers, and to the Prophets, etc. And to whom then shall he be obscure? to whom shall he be hidden, except as Saint Paul saith unto us, unto them which perish, 
2. Cor. 44.  to them whose understanding the God of this world hath blinded, to the end that the light of the Gospel of the glory of Christ might not shine unto them.  
Likewise the Fathers, they speak not according to our adversaries: 
According to the fathers.  for when they answer the Pagans, they go not about to excuse the simplicity and clearness thereof, by denying them; but rather, say they, it behoved them to be such, to the end that that which was for the salvation of every particular party, might be understood of all. Irenaeus saith: 
Iren. count hae res. l. 2. c. 42, & 67. Iust. in Tryph. Tertul. de resurrect.  All the Scripture, both Prophetical and evangelical, is manifest and without ambiguity, and may likewise be understood of all. justine; Let us have recourse unto the Scripture, that therein we may find where to be safe and sure. Tertullian: The heretics shun the light of the Scripture. So far is it off that they should be able to shroud themselves under the darkness of the same. Athanasius: 
Athan. in Epi. add jovinian.  True faith in Christ is clear by the Scriptures. Let us set (saith he against the Arrians) this candle upon the Candlestick, and it is sufficient. Saint Hilary to the same purpose: 
Hillar. de unit. patris & fil●i.  The Lord hath set forth the faith of the Gospel, in the greatest simplicity that possibly can be, and hath fitted his words for our capacity, so far forth as our infirmity is able to bear it. Constantine the Emperor likewise in the same cause: 
Constant. in Council Nicen. Socrat. l. 1. Chrysost. in 2. ad Thess. hom. 3. in Gen. hom 13. in S john. hom. ●6. in Esay. c. 1. in proaem. in Ep. ad Rom. in S. Mat. hom, 49. in S. joh. hom. 58. in S. Mat. hom. 22.  The evangelical, Apostolical, and Prophetical books do plainly teach us, what we are to believe concerning divine things. Saint Chrysostome: All things are clear in the scriptures; they declare themselves, not suffering any man to err. The truth lieth not hidden, or obscure therein, except it be unto such as will not search for it. As the light is to the eye, so is the law of God unto our spirits: such as look not thereto, do walk in darkness. Our whole mischief is for that we read it not: that same, which is a door, by which do enter both the sheep and the shepherd's more necessary for the simple & idiot, then for the learned doctor. To be short, in that confusion which shall happen under Antichrist, we shall not be able to tell whither to have recourse, but to the Scriptures: and there are none but those which are of a perverse heart, that do not understand the mysteries, being such as in whom the spirit of truth resteth not. There might a whole volume be compiled of the like places. Epiphanius: All things are clear and evident in the Scriptures, to such as with a holy discourse, according to reason, will hear the word of God. 
Epipha. haeres. 69. & 70. Hieronym in Matt c. 22. In Esay. c. 8.  Saint Jerome: They err because they know not the Scriptures: and seeing they are ignorant in them, they know not the power of God, etc. If we follow not the testimonies contained in them: darkness will oppress us, and overrun our doctrine, etc. Saint Augustine against the Donatists: 
Augu. de unit. eccles. c. 5.  Let us make choice of the plain and manifest places: for if they should not be found such in the Scriptures, in vain should it be said, that we shall find in them to lay open the things shut up, & to make clear such as are dark and obscure. Again; 
Epist 3.  There is not any such great difficulty in the Scriptures, to come by the things necessary unto salvation: the making likewise whereby they are woven & set together, is to be come by of all. There is matter fitting all sorts of spirits, as to correct the perverse, 
Prava & parva  to nourish the weak and young novices, and to delight such as are grown old and great. In the things that are manifestly apparent in the Scriptures, 
De peccat melitis. l. 2. c. vit.  are clearly found to be all those which concern faith & manners. When we reason of any thing that is very obscure, if we be not helped by the clear testimony of the Scriptures, man must be kerbed and kept short for presuming too far. 
De doct. Christian. l. 2. c. 6.  The holy Ghost hath in such sort qualified them, as that in the clear places they feed our hungry appetite; and in the obscure they sharpen our dull taste: we are refreshed with the things that are clear, and set on work by the obscure and dark. The profoundness of this word sharpeneth, 
De verb. dom. serm. 11. & de verb. Apost. serm. 13.  and setteth an edge upon our endeavours, neither doth it for all that deny us the understanding thereof, etc. Now if thou think to infer hereupon, then there is obscurity therein: and of this obscurity to conclude, either an impossibility of understanding of them, or else a seeking of something therein, that is not there to be found: 
De verb. Apo. Serm. 13.  To the one he answereth thee: The evil spirit hateth understanding, for fear that by understanding he should be forced to do and practise according thereunto: 
Planissime. De doct. Christian. l. 2. c. 6.  And to the other; That out of all these obscurities there is not almost any thing gathered, that is not elsewhere delivered in very plain and clear sort. In brief, to the end thou mayst not bring in any distinction betwixt the word written, and unwritten, where as the Psalmist saith; Thy word is a torch unto my feet, etc. This is (saith he) that word which is contained in the holy Scriptures. And again; The faithful that cleaveth to them, cannot be dazzled with the iniquity of the world; no more than the stars fixed and set in the firmament, which cannot have their light put out by the night. So far is it from him, as our adversaries do, to terrify the faithful with going about to make them afraid of it, by reason of the obscurity that is therein.  
Yet so it is, 
But there are dark places. 2. Pet. 3.  will you say, as that there are difficult things in the Scripture; for S. Peter likewise saith, That in the Epistles of Saint Paul, there are, etc. And what book is there in any manner of faculty whatsoever, which hath not some, yea and many more? But if thou hadst diligently read this text, and well weighed the Relative, it would have appeared, that he saith not, that the Epistles of Saint Paul are difficult, but curtain things in certain points, which he handleth in them. And indeed what higher thing is there then the mystery of our salvation, or more profoundly expounded? What thing more obscure, then that of the Trinity; or more clearly uttered? But thou shouldest therewithal have added that which followeth; That the ignorant and unstable do wrest them, as they also do other places of Scripture to their own destruction Verily for these obscurities, the Fathers did not drive Christians from the Scriptures; but rather encouraged them to labour therein so much the more. 
Iren. l. 3. c. 12. contr. haeres.  You have (say they unto us) this furtherance, that there is not any contrariety therein; and further, that one place may expound, but not make more intricate an other. If we could but say as much of the Books of other sciences, wherein so many contradictions, as also antinomies do encounter and cross one another, how many difficulties should we avoid? how much of our way and travail might we think ourselves to have gained? 
Lib. 2. c. 46. contr. h●res.  Irenaeus saith; The whole Scripture, which God hath given us, will be found to agree together; the things spoken manifestly do expound the parables therein, 
Ambr. in psal. 119. serm. 8.  etc. Saint Ambrose; There is much obscurity in the Scriptures, but if thou knock with the hand of thy Spirit at their gate, thou shalt begin to gather the reason of that which is there said; and it will be set open unto thee, not by any other means then the word itself. 
Augu. de doct. Christian. l. 2. c. 25. Iren. l. 2. c. 46. contr. haeres. Basil in Aseeticis. 267. Aug Ep. 48 & de doctrina Christiana. l 2. c. 6.  S. August. To illustrate the obscure manners of speaking, let us take our patterns from the manifest ones; and so of plain and evident sentences for the opening of the hidden & covert ones. But otherwise, if under the colour of obscurity, thou labour to gather any point of new doctrine, Irenaeus will say unto thee; Thou must reason from the clear places of the Scripture, and not from parables. Saint Basil: The things that may seem darkly spoken in one place, are most clear in another. Saint Augustine: Who is so impudent, as to expound any place of Scripture for himself by an Allegory, if he have not an other very clear place in the Scripture, which may make it plain? Seeing likewise saith he in another place, That of all that which is obscure therein, 
Lomb. l. 3. d. 5  there riseth not any thing almost, but that which is clear elsewhere. Lombard: 
Tho. in Sum. q. 147. art, 10. Pet. de Alliac  Where as the Scripture is silent, it will be good for us not to affirm any thing. Thomas; Thou canst not reason from an Allegorical sense, etc. To be brief, the Cardinal Alliaco, That the scripture is a lamp that giveth light; and that we must have recourse thither to have salvation. Gerson; That an idiot, a woman, yea a child, 
Gers. de Script & de exa. doct. Pic. in Quest. an Papa sup. Concil.  are better to be believed alleging the Scripture, than the Pope and a whole Council. And the Count johannes Picus Mirandula, after the same manner. So far off were these men, who yet were the lights of their time, from this dark opinion, sprung no doubt out of the pit of utter darkness; That the Scriptures were not any thing but darkness. But in a word, the mischief is, for that we will find it difficult, because that in the clearness thereof, it is impossible for us to find out our inventions; obscure because that our traditions cannot stand before this light; and imperfect, because that neither by it, nor before it, we are able to defend our imperfections.  
Yet so it is, that our adversaries reply, that there are controversies amongst us, that we cannot agree of the expounding of the places which are alleged respectively; 
How they must be expounded.  and therefore who shall expound them unto us? who shall cause us to admit of one exposition, more than of another? Let us strive thitherward, having God's grace to assist us; let us come thereto with the Zeal of his glory, the love of the truth, and the desire of salvation; and then a mean knowledge joined with a good conscience, would speedily attain the end. And for some small taste thereof, may it please the reader to examine certain rules that follow, being those which the ancient fathers do teach us.  
The first is, That we be agreed upon the Canonical Scriptures, thereby to avoid the confounding of them with the Apocrypha; that is, 
To agree of the books called Canonical.  of the setting down of the spirit of God for judge, rightly discerned and distinguished from every spirit of man: for human scripture, after the manner of money, is so much the more hurtful and damnable, by how much the coin that it hath counterfeited is the better: and hereof the old Church hath had a special regard. I call this the first, because that by this door, it did perceive both vanities and heresies to enter into the Church, under a feigned name of our Lord and his Apostles. They tell us, that the Scripture is the balance, the rule, and the squire, etc. 
Hieronym. ad Laetam.  And therefore to render to things, their weight, measure, and straightness, it is necessary that it should be just. And this is that which S. Jerome telleth us; Let us look unto ourselves to beware of the Apocrypha books: and if we will read them, etc. let us know that they are not theirs, by whose names they are called, that many faulty things are mingled there amongst; that it craveth a singular prudency in him, that looketh to gather gold out of mud; and in a word, that we must not read them, ad dogmatum veritatem, for the confirming of doctrines. So far off is he from being of judgement, that we should rake together the dregs of all manner of such Authors from all parts, therewith to defile the Church. And in another place; 
In Symb. Ruf. in Praefat, in Prou. & in Reg. in prolog. Galeato. Hiberas naemas.  Certain perverse men, to strengthen their opinions, have inserted under the name of holy personages, things that they never writ: and notwithstanding there are some which prefer these Hiberian fables, before the Authentic books. And this is the cause why S. August. doth press the heretics continually with the Canonical Books, and refuseth the Apocrypha, wherein they did their whole endeavour to ground themselves. Let us lay aside both on the one part & the other, that which we produce from elsewhere then out of the Canonical books: let us show forth the holy Church, by the holy Oracles; let us search for it in the holy Canonical Scriptures, etc. To them I yield this honour, that their Author could not err any manner of way: the others I read in such sort, how holy or learned soever they might be, as that I believe them not in that which they say, because they say it, but because they persuade me either by the Canonical books, or else by probable reason, etc. And therefore he saith further: 
Ep. 19 ad Hieronym. l. 2. con. Dona. c. 3. con. Faust. l. 11. c. 5.  The advised searcher of the holy Scriptures shall read them first all over, but those only which are called Canonical; for than he shall be able to read the others more safely, being already instructed in the faith of the truth, for fear that otherwise they might forestall and get the advantage of a weak spirit, abuse it with dangerous lies, & infect it with some prejudicate opinion, contrary to sound understanding. 
Lib. de Civit. Dei. c. 15.23.  For although therein be found some truth, notwithstanding because of many untruths, they are utterly without all Canonical authority. And in the mean time what impudency is it to go about to make him (to give credit to the decree by committing the offence of a most notorious lie, 
D. 9 c. in Canonicis.  acknowledged also by Alphonsus of Castres') to have said, That the Decretal Epistles of the Bishops of Rome, are of the same authority, 
Cyril Hierosol Catech. 4.  that the Canonical Scriptures? Cyrill Patriarch of jerusalem: Study these Scriptures only, which we boldly and confidently read in the Church, but have not any thing to do with the Apocrypha. 
Nazian. de veris Scripturae libris.  Nazianzene: In them we see the light, etc. But to the end that the books that are excluded from thence may not deceive thee, learn to know the true and legitimate number, etc. If you find any other than those, hold them for base and bastardly ones. Yea, and this was one of the first works of the Apostolic and Primitive Church, to seal up unto us the Canon of these books, by the same spirit, which had inspired them, and so called them Canonical, as if a man should say Regular, because they are ordained the rule of Christian doctrines, and stand as a law to guide all our discourses. And to this first number it belongeth not, neither hath belonged since then, to any either man or Church, to chop in, or to add other books, without the violating of the judgement of the Apostolic Primitive Church. For what other thing were it but to say, that it had excluded the books which it should have admitted? Wherefore we may think that what they have said of such as at this day lead us to jewish fables, 
Tit. 1.14.  and to the commandments of men (which Saint Paul so earnestly warneth us of) to the pretended Gospels of Saint james, Saint Bartholomew, Nicodemus, joseph of Aremathia, etc. yea and to the very books, which the Church both Christian and jewish have pronounced Apocrypha, was not done to teach us to draw from thence any patterns of good manners, as sometimes the old fathers do, but pretended articles of faith: not to strengthen any point of Canonical doctrine, but to lay a foundation of a new invented one, such as never came in the Canon. Even as Saint Augustine after his modest manner would tell them the same that he said to the Donatists; These men wanting examples of their wickedness, do boast themselves to have found in the book of the Maccabees, 
August. count Gaudent l 2 c. 23.  one Razias to imitate, who slew himself: but the jews make no such account of these books, as they do of the Law, the Prophets, and the Psalms, to which God hath given testimony, as to his witnesses. They have been received not unprofitably of the Church, if so be they be soberly read, principally in respect of these brethren the Maccabees, who laboured and took pains for the law of God, etc. Can he have spoken thus of the divine books inspired of God without blasphemy; 
Caletan in 1. ad Cor. c. 12. v, 28.  Not unprofitably, if they be read soberly? etc. And this is the same that in our time Cardinal Caietan hath acknowledged, laying out the difference betwixt the Apostles, and all others in the Church. The universal government of the church, (saith he) belongeth only to the Apostles; not only by word and action, but also by writing: and therefore the only writings of the Apostles, or those which have been approved by them, must have the authority of holy writ.  
The second rule is; That for the understanding of these Canonical books, 
To have recourse to the originals Hebrew and Greek. Ambros. de S. Spir. l. 2. c. 6. & de incarna. c. 8  or any place in them that is in controversy, we have recourse for the old Testament, to the truth of the Hebrew; and for the New, to the Greek: seeing there is never a translation, by whom soever it may have been performed, which can be called either Canonical, or Authentical: Seeing also, that as from false premises or propositions there cannot follow but a false conclusion; so from false Grammar there cannot proceed true Divinity. And this is that which the Fathers say unto us: If any man strive about the diversity of Latin copies, that some unfaithful persons have falsified them, let him in such case look upon the Greek, etc. Again: We have found it so in the Greek copies, 
Hillar. in Psal. 11●.  the authority whereof is far more to be preferred. Saint Hilary: We have oftentimes told you, that we cannot be satisfied in the understanding of the Scriptures by the Latin translation. And this Saint Jerome spoke to him that was ignorant in the Hebrew tongue. Saint Jerome also, whose translation some men do so highly esteem, howbeit that the best learned do doubt if it be his, and all agree that all of it is not: 
S. Hier. in Epi. ad Paulin. & Marcel. & ad Suniam, & add Damas' & in Prefat. in 4. evang. & in Zac. c. 4. &. 8. & add Lucin. Augu. de doct. Christ. l. 2. c. 11 Epist. 59 & 19 De doct. christ. l. 2. c. 10 & 15 & in Decret. D. 9 c. in veterum. Genes. 3.  It behoveth us to have recourse to the original of the Hebrew, for the Old testament, and to the Greek for the New: For (saith he) there are so many diverse Latin copies, as there are books; and by these originals we must alter and correct that which hath been ill translated by the Interpreters. Saint Augustine: The Latins to attain to the knowledge of the Scriptures, have need of two wings, of the Hebrew and Greek tongues: let the Latins have recourse unto the Hebrew and Greek copies, etc. Again: For to correct the Latins, let us use the Grecians, etc. Let us rather believe the tongue from whence the Expositors have translated the Scriptures into other tongues, etc. Saint Augustine, I say who knew nothing in the Hebrew. And that they had just cause to say so, may be made to appear unto us by infinite examples. In Genesis it is said; That the seed shall break the head of the Serpent: that is to say, Christ: The Vulgar translation saith, Ipsa, she● not Ipsum, that is to say, semen, and so by that means it is referred unto the virgin Marie● and so a Savioresse set up in stead of a Saviour. At this stone good S. Barnard stumbled, as Burgensis, Caietanus, & Canusius do acknowledge, etc. And still they would that we should leave it in the way, to the end that every man may stumble thereat. S. Paul in his Epistle to the Hebrews, saith, 
Hebr. 13.  That God is well pleased with charity and well doing. The Interpreter hath translated it, That by them men merit at God's bands. See you not therefore, say some unto us, Merit proved in the Scripture? Yes, were it not that every man knoweth, what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth, nemely that God taketh pleasure, etc. Melchisedech brought forth bread and wine to Abraham. In stead of Protulit, he hath translated it Obtulit: 
Genes. 18.  and see you not how thereupon also the sacrifice of the Masse● But Vatablus, and Pagnine, and Caietan also, do acknowledge the sooth: and therefore reform the translation, and withal you wipe out the Mass. So upon the Psal, 68 For, To sleep amongst pots or Andirons; he translateth it, Inter Cleros, amongst the clergy; The lots or heritage's: & ex lapidibus sacculi, is made, lapides saeculi, stones of the balance, that is, of weights, are made eternal stones: and five hundred such like. Where is the Doctor how holy or great soever he may be who resting and relying upon any such translation, shall be able to gather any true sense? Who shall not be forced thereby to deceive both himself and others? No less than Accursius in the law, when he understandeth not by reason of his time, either some exquisite Latin, or some Greek word alleged by the lawyer. And yet the Council of Trent (who set it down for their position, to make errors authentic) will have this translation to be authentic, and that in lectures, disputations, Sermons, and Expositions, it be used ordinarily; yea and that before that of Pagnines, or Arias Montanus, who have kept themselves nearer unto the Hebrew, And why? Not for any other cause then that ignorance may continue, so as that error under the darkness thereof may hide itself, seeing it cannot stand before the truth, true understanding, or the light.  
The third is, 
Scripture is expounded by Scripture.  That we expound Scripture by Scripture, one place by another, one by many; obscure and dark ones, by clear and plain ones, or one dark one by many plain ones: In which attempt we have a far greater facility, than they who should assay the like in profane authors, because that we are assured that there is no contrariety therein, because also that there is a perpetual correspondency betwixt the new Testament and the old, and both in the one and the other, in itself: betwixt the new Sacraments and the old; and in the old and new in themselves, etc. And finally, because that in obscure places, we are not to search for, or guess out any thing that is new: yea on the contrary, not any thing; said Saint Augustine, which is not clearly apparent in such places as are most clear. This is the order, 
Nehem. 8.8.  which we read to have been practised by Esdras, who, saith Nehemiah; read in the book of the law of God, and therewith gave the meaning, causing it to be understood by the Scripture itself: The question at that time was about the purging and casting out of certain abuses, 
Acts 17.11  which were crept into the Church during the time of the captivity, by being mingled amongst the Gentiles. And hence are they of Berea commended, as conferring the Scriptures most diligently one with another, to see if it were so as Saint Paul preached unto them. The question was of the resolving of themselves by them, against the opinion of the pharisees and Doctors of the Law, by the Scriptures, Whether jesus crucified were that Christ or not. And this also is the precept which the Fathers teach us. Iren●us: The demonstrations which are in the Scriptures, 
Iren. count Haeres▪ 1.2 c. 46. & 67. Basil. in asceticis. 267, Chrysost. hom. 13. in Gen. & in Psalm. 147. Aug. de verb. dom. serm. 2. & 11. Tho. 1. p. sum. q. 1. art. 9 Aegid. l. 2. Dist. 37.  cannot be showed but by the Scriptures. Again, The exposition which is according to the Scriptures, is that legitimate and safe, etc. Saint Basil: That which seemeth dark and ambiguous in one place of Scripture, is clear and plain in another. Chrysostome; The Scripture is expounded by itself this is ourarmorie against the Devil, etc. Saint Augustine, The words of the Gospel do carry their interpretation with them. Again: We understand the dark places by the clear what is darkly delivered in one place, is clearly set down in another, etc. S. Thomas, That which is spoken metaphorically in one place, is spoken simply in another. Aegidius Romanus; Of many expositions we must take that which agreeth with the other scriptures, and not that which hurteth any part of them. Following also that which is said by the Canon Relatum, 
Can Relat.  That we must not seek out a sense at our pleasure, from the purpose, to confirm it any manner of way by the authority of the Scriptures but take the meaning of the truth from the Scriptures themselves, if the place may be drawn into diverse senses.  
The fourth is; 
In all expositions the analogy of faith must be kept.  That we see that the exposition which we give or take, do always retain and keep the analogy of faith, that it be proportionable and correspondent to the body of Christian doctrine, which some of the old fathers have called the rule of faith: I say, not to establish any new principles or articles of Christianity, but to conform and refer themselves to those which have been received therein from all times. For the holy Scripture is the universal principle of our faith, and it is well said, That there are as many articles of faith as syllables in it, because it is said of the least iota, that it shall not pass, and by consequent, that we must most firmly believe it all. But notwithstanding, as this said Aegidius saith, All the Scripture is resolved into certain articles of faith, to which all the doctrine therein is to be referred, and those as principles abide firm in themselves, and are not resolved into others. And from these principles we deduct our Theorems, and answer our Problems, no less than the Mathematicians do their Maxims, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Axioms, and demands: but so much the more firmly, by how much we are the faster founded upon the Creator, then upon the creature: upon the Lawgiver to the whole world, then upon the law which he hath given it, which is Nature. 
Thom. in. Sum. q. 1. art. 5.6, 8.  And this is it which Thomas saith: That the holy doctrine taketh not his principles from any human science, but from the wisdom of God, from which as from the most sovereign wisdom, all our knowledge must take his direction and ordering: and that this skill cometh not unto us from natural reason, but by revelation: that is, from the Scripture divinely inspired: and therefore, that it judgeth of all. Very far differing from them who dispute of divinity according to the principles of Philosophy, or other sciences: against the law of Logic, which saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That we must not leap out of one science into another, but rather from a true use of Logic, & discourse of reason from principles of one science, to draw the propositions and consequences that belong to the same. Our principles then are articles of faith, against which we must beware that our expositions do not strike and dash themselves; but one the contrary it is necessary that they become conformable thereto. To strike thereupon, that is amongst the Mathematicians, Deduci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be brought to an impossibility, that is to say, from out of the bounds of reason, of Nature, & of true divinity: this is according to the laws of combat, to rub against the bands or ropes that pale in their ground, that is to be overcame, to be convinced of falsehood. Now the primitive Church hath gathered them for us into a brief collection, all those which the Counsels put forth afterward, are nothing but Commentaries thereupon: and it is the same which Tertul. calleth Regulan fidei: Under which, 
Tertul. de vela vi●g de praes. & adverse. Praxeam. August. de Symbol. Beda in S. joh. l 1. c. 4. & l. 3, c 5.  saith Saint Augustine, hath been gathered together whatsoever was dispersed throughout the divine Scriptures: to the end that the memory of the most dull and slow of conceit, might not be overlaboured. And whereof Beda after him leaveth us this lesson: That we must beware that, Secundum fidem fit Sacramenti divini expositio; That the exposition of the divine mysteries be according to faith. In such sort as that we have two Canons, but the one nevertheless an abridgement of the other, the Canonical Scripture, and the Canon of faith, that is the Creed: that to stay our spirits, so that they may not search for in substance, any thing in faith, 
Tertul. de prescript.  (saith Tertullian) any where else then in the doctrines of faith. This to direct them in the expounding of that, that is of the Scriptures and doctrines of faith; to the end that they may not admit of any sense, how plausible soever it might be, which is gone, be it never so little, from the articles of faith. For example 〈◊〉 we have to deal with an Arrian, we shall say unto him after the manner of Saint Augustine: let us pitch ourselves without any shifting upon the Canonical Scriptures: we have no other titles whereby we may learn the right, but them. But if from these Scriptures he allege unto us, The father is greater than I, etc. we shall call to mind, that it is also written, I and the father are one: and the Scripture cannot be contrary. To the end then, that the one and the other may prove true, we shall distinguish: referring the first unto the human nature, and the other unto his divine, that so we may not conclude against that which is said, I believe in jesus Christ: for, Cursed be he that putteth his confidence in any thing but God, etc. And let us further observe here, that, as hath been said, there is no society since that of the Apostles, that can make that Canonical Scripture which is not: as in like manner there is not any that can make an article of the faith, of that which of itself is not one. This power saith the Cardinal Caietan himself, did end there, and there is not any, either succession or descent, which can attribute it unto itself, or which can pretend the same.  
What then? 
How we are to receive and entertain the Fathers.  And shall the Fathers that have so highly deserved of the Church, that have so much and so well traveled in the Scriptures, serve us for no use? Yes, but mark the place due unto them, and the which no other can be attributed unto them: they could not be called any sooner: It is for God in his word to give us his law: he is our only Lawgiver, to whom alone it appertaineth (saith the Apostle) to save and to destroy. 
james. 4.12. Expounders not lawgivers.  The greatest honour that man can have given him in the Church, is to be an expounder. To take upon him to make any laws therein of himself, this is to coin money this is to encroach upon the Prince, he cannot do it without committing of treason, yea without the incurring of blasphemy. Here therefore we admit of the Fathers, as expounders of the law, word, and divine Scriptures: we receive their interpretations with reverence admiring their piety, doctrine and zeal, but always with this exception most reasonable: That they be but expounders, not lawgivers: dispensers of the mysteries of godliness, and not authors. In whom we must consider what they have said, not in that they have said it, but in that they have said it by the way of expounding of the Scripture; not speaking of their own heads, but according to their capacity of the sense and meaning thereof. As for example, we reason of purgatory: The question here is not to know, if it be to be found in Origen, Augustine, or S. Gregory: this rule abideth always firm: That if there be one, it must needs be that God hath made it, for there is not any Doctor that hath power & ability to make it. If it belong to us to know it, let God have revealed and disclosed it unto us, for it is not to be learned at the guess of any of the Fathers: let us then have found it in the Church her treasury, the Scripture. Now there will be some to show us some places out of it, from which they would collect and gather it: and accordingly they will, that they should be understood on this sort, and we on the contrary. In this controversy we shall read over the Text very carefully, as also that which goeth before, and that which followeth: we shall examine it to see if it be faithfully translated, we shall make comparison of the like places. All this hitherto is nothing else, but to call upon the Spirit of God to be our aid, so much the more to enlarge and open our spirits, according to that which the Apostle saith unto us. 
1. Cor. 14●  Let the spirits of the Prophets, that is of such as have the gift of interpretation, be subject to the Prophets. We shall here consult with the old Fathers, we shall compare their expositions, both with the Text, and amongst themselves, we shall mark if they have used a good translation, whether they handle the place, by the way, or of set purpose, affirmativelie or doubtfully: and where they differ (as ordinarily it falleth out) we shall weigh them, both according to the age wherein they shall have lived, (for it importeth infinitely,) and according to the testimony that the Church shall have given of their doctrine, for they are not all of one weight. And in the end, caeteris paribus. We shall not despise the consent and agreement of many against a few. But God forbidden, that we should receive them for lawgivers, or yet for Authors of opinions in the Church, either contrary unto, or without the scriptures. And as far off must it be, that we should make them correctors or judges over that balance, which judgeth them, and wherein themselves will be weighed. For this should be blasphemy against God, treason against the Church, and an injury to themselves. We wholly yield unto them in thus doing, the honour which they have given to their predecessors, as whereby they have set a law, and given an example for their successors, practised by them against those by these against themselves. If they had done otherwise, where had we been long ago? Seeing there is not so much as one of them that hath not erred in some thing? many of them in the points of faith, and certain of them so far as that they have fallen into heresy? Verily we had been Chiliasts, with Irenaeus; Montanists, with Tertullian; Anabaptists, with Saint Cyprian; Arrians, with Theophilus; Pelagians, with Faustus; the originals of all errors, yea even of Arrianisme with Origen, we should wound the body of Christ, not being subject to pain: 
Zonar. de Ori. in Constant. S. High ad Pammach. & Oceanum de Origen.  we should likewise speak doubtfully of the Deity of the holy Ghost, with Saint Hilary: we should condemn children dying without Baptism, with Saint Augustine; we should give them the Eucharist with Saint Cyprian, and the greatest part, until the time of Charles the great, even unto the mouths of the dead, as certain Counsels do bear us witness. In a word, we should have made with less than nothing, of the Church of Christ, Augeas his Oxehouse; 
Canus. l. 7. de locis. Theol. c. 3. Gen. Cent. 3. & seq. ad finem. c. 4. Villavincentius de ratione studi●● Theolo. l. 4 c. 6, obseru. 1. &. 2. Baron. annal. tom. 2.  of noah's Ark, a sink of all superstitions and errors. Which thing our greatest adversaries themselves at this time not being able to dissemble, do say: All the Saints, such only excepted as have written the Canonical books have spoken by the Spirit of man, and have sometimes erred, even in the matters of faith, both in word and writing, what profoundness of learning, or innocency of life soever, that we can observe and mark in them. And they come so far as to set down their errors, and that both by their names, as also by their kinds: concluding that the Scriptures are only without error, and exempted from lies.  
As therefore there are rules for the expounding of the Scripture, by the Scripture, 
The Fathers must be admitted as expounders, but not as lawgivers.  so there are also for the expounding of them by the Fathers, the first whereof is always this; That they be received and read as expounders, not as lawgivers, and that they refer their expositions to the rule of faith, and the articles thereof, and not to make any new faith, any new articles: according to that which Saint Jerome saith unto us: 
Hieron. count jovinian. August. de Bono viduitat.  As oft as I expound not the Scriptures, but speak freely of mine own sense, reprove me who will. And Saint Augustine: The holy Scripture hath set us a rule, not to dare to know more than it behoveth: My teaching of thee then, may not be any other thing, then to expound unto thee the words of the Teacher that is of the lord 
Vincentius c. 2 &. 22, & 41.  And this is the same that Vincentius Lyrinensis saith unto us: The Canon of the Scriptures (saith he) is perfect, and superaboundantly sufficient in itself for all things. We are not then to make any addition of the Fathers, to make by them any supply unto the doctrine of the Scriptures: but rather (saith he) seeing that they may be interpreted in diverse senses, it is meet to join therewithal the authority of the Ecclesiastical understanding: Not to add unto, or alter any thing that is written, but only to make for the understanding of it. For, saith he elsewhere, It is written, Depositum serva: That which hath been committed of trust unto thee, not what thou shalt have invented: That which thou hast received, not what thou hast found out, wherein thou must not be an author, but whereof thou art a guardian: not an ordiner, but a disciple: not a guide, but a follower. What thou hast received in gold, redeliver the same in gold, etc. And in the person of Timothy, this is spoken unto all Teachers, it is spoken to the whole Church, etc. And what we say of one of the Fathers, we take it as spoken of all together: for although all the men of the world could be assembled and called together, and that every one of them were worth an Augustine, they could not make, or cause to be made one article of faith, to bind the faith of a Christian to believe any other thing necessary unto salvation, then that which is in the holy Scripture: 
Ga●●.  following that which Saint Paul saith: Though I myself, or an Angel from heaven, should preach unto you any other thing, then that which we have already preached unto you, let him be accursed. And a little after he setteth down the reason: For I have not received or learned it of any man, but by the revelation of jesus Christ, etc. And this hath been renewed by all the old Fathers, though but ill favouredly kept by them which were their successors, and whereupon notwithstanding our master Gerson, and Cardinal Caietan after him, have framed this conclusion: That the Church of this time cannot any more, neither hath been able besides that which the Primitive Church could, to canonize any book, establish any article of faith, etc.  
The second is, That we discern in the works of the Fathers, the true and legitimate books, from the feigned ones, not to attribute them unto them, and by consequent suck out of them an other man's errors, in stead of their sound opinions, & not to receive any doctrine for old, when as the same shall be either new, or else very sparingly commended unto us of the ancients. For it cannot be denied, but that there are many such, and those easily found out, either by the style, being otherwise in one age, than it is in another, yea differing in some one time of some one father, from that of another, or by some appearance of contrariety, and that either in doctrine, or exposition, a thing hardly befalling any one author, or by the alleging of Authors which are notoriously known, not to have lived till after them, or by the using of some terms and speeches, not as yet practised in the Church in their time, etc. Of all which sorts, the malice of men hath furnished us with sufficient store of examples. For the style of the Epistles attributed to the first Bishops of Rome, is merely barbarous and Gottish, in the times of the greatest flourishing of the Latin tongue: and when there could not be found in all Italy, nor in all the Roman Empire, either learned or idiot, that could speak this language: The style of Denys the pretended Areoopagite, is nothing like to Saint Paul's, containing nothing of Apostolical note or mark, nothing of the spoiling of Ceremonies, so oft repeated by the Apostle: The treatise of Sina and Zion against the jews, etc. nothing of that vigour which was in Saint Cyprian his other writings against the very same, but far less of his elegancy, zeal, and doctrine: The pretended Canons also of the Apostles, how should they proceed from them, when they forbidden that which the others approve? and command that which they do openly disprove and disallow? And therefore by so much the more dangerous and poisonful, for having purloined the name of so sovereign a drug. And in such sort we are likewise to say of Saint Clement his revises, and Saint Peter his peregrination, 
Hieronym. in Apolog. count Ruff in. Epiph. haeres. 27.  which Saint Jerome and Epiphanius do witness unto us, wittingly to hold and take part with the heresy of Eunomius and Ebion, the most pernicious ones that have been in the Church: Of the unperfect work upon Saint Matthew, wherein Arianisme showeth itself most evidently, howsoever notwithstanding condemned and convinced by Chrysostome in all his books, etc. The Liturgy how can it proceed from S. james, seeing it every where speaketh of this word Consubstantial? a name in his time not heard of in the Church? The book of the Hierarchy, how can that be made by S. Denys, at least the Areopagite, seeing it citeth Clement Alexandrinus? Or that of Christian questions, justine Martyrs; seeing it speaketh of the manichees? 
De variis quaest. q. 23.  Or how can that of diverse Questions be made by Athenasius, seeing it allegeth Athanasius the great? That of the calling of the Gentiles, by S. Ambrose, seeing it speaketh of the Pelagians? Those by Clement, Abdias, and julianus Africanus, which are full of Temples, of Altars, and of Porches, of Sextens' chambers, seeing they were built in the honour of Saint john at Ephesus? That of the Resurrection in Ethiopia, & that by the commandment of S. Matthew, in a time when all Christendom dreamt of nothing but Martyrdom? When as there was nothing more busily provided then piles of wood to burn the Apostles, and their disciples withal? And when they prepared nothing but theatres, from whence the people might behold them devoured of wild beasts? And yet forsooth these are the goodly books, whereto our adversaries for the most part do appeal, for aid and that oftentimes in those things, which have been the cause why they were condemned of falsehood, and which have caused the Church to account of them but as fables. But after all, who knoweth not how greatly the heretics have given themselves to falsify them, how greatly they have bestirred themselves, to slip in either some of their heresies, 
S. Hieronym. in Symb. Ruff.  as Ruffinus witnesseth in the books of Clement, and S. Jerome in many others: or of their Traditions, as it is easy to be observed in those of the Montanists? And if further, according to the measure of the growth and getting of foot of errors in Christendom, the Church of Rome have been also careful, (as we have seen at Trent) to cut off or alter in the books of the Fathers, what soever might be found to impugn their superstitions: (and who can doubt of this practice to have been followed for the space of many ages, having been guided by one and the same spirit) who shall be able to assure himself of the truth, sincerity, and naturalness, even of the most legitimate? Seeing in Gratian his Decretal, we may mark so many places of the Fathers and Counsels notoriously corrupted, according as the authority of the Pope, or powerfulness of deceit did grow in the Church, and tempered ad sensum currentem, as they call it, according to the disease of the time, and course of the Market? Seeing by name in the Copies of Beda and Theophylact, (who are of the time when the doctrine of the Eucharist began to vary,) we perceive by the comparing of them with old books found in Monasteries, places concerning this matter, either gelded or cut out or added and augmented? And thus also it is even at this day, wherein great personages have complained themselves, how they have been driven to labour to discern and find out for us, the styles and spirits of writers: from whose pains taken herein, we may ease ourselves in the practising of this rule. And let this be said for no other end, then of many to give an example in some few particulars of the cursed practices that Satan hath continued in the Church, for the bringing in of his errors, under the name of the most approved Teachers. And this verily not new or strange, seeing that even presently after the life time of the Apostles, if Saint john, who overlived them, had not provided against it, he had fathered some upon Saint Paul, Saint Peter, and certain others, and those also of the peregrination of Saint Paul and Thecla; which our adversaries at this day labour to raise again out of the grave, and to set in their former livelihood and credit.  
The third is; That we mark diligently if the father or ancient Doctor which we handle, 
To consider well if such father have used a good translation.  have followed a sound translation, have well understood the words and phrase of the Text in controversy or not: for, for example, what appearance is there, that the Commentaries of S. Hilary, or of S. Gregory upon job: of S. Ambrose, S. Augustine, or S. Bernard upon the Psalms, can always reach unto the sense and meaning, when they have used a translation, wherein there are almost as many faults as words? That S. Anselme, or S. 
Gen. 3.  Bernard should be able to gather good doctrine from that place, in the translation of Genesis; Ipsa conteret caput Serpentis, the woman, and not Christ shall break the Serpent's head▪ 
Gen. 4  Or out of that other, Gen. 4. Quam ut veniam merear: from whence our adversaries gather the doctrine of merit? There where it is: My punishment is greater than that I can bear. Whereas then we shall find that a Father shall have followed a false translation, we shall not possibly be able to come by a true exposition: so that in such case, we are to prefer and make more account of the least, that shall have had it right, then him who shall have followed the false, following the precept which they themselves did give us here tofore: That we are not to rest upon the Latin translation, but to have recourse unto the original and fountain, whether Hebrew or Greek.  
And now behold the fourth, which is, that when we are once agreed of the literal sense, we should weigh the expositions of the Fathers the Interpreters, both in the balance of the Scripture, and in the analogy of faith: respect their piety, doctrine, and time wherein they live, and receive their opinions with reverence: whether they shall be differing, or agreeing in one, or arising from diverse and sundry persons; let us prefer that which is spoken in handling the place of purpose, before that which is spoken in touching of it by the way: that which is said in teaching familiarly, before that which may be spoken rhetoricallie, as it sometimes falleth out in preaching: that which is spoken affirmatively, before that which is spoken doubtfully: that which is spoken from the proper sense of the Author, before that which is spoken by imitating of another: that which is gathered from the literal sense, before that which is drawn from some allegorical sense, which proveth not: and above all, that which is spoken of some place in controversy, before the controversy rise, at such time as there is nothing sought after therein but the simple truth, yea or otherwise after it hath been argued, when as we shall have searched out thereof, for the fortifying of our opinion. Here also will occasion be administered, to put difference betwixt the Fathers, according to the degree and quality that their doctrine and pure life hath advanced them unto in the Church: for there is some such a one that is worth many, according to their times; according, I say, as they have been nearer, or further off from the true light, seeing that Saint Jerome complaineth himself, 
S. August. ad januarium. Bed. l. 4. in Sam. c. 2.  that he was in his time come unto the lees. Saint Augustine; That all was now become full of presumptions, prejudicate opinions, and more than judaical Ceremonies. Beda likewise: That it was a lamentable thing, and not to be uttered without tears, how that in his time the Church grew worse and worse every day. And this will prove true in counting clean contrary to our jesuits: for they to cast dust in the eyes of the world do tell us: Such a one who lived 800. or 1000 years since, hath said this or that: whereas they should say, such a one who lived 200. 300. or 400. years next after the Apostles, hath spoken thus, etc. For our question is not how long time a lie hath endured. The devil (saith the Lord,) is a liar from the beginning: but what manner of doctrine that was which was first, that is according to Tertullian the truth, then, when, how, & by what degrees, falsehood and lying sprung up, increased and grew great, & advanced itself against, 
Vincent. Lyrinens. c. 39  and above this truth, etc. And this is that which Lyrinensis saith: For the expounding of the Canonical Scripture, we must summon and call together the advises of the fathers, but prefer that evermore which they have spoken, either all or the greatest part of them, and that very manifestly, often, constantly, assuredly, etc. what hath been otherwise delivered, what Saint, Martyr, or Teacher soever he hath been, let us hold it, inter proprias & occultas, & privatas opiniunculas, for Apocrypha and private opinions.  
Furthermore we are ever to proceed forward to the fifth: that they are to be read as great personages, 
That we must read them in such sort as they will be read.  but nevertheless as men, whose writings cannot be equal with the Scripture, as little as their spirits can match the holy Ghost, yea such on the contrary, as must be judged by the scripture, examined one by another, even the old with those which in regard of them are new, as they have sufficiently learned in some places to reprove them, of whom they had been instructed in many things, 
Cyr●l in Leuit. l, 5.  according to the rule which S. Cyril giveth us. If there be any thing in the scripture to be decided, besides the two Testaments, let us know that we have not any third, the authority whereof we are bound to receive. This also is the same that the Fathers say unto us. S. Jerome, Let every thing that shall have been spoken after the Apostles time be cut off, 
Hieronym. in Psal. 86.  let it not carry any authority with it, how holy or eloquent soever the Author may be.  
Saint Augustine: 
Augu. de unit eccles. c. 6.  Read to me of the Law, Prophets, Psalms, Gospel, and Epistles: read & we will believe, etc. All others saith he, how holy or learned soever they be; I read them, not to believe that which they affirm to be true, because they say it, but in as much as they prove it unto me by these canonical Authors, 
Ep. 19 ad S. Hieronym. Ep. 111. & 112  etc. For how Catholic so ever they may be, there is always something in their writings, which (their honour reserved) it is lawful for us to reprove, if it do not agree with the truth. Thus am I affected in other men's writings, and such wish I them to be in mine, etc. And if you would know of what manner of men he purposeth to speak, he speaketh of his own books: Rest not thyself (saith he) in my books, 
Lib. 3. de Trinit. contr Crescon. l. 2. c, 21 Ep. 112.  but correct them by the reading of the Scriptures. Of those of Saint Cyprian: I do not hold them for Canonical; but I examine them by the Canonical: Wherein I find them conformable I praise him, where otherwise, there (with his good leave) I reject and forsake him. Of these, namely Saint Ambrose, and Saint Jerome, 
Contr. Faust. l. 11. c. 5. & l. 2. Contr. Donat.  etc. I purposed not (saith he) to intermingle their opinions, that so thou mayest not think that we should follow the sense of any man, as the authority of the Scripture. Of all them in general, that have written since the time of the Apostles. In them all (saith be) the reader or hearer hath free judgement, to approve or disprovethem, not being bound of necessity to believe them, but with liberty of judging, etc. Yea, saith he elsewhere: All the letters of Bishops, (without any exception to those of the Bishops of Rome) which have been written, or are written after the Canon of the Scriptures, may be reprehended by the Counsels; and the provincial Counsels give place to the general; and the first general are oftentimes amended by the latter; Sine ullo typo sacrilegae superbiae, without any swelling of wicked pride. In like manner saith he to Maximinus' Bishop of the Arrians: 
August. contr. Maxim. l. 3, c. 14.  I allege not unto thee the Council of Nice, (though the worthiest that ever was) by way of prejudice, neither allege thou against me that of Rimini: For as I hold not myself bound to the authority of the one, so neither do I take thee to be bound to the authority of the other; wherefore let us reason the matter together by the authority of the Scriptures, etc. Of which only (saith he against the Donatists) by a special privilege, denied to all others that come after, it is not lawful to doubt. And in the mean time Peter Abbot of Clugnt, 
Petr. Cluniac. l, 2.  amongst the pretended errors, for which Peter Bruits, who read the Divinity Lecture at Tholosa, was burned, about the year 1200. observed this: That he believed in the Canonical Scripture only, and would not consent that the Fathers had the same authority with it. And that this was the error of that time, appeareth in Gratian; who living at this time, maketh the Decretal Epistles of the Popes, equal with the Epistles of Saint Paul; and falsifieth Saint Augustine to fortify his own saying. How far better dealt Gerson and the Count Picus of Mirandula, who do more account of a lay man, an idiot, an old man, a child, with a place of Scripture, than a Pope or universal Council without Scripture?  
Now, who so shall read the Scriptures, and the Fathers upon the Scriptures, furnished with these rules, calling upon the name of God, and bringing a right zeal to the searching out of the truth: let us not doubt but that he may easily discern of the controversies of this time, as to know on which side truth or falsehood is; as also the right and natural interpretation of such places, as are in controversy, as well as the perverted and bastardly. Yea the Gentile himself (said Chrysostome) will learn by our controversies, 
Chrysost hom. 33. in Acta.  to what Church he ought to cleave; howbeit that both the one and the other do pretend Scriptures: seeing we say not that we believe in human reasons, that might be able to trouble him; but in the Scriptures that are simple and true. And how much the rather than the Christian, who, as one would say, should be borne, fed and made, by the language of the Scriptures? And in deed I hope that in this discourse which we have undertaken of the history and doctrine of the Mass; it will appear from place to place, that it is altogether in vain for the most part, that our adversaries fortify themselves with the fathers; who verily if they were to come amongst 〈◊〉 again, would never acknowledge for their children, the deceits and abuses, that are authorised under their names.  
But as S. Augustine said; 
August. Epist. 166.  We have learned Christ in the Scriptures, as also we have there learned the Church: I dare also here say unto you my masters; therein we shall take knowledge of Antichrist; therein shall we observe the corruption that he hath brought into the Church: The corruption: for it serveth not any more either for seed grain, or grass, as sometimes: The darnel & good Corn alike perhaps, until the time of ear-ring, would be able to deceive us a little; but grown into flower, and being come to their perfection, that filleth with the stench of the smell, and poisoneth with his vapour, all such as should stand a far off: And even so Antichrist; for there is no more any question of a star, to conduct and guide us to him; of seeking of him in a Manger, in his swathing band, or in his first infancy: As at such rhyme (saith S. Paul) as iniquity began but to work. For to make us all inexcusable, the day of the Lord is come to his full height: He is seated upon seven mountains; encamped in the Temple of God, extolling himself above God, extolling himself against God; working with all the efficacy of Satan, in all powerfulness and miracles of lying; making drunk with his Cup, the Kings and Princes of the earth; opening his mouth in blasphemies against the highest, against his Christ, and under the name of Christ. All his properties, all his circumstances are therein so lively painted out unto us; as that there is nothing wanting, but the putting to of his name: and yet that is also therein given us in Ciphers in a mystery; which succession of time, and the evident plainness of his effects hath sith then deciphered. To you then my Masters upon whom the last times are come, it belongeth to take knowledge of him; either by the portraiture which ye have of him in the Scripture, or by his working which you see in the Church; or by his words, or by his works. For than you shall not have to say unto us any more: Who are you that declare him unto us? Where are your Commissions? Where are your Bulls? These are the pettifoggeries of the Court of Rome. It is said: that the Son of perdition shall cause a great Apostasy: Either we must turn with those of the Apostasy, or protest against it. But you should give him thanks, that shall have counseled you to fly from the plague into your town; from the Wolf into your sheepfold; and from fire, into your barn. You should ring the alarm Bell yourselves; to the end that men might run thereto, that men might seek to secure you. 
Apoc. 18.4.  You should come forth: for it is said; Come out of Babylon my people, with great haste, and without looking back; for this is the spiritual Sodom: And it is said; 
1. john. 5. Apoc. 18. & 19  My little children fly from Idols. And we all together will go crying: She is fallen, she is fallen: Yea we shall go singing; Salvation, and glory, and honour and power be given to our Lord God: His judgements are true and just: He hath revenged the blood of his servants: He hath executed justice upon her which hath corrupted the whole earth: The smoke thereof shall ascend for ever. AMEN.   

THE END AND DRIFT OF THE Author in the writing of this Book.  
jesus Christ our Lord, who is the Truth, 
Ignatius, Cyprian, & Tertullian every where. Math. 19.8.  (as ancient writers declare unto us) not Custom, answered to the pharisees and Doctors of the Law. In the beginning, (that is to say, at such time as God accomplished the work of Creation) It was not so. The question was about the law of divorcement, a law ordained by Moses, by authority given him by God, a law practised amongst the people for the space of sixteen hundred years and more, without any check or controlment: even amongst the people of Israel, and Church of God, and yet notwithstanding the Son of God, not weighing either the prescription, or the continuance of toleration, calleth them back to the consideration of the estate and condition of the thing at the creation, and to the first institution of the same. God (saith he) made them male and female: what God hath joined together, let not man put asunder. Thus likewise let us learn to answer, according to the example and commandment of our Lord, but upon much more urgent occasion, whensoever the inventions and devices of men shall be set before us, to the defacing of God's ordinance and institution: yea when any shall go about to foist in humane fancies, to the abrogating and thrusting out of his holy word. It was not so from the beginning, not from the creation of Christ's Church: not from the institution of Christ, not from his Apostles, not from their Disciples, not from the observation of the Primitive Church, not from any decree or determination concluded by the said Church her first counsels: what God hath once appointed and ordained, let not us cast off and reject: what the Son hath spoken unto us by his own mouth: 
john 14.26.  what he hath taught us by his Apostles: that son, concerning whom the Father hath given this charge, hear him. Those Apostles of whom the Son hath thus said unto us, I will send the holy Ghost which shall teach you all things: Him let not us forsake for any other thing that may come, for any fair & goodly show or appearance that possibly it can have, for any authority, prerogative, or prescription of time that it may pretend. By thus framing ourselves, we shallbe able easily to agree with every soul that hath any taste of godliness, and which hath in reverence God his holy word and ordinances. But the question shall be at this time, whether there be not abuses brought into the Church of Rome, to the prejudice of his holy service and worship, and of his holy ordinances contained in his word: of the observations of the Primitive church, seeing that a very strong prejudicate opinion hath seized the spirits of the greatest part, that nothing is done now a days in the church of Rome, but after that sort & manner, that to require any reformation therein, is nothing else but a longing after novelties, and a removing of the ancients their marks and limits: and lastly, seeing that they which make their advantage of such abuses, are not without store of colours, thereby corrupting and disguising the old and ancient monuments and writings, and besmoking the new and latter ones, that so they may carry the greater show of antiquity, amongst which, that of making, as to receive the things for old and ancient, which have merely regarded the succeeding times of the church, is very new and lately hatched. This I say, is the task and text which we are now to finish, and make plain by the grace of God, that so we may provide helps for the strengthening and supporting of some simple men, and prevent the malice of the contrary minded, to the end that antiquity may show itself antiquity, and novelty may appear to be but novelty: and also to the end that the superstitious and long observation of some ill established novelty, may not carry away the title of antiquity from old and ancient verity, 
That truth which is of all other most ancient, may not grow out of date by reason of the antiquity thereof. That the disagreements in religion are for the most part about traditions, established without the warrant of the word.  carelessly and negligently looked unto: Ne, inquam, antiquissima illa veritas, vel ipsa antiquitate antiquari videatur.  
Certainly, he that shall weigh and consider with sound and upright judgement the controversies which are at this day in christian religion, shall not find them to be any such things (for the most part) as are founded upon any doctrine that is truly ancient: upon any doctrine (I say) that is taught or mentioned in the holy Scriptures: notwithstanding, that the Scriptures be the true and proper bounds of whatsoever may fall into men's fancies, and the old and authentic Registers and Masters of the church, to line and square out whatsoever is the proper due and true possession of any one. And further, we do freely declare & testify, that whosoever shall dare to remove the same, though never so little, shall worthily fall into the curse pronounced by the Prophet against them, which remove ancient bounds and marks. But the question is of Traditions, which have insinuated themselves, and are sprung up together with the time by the industry of men, and that to the choking of the true plants of Christ's field. Of Traditions, which by the reading of Antiquities, we see and behold first in the bare and naked seed, then in the bud putting forth, growing and rising up into a stalk, bearing fruit, overgrowing in the end the good corn, overspreading the earth, watered with the vanity and ordinary curiosity of men, manured and fed with the ignorance of the most dark and overshadowed ages. Of Traditions, one mark or step whereof, for the most part we cannot espy or find out either in the holy Scriptures, or in the Primitive church: but which from age to age we find and see to have sprung up of some cross or overtwhart word, or else of some unexpected action, as herbs coming by chance, & whereof there is no great regard or reckoning made: or else to grow by a privation, or negativelie in some doubtful question, from thence proceeding into some affirmative not well and firmly grounded, and finally ending in a full and absolute conclusion, from whence is drawn within some space of time after, and so throughout every age, such strange increase and overrunning measure, such consequences so far differing from the first steps and footinges, as that they which first cast the seed into the ground, not thinking of any such harvest, would not be able (as it falleth out with the fowls of the air, letting fall some nut or acorn) ever to avouch the same for theirs, if they should return to behold them, yea which would rather have smothered and stifled them in the birth, if they had foreseen any show of such monstrousness to have eusued. And finally of Traditions, which smoothly convey themselves under the habit of indifferency, and a certain kind of pretended seemliness into thercome and place of profit, of necessity of subjection (yea and that greater than any judaical servitude) and of the Articles of faith: Articles I call them, seeing that men now a days (such as are our adversaries,) are far more tenderly affected and deeplier doting upon their own inventions, then upon faith itself. And for the which they let not to stand and contend a great deal more in the church of Rome, to maintain the same, than they do strive and seek to root out Atheism, notwithstanding it jet up and down like a Lord, and spread itself into every coast and quarter under the name of Philosophy, privily undermining, and thereupon forcibly overturning the foundations of the church of Christ, the holy Scriptures, and the holy Sacraments. Articles again, for the strengthening whereof they are not ashamed, to weaken so much as lieth in them the force and authority of God's word: and for the procuring of authority thereunto, they defend the sufficiency, integrity and simplicity of the same, they make no conscience to call the ministery of death the ministry of our life, and to pronounce as imperfect and unsufficient unto Salvation the Scriptures, whereof the essential word did say unto the jews (and then by a stronger reason to us:) Examine the Scriptures diligently and carefully, for you think to have eternal life by them: and they are those that bear witness of me.  
Now it were no hard or difficult matter to demonstrate and show forth the same throughout all the Articles which are in controversy, and indeed the matter hath been performed by diverse already. But I will rest myself for this time in showing the truth thereof, in the matter of the Mass, and the appendances thereof: because at this day it occupieth the principal place of Divine Service in the church of Rome: because it seemeth unto them the badge & cognizance to distinguish betwixt the good and evil Christian: because that in not going thereunto, or in going thereunto, is (as they hold in their opinion) to work a man's damnation or salvation: And lastly, because that it containing & comprising in it, either the doctrine or the practice of the principal points which are in controversy betwixt us, it shall stand for a full revew of the whole body of their religion, or not want much thereof, if it be throughly examined and sifted. If then it be of such moment and importance unto salvation, as they would make us believe, we need not to doubt any thing at all, but that we shall find it so most clearly and evidently by the holy Scriptures: as also that we shall be able to derive it from the first and purest ages, wherein the sacred fountain of man's salvation continued and stood in his unspotted purity and exquisite bringhtnes, not having been as yet troubled with our humane inventions, not having been as yet defiled with the superstitions which the preposterous imitarion of judaisme, or the unadvised skill of fashioning themselves after the manner of the Gentiles, did together with the time, draw in huge and massy heaps upon them. For otherwise certainly if we can neither become acquainted with it by the holy Scriptures, nor find out any marks or tokens of the same to have been used in all that space of pure and uncorrupted Antiquity; but rather that not so much as the name thereof is therein specified, and that any other service was then offered up to God: let us be bold to say, that then the mystery and price of our Salvation lieth not therein, seeing that Salvation itself hath not instituted or ordained the same: as also that the Service to be performed by the church, doth not consist therein, seeing the Primitive church did never know it. But then may we well see and perceive, that it is some bastardly brood and entire and universal corrupting of Christ his institution, and of the first and ancient manner of serving of God, transformed and changed by little & little from an abuse of words, into an abuse of matter and substance, from a Sacrament to a sacrifice, and from a sacrifice eucharistical, to a propitiatory sacrifice, and from the commemoration or remembrance of the only sacrifice of Christ, into a pretended real and daily killing and offering up of himself, as also that this said Mass which we see now a days is nothing else but a collection and patched thing of many ages, & a composition incorporated by many Popes, for the more preciseness whereof, there have not been admitted thereunto any other ingredientes from time to time, than the abuses which Satan, men and the iniquity of time, have been able to bring in, either of pretended malice, or through careless negligence, or through ignorance into the church. In so much as that finally, the holy Supper of our Lord, cannot there retain any thing to be known by, neither hath it any thing so contrary, opposite or repugnant, as the Mass: which from this lawful and legitimate issue (as some of the old Writers have called it,) is changed into an illegitimare and bastardly thing, from a public into a private, from the communion of the faithful in the same Sacraments, into a particular celebration by one priest, and (to be brief) from a serious meditation of the death of our Lord, into a cold and ridiculous representation of the same, from a real and effectual participation of that flesh, given for the life of the world, and of that blood shed for the remission of our sins, into a dumb and doltish ceremony, and that to be therewithal such a ceremony, as which assisting & aiding us (a thing never heard of in any of the former times) there is more hope and help to be expected. I say not then from the holy supper of the Lord, administered according to his institution, nor then from all the Sacraments of the Church of Christ: but then from the very sacrifice which the Lord hath once offered upon the tree of the Cross, for the salvation of mankind.  
Now therefore for the clearer handling of this matter, I will divide this treatise into four parts. The first shall be of the original and proceeding of the Mass according to all the parts thereof, and the second of the circumstances, & whatsoever is depending thereupon, which is all that which properly concerneth the history thereof. The third shall declare how it is to be considered and tried according to the nature and quality of a sacrifice: and the fourth, how in the nature and quality of a sacrament: being that which cometh nearest to the touching of the doctrine thereof. And I beseech all those that love the truth, and are fervently touched with an earnest care of their own salvation, that they would open their eyes, and bring them to the sight and view of this matter, clean and purged from all manner of prejudice, of whatsoever forestalled opinion: as likewise I pray God that he would give me the grace of coming unto this work with a true and sincere affection and unfeigned desire to see the church of Christ reform according unto true antiquity in these our days, & purged from all novelties, which degenerate from the same, reform according unto that antiquity I say, which hath for his foundation the doctrine of the Son of God, & the practice of his Apostles governed by his spirit, but purged from that novelty which can allege nothing for his maintenance, but the dreams of men, & those, such as are always younglings and babes in things concerning God, yea rather always brutish (as sayeth S. Paul) in that which concerneth his service.   


The Contents of the Chapters of the first Book.  
1 AFter what manner the Supper of the Lord was first instituted and ordained: and that the Mass hath no ground or foundation either in the Scriptures, or in the practice of the Apostles.  
2 That the Masses fathered upon the Apostles and Disciples of Christ, are notorious and mere suppositions.  
3 In what manner God was served in the Christian Church, in the time of the Apostles, and their Disciples.  
4 What manner of divine service was used in the Church, until the time of S. Gregory, or thereabout, and namely what manner of Mass that was, which was so called by those that were catechised.  
5 What manner of divine service there was used, namely in that which was called the Mass of the faithful.  
6 Answers unto certain objections, and what manner of divine service is most conformable unto that which antiquity indeed commendeth unto us, as whether that of the church of Rome, as it standeth at this day, or that of the reformed Church.  
7 What change and alteration was admitted in the celebration of the Supper, about the time of Gregory the great, which falleth out to be in the sixth age of the Church.  
8 What manner of growth and proceeding the Mass had from Gregory the great, until about the time of Charles the great.  
9 What manner of proceeding aswell concerning the framing and rearing of the Mass, as also about the use thereof, was after the time of Charles the great, and particularly of the dismembering of the Sacrament, by the taking away of the Cup of the Lord from it.  
10 That the Communion under both kinds hath been practised of all the ancient Churches.  
11 What manner of effect and working, the taking away of the Cup of the Lord had amongst the faithful: and under what colour and pretext.  
12 Wherein are answered the pretended reasons of the adversaries, both by the holy Scriptures, and by the fathers.  
A recapitulation or brief rehearsal of the matters handled in the first book.   

Of the Second Book.  
1 OF Churches and Altars: their first beginning and proceeding.  
2 Of Images, that old and ancient Christians had not any.  
3 What manner of increase and proceeding Images had amongst Christians, and of the licentious abuse thereof, after they were once brought into the Church of Rome.  
4 Of unleavened bread, wine mixed with water: and of such things as served in the administration of the Sacraments.  
5 That the old worship and ancient manner of serving God was altogether performed & done in such a language as the common people knew and understood, and by what degrees it was altered and changed.  
6 That in the Primitive Church, and a long time after, the holy Scriptures were read amongst the people in all tongues and languages.  
7 Wherein is entreated of the Ministers of the Church, and of their charge and vocation in the same.  
8 That the Bishops and Ministers of the old Christian Church were married.  
9 How a sole and unmarried estate of life grew and got increase and strength in the church of Rome, unto the publishing of the decree made by Calixtus.  
10 The re-establishing of abstinency from marriage, and the continuing of the same, even unto our days.  
A brief rehearsal of the matters handled in the second book.   

Of the Third Book.  
1 THat the propitatorie Sacrifice of Christ is not reiterated in the holy Supper, and in what sense the old Church did use this phrase and manner of speech.  
2 Answers unto the adversaries their objections, which they pretend to draw from the holy Scriptures for the proving of their sacrifice.  
3 That the pretended propitiatory sacrifice of the Mass hath no ground or foundation in the new Testament.  
4 That the old Writers have not ●●knowledged any other propitiatory sacrifice, than that only one made upon the cross.  
5 How and by what degrees the Sacrament of the holy Supper was turned into a propitiatory Sacrifice.  
6 That there is not any Purgatory, the foundation and ground pillar of their Masses for the dead, and first how that it was not known unto the Church of Israel, or unto those that lived under the old Testament.  
7 That Purgatory hath no ground or foundation in the new Testament.  
8 That neither the Primitive Church, nor the Father's living in the same for the space of many ages did ever acknowledge the Purgatory of the Church of Rome.  
9 Wherein are answered the adversaries their objections endeavouring to prove their Purgatory by the old Writers.  
10 In what manner Purgatory hath proceeded in the Church of Rome, and by what degrees.  
11 That praying unto saints hath no foundation in the holy Scriptures of the old Testament.  
12 That praying unto saints hath no ground in the holy Scriptures of the new Testament.  
13 That praying unto saints was not taught in the Primitive Church, and how it sprung up and grew.  
14 The continuing of the purity of doctrine in the matter of Invocation, and of the springing up of the corruption of the same in the Latin Church.  
15 The springing up of the corruption of invocation, aswell in the Greek as in the Latin Church.  
16 That a man eannot merit or deserve eternal life for himself, and much less for an other: wherein he is considered first as he is before his regeneration.  
17 That a man regenerate cannot merit eternal life for himself, or for any other.  
18 That the law was given unto man, to convince him of sin, and to cause him to look for his salvation, from grace through faith in Christ, according to the Scriptures and the Fathers.  
19 That good works are the gift of God, and therefore cannot merit: and to what use they serve according to the holy Scriptures and fathers.  
20 How the doctrine of merit first set foot into the Church: how it proceeded: and how it hath been oppugned, and set against in all ages: yea even unto S. Bernard his time.  
21 How merit proceeded and went on, ever since S. Bernard his time until th●se our days: and what oppositions have been made against it, even unto the time of the full light of the Gospel breaking forth again.  
A Recapitulation of the third Book.   

Of the fourth Book.  
1 WHat a Sacrament is, and wherein it consisteth: and of the difference of the Sacraments of the old and new testament, where are likewise laid down certain rules by the old writers, for the better understanding of their writings.  
2 That the doctrine of the holy Supper must be examined by the rules before delivered: as all other doctrine whatsoever touching any other Sacraments, either of the old, or of the new Testament.  
3 That the exposition which our adversaries give upon the words of the holy Supper, destroyeth all the foundations of the Christian faith, as also the nature of Christ and of his sacraments.  
4 That the fathers knew not Transubstantiation, nor the real presence in the signs: and that which is touched of the times, even to the first Nicene Council, is also included therein.  
5 The continuing of the belief and faith of the fathers of the Church in the matter of the holy Supper, from the first Nicene Council, unto the time of Gregory the great.  
6 Likewise that a long time after Gregory, Transubstantiation was not known: and in like manner that all the most famous Liturgies amongst our adversaries, are repugnant to the same.  
7 That the old Church did not believe nor teach Transubstantiation, seeing it neither did, nor observed in respect of the kinds or Sacraments, that which is done and practised at this day.  
8 In what manner the opinion of Transubstantiation was begun, increased, and finished, until the year 1215. and that it was ratified and confirmed by a Decree made in the Council of Lateran.  
9 What manner of increase and proceeding befell the opinion of Transubstantiation, from the Council of Lateran, until the Council of Trent: and the absurdities and contradictions rising from the same.  
A comparing of the holy Supper with the Mass.  
A brief rehearsal of the chief matters contained in the whole work.    

THE FIRST BOOK OF THE MASS, AND of the parts thereof.  

CHAP. I. After what manner the Supper of the Lord was first instituted and ordained, and that the Mass hath no good ground, either from the Scriptures, or from the practice of the Apostles.  
Our adversaries for the laying of a surer foundation for the Mass out of the holy Scriptures, have attempted to drive and draw the same from the institution of the holy Supper of our Lord, & ordinarily now a days, do use to set down as a note and mark of the same upon all such places as concern the holy Supper. Hear is the institution of the Mass: whereas their predecessors, & namely the ordinary Gloze was wont to note such places thus: Hear is the institution of the Supper or Eucharist. Wherefore the better to know how like and how unlike they be, as likewise to see so much the more clearly, how far the one is swerving and degenerating from the other; we must first consider after what manner the holy Supper was instituted, that holy Supper which is the sacrament of the new Testament, and succeeded the feast of the Passeover, which was the Sacrament of the old: that holy supper which is the true commemoration and memorial of the sacrifice of the lamb without spot or blemish slain for our sins; the figure and representation whereof had before been lively set out in the Paschall lamb. For we do altogether agree in this, all the sort of us, that as the law was ordained to lead us to grace, Moses and the Prophets to bring us to Christ: even so all the propitiatory sacrifices of the law were to fit and to prepare us for the laying hold upon that true and only propitiatory, the very lamb which taketh upon him the sins of the world. And all the sacrifices of thanksgiving likewise, which were offered for the acknowledgement of temporal benefits, served to stir us up to the consideration of this great and unspeakable spiritual benefit which it pleased God, according to the riches of his mercy, to manifest and lay open in his Son. And therefore as we must come to the knowledge of the Mass by the holy Supper: so to that of the holy Supper by the Passeover: the holy Supper having succeeded the Passeover by the institution of our Lord jesus Christ, and the Mass in the Church of Rome having taken up the place of the holy supper, through the corruption which hath been brought in by the See and government of Antichrist.  
Behold therefore the institution of the Passeover in Exodus: Pharaoh persevering in his rebelliousness, 
Exod. 1●. That the holy Supper came in place of the Passeover.  God declared unto Moses that he would root out all the first borne of Egypt: & yet nevertheless to the end he might put some difference betwixt the vessels of his wrath, and those of his mercy; he would spare the first borne of Israel; spare them I say, not because of any their merits, but for his own compassions sake, through the favour purchased by the lamb slain for sin, from the foundation of the world. Wherefore he ordained that in every family, betwixt two evens a lamb without spot, for a type and figure of the true and very lamb, should be killed and eaten: that with the blood thereof, the posts of the houses of his people should be sprinkled, to the end that the destroying Angel might pass over: as an evident warning and admonition, that whereas this blood was not sprinkled (what family or person soever it might be) there was nothing but matter for his wrathful anger to work and feed upon: that moreover this kill of this lamb should be renewed every year, and that for ever, to teach and instruct the ages to come, as well in the memory of the benefits already received, as in the expectation and faithful looking for of greater that were to come and to be received.  
Now in this institution we have both a Sacrament and a sacrifice to consider and think upon. 
In the Passeover is a Sacrament and a sacrifice.  The Sacrament given of God unto his people for a seal and assurance of his promise, and of the fulfilling of the same: for to this end are the Sacraments given of God unto his people, when he saith: And this blood shallbe for a sign unto you in your houses, that when I shall see it, I will passover, and that there shall not be any deadly stroke amongst you, when I shall smite Egypt. A sacrifice offered up to God by his people: for as properly are sacrifices offered up to God by the people, as Sacraments come from God are given to the people, as is witnessed when he saith: And this day shall be for a memorial unto you, and you shall keep holy this feast in your generations: in as much as God smote Egypt, and passed notwithstanding over our houses, etc. Such a Sacrament notwithstanding as leadeth us from this lamb unto another lamb, from this blood unto an other blood, and from this temporal effectualness unto a spiritual; in as much as it is chosen without spot, it is for a sign of our Redeemer his innocency; and in that it is slain, it serveth us for a sign of his death and passion; in that it is eaten, it is a sign to us of that life and nourishment which we draw from his death; and of our communicating of his flesh and of his blood, as being bone of his bones, & flesh of his flesh etc. And a Sacrifice also, which besides that it is truly and verily one of the number of those which were of praise and thanksgiving, ceaseth not nevertheless any manner of way to hold the place of a propitiatory: seeing that this lamb offered by the father of the family, doth prefigure unto us the lamb which the heavenly father did sacrifice upon the tree of the cross, for the salvation of such as were of his household through faith, and our Propitiation in his blood, as it is expounded by S. john the forerunner: 
joh. 1.19.  Behold the lamb which taketh away the sins of the world. And by the Evangelist in better form, referring and applying that to the substance and truth, which was ordained and decreed of the type and figure: To the end (saith he) that the Scripture might be fulfilled: There shall not one of his bones be broken.  
Now our Lord the true and very lamb, 
The same in the holy Supper, & to what end.  which came to fulfil the law and not to destroy it, kept the feast of the typical or figurative lamb with his disciples, both according to this institution, as also according to all the circumstances thereof. He kept it (I say) the fourteenth day of the month, beginning at the evening, according to the order of the Hebrews, the first day of unleavened bread, betwixt two evens; that is to say, betwixt the evening Sacrifice and the Sunset. Therein he likewise observed the accustomed washing, excepted only that he therewithal endeavoured to draw men evermore from the naked ceremony, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the doctrine contained therein: there he taught us humility, washing the feet of his disciples, whose duty it was without all doubt to have washed his. Thereat after Supper he distributed and gave the bread and the cup from hand to hand unto his Apostles, as he was wont to do upon that day among the jews in a certain kind of collation, which they call Aphicomin, of the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: otherwise Kinnuah: but in steed of the words which every householder did utter in this distribution, which intimated no other thing to those that stood by, than the miseries they sustained in Egypt, and God's mercy which had delivered them from the same; our Lord in this action (as oftentimes elsewhere) raiseth their spirits from the type to the truth, from the shadow to the body, from the temporal deliverance, to the spiritual, from the servitude of Egypt, to the thraldom and slavery of sin, and to be short, from the eating of this lamb which they had solemnised with him, unto that very and true lamb, shadowed and pointed out so many ages before this paschal lamb, whose body was likewise upon this day given for them to the death, 
joh. 6.50.15.  and whose blood within a few hours after was shed for the remission of their sins. Your fathers (said he in S. john) have eaten Manna in the wilderness, and are dead. But will you see the true bread of heaven, the bread of life, the quickening bread? that am I myself, which am truly come down from heaven, and this bread it is my flesh, which I will give for the life of the world, who so shall eat thereof, shall never die, but live for ever, etc. As if he should say, as followeth. Your fathers have eaten the lamb, and we again have eaten the same here at this present time: but the true and very lamb in deed it is myself, even the same of whom Esay hath said unto you. He is led to the slaughter for the transgression of the people, 
Esay. 53:  his soul is offered up for a sacrifice for sin. Of whom not long since john Baptist said unto you, behold the lamb of God which taketh away the sins of the world: and of whom I myself say unto you at this present: That I go to be delivered up to death for you; that you shall have from henceforth my flesh to eat, and my blood to drink, for the remission of your sins, and for the nourishing of your souls up unto eternal life: your souls (I say) that are barren and void of all righteousness in themselves, and therefore also void of true life, but yet such as shall find life in me in my obedience, and in my justice and righteousness: all which are made yours by the sacrifice which now I am about to offer up of mine own accord and free will, unto you they shallbe become the food and foison of eternal life: if you acknowledge and confess your sin, your nakedness, your unprofitableness and great misery: that is to say, if you truly hunger after my grace; if you find and perceive yourselves changed and altered of righteousness. And to the end that the remembrance of this great benefit may be always fresh and new in your memory, think upon & remember it I pray you in such sort & manner, as you would think upon your meat and drink, without which your bodies cannot stand, and much less your souls without the benefit of my death, and of the life and spiritual nourishment of the same, which is secret and hid: Do this, whensoever you shall do it, in remembrance of me: in remembrance of my torn, rend, and broken body, and of my blood shed for you, and that such a remembrance as shall notwithstanding exhibit and communicate them unto you, for the assuring of you of the pardon and remission of your sins, & consequently of the salvation of your souls. For always, and as oft as you shall eat of this bread, and drink of this cup, you shall express the death of the Lord: that is to say, you shall receive the new covenant of grace, the seal of your life in him, until that he come, But this shall be expounded more largely in his place: and in the mean time consider and behold our Lord and Saviour doth take occasion by the Sacrament of the Paschall lamb, to institute and ordain the Sacrament of the holy Supper, passing (as Saint Jerome saith) from the old to the new; wherein as also in this, we have likewise to consider both a Sacrament and a Sacrifice. A Sacrament, in that God there presenteth unto us bread and wine visible signs, and yet notwithstanding exhibiters of an invisible grace, of the participation which the faithful have in his body and in his blood, being members of this head, branches of this vine, flesh of his flesh, and bone of his bones, etc. A sacrifice in like manner, for that in the holy Supper we give thanks to God, for this great deliverance which we receive, from the servitude and punishment of sin in the death of his well-beloved: and hereupon it cometh, that we call it Eucharistical, and that it hath the name Eucharist given unto it; and which nevertheless retaineth in some sort somewhat of the nature of a propitiatory sacrifice, in as much as therein we carefully observe and keep the remembrance of this only sacrifice, which is the only true propitiatory, which the Son sent from the father, hath once offered up for all, upon the tree of the cross for us: differing herein from the Paschall lamb, that the institution of the Lamb was a Sacrament of the deliverance to come, whereas the holy Supper is the Sacrament of grace already wrought and purchased: and herein again for that the passover held of the propitiatory sacrifices, in that it represented, and set before their eyes, that which ought to be accomplished in the blood of Christ: whereas the holy Supper holdeth somewhat of them, for that it setteth before our eyes this propitiation made and perfected. And thus much be spoken briefly, deferring the rest till we come to speak of the Sacrifice pretended to be in the Mass.  
What we have hitherto observed, 
What was the form of the holy Supper instituted by our Lord. 1. Cor. 11. The institution of the holy Supper. Math. 26. Mark 24. Luk. 22. Paulus Fagius. Deut. 8. Deutr. 16.3.  is nothing else but that form of the holy Supper, wherein it was first instituted by our Lord, as we have it set down in three of the Evangelists, and in S. Paul to the Corinthians, the first Epistle, and the 11. Chapter. The sum whereof is as followeth: that our Lord after Supper, took bread and blessed it. They use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This was done after the manner and laudable custom of the jews, whose ordinary manner of blessing in this place is yet to be read: Blessed be thou O our Lord God king of eternity, which hast sanctified us by thy commandments, and hast ordained that we should eat unleavened bread, etc. Afterward he broke it, gave it to his disciples, and said; Take, eat, this is my body, do this in remembrance of me, Whereas the jews were accustomed to say these words: This is the bread of misery, (for so is the unleavened bread called) which our fathers did eat in Egypt. He that is hungry, let him come and eat, and he that hath need, let him come and celebrate the Passeover. Our Lord in this place making the bread of misery, the sacrament of the bread of life, that so who so eateth thereo● worthily, shall never hunger. Afterwards it is said, that he took the cup and gave thanks, (the Evangelists using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the same sense and signification that the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used) and gave it to them from hand to hand, saying: Drink ye all: This cup which the jews call Chos halel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the cup of blessing, the cup of praise or thanksgiving, which they did bless in these words: Blessed be thou O Lord our God, King of eternity, etc. which hast created and made the fruit of the vine, etc. And in distributing it they did sing one of the Psalms of David, which beginneth Halle-lu-iah, Praise ye the Lord. But to the end, that from thenceforth it might continue the Sacrament of the new Testament: our Lord addeth thereunto these words: For this is my blood, the blood of the new Testament, which is shed for many for the remission of sins. And according to the Apostle, to the end that it might be henceforth a perpetual institution and ordinance in the Church of Christ. And evermore, and as oft as you shall eat of this bread, and drink of this cup, you shall declare and show forth the Lords death until his coming. In the end it is said, that our Lord and his Apostles did sing a Psalm, and afterward went up into the mountain of Olives. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Munster upon S. Mark. Paulus Fagius upon Deut. c. 8. Scaliger de Emendat. temp. lib. 6. Cassander in his Liturgies.  The Psalm I say which was wont to be sung of the jews in the closing and shutting up of this solemn feast of unleavened bread after Supper, and is recorded in their books of rites, to be the 114. Psalm: when Israel came out of Egypt. But Burgensis is of opinion, that it was a Psalm composed of many Psalms, that is to say of all the Psalms from the 113. unto the 119. which thing is more at large to be seen in Munster, Fagius, & others: but yet better in the Lord of Escalles his book of the reformation of time; for it goeth far beyond all the rest in the clearing of this matter.  
And now we have to consider, what it is that the Mass hath common, and what it hath like, with this holy Supper at this day; this holy Supper I say, wherein we see that our Lord, the Lord of the Sabbath, the Lord of all the ceremonies, the Lord of the law itself, did not disdain exactly to observe all the circumstances of the celebrating of the same as they are ordained in the law, as namely the day, the hour, and the manner and form there prescribed, referring the same to his true and proper use only, and to the only end it respected, which was himself pointed out & prefigured in the same. Whereas they of the Church of Rome, men & sinners (as all the kind of man is) have not been ashamed to dispense with the institution of this holy Sacrament, and to cut and clip it, change and alter it after all, after their own best liking & fashion. Our Lord distributed the bread and the cup unto his Apostles, the master of the household unto his children: where is there any one step or mark of this communion, of this communicating in the Mass? It is his will and pleasure that this holy Sacrament should be a remembrance of his death and passion until he come: that we should comfort and strengthen ourselves in this faith, combine and knit ourselves in mutual love and charity, waiting for the participation of his glory, that so we might make up & perfect his body in the heavens. Where is this remembrance in the Mass? where every thing is uttered in an unknown language, where all is done by signs & whisperings, mumbled up & not understood, & the expositions whereupon are so ridiculous, fantastical & full of controversies amongst their Doctors. And furthermore who ever having seen the celebration of the holy Supper in the first ages, could once dream of finding the same in the Mass? Or who is he, who giving good and attentive ear unto the true institution of the lords Supper, read as it is set down by the Evangelists, that can prove himself so quick sighted, as sound from the same to gather the doctrine of the Mass? But say they, th'Apostles have not set down every thing, there are many more ceremonies belonging thereunto: 
Of the place, Other things when I come, etc. 1. Cor. 11.  for S. Paul himself saith: Caetera cum venero disponam, other things I will set in order when I come. But do they not make any conscience to comprise under one Et caetera, the doctrine either of the sacrifice, or of transubstantiation, the whole force and marrow of their Mass? Is it credible, that S. Paul would use such delays in things so important and so necessary, as wherein (according to their own saying) resteth their salvation, as without which the same cannot stand? Neither are they yet ashamed to set before us the foundation of the Mass, so huge and massy a building, upon a mere guess & supposal, that hath no ground or foundation at all to rest itself upon? 
Ambros. in 1. Cor. c. 11.  Nay then let us hear what the fathers say: S. Ambrose, He teacheth us that we must first handle for order sake the head & principal things concerning our salvation, as wherein one cannot err without committing of some grievous offence: Caetera, but as concerning other things which are for the edification of the Church, he passeth them over till his coming. Chrisostome upon this place: 
S. Chrisost. upon the 1. Cor. c. 11. hom. 28. Theod. upon the 1. Cor. c. 11. Oecum. in 1. Cor. c. 11. Gloss. ordin. upon the 1. Cor. c. 11. Thomas 3. part sum. q. 64 art. 2. & in 1. ad Cor.  where he speaketh (saith he) of the same thing or of some other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not very urgent or necessary, thereby to make them careful to reform their faults, when they shall think of his coming. Theodoret: He could not set in order all things, but having written of the most necessary, he reserveth the less necessary till he come in person. Oecumenius, Either he speaketh of the same thing, as if the holy supper of our Lord had need amongst the Corinthians to be reform in other points, or else he speaketh of some other thing which hath need of his own presence. The ordinary Gloss: Of the same, but by yourselves you cannot wade any further therein. Saint Thomas, He speaketh upon some slight and familiar traditions, he speaketh of things containing no matter of weight, that is to say, indifferent things. And in another place; But as concerning things which are necessary in the Sacrament, Christ himself hath appointed them. In like manner, Caietanus: Caetera (inquit) praenarrata, that is to say, the things before spoken of, as that one came drunken, an other hungry; that there were contentions amongst them; these are the other things which he promiseth to redress at his coming. If then these other things, whereof Saint Paul would speak, be not the Mass, than the place is ill applied to that purpose: which if it be so, then let them refrain to make any such collection thereof hereafter: if not, yet how are they able to prove from thence their Mass, (as that which he reserved (as they say) further to be laid open and delivered,) not to be one of those things which are not necessary? and how from thence will they answer such as say, that it is not of the nature of the lords supper, the doctrine whereof he had there delivered them? But we will yet make it more clear, that Saint Paul did not defer or put off any doctrine necessary unto salvation, as being of the substance thereof, unto his coming, but only certain circumstances, 
1. Cor. 1.  such as were for comeliness rather than for necessity. I make known unto you (saith he in the same Epistle) the Gospel which I have preached unto you, which you have received, wherein you abide, and by which you are saved. Wherefore the things which he setteth not down in this Epistle, are not of that nature and quality. But if the Mass be necessary unto eternal salvation, it is not of the number of those that are reserved, & the place therefore is altogether misalleadged. Or if it must needs have a room amongst other things meant in that place, than it will follow, that it is no necessary thing, contrary to that they hold & maintain. 
S. Augustine epist. l. ●8. c. 6.  Neither doth it make any more for them which they allege out of S. Augustine. That it appeareth by this place, that all those ordinances which are observed in the church, are ordained of the Apostles. For first it is manifest, that he speaketh of the circumstances of the holy supper, & not of the substance, by the answers which he maketh unto januarius his questions: which are, whether it must be celebtated upon such & such days, at such or such an hour, before or after meat, etc. Now from hence would they prove matter of special weight and substance, but not any thing of circumstance, a doctrine of a propitiatory sacrifice, & not the order & manner of celebrating of it. Afterward for the circumstance, they had to prove that the order whereof S. Augustine speaketh, is in every point the same with theirs, that is to say, that the ceremony of the Mass was the same in his time that it is now: seeing it is our purpose hereafter to show, that the holy Supper was then celebrated sincerely, and that the Mass was altogether unknown both for his name, and likewise for his effects. But there is yet more behind, for in this same Epistle, after that S. Augustine hath squared out and established the holy supper of our Lord according to the holy scriptures, in all the points thereof concerning faith, in these words: Sicuti communicatio corporis et sanguinis Christi, etc. How the communicating of the body & blood of our Lord, and if any other thing be recommended unto us in the scriptures. Again: If the authority of sacred writ do enjoin us, we must not doubt but that we are to do whatsoever we read therein to be done, etc. he cometh in express terms unto the circumstances of the same, the day, the hour, fasting, or not, etc. things whereof the scripture speaketh not: and as concerning our carriage, wherein he wisheth us to behave ourselves after the most received custom of the Church, because there is some likelihood that such observation proceedeth either from the Apostles, or from the great Counsels: or else according as it is there received, where one dwelleth, as S. Ambrose counseled his mother: It being unreasonable (saith he) to trouble men's consciences, about such observations, either through too obstinately contending for them, or through any superstitious kind of fearfulness. And yet notwithstanding to show how we ought to prefer the scripture before any manner of tradition: 
That the Mass hath no ground from the practice of the Apostles. Act. c. 23. ●●  If our Lord (saith S. Augustine) did ordain, that we should receive the Supper after other meats: I believe that none of the Apostles would have taken upon them to have altered or changed the same, etc. Howsoever it be (say they) the Apostles have said Mass. And that this is true, you have in the Acts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, that as the Prophets and Teachers there named, ministered unto the Lord, and fasted, the holy Ghost said unto them: separate unto me Barnabas and Saul, etc. The question than dependeth upon the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence cometh the word liturgy. We say that it signifieth to do one's duty, and they will needs have it to signify, to say the Mass. 
2. Cor. 9.12. Rom. 15.27. Philip. 4.18.  S. Paul in many places calleth the bestowing of alms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a liturgy. The ordinary Gloss: The charitable laying out of our goods upon our brethren. Oecumenius: The Apostle hath not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make common worldly things, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say (saith the ordinary Gloss) to administer. Because (saith Oecumenius) that hereby he concludeth the Romans' to be public Officers, for the paying of tribute unto the Saints, as duly, diligently and justly, as unto kings. For which cause S. Paul also calleth Epaphroditus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Philip. 3.  the minister of, or one ministering unto him in his necesties. And for this cause likewise Suidas a famous Grammarian saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a liturgy, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a public office or charge, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a freeing and setting of a man at liberty, either from charge in divine or profane matters. But not to go out of the place in the Acts: Oecumenius saith, What meaneth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? truly the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Oecumenius in Act. cap. 13.  as they preached. And so Chrysostome. The old interpreter, Ministrantibus as they were administering or executing their office and charge. The Syriac and Arabian, as they were at prayers: because he there speaketh jointly of fasting. Nicholaus de Lyra: As they served God every one according to his degree, fasting to the end, that their spirits might be so much the more raised & lift up to heavenly and divine things. Caietanus: He speaketh nothing of what kind their ministery was, but in as much as he had spoken before of Prophets & Teachers, he would insinuate unto us, that he served God in teaching and prophesying, that is to say, in expounding the scripture. And in like manner the rest. Amongst all which Expositors, there is not so much as one to be found, which did ever dream of finding the Mass in that place, until our yesterdays sophisters sprung up, and by the same argument & reason would prove, that the Angels said Mass, seeing that the Apostle to the Hebrews calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spirits which serve God & his children, 
Heb. 1.  as his officers, etc. But let us further grant unto them, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place doth signify, how that they celebrated the holy Sacrament; what can they gather from thence, if so be that they have not first proved, that the supper is the Mass; yea & further let it be granted than, that it doth signify to sacrifice: what other thing will this prove to be, 
Epiphan. haeres. 79. against the Collyridians.  them as Epiphanius saith, that they sacrificed the Gospel throughout the whole world? speaking especially & by name of Paul, Barnabas and others mentioned in that place? According as S. Paul likewise calleth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sacrifice the Gospel? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 15.16.  And yet in the mean time they do nothing but play upon the ignorance of the world, which with shameless faces they go about to make believe, that the Mass is found in such writers, as in deed never thought of it, translating out of the old writers these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into this sense, namely, to say Masses, to celebrate Masses, etc. whereas in deed they signify no other thing, then to preach, to assemble, to celebrate the supper, to administer etc. I am ashamed to refute the invention of one of this time, 
Genebr. in the liturgy of Denis.  which hath persuaded himself, that the Apostles did sing their first Mass upon the day of Pentecost: and that he could find it in the old Testament, seeing himself put out of the new. And his reason is most excellent: for so it pleaseth them to sport themselves with the scriptures. It must needs be (saith he, that this was the day of the coming down of the holy Ghost upon the Apostles, following that which our Saviour Christ said in S. john: The words that I tell you are spirit & life. 
Act. 2.42.  There is some question moved about that place in the Acts, where it is said: That they did persevere in the doctrine of the Apostles, in communicating, in breaking of bread, and prayers: from whence he deriveth the whole matter at one jump, namely: that this day S. james began to say Mass. And his proof is, that in the old Testament God had ordained, that on the day of Pentecost there should be offered up unto him a new cake for an oblation, which is called in Leviticus, Minha Hadascha. In Deut. saith he, Missath Nidbath. 
Levit. 23.16. Minha Hadascha. Deuter. 16.10. Missath Nidbath.  Of this word therefore he will make the Mass to take his original, as ordained & instituted in this place by way of prophecy, and fulfilled and accomplished on the day of Pentecost by Saint james. Unto this he joineth a grave and weighty conjecture: For (saith he) before it was only said, that they persevered in prayer, and not in the communion and breaking of bread, etc. In stead that he should have considered that this word persevere, cannot properly be referred to any thing which is but in beginning to be done; and yet how in that place it is equally and indifferently affirmed both of the communion and breaking of bread, as also of their prayers. But let us come to the foundation thereof. In the place which he allegeth these words are contained Missath nidbath iadecha. Thou shalt keep (saith he) a solemn feast of weeks unto the Lord thy God, in bringing the free will offerings of thy hand. The Greek saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to thy power: Which thou shalt offer, according as the Lord thy God hath blessed thee. Who seethe not that this ordinance extendeth itself unto all and every one of the people: to offer their first fruits unto the Lord, according to that blessing which hath been received? And who is it that hath any smattering in the Hebrew, which knoweth not that Nibdath is to be understood to signify a thing which is freely & willingly given by every one, according as he is touched in his conscience by the due consideration of his power & ability: as for example, is to be seen in that contribution which was made for the building of the Tabernacle; in which place this word is ordinarily used? And what is there then in common betwixt the Mass, the offering of one only priest, and a contribution rising from every particular man amongst the people? betwixt his host and the first fruits? betwixt the Son of God (whom they make men believe to be there offered up) & these new fruits? But & if he think to strengthen his cause, & make it good only by reason of the name: how cometh it to pass then that so many expositors, both old & new, (yea and divers who cannot please themselves, but by running much into allegories) have not once so much as pointed at the Mass? As Origen, 
Origen in homil. 13. in Leuit. S. Hieronim. in Aggeum.  notwithstanding that he translated the institution of the showbread in this place, unto the holy Supper? S. Jerome although he expound this feast very particularly, citing & expounding this same place upon Haggee? But much more, how cometh it to pass that this word once endowed by S. james, (if we believe this invention) with this sense & signification, hath not still retained it, and passed it along from church to church, as it befell unto many Christians, first broached and springing up in Antioch? How lieth it buried four hundred years after, in deep and deadly silence, not any old either Grecian or Latinist, so much as once renewing the memory of the same? And what should be the happy influence of this time, that should revive & set it up again? Why was it not preserved amongst the Oriental Lithurgies, which they bear us in hand, to be of so high a price and value, aswell as many other Hebrew words; namely Amen, Hosanna, Hallelujah, Sabaoth, Pascha, and others? At the least why was it not retained in that liturgy of jerusalem, in the Syriac tongue, if it were used & uttered in this sense, out of the mouth of so great and famous an Apostle, upon so solemn a feast day, in so honourable and reverend an action, and that but once? Again, I cannot perceive that any other man hath gone about to seek or search for that, either in that place of the Acts, 
Gloss. ordinaria in Levit. & Deut.  or in that other of Deu. or Levi. which this fellow there findeth. The Gloss saith; A new sacrifice, because it is made with new fruits, not with corn as at easter, but with breads: & therefore he addeth the breads of the first fruits etc. And again: A free will offering, because that God loveth those which give cheerfully, those which add more & more unto their good works; In azymis sinceritatis & veritatis, that is to say, in the unleavened bread of sincerity and verity. And as for the place of the Acts: They persevered (saith S. Luke) in the doctrine of the Apostles, 
Gloss. ordin. in Act. 2.  in the communion and breaking of bread, etc. The Gloss saith, Of bread, as well common as consecrate, that is to say, as well ordinary, as sacramental. And Lyranus: Partly (saith he) because they did communicate together day by day; partly likewise because they did use their victuals and goods as in common. 
Oecumenius in Act. 2.  And Oecumenius: Breaking the bread (saith he) to show the plain and cheap diet which the Apostles used. Caietanus: Distributing the bread, that is to say, their provision of victuals from house to house, according to the store which they had received by the gift of the able faithful. And when shall we learn to speak like to the Siriacke and Arabian expositors: communicating in the Sacrament of the Lords Supper, called the Eucharist: for they, to signify the same, do use the word Vcaristio, and by the same reason they might have retained the word Mass. What communion or agreement is there betwixt that & this new invention? And who is he, that is not out of all doubt, that this was not any of the Apostles and disciples their ordinary exercises of piety? And withal mark well how that to establish the truth, the whole body of holy scripture, is not sufficient to content and satisfy this sort of people, whereas one only word misunderstoode, falsely construed, drawn into a by-sence, rend and torn from the best interpretation of most ancient antiquity, & of the best learned in these latter ages, & even their own, a guess and conjecture, a dream, is sufficient, yea & more than enough for them to establish & build a lie upon.  
But that the Apostles and disciples of our Lord did keep themselves to his institution, without any swerving from it at all: if our adversaries will not believe S. Paul, when he saith to the Corinth. and to us all: I have received of the Lord, that which I have delivered unto you: 
Gregor. lib. 7. de Registr. c. 67.  let us see at the least, if they will believe their own Doctors. Gregory the great (who notwithstanding hath played the part of a liberal benefactor to the erecting and setting up of the Mass) telleth us that, The Lords Prater is said presently after common prayer: because the custom of the Apostles was to consecrate the Host in saying the Lords prayer only etc. where he calleth the consecrating of the host, the sanctifying of the signs or sacraments. Platina in the life of Xistus the first: He ordained, that Sanctus, Sanctus, 
Platina in vita Xisti.  etc. was sung in the office or liturgy: for at the first these things were nakedly and simply done, & S. Peter added nothing to the consecration, save only the Lords prayer. Walafridus Strabo under Lewes the Gentle, 
Walafri. Strabo, abbess c. 22 in lib. de rebus ecclesiast.  about the year 850. a famous Abbot, as Trithemius writeth, What we do at this day (saith he) by a ministry multiplied and enlarged with prayers, lessons, songs and consecrations, the Apostles, as our faith bindeth us to believe, and those which followed next after them, performed in most simple and single manner, being no other thing then that which our Lord had commanded, by prayers, and remembering of his passion. And therefore they did break bread in houses as it appeareth, Acts 20. And our Elders likewise report unto us, that in former times Masses were no other thing, then that which it usually done upon the day of Preparation, otherwise called the Friday before Easter, upon which day there is no Mass said, 
Mandatum.  but only the communicating of the Sacrament, after the pronouncing of the lords Prayer. And in like manner according to the commandment of the Lord, after a due commemoration of his death and passion, they did participate and receive in old time his body and blood, even all they (I say) who were for capacity and reason meet to be admitted thereunto. 
Berno Augiensis de rebus ad missam spectantibus. c. 1.  Berno Augiensis to the same effect: In the birth of the Church (saith he) Mass was not said and celebrated as it is at this day, witness Pope Gregory, (and therewith he allegeth the place above named): And it may be (saith he) that in former times, there was nothing read but the Epistles of S Paul: afterward other lessons as well of the old as of the new Testament have been mingled therewith. 
B. Remig. Antisiado de celebratione nus●ae. Cap. 1.  And all this he may seem to have taken out of the life of S. Gregory, and S. Remigius Bishop of Auxerre under Charles the bald: It is held (saith he) that S. Peter did first say Mass in Antioch, that is to say, in such sort as the Lord had given in commandment unto his Disciples, in these words: Do this in remembrance of me, that is to say, call to your minds that I am dead, to purchase your salvation, and do ye the like, and that both for his & your own sakes. And some say, that he said not at that time above three prayers, which began with these words, Hanc igitur orationem etc. Durandus in his Rational, 
Durand. in Rationali.  The Mass in the Primitive church was not such as it is at this day: for it did not properly consist of any more than these eight words; This is my body; This is my blood: Afterwards the Apostles added thereto the Lords Prayer, etc. And furthermore, the steps & marks of this truth are yet to be seen in the Monastery of S. Benet, wherein the three days before Easter, the Abbot alone doth hollow the bread and the wine: and the Monks sitting with him receive them at his hand: & upon these days there is no other manner of Mass said: The Lord's institution is read, and certain places of the holy scripture, and that they call Mandatum, that is to say, 
Mandatum.  the Lords commandment, as Walafridus, Berno, and Remigius, etc. Now in all these places they use the word Mass, being used in the times wherein they lived for the holy supper: This which we have run out into of fitting ourselves with the testimonies of such, as speak their own language, and agree with them in their worship and service, hath got us thus much: namely, that from the testimonies of all the said Abbots, which have professed to write of the Mass, we get this ground and advantage: namely, that the Apostles did retain the Lord's institution, and as of consequent it must follow, did also deliver the same unto their disciples and followers. That they had not (as they themselves do affirm) added any thing thereunto, but that which was of the same spirit and master, namely, the Lords prayer; and this we must assuredly conceive to have been, not so much in respect of the form of the lords Supper, as in respect that it was commended unto them for their ordinary prayer: And that there was neither Canon, nor beginning, nor any note or mark of any part of this Office and service, which now they use more than the bare words of the institution, which are repeated in the same. Howsoever that Hugo de S. Victor. 
Hugo de Sacram. altaris. Gabr. Biel. lectione 36, Innoc. 3. de celeb. missae. c. cum March. et ib. glossae.  be not ashamed to say, that the Canon of the Mass is of like authority with the Gospel, and that Gabriel Biell have much enhanced the same, saying: That that only word Enim (which they have added to the words of our Saviour Christ) cannot be left out in that place by the Priest, without committing of mortal sin.   

CHAP. II. That the Masses fathered upon the Apostles and Disciples of Christ, are notorious and mere suppositions.  
WHat shall become then (will you say) of the Masses or Lithurgies, which are so confidently builded & founded upon S. Peter, S. james, S. Matthew. S. Andrew, S. Mark, S. Denis Areopagite, S. Clement, etc. all Apostles, Evangelists, or disciples? I answer, that we will in this Chapter take away whatsoever scruple of doubtfulness or cloud of darkness that may arise to the troubling of any man's mind about the same. Only let the readers bear about them such care and diligent watch and attention, as they would do in the receiving of some payment, lest they should be deceived with false money, or as they would use in some suit, for the avoiding of counterfeit writing or false evidence: yea rather a great deal more, because the son is much greater, & the inheritance of a far higher nature, as containing in it our title and interest unto eternal life. Assuredly if these Masses rise from such authors as are the Apostles and Evangelists, there is cause for us to yield & stoop: for they were governed by the holy Ghost; and the holy Ghost is always, like himself, and so by consequent it must follow, that we give unto them the honour which we use to give unto their Epistles and Gospels. But if on the contrary it will be proved very clearly, that they cannot be of the Apostles or Evangelists, then let us confess, that that which they teach, is worthily to be suspected of us to be the mere seed & tars of the envious man, which bestirred himself in the night, yea and that in most abominable manner. For as there is none so hardy as to falsify and counterfeit the coin of the Prince, but such as in whom the spirit of lying and rebellion reigneth: so there cannot any be found so bold and impudent as to counterfeit the spirit of Christ the style & hand of his Apostles, save such as in whom the spirit of Satan beareth rule and sway. But I speak not this upon any conceit of these pretended Masses, which can nothing prevail against us: seeing that our adversaries themselves dare not avouch them for authentic: seeing also that there is never a Priest of them all amongst the Latin Churches, which can persuade himself to have made a good consecration by following of their rules: seeing also that we can fortify and strengthen our own cause divers sorts of ways by them: seeing the confession therein is not made unto any but unto God alone: seeing the Communion is therein administered unto all the people, and under both kinds, and for that also that the Canon thereof is far differing from that of the Latin: and finally, for that they are said in a language that is commonly understood of all, and for many other reasons which shall be handled in their place. And that the rather in good sooth, for that it is our duty, (for that testimony sake which we do owe unto the truth) to make ourselves parties against them, and that the more by reason of the horrible hugeness of deceiving lies, so impudently broached in the matters concerning our salvation.  
Then let us enter into the lists, 
The liturgy of S. james.  and try the strength of that which they pretend & make show of to have been done by S. james. S. james the just (say they) the brother of our Lord did first set down the Mass in writing, he hath offered sacrifice after the manner of the jews, as also after the manner of the Christians: and to him alone before all or any one of the rest of the Apostles, it was permitted by the jews, because of his tribe & holiness of life, to go into the most holy place. judge what appearance of truth is in these assertions, when as S. james, who had seen and learned, yea did teach, that the only sacrifice of our Lord & Saviour Christ did put an end to all the sacrifices of the law, should not yet give over, but continue to offer sacrifices according to the jewish fashion and manner: that the jews (who did abhor and detest nothing so much as the Apostles, persecuting S. james unto the death, and Ananias still holding the place of the high Priest) would ever permit & suffer him to do any such thing: & that as they add with the garments of the high priests, but principally in consideration of his stock and lineage, a thing making him to be so much the more suspected of the Romans', who had the government over judea. But still they continue their claim and say, 
Concil. Constant. 2. in Trul. Canon. 32.  that it was alleged in the second Council of Constantinople, against them who did not mingle water in the Sacrament of the holy Supper. Let us add then, that this was near upon seven hundred years after that Christ was ascended, & that of all that time it had never a tongue to speak. Whereas of a truth, if it had been true, and known so to be from of old, it would not have been forgotten of the former counsels, seeing the power and authority thereof coming from so great an Apostle, would have been able to have put down and made nothing worth all the controversies, though never so great, that were moved and raised in the same. In the Counsels of Ephesus the first and the second, where the controversy was handled against Eutiches and Nestorius, and where the Fathers produced no proof of antiquity, besides a certain place out of Eusebius and Origene, in which the holy virgin is called the mother of God:) judge you and think what advantage they had got against Nestorius if they had had forth coming this liturgy, wherein five or six several times she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the virgin that did bear and bring forth God? namely all that which may grow from the saying and testimony of an Apostle, yea all that which the testimony of the spirit of God is able to afford, to the establishing of the truth of a doctrine of such importance and weight, as also to the authorizing of the first and principal Canon of those Councils. And yet notwithstanding some hold that Proclus Archbishop of Constantinople was present at the first, and disputed against Nestorius: even he the very man by whom they would bear us in hand, that this liturgy of Saint james was first brought to light. Again, it would as little have been omitted in the first council of Constantinople against the Macedonians, calling in question the deity of the holy Ghost, seeing that it calleth him Consubstantial with the Father. And so in the first Nicene Council, at such time as they sought to confute Arrius, to establish the word Homoousion, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and to declare the Son to be coeternal and Consubstantial with the Father: And in many other counsels following, as that of Sardis of Rimini, etc. where it should have decided the difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whether the Son should be held to be of the same, or of the like substance: seeing that in this liturgy these words are very ordinary, both concerning the Son and the holy Ghost, and so might have ended all the strifes, and prevented, without any more to do, so manifold tragical accidents, as fell out in Christendom. Let us join unto the former, Saint Cyprian, one of the most ancient Fathers and writers, as one that felt himself sufficiently confirmed in the lawfulness of mingling of water with wine in the holy Supper, in the place where he hath recourse unto Allegories. And so likewise Saint Jerome, who had not got a small advantage against Vigilantius about the ceremonies, for which he did contend and strive with him. For who can believe, that he which had read all manner of writings extant, and which dwelled in jerusalem, where they would that this Mass should be borne, and where by consequent it should find most careful & tender custody, for the preserving of the same, should not so much as have known it. As in like manner it is most certain, that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never used in the Primitive Church before the Counsels of Nice and Ephesus, were not only received in the Church, where they were brought to light aswell as the substance and doctrine, but also grounded in express and plain sort upon the word of God, and many others of the like nature, which may serve notoriously to prove unto us, that the devise of this liturgy, was not hatched till after these Counsels: for besides that our adversaries know well enough how to allege for the authority of the Church, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the ordinance of the Council of Nice, and not of the Scriptures, nor of the Apostles. It is evident that before this time it was not read in any author that can be defended and avouched. Some there are which allege one Prochorus a pretended Disciple of our Lord, but he himself which hath caused it to be imprinted, hath by the same reason made it to be suspected for false & counterfeit, and the style or manner of writing in his own judgement, carrieth no resemblance of an Apostolic spirit. As also justin Martyr likewise about the year 150. 
justinus, tom. 3.  in a book entitled, The exposition of the Creed, of the right confession, or of the Trinity consubstantial, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But besides that this book is not named by Photius, Honorius, S. Jerome, Eusebius, or any others amongst the works of justine, as also for that it is known not to answer or be like unto his style. It is to be noted, that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not mentioned, so much as in any one place of this Treatise, and therefore may be thought out of all doubt, that some man hath slipped it into the title, for the plainer declaring of the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the right confession, etc. And for these reasons it is doubted of, even by Perion himself. You have afterward in the same liturgy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is sung, and it signifieth as much as thrice holy, or most holy, it consisteth upon these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou O holy God, O Holy, Mighty, O Holy, immortal have pity upon us. But how did this rise? Behold and see how Pope Felix the third, writing unto the Emperor Zenon, layeth down the original and first beginning of the singing thereof in the Church, as namely that the City of Constantinople, being sore shaken with continual earthquakes and the people crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 show mercy Lord, a little child in the sight of the people and of the Patriarch Proclus, was ravished and carried up into heaven for the space of an hour, where he learned this Hymn: and coming down again, taught the same unto the people, who singing the same, the earthquake ceased. And hereupon it came, that this was received of the Church into the beadroule of holy Hymns, and ratified by the Council of Chalcedon. For this Felix the third lived about the year 480. the Patriarch Proclus about the year 460. and this is that Proclus, whom they obtrude unto us for a special witness concerning this liturgy. And can it possibly come to pass that this Hymn falling out upon this miracle, could not be received into the Church till near five hundred years after our Lord, and yet notwithstanding to be found placed, & that in the same place that it is usually set in in others in this liturgy? But let us go forward. There was public prayers made for them which were in the Monasteries. At this time nor yet for three hundred years after, were there any Monks in Syria, that is to say, in the country where jerusalem is situate, much less were they then in Monasteries. 
S. Hieronim. in vita Hilar.  S. Jerome a witness of that assemby in the place above mentioned, they did run (sayeth he) with emulation from Syria and Egypt to Hilario in such sort as that many believed in Christ, and became Monks: for at that time as yet there were no Monasteries in Palestina, neither yet did any know in Syria what they meant, & there was Hillario, the first founder and maintainer of this kind of life and conversation: he prayed to God, that he would give us to find grace with the Apostles, Martyrs and Confessors. But where is read the name Confessors, 
Bellarminde missa. lib. 2. cap. 20.  but of a long time after? And for their better instruction I would have them yet at the least to believe Bellarmin, who would prove the antiquity of the Roman Canon, because it is not mentioned in that place: In as much (sayeth he) as the name of Confessors was not admitted into the prayers of the church, till after long time, even a little before Charles the great, He bringeth in Temples, Altars, burning of incense, and making of censors, In a time wherein every man knoweth, that no man speaketh of any thing but persecution, and private prayers in houses and caves, and who knoweth not how many ages were expired, and spent before ever it grew to that head? But O intolerable blasphemy. He offered incense unto God: He offered it upon the same terms, as it seemeth to him that he offered his own son, as with the same faith and with the same hope. Receive (saith he) at the hands of us sinners this offering of incense for a savour of a sweet smell, for the remission of our sins, and the sins of all thy people etc. and this he repeateth again afterward without changing any thing therein, when he blesseth and presenteth the Sacraments. How will this agree with the doctrine of the Apostles, which is, that there is no remission of sins without blood? & that our only propitiation is in the only blood of Christ, 
Genebr. in Miss. S. Dionis.  etc. yea, and how will it agree with that of our Lithurgists, who hold that the offering of incense is an oblation of thanksgiving, not of propitiation, expiation, or satisfaction: and that altogether concurring and answerable to the old law (from whence they would derive and borrow their ceremonies) forbidding to power any oil or put any incense upon the oblations which were for sin. 
Levit. 5.11.  And this we see to be directly contrary to that which they will make Saint james say, a Sacrificer notwithstanding, say they both of the one & other Testament. Furthermore there are many things contained therein, which might be very well observed and noted for the convincing of the same of error & falsehood, as the Gloria patri, and the Gloria in excelsis, both which as we shall see did enter a long time after into the Lithurgies, as also prayers for the dead, prayer unto the holy virgin, etc. which are yet of later time than the other, witness hereof is likewise Epiphanius, who condemned praying unto the holy virgin five hundred years after, who would not have opposed himself as a contrary party to an Apostle of jesus Christ. And without doubt this liturgy hath been presented unto the world under this name, for no other end, but that it might give credit and applause unto all these errors. But all these particulars shall be spoken of every one in more fit and convenient places. One thing we will not omit, which runneth as a long thread throughout the whole length of the web of this Mass or liturgy, which is that there is an infinite sort of sentences and whole clauses out of S. Paul his Epistles woven in here and there, notwithstanding that they were not written by S. Paul, till after S. james his death.  
All that which we have said of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
S. Mark his Mass.  of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Prayer for the Monks and Monasteries, of the offering of incense for the remission of sins, etc. let stand as said (that so we may not be driven to unnecessary repetitions) and spoken concerning and about the Mass of S. Mark also. And yet over and besides them, it hath his particular notes and brands of false and feigned counterfettednes, as namely, a prayer for the Pope? where was the Pope then, in conscience tell me I pray you? or where was he known then? For the Subdeacons', Readers, Chanters, etc. whereas we are of the mind, that the Primitue Church knew not any degrees of Officers, under Deacons. And a third prayer for the City of Alexandria, that God would keep and preserve it in the virtuous life of the Martyr S. Mark, etc. 
S. Matthew his Mass.  who can excuse these contradictions, these fooleries? And Again, in S. Matthew his Mass, besides whatsoever hath been discovered before, you may see the blessing of the box, the Chalice, and the spoon for the taking up of wine: A prayer for the Popes, patriarchs, and Archbishops, though they were not ordained and extant for many ages after: Mention of the Council of Nice, whose Creed is likewise sung therein: Of the Counsels of Constantinople, Ephesus, etc. Of Saints, as that Chrysostome, Basill, Gregory the great, etc. Of all Christian kings, whereas there was not one when S. Matthew lived, who now is he that is able to protest for these Masses, that they are the Apostles, if he consider either the matter, or the form thereof? But yet if any man will reply and say, that for the substance thereof, or in gross these things are true, notwithstanding that from time to time, there have been some small and particular circumstances cast in and mingled amongst: expecting that we should prove the contrary as we will; yet at the least, what man is there that shall dare to be so bold, as to take upon him to distinguish of that which was the Apostles, from that which was added by others? betwixt that which was from God, and that which was from men? that which is authentic and original, from that which is positive and of itself? etc. 
Of the Mass attributed to S. Andrew.  Concerning that which they pretend of S. Andrew, we have it not: but they allege about the same one Abdias, a Bb. of Babylon, made and appointed thereunto by the Apostles, who reporteth of himself, that he did see our Lord in his human body, etc. This witness (themselves being judges) may easily be controlled and convicted of falsehood. He hath seen (saith he) our Lord, and he allegeth Hegesippus the Historian, who lived a hundred and sixty years after: upon which proposition, 
S. Augustine against Faustus, lib. 11. & 22. cap. 80. Against Adim. ch. 17. Of faith against Manich. ch. 38. Cont. adver. leg. lib. 1. ch. 20. Distich. 21. Sancta Romana.  we may easily infer the conclusion. But which is more, S. Augustine teacheth us in many places, that this is for the most part the same book, which the manichees changed for the true history of the Apostles; when we read therein the History of S. Thomas cursing a man, who by and by afterward was torn in pieces of a lion. Of Maximilla refusing to lie with Eager her husband, putting in her room her maid servant Eucleia, etc. cited by S. Augustine in the same words, and gathered out of the forenamed heretical books, which he condemned: and Pope Gelasius was of the same opinion. Add to the former the miracles which he attributeth to the Apostles, howbeit unworthy of them in respect of their worthiness and dignity, as namely, the repairing and mending of broken fingerstals, the turning of trees and stones into gold, & a thousand such follies. A temple builded at Ephesus to S. john in his life time, etc. whereas for more than two hundred years after, Origen was much troubled how he might answer Celsus, ask of him what might be the cause that Christians had not either temples or altars, etc. There is yet remaining (as not spoken of) the Mass, 
Of the Mass attributed to S. Peter.  which they call S. Peter, and which they hold to be the same with S. Mark his Disciple, framed and contrived somewhat near unto that (sayeth Turrian the jesuite) which is sung in great Greece, or that part of Italy which is called Basilicata. But who will believe, or give any credit unto him? seeing that Gregory telleth us, and many others after and besides him, that S. Peter did celebrate the Eucharist most plainly and simply without adding to the words of the institution so much as the Lords prayer. And who can persuade himself that the Church of Rome, holding so much of S. Peter, that under his name, it exalteth itself above the whole world; would offer him the injury, as to make his Mass inferior to that of S. Gregory's, yea & to drive it out of Rome, to restrain and keep it within the number of a few poor priests, keeping the mountains of Basilicata? And such notwithstanding, altogether are the proofs which they produce for their Masses or Lithurgies, which they pretend to be the Apostles. 
Of the Mass attributed to S. Denys. Acts. 17.   
Neither yet have they any firmer ground or more assured warrant for those Masses which they attribute unto the Apostles their Disciples. It is said in the Acts, that Denis Areopagita, was converted at Athens at the preaching of S. Paul: a great mischief, if he shall not have left with us the same institution, which he received of Paul: but yet verily it is greater if S. Paul delivered any other to him, than he did to the Corinthians, yea such an other as he never received, or was taught of Christ the Son of God. In the mean time they clap us up together a Mass of his divine function, and service, but far differing (as shall be seen) from that which they themselves do exercise and practise, and yet notwithstanding, the same having as little part and portion in Denys, as the others had in the Apostles. That we may not allege against them how that the style is altogether differing from the Apostolical manner of writing, neither yet the curious speculations therein, propounding and setting before us, as it were in an Inventory whatsoever is contained in the heavens, howsoever they be expressly forbidden by that great Apostle, howbeit that he had been rapt and carried up into the third heaven: because (it may be) that these things would not content the contentious. Let us come and see how these books can be thought to be his, having observed the proofs to the contrary, as they follow. Eusebius reckoning up all the famous men in the Church, called by the name of Denys, and whatsoever they had written, sayeth not a word of this man. S. Jerome in his Catalogue of worthy men, speaketh of two or three of this name: but of this man, or of any of his books he is not remembered. Origene, Chrysostome and all the first Greeks and Latins, in like manner altogether as little. 
Gregor, homil. 33, de decem drachmis  Yea Gregory the great, citing the books of this Denys, calleth him not Areopagite. He speaketh of the consecration of Monks: who can deny but that these ceremonies were unknown more than three hundred years after Christ? And that Denys speaketh also of their shaving; which cannot be proved to have been known or heard of, more than 600. years after: save that the Fathers in general terms did admonish those of the Clergy, that they should not fashion themselves after the vain manner of such men, who gloried in their long hair? Of the use of Godfathers in Baptism; but who is he that is able to show out of any old, either Greek or Latin writer, I say not this name: but so much as any trace or small impression of the thing, for many ages after? Howsoever they have been very exact and exquisite in describing all the ceremonies observed in Baptism? 
Dionysius de divin. nominib.  But what Denys soever this might be, he never so much as once pretendeth that it should be the Areopagite: for in his books of divine names, he reckoneth up Clement the Philosopher, and they will have him to be the Roman: but it appeareth that he was an Alexandrian; seeing it is so found and proved by a place in his viii. book: he lived about the year 200. And therefore further, or otherwise then he witnesseth of himself, what have we to do to expect and look what others do say? In like manner we see that Theodore Gaza in his preface upon the Problems of Alexander Aphrodiseus, 
Theod. Gaza in praef. in proble. Aphrod. Erasmus upon Act. 17. Caietan upon the Acts cap. 17. and upon the third of the Kings. Sixtus Senensis. lib. 4. in dictione, Athanasius.  dedicated unto Pope Nicholas the fift, pronounceth that these books of the Hierarchy, were never made by Denys the Athenian. So sayeth Erasmus also, writing upon the Acts, and he addeth his reason; I do not think (sayeth he) that in these first times the Christians had so many ceremonies, etc. Laurentius Valla: that the learned of his time did attribute them unto one Apollinaris: as also the Cardinal Caietan showeth, that they could not be his: and Sixtus Senensis doth so faintly and doubtfully maintain the contradictory part, as that he rejecteth the questions concerning the old & new Testament attributed to Athanasius: Seeing (saith he) that in the fourth question there is mention made of the mystical Divinity, which I think to have been unknown at that time. To be short, I doubt not but that it will befall the man whosoever he be that shall read them through, as it happened to one Gulielmus Grocinus a worthy man, an English Divine, nothing suspected of our adversaries; who, as Erasmus maketh mention, having undertaken in the time of king Henry the eight, publicly to expound this writer in S. Paul's Church in London; did strain himself mightily, even from the beginning to take away all doubt from such as should once imagine that Denys Areopagite should not be the author thereof: but scarce was he proceeded to the midst, before that he unsaide it again, and was near to have craved pardon and foregivenes of his auditors, whereby we may note what consciences our adversaries bear about them, not letting to pay out any manner of counterfeited coin whatsoever. 
Nicen. Synod. 2.  Against all this they set the council of Nice: but let us mark, that it is the second, held about the adoration and worshipping of Images, about the year 800. and therewithal, that in the same, he is not called Areopagite. 
Constantinop. Syn. 3.  They allege also the Council of Constantinople the third, wherein there is a certain place (though cold and blunt enough,) alleged about his books against the Monothelites. This was held about the year 680. But what is this for to prove unto us the antiquity thereof. For as concerning that which they take out of the first Homily of Origen upon S. john, they might blush and be ashamed, seeing he nameth none but the manichees, and Arrians in that place: and how long was that after him? But what shall we say, seeing in France, where it is held that he exercised his Apostleship; we have so negligently looked to the keeping of this Mass, as that we had it not till after the year 900. or thereabout: when Michael the Emperor of Constantinople sent it unto Lewes the son of Charles the bald? where we must not forget that so great ignorance reigned when it was brought unto us, so able were we to give a sound and upright judgement upon it; as that to the end we might be able to celebrate and keep the same yearly upon S. Denis his day, in the Abbay of S. Denis near Paris, (as it was then appointed,) it must needs be written in Latin, in which language it is read as yet unto this day. Let us come to Clement. They show us his liturgy. I dare take them upon their oath, 
Of the Mass attributed to Clement.  to speak in what estimation they have it concerning the goodness and sufficiency thereof: and whether that they would think themselves to have made a right consecration, and according to the laws of their Canons, if they should be ruled by the same: and yet notwithstanding, 
Euseb. lib. 3. cap. 16. S. Hieron. de eccl. Scriptor.  they are not ashamed to make it a buckler of theirs. Eusebius and S. Jerome allow not any work of this Clements, (from whom every day doth give us a new spring of volumes,) save only one Epistle written to the Corinthians: (and yet that same is lost and perished,) although they let not to confess that there are many books that walk abroad under his name: but such as are very much swerving from the doctrine of the Apostles: those especially which are entitled his reviewes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for Ruffinus alleged by S. 
S. Hieron. in Apol. adverse. Ruff. Dist. 15. sancta Romana. Epiph. haeres. 27. Sixt. l. 2. Bibl.  Jerome, doth affirm that they contain the heresy of the Eunomians in such evident and manifest manner, as that it might seem to have been Eunomius himself speaking in them. Gelasius the Pope giveth the same censure upon the book called Itinerarium Petri, or S. Peter his voyage. And Epiphanius addeth, that the Ebionites did make use of the same, for the proving of their heresies. And the Inquisition (saith Sixtus Senensis) hath likewise disallowed of, and condemned them. As for his Epistles unto S. james the Bb. of jerusalem; it is apparently clear that he was dead 30. years before that S. Clement could be Bb. of Rome: and yet notwithstanding, he taketh upon him this faculty: But how can it be maintained being before the death of S. Peter? And yet after all this, who is there that will stand forth, and warrant us, that there is no falsehood in the books of Constitutions, newly brought over from Candie, by a certain Venetian called Capellus, in which we may read this pretended liturgy of S. Clement's: seeing that the Council of Constantinople held in Trullo, doth complain that these Constitutions of Clement have been falsified: seeing also that the Cardinal Bessarion, not knowing possibly how to approve the words of consecration used therein, doth utterly reject the authority thereof, as Apocrypha, & openly suspected of, being counterfeit and feigned. Now therefore what have they merited, or what service have these books of Clementes done unto the Church, since that time, having been condemned by the Primitive Church, that they should now find allowance and approbation in our Church? Shall books containing the seed of controversies be admitted as deciders of controversies? what should let us to condemn every particular of the doctrines which they contain, seeing they were every where, and universally then condemned in the Church? But let us see some notes of untruth in them, such as are in others, and withal such particular ones, as are proper unto them alone. Behold, prayer for Confessors, not received (as saith Bellarmine) for the space of 700. years after in the Church of Rome: and so they would prove that from that time there was a Pope: That the remainder of the eucharist should be cast into the Sextens' chamber or rooms called Pastophoria, which in old time were certain galleries in the Temples of the paynim, appointed for lodgings for such as resorted thither for to offer sacrifice: and how short came poor Christians, as then of having any such Temples or buildings.  
Let us make an end of that which remaineth concerning this matter, 
Decretal Epistles.  all after the same manner: what shall we say then of those goodly Epistles, written by the first Bbs. of Rome, wherein so oftentimes mention is made of the Mass? shall they also swing in the same balance, and obtain as vile an end? This would (it may be) but anger and vex them too much. But who can endure that it should be thought that such Epistles should be attributed unto so great clerk, and personages, and that in those ages, wherein the Latin tongue most flourished? being more full of incongruities and barbarisms, than ever were found amongst the very Goths, as for example: Episcopi sunt obediendi, sunt vener andi, non sunt detrahendi, and in that, written to evaristus: non sunt respuendi, non insidiandi, again, in an other to Telesephorus: Also, ab iis omnes se fideles cavere debent, and such like: who ever spoke such Latin? or else who cannot say (if they did speak so, that of all the Latin, the B bs. of Rome (the head city of the whole world) were the most barbarous and the least Latinistes? But is it in these pretended Epistles, that we find these goodly Decrees? Of Clement the first. Let not the Laity enter into the Presbytery, whilst Mass is in saying: when as at this time, not 300. years after, there were not any, either Temples or Presbiteries: witnesses herein are Origene and Arnobius. And as we shall see, the name of the Mass was as little amongst the Latins, and less amongst the Greeks'. Of Alexander the first. Let not a Priest say any more than one Mass a day. 
De Consecr. D. 1. Can. Sufficit. Can Nocte Sancta, etc.  And of Telesephorus: That he may say it thrice upon Christ's day, and that because the people flock and run together by thousands unto Christianity, and that every one is desirous to communicate upon that day; yea, he had an express commandment. And thus they every where deceive with the name of Mass, in stead of Communion or Eucharist.  
And yet of all this while, have they not got so much as one Mass, neither of the Apostles, nor of their Disciples, neither yet of the first Bbs. of Rome, by turning over and pressing all the records of one hundred years space after the death of Christ. And although we should allow for good and currant whatsoever they allege, how far off notwithstanding should we find them from that great Mass of these our times, and how far to seek for their private Masses? But they reply, who is able to prove any thing to you, seeing you deny so many Testimonies and books? Nay rather, how can we receive and admit of them, seeing they bely themselves? or build ourselves upon them, seeing they pluck down themselves? having received the black sentence by the Primitive Church, and being confounded by their own mouths & words? And in all this who goeth away with the loss? our adversaries, for producing false witness: or we for charging them therewithal? they for offering to make up their payment of counterfeit coin, and that in a bargain of merchandise of such prices and worth: or we for touching, and making an assay thereof? But what is the greatest gain that riseth by such feigning and counterfeiting of books? Certes, even such as ordinarily attendeth Satan, in all the travel and pain he putteth himself unto; namely, to draw and allure, and afterward to keep man kind in the snares of ignorance or error, by his counterfeit and feigned devices: The same which fell upon those deceiving Spirits in the first ages of the christian Churches, for foisting in the goodly Gospels of Nicodemus, S. james, S. Bartholomew, S. Thomas and others, which was a derogating from the authority of the holy & true Scriptures, so much as in them lay, by the bringing in of those which were false. What did the manichees pretend, sayeth S. Augustine, by their false Acts of the Apostles? Even nothing else but to weaken the truth of the holy history, and to strengthen the arm of falsehood: which suiteth very well with that which Leo the first said; That these pretended writings of the Apostles, which under this fair name, contained the seeds of many false doctrines, ought not only to be forbidden in the church, but quite banished, yea burned. Again, it is most certain, that one of the hottest persecutions that ever the Primitive Church endured, and whereof it so grievously complaineth, was that which was kindled with the bellows of false and counterfeit writings; and those proceeding so far, as even to shroud themselves under the name of jesus Christ, of the truth itself: so ragingly did the spirit of lying overflow, and so licentiously did he run lose at his liberty in these first ages: & as there was not to be found a more deadly wound, then that against the purity of the Gospel: so the ancient Fathers did fortify and arm themselves, to the uttermost of their might, for the keeping out of the same: as Ireneus, justine; Origene, Melito and others, by distinguishing the Canonical books from the Apocrypha: whereas our adversaries now a days, that they may have the better means to support and bear out their lies, are nothing so careful for, or so zealously and earnestly set upon any thing, as to shake and weaken the authority of the holy Canonical Scriptures: and that partly by slipping in amongst them such books as the Primitive Church had cut off as dead & unprofitable members; partly by reviving, yea by new coining such store of such manner of fables; such store of such & such fooleries, as possibly they could devise, & all to that end, that amongst so much filthy and dirty stuff as they brought, (and as had been of old swept and cast out of the Church by the ancient Fathers) they might at the least find out some scantlins more or less, of the stuff wherewith they did infect and corrupt their Church.   

CHAP. III. What manner of divine Service was used in the Christian Church, in the time of the Apostles and their Disciples.  
NOw it may not content us to know that the Mass which is used at this day; was no part of the divine service of God in the Christians Church, in the time of the Apostles and their Disciples, nor yet any other thing coming near unto the same: but we must go further and search what manner of service it was, though we be put to fish and find out the truth, from the bottomless lake of lying deceitfulness: a thing become very hard and difficult for us to achieve by reason of the piled heaps of ceremonies, and the mighty multiplying of Novelties, for men to play and sport themselves withal, throughout the whole continuance of so many ages: and because also that besides all such, we shall be forced to undertake the clearing of this so intricate and entangled a matter, by the dark and dim traces (as they may be found) which are apparent in the books that are left us, and which our adversaries themselves do approve: to the end that on the one side we may be able to discern of Superstition, from which we must departed, and that on the other side, we may not hang in suspense, what is the true service of God, whereunto we are to cleave, and according whereunto we ought as near as may be to desire and labour for the reformation of the Church. Now this aught to suffice us, 
1. Cor. 11.  that S. Paul hath told us, that he hath not taught the Churches any thing, but that which he had received from the Lord, and which also he hath declared unto us: and again, that S. Peter by the books of our very adversaries, is said to have tied and kept himself to his institution. And who is he that would receive or believe otherwise of any one, or all the rest? but yet notwithstanding, men will not be content herewithal, we must be forced for their satisfaction to handle the matter in a more large and ample manner.  
And here first we are to consider what S. Angustine telleth us: that is, 
What the service was amongst the Christians.  that the church of God, yea of Christ had his beginning in Adam, & shall end in this world by the last Christian, which is as much to say, as that there is but one Church ever since the beginning, even unto the world's end, howsoever it have his diverse periods: amongst all which that was the chief and principal which happened upon the change of judaisme into Christianity; for to speak properly, a good jew was no other thing then a Christian, by faith looking and waiting for the Messias, which is Christ: as in like manner a Christian is a true and natural jew of the true seed of Abraham; in as much as by the same faith he hath received jesus for the Christ. The divine service likewise amongst the jews, (notwithstanding that they were darkened in their opinions, by the perverse glosses of the pharisees) was abiding sincere and pure, purged and free from all Idolatry, in as great measure, as ever at any time before, when our Saviour Christ came into the world: whereupon we see, he made it not strange, neither yet his Disciples to be conversant in their Temple and Synagogues. But on the contrary there was the place, where our Lord did choose oftentimes to take occasion to teach & instruct the people, & to interpret the Scriptures, which were therein diligently read; as in like manner his Apostles did after his example: 
john 18. Acts 15.  and to this end we have infinite store of plain and manifest places, both in the Evangelists and in the Acts: As than our Lord came not to abolish but to fulfil the law: seeing likewise that the Apostles were not sent to change the pure Service of God, instituted and maintained in the Synagogues, but rather to establish and confirm it, we need not doubt, but that they did fashion and conform themselves according to the pattern which our Lord had showed them for the performing of this holy service: seeing it was not any cause to disannul or destroy the coming of our Lord and Saviour, who did by his only sacrifice and offering up of himself, abolish all the Legal Sacrifices, which were nothing, but in as much as they were applied unto him.  
Now the jews had in every town and city a Synagogue, whereinto they assembled themselves every Sabbath day, there to pray unto God all together, and there to hear the reading of the law, and the expounding of the same: again, according to the bigness of the City, they had it divided (as is amongst us) into many parishes, so that the Rabbins do reckon in jerusalem to the number of five hundred, and they were called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if one should say, Houses for Congregations, 
Bathei Midrascoth. Fagius in Leuit. Paraph. Chald. cap. 231. Luke 4 18. Acts 15.21.  Sermons, Expositions, etc. Of this order we have the steps and prints in the Gospel: jesus (sayeth S. Luke) came into Nazareth where he had been brought up, and entered into the Synagogue on the Sabbath day, according to the custom, and stood up for to read, etc. and lighting upon the place of Esay, The spirit of the Lord is upon me, because he hath anointed me, etc. This day (sayeth he) is this Scripture accomplished in your hearing, etc. In the Acts likewise, S. james sayeth, For Moses of old time hath in every City them that preach him: seeing he is read in the Synagogues every Sabath day, etc. And such was the order in those Synagogues that S. Paul went unto, confuting of the jews by the Scriptures every Sabath day: for Paul and Barnabas (sayeth Saint Luke) being entered into the Synagogue upon the Sabath day, they sat down, and after the lecture of the Law and Prophets the chief of the Synagogue sent unto them saying: Men and Brethren, If you have any word of exhortation (which is signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for the people, speak on: then Paul stood up, and made a sign with his hand, etc. Where by the way we have to observe, 
Acts 15.42.  that upon the other days of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is on the days betwixt Sabath and Sabath,) they beseeched and entreated the Gentiles to preach the Gospel unto them, and not as some have delivered, the Sabath following: and thus we are come to the reading of the Law, and the ordinary expounding of the same in the Synagogues. But this exercise of Piety, which was practised in the holy congregations under the Law, began with prayers, and those prayers (according to the opinion which is held most probable) with a general Confession of the people acknowledging their sins, a Confession accustomed of old in all their Sacrifices, 
Levit. 16.5. & the 16. Fagius in Paraph. Chald. Leuit. ch. 16.16 Numb. ch. 5. Thalmud in the treatise of Sacrifices.  which otherwise without this should have miss of their appointed end, and by consequent have become unprofitable: and besides that the marks and signs thereof are in the law, and the pattern & platform thereof in the Prophets: we have the same particularly in the books of the jews in these words: We have sinned O Lord, we have done wickedly, we have dealt deceitfully in thy sight, thy people and all the house of Israel, we repent ourselves thereof, and are ashamed for the same. And therefore O Lord we beseech thee forgive us our sins, our iniquities, and our transgressions, as it is written in the book of Moses thy servant, etc. And this confession is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verbal Confession, which brought the jews to remember and call to mind the true use of Sacrifices, uz. a witnessing against themselves, and condemning of their deserts and merits: as unto Christians the benefit of the death and passion of our Lord, without the which both the one and the other should lie dead in their sins. Then there followed certain Psalms of David, and other Prophets, which were sung clean through, and certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanksgivings for the free mercies of God bestowed upon his Church, and are held to have been instituted by Esdras, at such time as he set down orders for the people returned out of captivity, as is to be seen in the prescript form amongst them: afterward the reading of the law was divided into 51. Sedarim, or Pars●ioth, that it is to say, Sections, and of the Prophets, into as many Haphtaroth, that is to say, openinges of the book, lessons, or as others take it, Dismissing, because the Service ended there, to the end they might be of proportionable number with the 50. or 51. Sabathes of the common year, or to the 54. of the Leap year. Next after this reading and expounding of the Law, there followed a general prayer for the necessities and wants aswell of the Church, as of the state, whether public or private, and finally: the Congregation received the blessing pronounced upon the people, by the mouth of the Minister, or chief of the Synagogue, and so they had leave to departed. This was their ordinary service: but in the great feasts, and especially in the feast of Easter, whereunto answereth the ceremony of the holy Supper, there was this over & above, namely, after the blessings & thanksgivings before mentioned, a long prayer delivered by the mouth of the householder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein thanks was rendered unto the Lord God of eternity, for that of his sole mercy he feedeth the whole world, for that he had delivered them from Egypt, and given them in possession the promised land, for that he had vouchsafed to scale up the truth of his covenant in their flesh, and to declare his law unto them: he did therein likewise humbly entreat him, for his only goodness sake, to take pity upon his Israel, on his jerusalem, on his Tabernacle, to hasten the coming of the Prophet Elias, that is to say of the forerunner, and to give them to see the days of the Messias, the Redeemer of Israel, etc. which done, and every one of those which were present, having in a prayer uttered in a low voice, severally and apart ratified this general prayer, they proceeded to the distributing of bread, and of the cup, with a prescript form of words, and that in remembrance, aswell of the misery they had suffered, as of the mercy they had tasted in their deliverance from Egypt.  
The first Christian's then framed themselves after this manner of service, 
That the service of Christians was derived from thence.  excepted one that (after they had with all honourable reverence and tender compassion buried the old Synagogue) they prayed upon the Lord's day, that is to say, upon the first day of the week, in remembrance of the resurrection, in stead of the Sabath, and brought in the reading of the Evangelists, & the Epistles of the Apostles, with that of the law & the Prophets, out of which the Bb. or Pastor did expound somewhat unto them; then after these lectures the holy supper was celebrated amongst the faithful, by the reciting of the institution of the same, and the distributing of the bread and cup unto the people, the which for the most part were taken from their own offerings, for the use of the holy Sacraments; which done, there followed certain Psalms of thanksgiving for the spiritual good things received of God at this holy table, after which the assembly broke up: and all this was done and said, even till all was ended in great simplicity and singleness, and in a language understood, and in such garments as all the people did wear, as it shall be certainly proved hereafter from point to point.  
Of the Confession of sins, the first profession that every Christian must make, 
Matth 3. Mar. 1  we have some prints & marks in S. john Baptist, for such as came unto him confessed their sins & were baptised: for without the knowledge of sin, no man can come to the acknowledgement of grace: 
Acts 13.  & the shutting up of Paul his sermon to the jews in the Synagogue at Antioch, standeth upon these words, Be it known unto you that by jesus Christ, remission of sins is preached unto you, etc. whereby likewise we see that they which were converted by the preaching of the Apostles, were touched with compunction of heart & confessed their sins: & hence cometh that which Lyranus telleth us upon those words in Leviticus. And the high Priest laying both his hands upon the Goat, 
Levit. 16.  shall confess the iniquities of the children of Israel, etc. Not (sayeth he) declaring all their particular sins, for that were impossible: but in general, as we do in the confession usually made in the beginning of the Mass. And yet notwithstanding, now a days the Priest hath never a word that way, save only for himself, whereas the Pastor holding the place of the high Priest, (that is, which is the mouth of the people in the Church,) ought to confess unto God the iniquities of that people, in setting before them for the remission thereof the benefit of the Sacrifice of his only begotten son jesus Christ our Lord: which should make us believe, (together with other signs and marks, which we shall see hereafter,) that this part of service was of good praise and commendation: as for reading, it was ordinary (as we have seen) in the Synagogues; whereinto the Apostles came for to instruct and teach the jews: 
Acts 20.  and for the public assemblies we have a manifest example thereof in the Acts, where S. Paul (the Disciples being come together for to break bread, that is, to celebrate the lords Supper,) handleth the word of God amongst them, and continueth his speech unto midnight, that is, he did not only read unto them, but expounded it unto them also; and drew out from thence doctrines for their use after the manner used in preaching: and likewise he ordinarily calleth his office and function, the ministery or administration of the word. And as for prayers to be made for the advancement of the glory of God, for the necessity of the Church, and state politic, the heads and members of the same, and for our own salvation, we have both precept and prescript form delivered us by our Lord; Mat. 6. etc. 
Mat. 6. 1. Tim, 2.  the admonition of S. Paul, to make intercessions, prayers, supplications, etc. for all men, for kings, for men set in authority, etc. and the example of the Apostles, persevering in prayer and in the breaking of bread, etc. and S. Augustine doth by name, expound that place of S. Paul of solemn prayers, of the lords Supper: and as for the administration thereof, we have the form set down in the 1. to the Corinthians 10. 
1. Cor. 10. & 11.  and 11. under the signs of bread & wine, which were wont to be brought to the common feasts of Christians; they were blessed, according to the institution of the Lord, as it is there set down; for the communicating of his body and blood, and in remembrance of his death, which he suffered for our sins. And this whole action was intermingled with Psalms, and spiritual givinge of thanks, taken and derived from the example of our Lord, who after the holy Supper sung a Psalm with his Apostles: according to the exhortation likewise of S. Paul, speaking thus unto us; Be ye filled with the spirit, speaking amongst yourselves in Psalms and Hymns, and spiritual songs, etc. 
Ephes. 5.18.19 Colos. 3.  giving thanks always for all things, in the name of our Lord jesus, unto our God and Father: upon a solemn or festival day, it is clear and evident by these words in the Acts: 
Acts 20.  And the first day of the week the Disciples being assembled, etc. that is to say, upon the lords day: confirmed likewise, 1. Cor. 11. where these assemblies may seem to be appointed properly for the holy Supper of our lord 
1. Cor. 11.  To be brief, that all was done in a known tongue, 
1. Cor. 14.  we need no other witness then S. Paul, I esteem more (sayeth he) of five words in the Church spoken to my understanding, then often thousand in an unknown tongue, etc. And again, this verily was the scope and drift of the Spirit of God in the gift of tongues.  
Now concerning all that hath gone before, especially, that of the more often celebrating of the holy Supper by the faithful, exercising themselves therein, during the continuance of the first love and zeal, than they did afterward; it is confirmed by all them that have written any thing of sacred functions: but we will insist upon and press them only, who are of most authority and best allowance. For Confession, Lyranus hath told us, that they had a general confession of the sins of the people in the beginning of their service, imitating therein the manner of the jews in their prayers and sacrifices. And to him let us join S. Cyprian as next: The holy Hierarchy (saith he) that is the Minister of the Church, whom the holy Ghost toucheth with compunction: 
Ciprianus sive quis alius de card. operib, Christi.  let him watch thereto, let him dwell therein, and keep holy the same, etc. and let him pray boldly and confidently for his own ignorances, and those of the peoples, by making a confession from a wounded heart, etc. Of Psalms and reading of lessons out of the Scriptures, Walafridus speaketh: Who first instituted and appointed lessons to be read out of the Epistles of the Apostles, 
Walafrid. de divin. Oftic. c 22. Microlog. c. 1.  and out of the Gospels before the celebrating of the Sacrifice, it is not certainly known, but it is thought the Apostles their first successors did so ordain, especially, because the celebration of these Sacrifices is commanded in the Gospels: and in the Apostle is taught the manner how it must be done, etc. And in the same Chapter, Telesphorus (sayeth he) the ninth Bb. of Rome, ordained that the Gospels and Epistles should be read in the assemblies of the Christians, in stead of the prophetical writings: And again, Before Pope Celestine, that is before the year 430. or thereabout, there was nothing rehearsed before the consecration, but the Epistle and Gospel: Again, (sayeth he) there was a time when there was nothing read but Saint Paul: namely, (as may be presumed) the place which concerneth the holy Supper: Albinus Flaccus in like manner sayeth: 
Albinus Flaccus de divinis officiis. Rabanus de instit. cleric. Berno Aguiensis. cap. 1.  Heretofore the Epistle of Saint Paul only was recited, and after it the holy Gospel; and then the Mass was celebrated: Rabanus likewise, useth almost the very same words, save only that he addeth, that this fashion of singing was not used in the Church in such sort, as it is at this day. All these cited Authors were about the year 800. and 900. The abbot Berno alleging the life of S. Gregory: He bindeth up (saith he) into one volume Gelasius his book of the solemn orders and Customs used in Masses, cutting off much, changing a little, and putting to somewhat, and calleth it the book of the Sacraments: and it may be, that in the former times, there was nothing read but the Epistles of Saint Paul: Then afterward it fell out that other Lessons, 
Amalar. lib. 3. cap. 5.  both of the old and of the new Testament were mingled therewithal, in such order ad manner as solemn things are wont to require. Amalarius Bishop of Trire: Celestine was the first that ordained that the Psalms of David should be sung by course: not (sayeth he) that they had been used to have been sung: for before time the Epistle of saint Paul, and the holy Gospel were only wont to be read, and afterward the Sacrifice was celebrated: and the Mass began by the foresaid Lecture, where upon custom hath retained it until this day in the vigilles of Easter and Whitsuntide: that is to say at these solemn feasts, wherein, now in these latter days every man appointed himself to receive the holy Supper. And this I would have marked by the way against those that find fault with the reformed Churches, for having taken the chief ground and principal foundation for their prescript form of administering and receiving of the holy Supper out of the first Epistle of Saint Paul to the Corinthians, chap. 11. where he rehearseth the institution of our Lord: seeing they may well perceive, that it was so practised in the first old age, as their own Authors do witness unto them. Of Psalms, Radulph Deane of Tongres, sayeth: That the old Divine Service consisted in Psalms and in Lessons, but that the Psalms made up the greater part, insomuch as that the Psalter was run through there every week: and he giveth a reason for it: Because (sayeth he) that it is a perfect abridgement of Divinity, wherein David hath spoken more like an Evangelist than a prophet: and furthermore, it is to us and to all true repenting sinners, an example of the mercy of God: and that for the same cause the reading of Saint Paul his Epistles was so much used, as wherein we are instructed and taught the manner of his conversion and profiting; 
Walaf. c. 26  in them likewise observing the rich and bountiful goodness of God: and in like manner Walafridus in Chapter 26. Now after these Lectures, there was a place wherein they used to speak of the preaching that had been made and framed thereof: for the Bishop or Pastor was wont to expound some one place or other unto the people, whereupon we read these words in the liturgy, attributed unto Clement. How that after the Lessons the Bishop speaketh unto the people by way of exhortation; and hereupon sprung so many Homilies of the old Fathers, 
Clemens, sive alius in Liturgia.  aswell Greek, as Latin: as likewise the Bbs. when they took their oath, did bind themselves by promise to perform this duty, in sign and token whereof the book of the Gospel was delivered to them with these words: Take the Gospel and preach it unto the people, that is committed unto thee: as we shall see hereafter. The traces and steps whereof may seem still to be seen in that part of the Mass, called in French the Prosne; wherein the Curates do lay open unto the people some rudiments of their Christian faith: but the ignorance, or else the riotousness of the Prebates, hath now through tract of time so prevailed with these Copiers out of books, as that they have left out what was mentioned of making of Sermons; and go on with a smooth foot, from the Lecture to the Offertory or offering, which Walafridus and Berno affirm to be sprung up, 
Walafr. c. 22. Berno Augiensis c. 1.  ex prioris populi consuetudine, of the custom of the jewish Church.  
And these offerings in the Christian Church, were for the most part of bread & wine, or of the first fruits thereof in corn and in grapes, and these were consecrated unto God by prayer; afterward they took that which was necessary for the Communion of the holy Supper: and look what remained, it was either eaten of all in common, or else given to the poor. And further, let it be marked, that both of them say in proper and apt terms: We do not read it in plain and evident fort, who it was that added unto our Lithurgies, that which is sung inter offerendum, at the offering: and as little of that singing by course, used in the communion: and as certainly do we receive, & verily believe, that the holy Fathers in the first times did offer and communicate without any voice heard: which also is furthermore observed upon the holy Saturday of Easter. Whereby we perceive very clearly, that the Bbs. or Priests did not say, Offero, Sacrifico, Offerimus, Sacrificamus: but that according to the example of our Lord, after they had pronounced and uttered the holy words of the institution of the Sacrament, they gave it unto the people without saying any thing: all those precise and strict ceremonies, coupled and fastened to a number of words, uttered with one breath & to certain signs of the Cross, etc. being crept in a long time after: and whereof these honest fellows can render no other reason, save that according to the measure of the growth of the Church in mightiness, 
Walaf. c. 22  there was show and appearance, that it was meet that it should likewise grow in pomp and ceremonies. And moreover concerning the circumstances of time, and of the hour, they say sometimes that it should be before: sometimes they say, that it should be after Noon: sometimes at Morning: sometimes at Night: and sometimes in the night season. And for the place, that it was in private houses, in caves, in dens, and holes, and in most secret places. And for garments: In the first ages (say they) Masses were said with common apparel, the priestly robes having altered and increased from time to time, which notwithstanding, 
Walafr, c. 23  there are some in the parts of the world, lying Eastward, which yet use them as at the first. And as for vessels: The cups in the Primitive Church, were of glass and of wood, etc. Then (say they) were our Bbs. of gold.  
Thus than you hear what these industrious searchers out of the ancient service of the Church do say, using notwithstanding, the Phrases and terms of the age, wherein they lived, though unknown amongst the former, as those of the Mass of the Sacrifice, etc. And they might also have seen in their times and days, the Books of the rites, or prescript forms used in the Church; before that the authority of Popes, suborned and underpropped by the power of great Princes, for so long a continuance of time had abolished both the use and memory thereof. But to the end that we may not think them to go by guess, in that which they say; neither yet that we may seem to repose ourselves upon that only which they say, nor regarding how much or little they agree with the former, and more honourable reports of antiquity, drawing near unto the times of the Apostles: let us hear in what manner justine Martyr about the year 160. describeth the holy Supper: On the day (sayeth he) which is called Sundaye, 
justinus martyr, in Apologia, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (that is to say the Lords day) there is an assembling and coming together of all manner of people, dwelling either in the fields or in the cities into one place, and there are read the Acts or Records of the Apostles, and the writings of the Prophets, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so long as the time would suffer. Then when the Reader had left off reading o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, he which was Precedent or chief in the assembly, (that is to say the Bb. or Pastor,) delivereth an admonition and exhortation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of discourse, tending to the stirring of them up to follow and practise those good things: afterward we rise all as one, and send our prayers unto God. And as we have said before, prayer being ended, the bread, the wine, and the water are brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and he which directeth the action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivereth with all the power and might in him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  prayers and thanksgiving: and the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, consenteth, add thereunto their approving voice, affection and blessing, saying Amen. Then followeth the distribution, which is to every one present, & the communicating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of the things which were blessed by thanksgiving, and they send of the same unto those that are absent, by the Deacons. In the end, they which are of ability, and are moved therewithal, give every one according as it pleaseth him: and that which is gathered, abideth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with him which is precedent or chief amongst them, wherewithal he made provision for the fatherless, widows, sick persons, captives and needy strangers, etc. And in another place going before: After (saith he) that we have washed, that is to say, baptized him that hath received the faith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and joined himself with us, we bring him into the assembly and congregation of the brethren, where they are come together to make their common prayers, both for themselves, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and for him that hath been enlightened: and for all manner of persons in what place of the world soever, etc. When prayers are thus ended, we salute one another with a holy kiss: and then there is brought unto him that is precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bread and the cup of water and wine: and he having taken them, giveth praise and glory unto the father of all things, in the name of the Son and of the holy Ghost: and maketh a great thanksgiving, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that he hath vouchsafed to think them worthy of these things: which being ended, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, join and put their blessing thereto, saying; Amen: which being Hebrew, signifieth as much as, So be it. Afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Pastor having blessed them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the people answering to this blessing; those whom we call Deacons, give to every one of those that are present to receive of the bread and wine and water, so blessed by the said thanksgiving, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they carry it to those that are absent. And this food is called amongst us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Eucharist or Sacrament of thanksgiving, which it is not lawful for any one to receive, which hath not before received the truth of our doctrine by faith, and which hath not been washed with the baptism of regeneration for the remission of sins etc. Now in these two places thus laying out the form and pattern for the manner of the celebrating of the holy supper, in the Primitive church, (for our adversaries cite them in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is) of the liturgy or divine office) we have all that which is before mentioned, together with the evident marks of the whole jewish service, and yet we shall hardly be able therein to find out the Mass. Therein we well behold and see a flock of Christians, and one Pastor which doth call them together to serve God, and to be fed with his word, and with his sacraments: the reader that readeth the holy scripture: the pastor that frameth some exhortation out of the same unto the people: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  devout prayers in a loud voice offered up to God before and after, aswell for the Church, as for all other men. Then afterward how the bread, the wine and water are brought, and not offered, which are blessed by the Pastor, by thanksgiving, uttered in a language that is understood of all, and not consecrated, neither turned or changed by the whispering and muttering of certain words, the people joining therewithal their vows and inward affections, & becoming a party in this service. Finally, after a mutual kiss, the sign of the holy charity, which ought to be nourished amongst them as the members of Christ: the sacraments are distributed by the Deacons to every one: yea, unto them which through infirmity were not able to come, as a sign of that conjunction & unity, which they had with the rest: 
Tertul. in Apo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Instino, quod Tertulliano caetus. Pro mora finis, that is, either of the world, or of the Empire.  what can there be found more unlike unto the ceremony of the Mass? or more like and answerable unto the simplicity of the reformed Church? Tertullian in his Apologetical Oration some fifty years after: Now (saith he) I will declare unto you the practices of the Christian faction, to the end that when I have refuted the evil, I may show you the good: we come together into one congregation, to have recourse unto God by prayer, forcing him (as it were) by the joining together of all our prayers: and this violent enforcement is well pleasing and acceptable unto God. We pray for Emperors, for their Officers, and Potentates, for the estate present; for the quieting of matters, and for the deferring and putting off of the end: we come together for the communicating of the holy scriptures, if the estate of the time present do press us, or to prevent somewhat to come, or to take acknowledgement of the present: and thus we shall feed our faith with holy speeches, we relieve and secure our hope, we make strong our confidence: and therewithal likewise fortify our discipline and manner of government, by the urgent and uncessant rehearsal and renewing of the memory of good precepts. In our congregation are likewise used exhortations, reprehensions, and the exercise of sacred censures: for there matters are judged with great advisement, as is wont to be done of such men, as assuredly know, that the face of God is towards them, to behold and see their doings. And it is a great foreshow of the judgement to come, if any one amongst us have sinned so deeply, as to be excluded from the communication of prayer, and of the assembly, and from all manner of having any thing to do with this holy society and fellowship. The Elders that are best approved and found most faithful, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justino.  do sit as Presidents in our assemblies, advanced and called to that dignity, not through any sums of money, but upon the weight and sway of the good testimony, 
Tertul. de Corona milit.  which they have given, etc. And at their hands (saith he in another place) we receive the lords Supper. In the second book written by him to his wife, speaking of the exercises of piety, which a woman married to an unbelieved man could not enjoy. 
Tertull. l. 2. ad uxorem.  At whose hand (saith he) shall she desire the Sacrament of bread? and of whom shall she participate and take the cup? What shall her husband talk and commune of with her, or what shall she talk and commune of with him? Do you think that it will be meet for one to be talking of Taverns in the time of the receiving of the lords Supper, or of Hell & c? And where then shall be our due and holy remembering of God, our calling upon Christ, the nourishing of our faith, and the intermingled reading of the scriptures? 
Tertull. de anima.  In his book of the Soul: There is (saith he) a sister amongst us, unto whom is given the gift of revelation: In the midst of divine service, she is cast into an ecstasy: She is brought into the company of the Angels, and sometimes into the presence of the Lord himself, 
Adlocutiones proferuntur.  etc. Again according to the scriptures which are read, or the Psalms which are sung, or the Sermons which are made, or the prayers which are offered, new matter of visions is administered and offered unto her: she seethe and heareth the Sacraments, etc. In which words he may seem to have comprehended in brief all the substance of the ancient divine service. 
Tertull. de Pudicit. c. 10.  For the circumstances in his book of shamefastness, there was alleged unto him a chalice, whereupon was painted our Lord seeking the stray sheep: Out of this cup (saith he) thou wilt drink, that is, derive and fetch a second kind of penance: (he speaketh after the phrase of the heresy of Montanus) but as for me, I draw and drink of the scripture of this Pastor, which cannot be broken in pieces: 
Tertul. de orat. c. 12.  alluding to the glass cups, which were of Glass in his time. As likewise in his book of prayer, he reproveth them which after the manner of the Pagans, Posit is penulis orabant, that is, put off their cloaks or upper garments to pray. Where have you (saith he) any commandment either from the Lord, or from his Apostles? This is superstition, and not religion; a curious and not a reasonable service: wherein was nothing but an apish imitation of the Gentiles. I omit to speak of the kiss of reconciliation before the holy supper, which he calleth, Signaculun orationis: without the which we cannot pray well unto God; nor come near unto his mysteries. And therefore he taketh them up roundly, 
Tertull. in lib. de oratione.  which habita oratione, subtrahebant osculum pacis: that is, which after prayer did deprive themselves of the kiss of peace, that is, refused the mark of reconciliation with their brethren. But let it be that we & our adversaries agree well together about all these places; yet notwithstanding, they will draw us forth an African Mass. But what will they gain themselves that way, seeing they shallbe able to prove nothing, but that the holy supper was distributed under both kinds unto all, in general, & every one in particular, by the Pastor or Minister? That there was used ardent and devout prayers before and after? that the word of God was there read & expounded by the Praeses or Pastor of the Church, & applied likewise in reprehensions and censures? That therein men and women did use to sing Psalms? That all was done there in a known tongue, without any curiosity about the vessels, and without any distinction or difference for or about apparel and garments? S. 
Cyprian in Epist. ad C●●c●●ū.  Cyprian in an Epistle unto Cecilius, disputing Contra Aquarios, against such as used water in the holy Supper; which he calleth Dominicum, as if a man should say, the Lords banquet, showeth us very well, that we must keep and hold ourselves fast and close to the institution of Christ, without changing any thing thereof, and that throughout his diocese he used it so: for he sendeth them to the Gospel, and to Saint Paul to the Corinthians, 
1. Cor. 11.  out of whom he rehearseth the place, even through to the very end. Of a truth (saith he) seeing that neither any Apostle, neither yet any Angel from heaven could declare or teach us any thing, (Praeterquam quod Christus semel docuit,) besides that which Christ hath once taught us: I cannot but marvel, how against all both evangelical & Apostolical doctrine, men dare to offer (in some places) water in the cup, etc. Afterward he addeth: For they should ask counsel at those whom they follow: wherefore if in the sacrifice, which is Christ, we are not to follow any other then Christ; it must of necessity follow and be laid upon us, that we ought to obey, and do as Christ hath done, and also commanded us to do: seeing he telleth us in his Gospel, If you do the things which I command you, I call you no more servants, but friends. For that Christ ought only to be heard (saith he,) God the father himself hath witnessed it from heaven, saying: This is my well-beloved Son, etc. hear him. Whereupon then it must follow, that we are not to regard what every one before us hath judged meet and convenient to be done, but unto that which jesus Christ hath done, which is before all: because we are not to apply ourselves to follow and imitate the custom of man, but the truth and verity of God. But and if thy conscience check or trouble thee, by reason of the life and doings of thy predecessors, who have so and so lived, and which have followed such and such traditions, he putteth into thy mouth what to answer unto thyself in that case likewise: For (saith he) if any of our Predecessors, either through ignorance, or foolish simplicity, have held otherwise then the Lord hath taught us, either by his precept, or by his example: God will pardon such his simplicity, through his rich and abundant mercy, but unto us forewarned & taught the contrary by himself, it cannot be pardoned and forgiven. Now in deed it were meet that we should write out all the whole treatise, because it driveth only and aimeth at the annihilating of all manner of men's traditions, that so nothing might be embraced, but the pure institution of Christ, contained in the Gospel, and in the Apostle. But that we may come to the particular and special points of this divine service, we have already seen and heard what he hath said of the general confession which the Minister or Priest made of the sins of the people and his own. There was also at this time in the Christian assemblies a mounted or raised place, out of which the reader appointed for the same used to read the scriptures, as also the Bb. to make his sermons upon the same so read. 
Cyprian de operib. Cardinal. Christi. Concilium Laodic. Canon. 19  Which said place Cyprian calleth Tribunal ecclesiae, but others Suggestum pulpitum, etc. And the sermon or Homely was made after the reading of the Gospel, and before the celebration of the Sacrament, as appeareth by the Council of Laodicea: that is to say, before the going out of those which were to be instructed and catechised in Christianity to the end that they might be received into the Christian Church. This reading is likewise apparent, 
Cypr. lib. 2. Epist. 5.  where Saint Cyprian ordained for the reader, a Confessor of the name of Christ: He was worthy (saith he) not for his age, but for his deserts of some higher room in the church: but it seemed good unto us, that he should begin at the office of reading, because nothing soundeth better in that mouth, which hath confessed Christ by a glorious professing and witnessing of him; then the sound of the celebrating of the divine lectures. To read (saith he) the Gospel of Christ, which maketh the Martyrs to come from the stocks, to the pulpit, etc. and because such joy loveth not any lingering delay, Dominico legit, He began to read upon the day of the holy Supper, etc. And as for the sermon Eusebius maketh mention, that it was ordinarily and commonly used in the holy assemblies of the African Churches: 
Euseb. lib. 7. cap. 22.  and we have many places also to that effect out of Saint Cyprian. We learn also of Origene, that it was the custom, that the Reader should read the scripture, 
Socrat. lib. 5. cap. 12. Cipri. serm. in orat. Doinic.  and the Pastor expound it. And Socrates maketh mention, that in the Church of Alexandria this was Origene his professed practice. And as concerning prayers: Our praying (saith Saint Cyprian) is public and common, not for one man alone, but for all the people, for that likewise all this people is but as one. And to the end that all carnal cogitation may be far from us, the Minister before prayer, prepareth the hearts of the brethren by this preface: Sursum corda, which is, lift up your hearts on high, to the end that the people which answer, Habemus ad Dominun: that is, we lift them up unto the Lord, may be forewarned not to think of any thing but him only. And consequently, the celebration of the lords Supper followed, the insticution whereof was read for the blessing of the sacraments, and after that a general prayer: as appeareth in a history of one possessed of a Devil, of whom he saith, 
Cypr. in serm. de lapsis.  that she was impatient during the time of this prayer. Precis orationisque nostra impatiens etc. But that solennibus adimpletis, the holy things being accomplished, that is to say, 
Et accipientibus caeteris locus eius advenit. Cypr. de Caena Dominic.  the blessing of the sacraments, the Deacon beginning to give the cup, she would have taken it in her place: howbeit very quickly, by a secret instnct, and motion from God, she began to turn away her face. At which time likewise all the faithful indifferently without exception of any, did communicate, practising the same that he speaketh of elsewhere saying: The Priests are not admitted alone to the communicating of this food, but the whole church, every one receiveth his portion equally, etc.  
Hitherto you see the simple and sincere manner of divine service, continued and used in the Church: but let us see what things they were that in this mean time are reported to have been added thereunto by the Bishops of Rome. Some attribute to Pope Alexander the first, this clause: Qui pridie quam pateretur etc. that is, who in the day before his passion, took the bread in his precious hands, and lifting up his eyes unto thee O God his father most mighty, and yielding thee thanks, blessed it, broke it, and gave it to his disciples saying, take, eat ye all, etc. Whereby appeareth, that in former times, by their own testimony, these words, Hoc est corpus meum, was pronounced without any Canon, and without any preface, 
justin. Apol. 2. Plat. in Sixt. 1.  as we may read them all naked, and by themselves in justine his second Apology. Do this in remembrance of me; This is my body, This is my blood, etc. To Sixtus 1. is attributed, Sanctus, etc. Holy, holy, holy, Lord God of hosts, the heavens and earth are full of thy glory. And this which Platina did set down of him, is in the history of his life: 
Plat. in Telesph.  That in the Apostles time, all things were done nakedly, plainly and simply in the action of this mystery, etc. To Telesphorus (or according to others, to Symmachus living a long time after) the song of the Angels to be sung before the holy supper, that is to say, Gloria in excelsis, etc. But how many things are there in the Mass, and those of the most substantial points thereof, which have their several distances and distinctions of the time of their first being and entrance, as the same is said at this day? And it shall be further noted here by the way, that the Sanctus and the Gloria, are in the Lithurgies attributed unto the Apostles and disciples, and before by us confuted, as nothing else but the counterfeits of antiquity. To Mark 1. in the end, the song of the Creed, in that manner that it was drawn & agreed upon in the first Nicene Council, about the year three hundred thirty five, or according to some, to julius the first, to be sung by and by after the Gospel, by the Clergy and the people. 
D. l. ●. vasa. c. ut Calix de conseer.  And as for the circumstances, Zepherine ordained, that the wine should be put in glass vessels: but Vrbanus the first, that it should be put into vessels of metal: Silvester the first, that the priests should not wear any silk, nor coloured cloth, but only linen: but not a word all this while of the pomp of Rome. For I pray you what likeness is there betwixt all that which we have here said, and that which may be said of that which is used at this day; whereof all the Authors going before, until this time, (how many soever have written in Latin) have not seemed to be acquainted so much as with the name? 
That the name of the Mass was unknown at this time.  For where as some would make us believe that the Mass was written of at this time; I do here once again give you to understand for all that, that this is a manifest fraud and trick of deceit, and that it is found in the Greek authors translated in these latter ages, into Latin, only by the imagination of the translators, who were disposed to find it where it never came. 
Ignatius in an epistle to the Church of Smyrna.  Thus it is found in Saint Ignatius, in Saint Denis, in the Tripartite history, etc. in such places, as where these Authors have written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, to administer the Supper, to say service, to preach, and to call the Church together, etc. they have not been ashamed to translate to do, say, sing, and celebrate the Mass. 
Dionis. lib. 3. Hier. Hist trip lib. 3. cap. 11. & lib. 4 cap. 13. & lib. 7 cap. 31. & lib. 9 cap. 9 etc. That the Decretal epistles are ridiculous.  And from the fountain of a like good conscience are sprung those glorious Decretal epistles of Zepherinus, Calixtus the first, Pontianus, Sother, and such like, wherein indeed the same name of Mass is read, but to the just making of those to blush who counterfeited them. For who will ever believe, that at such time as there was a Tertullian & a Cyprian, which did write so eloquently, exactly, and learnedly, of the deepest and weightiest points of our faith, and that in Africa, where the Latin tongue was not so pure and neat: the Bishops of Rome in the midst of the palace of the world, should ever busy their heads to make and write laws, of such childish and fond things: and that in such childish, fond and barbarous manner? Persecutiones patienter portandae sunt: Praesentem fraternam syllabam exposuimus: Modernis temporibus Christianitatem suscepistis: Habent potestatem ordinare regulariter, and these goodly words: Intronizare, praetextatus modus, charitative convenire: I appeal unto their own consciences, if these be either Latin words or phrases? Is it possible that they should be hatched or ever heard of before the overrunning made by the Goths? And again, what ancient & old writer did ever make mention of these Epistles, Eusebius, Jerome, Damascene, or others, who never forgot any one of the writings and works of those men which yet were not any whit so earnestly recommended unto them? And who is he furthermore, but and if he bring his eyes with him, will say and well perceive that some crafty forger hath framed these lies, for the advancing of their See and jurisdiction? As likewise the most and best learned do hold, that they were all made after the time of Syricius, that is near five hundred years after our Saviour Christ. And then from what spirit can they come but from the father of lies?  
Thus we have coasted along till we are arrived at the great and famous Council of Nice, where were come together about the year 328. from all the parts of Christendom, 318. Bishops, 
That the Mass was unknown at the time when the Council of Nice was holden.  all of them utterly without any knowledge of the Mass used at this day, either by name or deed, for any thing they could gather out of any antiquities, yea or out of the Roman Church itself. Neither having any Canon, invocation of Saints, or any such other things, as are now become the principal parts of the same: and yet the Mass, the most formal part of service that the Church of Rome hath, the Canon, the soul and life of the Mass: without the which a man cannot possibly seem to them to be a Christian, and without the which it could not keep the name it hath: yea whereof if there be but the least word left out, it becometh all and altogether unprofitable and unperfect. But well, we have found the administration of the holy Supper of the Lord, celebrated with public prayers: singing of Psalms of all the people: reading of the scriptures, and the interpreting of the same: blessing of the sacraments, according to the Lord his institution: and the distributing of the same, simply in their whole and sole nature unto all the people: and all this in a known tongue, which every one present understood and answered accordingly from time to time, Amen: without any superstitious affecting of garments, curiosity in vessels, or other vain ceremonies. And all this under the name of Coetus Dominicus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Caena Dominica, Epulum Dominicum, or Dominicum, simply and by itself: that is to say, of the assembly, congregation, holy supper, or banquet of the Lord. Wherefore let the readers judge both of the one and the other, as namely which of them approacheth and cometh nearest unto the true antiquity, the Church of Rome, or the reformed Church.   

CHAP. FOUR What manner of service was used in the Church unto the time of S. Gregory, or thereabout: and namely what manner of thing that was, that is called the Mass of those that are catechised.  
NOw in the time of Constantine his rule and government in the Empire, 
A notable alteration under Constantine, & afterward.  we see and behold the estate of the Christian Church to change, from persecution to peace; from servitude and slavery, to principality, rule and dominion, by removing out of the deserts, to dwell in Cities, and from keeping in caves and holes, to sit in fair and stately palaces: Here we see it embraced of the multitude, entertained of Emperors, and those the most famous and worthiest of all the rest, namely the Emperors of Rome, and received of whole nations, and those such as bore away the prick and price from the whole world for pride and riotousness. Let us not find it strange, if in this great change we see it altogether changed even at one blow: if the Church embracing the world into her lap, become swelled and puffed up with the same in a moment; if the world enter into the Church with the world, being brought thereinto, by the entrance it obtained: I mean the vanities, superfluities, affections, and imperfections, together with all the rest of the infections of the world. The Church had been nourished in mountains and deserts, she came forth of such places clothed with Camel's hair, in all so brietie, simplicity, and innocency. The Bishops for the most part bringing her forth into the world, were ashamed to show her in such sort unto the Gentiles, to them which newly came, or else were willing to come out of Paganism. These good Emperors likewise desirous to have her received of these people, becoming more curious in setting out of the utter parts, then of the inner: of the show and appearance, then of the truth, and of the ceremony, then of the substance: did not make conscience or spare to deck her up after the manner of Paganism; to prepare her the glorious ornaments used amongst the Gentiles, and to accommodate and fit thereunto (as far as they thought possibly they might, without prejudicing of their holy faith) the service and ceremonies of the Christians to those used amongst the Pagans. And this their course and manner of proceeding was called amongst them zeal and prudency: which Tertullian, a precise and severe observer and challenger of the first purity, had called sacrilege. Wherein again they thought it meet to keep such a tempering, because that having at the same time to care for the satisfying of them of the circumcision, even the jews, which embraced Christianity, furthered and helped forward thereto, for the most part upon a conceited opinion that they had dreamt of, of the greatness of the Messias; they thought they might thereby be able to show them the accomplishment of their expected hope in the outward gorgeousness of the Christian Church: and where they thought they ought to beautify her simplicity and nakedness, there they borrowed willingly all they could, either of words or ceremonies from the jews.  
Seeing then the whole outward service both of the jews and Gentiles did consist principally in sacrifices: (those of the Gentiles, having no certain scope or mark to aim at, and those of the jews looking all forward unto jesus Christ, upon and in whom they were all founded and finished) it seemed hard and harsh unto them, and like to give much offence, if they should wholly abolish all sacrifices: because these proselytes newly converted to Christianity, did not believe that religion could stand without sacrifices; not conceiving the truth, how that all sacrifices are nothing, further than they are applied unto the only true sacrifice of the Son of God fulfilled upon the cross. Lest therefore they might exasperate and provoke either the one or the other, the Christians applied themselves to hear and speak both of altars and sacrifices. And because that the Apostles had taken pain to beat it into their heads and hearts, that all sacrifices took their end in Christ: they took pleasure in calling their services, offerings, and oblations, sacrifices: the table of the Lord his Altar; the remembrance of his death in his holy supper, the sacrifice of the Altar, a holy host: the Bishops and Pastors, Sacrificers, and the Deacons, Levites, etc. These kinds of speeches being easily to be understood of every one amongst them, and such as at that time were not hurtful, howsoever in the ages following, falling out to be fuller of ignorance, and further swerving from the clearness of the light: they became causes of great abuses, because they would adventure further, & go from the figure and sign, to the thing: from the spirit to the letter; from an improper manner of speech, into an error of doctrine. The Gentiles likewise had a multitude of Gods, unto every one of which they had builded churches, raised altars, and made sacrifices. Now to restrain such a people at once, to the service of one only God, and that God altogether a spirit, to a service altogether spiritual: being a carnal people, a people brutishly enamoured with their pompous manner and ceremonies, with their images of wood and stone: the wisdom of man found to be scandalous, full of offence, and without the bounds of discretion: and therefore would have regard of the said Gentiles in such sort, as that they might build them up, and not pull them down: and feed them first with milk (as they called it) and afterward with strong meat, (for so this place was then abused,) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whereas then the first ages had sharply and courageously contested, that to have many Gods, was not to have any at all: It was found pleasing and plausible, to turn their Gods into saints, and their Goddesses into she saints, and to place our Apostles and Martyrs in their rooms: to dedicate unto them their temples and Altars, to allow them sacrificing priests, and high priests, to ordain feasts and services in honour of them. But this matter is handled hereafter more at large. Where (before that we come thereto) let us consider, seeing the spirit of man is blind in the things belonging to God) how that these good men under a shadow of drawing jews and Gentiles unto Christ, in course of time did fair and softly bring into the Church both judaisme and Paganism: I mean their ceremonies and outward pomps, superstitions and vanities, yea and that is worse, many of their presumptions and prejudicate opinions in the matter of doctrine: and how also it followed thereupon, that the people did every day apply and join themselves more & more to the outward part, and put us in danger to be rather jews and Gentiles, then true Christians, abusing the example of Saint Paul, who became (as he saith) a jew to the jews, a Gentile unto the Gentiles, and every thing to every man, to win them unto Christ: and that without any manner of consideration how that the spirit of God is not given to all in one measure, or how that every man is not capable to stand fast, and keep his hold in such tickle and slippery places. Neither yet that S. Paul became a jew, and observed the law, but to the end that he might draw them from their rudiments: or that in like manner by becoming a Gentile, he held not any thing of their unknown God, but rather preached unto them the son of God come into the world, that is to say, without the annihilating of the cross of Christ, without prejudicing, yea to the advancing of the verity, simplicity and purity of doctrine.  
But as yet the substance of the truth ceased not to swim and float a long time upon the face of these human inventions, being the good seed, & husbanded by the care and industry of good teachers, who suffered not the same to be choked & overrun with the darnel at the first blow: until the overflowing stream of barbarous and rude men, which happened some ages after, did utterly overwhelm it, and make an end of the same: by occasion whereof the dark and palpable thick clouds of ignorance did bury and swallow up Christianity. The Pastors being partly ignorant and partly negligent, suffered the darnel to grow: so that the darnel occupied the place of the corn, even the incorruptible seed of the word: in so much as that the greatest part of Christendom suffered the famine of the true bread, that is, of the true preaching of the Gospel, becoming drunken & oppressed in the mean time with the excessiveness of men's inventions, the proper darnell-bread, thrust upon them under the name of traditions. And this is that which we have now to verify concerning the matter of the Mass, going forward with the handling of the growth and proceeding thereof from age to age.  
And here let us call to mind in what estate & condition we left the divine service in the former Chapter. It consisted of a general confession of sins; in singing of whole Psalms; in the reading of the holy scriptures; in the Pastor his preaching upon the same: after that in a general prayer for the whole world; in the blessing and distributing of the Sacraments to all the faithful under both kinds; in a thanksgiving for the benefit received of God in Christ, renewed in the action of the Sacrament: and how that all this was uttered in a known tongue, and a language understood of all the people, which answered thereunto from time to time; the vessels and apparel being such as were commonly used, & every thing done in simplicity, without vain ostentation, & void of all manner of wavering ceremonies: and all these things continued unto the times and ages that we are now to speak of, being the substantial parts of the true and lawful divine service. 
Euseb. lib. 10. cap. 2. & 3.  Eusebius speaking of the ordinary actions of the true divine service, maketh mention of prayers, psalms, lessons, sermons, the blessing & communicating of the Sacraments, 
Euseb. lib. 4. of the life of Constantine. S. Hilary psal. 65. S. August. in epist. 119.  of thanksgiving, etc. Likewise (saith he) Constantine the Emperor prayed with the congregation, sung himself, heard the sermon reverently, and that standing, (saith he) not thinking it seemly for him to sit down in that place. S. Hilary: If any man stay without the church, he shall hear the voice of the people which prayeth, he shall understand the solemn tunes of the Psalms, and in the offices of the holy Sacraments, the answer of a denout confession. Saint Augustine in as many words: It is not to the purpose (saith he) to sing Psalms in the Church when the scripture is in reading, or when it is in handling: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is the same that he meaneth by these words: Quando disputatur: when the chief, the Pastors or the Bishops do pray aloud, or when warning is given by the Deacons, that we must give ourselves unto the general prayer. But these mean while excepted, what can the assemblies of the faithful be better occupied about? what more holy thing is there which they may exercise themselves in, then in singing of Psalms? 
Hesychius upon Leuit. lib. 7 cap. 24. Dionys. in Hicratch. lib. 3.  Hesichius: Prayer is holy, the reading of the scriptures is holy, the hearing of the expounding of the same is holy, yea and holy it is whatsoever is said or done in the church of God according to his law, etc. This in brief is the sum of the whole service: as is testified likewise in the Hierarchy of Saint Denis, (for it must needs be referred unto this time) describing the manner of the celebrating of the holy Supper, for he affordeth and granteth place unto every one of these parts, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  making it to begin with the harmonious singing of Psalms, the whole ordinance of the Church singing with the Bishop. Afterward he causeth the reading of the holy scriptures to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Ministers of the Church, and from thence to draw out exhortations unto the people: after which he giveth leave to those which were not admitted to the sacraments, to go forth of the Church and temple, as namely those that were catechised, the penitents and the possessed. Then the holy sacraments are set upon the table, and are blessed and sanctified by holy prayer: the which are first received and taken by him that is the chief in these holy actions, as the Minister or Bishop, and after given to all that are by, after that they have testified their spiritual unity by a holy kiss. Which done, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, having participated and distributed the Sacraments, that is, the bread and the wine, he closeth up the whole action with a holy Eucharist, that is, a public than kesgiving for the benefit received from our God in the receiving of his holy Supper.  
Let us now follow on, 
The Psalms. Chryso. in his eight hom. upon the Heb. Chrysost. in hom. 6. de penitent.  and go forward through every one of these parts. Chrysostome saith of the Psalms: Every week the Psalms are read, twice or thrice. Again: Wherefore have the Christians the Psalms always in their mouths: seeing we read the Gospel but once or twice, neither yet the writings of the Apostle? and why also do we sing those with our own mouths, doing nothing but lending our ears to these? Saint Augustine recommendeth them unto us by the example of Christ and his Apostles, for the profit coming of the precepts contained therein: & for the edge which they set upon our zeal. Again, he taketh upon him the protection thereof, against such as blamed the Church of Carthage, because it did sing them, 
S. Augustine li. 2. retract. ca 2●  whether it were before the offering, or in the time of the distributing thereof unto the people, that is to say, the lords Supper. Now it was the ancient custom to sing them, and that altogether & all throughout, 
The Psalms cut in sunder & divided into parts. Optat. lib. 4. Epiph. haer. 64.  as it is to this day used in the Greek Churches. But about this time the zeal of Christians waxing cold, they began in the Church of Rome to divide them into certain pieces or pauses, which were called parts, to the end that service might be made the shorter: as we read in Optatus, who citeth the 2. part of the nine and fortieth Psalm. And alth ought this dividing of Psalms, into parts, may seem to have been in the time of S. Hilary, yet it was not receined into the Church. Epiphanius calleth them distinctions. S. Ambrose in his liturgy, Psalmulos, or little Psalms, which are nothing else but verses: and they were sung within a certain time after countervoicewise, one side singing one verse, and an other an other.  
Of the Institution Theodoret reporteth of Flavianus and Diodorus in Antioch, 
Theodor, lib. 2 cap. 24.  that they caused them to be thus sung about the sepulchres of Martyrs: but in the Latin Church, Paulinus reporteth it to be by the appointment of Saint Ambrose in his Diocese: which was afterward about the year 430. spread abroad every where, and that by the authority of Pope Celestine, who by name did practise it, at the first beginning and entrance into ecclesiastical or divine service.  
Of reading, S. Chrysostome reporteth ordinarily: When it is told thee in the church, 
Of reading, Chrysost. hom. 36. in 1. ad Cor. & hom. 3. in 2. ad Thessaly. Concil. Laodi. cap. 17. Cut & divided readings or lessons. Ambr. in praefat. in Psalm. De Offic. lib. 1 cap. 11. & 44. Sever. Sulpit. de vita S. Mart. l. 3. De Offi. l. 1. c. 8 De Virg. l. 3. ad Gratian. l. 4. etc. S. Agust. tract. 9 in joann. serm. 236. de temp. serm. 7. & 10. de verb. Apostol. etc. Beloth. c. 57 Berno & Radulphus. The Sermon. Ambr. epist. 33 post tractatum. S. Basil. in psal. 14. & 114. S. August. in 1. Epist. S. joh. Amb. epist. 33. S. August. de civit. l. 22. c. 8 August, de doctrina Christia.  the Lord saith so, and that the Deacon doth bid all the world to be silent and still, think not that it is not to the end that thou shouldest honour the reader, but rather him that speaketh by his mouth. Again, when thou hearest the Prophet which telleth thee, the Lord saith this; Remove thy self O earth, and rise thou higher O heaven, think within thyself, who it is from whom the Prophet speaketh unto thee. If these readings had been such as are now a days in the Mass; to what end should those exhortations of S. Chrysostome serve? But the Council of Laodicea, is likewise plain and pregnant in this point: Let the Canonical scriptures be read in the church, & not any others. S. Ambrose oftentimes: What severity of punishment have we established in the Church, to the end that silence may be kept whiles the scriptures are reading? whereas notwithstanding, the Psalms do keep silence of themselves. And these readings or lessons were aswell out of the law, as out of the Gospel and Apostle, as appeareth in infinite places of S. Ambrose, S. Augustine, and others: and that throughout whole books, until such time as S. Jerome by the commandment of Pope Damascene, because the lithurgy seemed as then to be too long, did make an extract of certain lessons out of the Prophets, Epistles & Gospels; whereupon he composed the book, called Comes, or the book of lessons: from which time they began to be in use in the Church. Now the Bishop or Pastor of the Church was wont to take the place whereof he would make his sermon, ordinarily out of those lessons as appeareth by those words of S. Ambrose, S. Augustine, and others so oftentimes used: We have heard in the lesson that hath been read, etc. and upon the same we must deliver and speak as the Lord shall vouchsafe to enable us, etc. And sometime out of the Psalm that had been sung, as may be seen in S. Basill upon Psalm 114. Or else they took a whole book, as S. Augustine in his treatise upon S. john: save that upon the days of great feasts, as the feast of the Nativity, Easter, and Pentecost, they chose out picked places, from thence to entreat of the history and mystery. And the sermon was called Tractatus Sermo, and from thence grew these speeches, Homilia tractare, de superiori loco dicere, sive de exedra. And it was the custom of the Pastor before he began to speak to the people, to pray unto God, that he would show him the favour and mercy to teach them well, and to give them well, and thoroughly to apprehend that which he should teach them according to Saint Augustine his precept: Before he speak, let him pray unto God for himself, and for them to whom he is to preach, and let him be (saith he) Orator antequàm dictor: which is, let him pray before he preach. And this sermon did continue (as we learn out of Saint Basill) about an hour, in the end likewise concluding the same with prayer. In Saint Augustine: conversi rursus ad Dominum, etc. we betake ourselves again unto God, etc. And furthermore, as this is the principal charge of the Ministers to preach the word: as those unto whom our Lord (delivering his commission) spoke in these express words: Go preach the Gospel unto all creatures, etc. So have we from these great and worthy men, infinite sermons, as by name from Saint Cyprian, Saint Ambrose, Saint Augustine, S. Chrysostome, S. Basill, etc. but not from any one of these, any book of rites or ceremonies, neither yet any pattern of any sacrifice: And they let not to take great pain to prescribe and point out unto us, the qualities of a preacher, and the parts and conditions of a Bishop, that is worthy the room and place of teaching the people: especially Saint Augustine in his books of Christian doctrine: but for teaching of him how many divers ways, and with how many ceremonies he should say Mass or offer his pretended sacrifice, they trouble not themselves at all.  
Now after the sermon, 
That the holy Supper was frequented at that time of all the faithful.  it was ordinarily the custom to begin with the administration of the holy Supper, especially during the time of their first love and zeal, when as the Christians for the most part did communicate every week: yea and some every day, the Sacraments being never set upon the Table of the Lord, but that there would be a number of faithful Christians to communicate thereof. And furthermore, 
S. August. ad januar. ep. 119  Saint Augustine exhorteth the faithful to communicate every lords day: Provided (saith he) that thy soul be not set upon sin. Saint Ambrose giveth warning, and admonisheth them to celebrate the memory of the Lord every day: rebuking certain of the East Churches, which did not communicate oftener than once a year. And Eusebius saith, that the same custom was used in his time. And the same thing is witnessed by Saint Jerome, 
Euseb. l. 1. de Demonst. S. Hieron. ad Lucinium. Chrysost. in epist. ad Ephe.  especially of the Church of Rome, and those of Spain. Whereupon we see likewise that Chrysostome crieth out most vehemently, as complaining of the frosennes of his age: as being such, as that though the supper of the Lord were celebrated daily, yet there came but a very few people to the holy table: yea of so great account it was held, as that it appeareth unto us by a law made by the Church, and set down in the ancient Canons: that the sacraments being blessed, all the faithful, that is, all those which were admitted to be of the communion & fellowship of the Church (for so they called them) should stay in the assembly, 
The difference betwixt the faithful, and those that were catechised.  and should be exhorted, even as they would avoid the punishment for doing otherwise, to communicate. But on the contrary, such as could not be received thereunto, namely such as were catechised, as not having as yet been sufficiently instructed: Penitents, which had not as yet given sufficient, clear, and manifest signs of their repentance: as also the possessed, for being vexed of the evil spirit, should be advertised to withdraw themselves, and to leave the place clean for the faithful. 
Concil. Antioch. c. 2. C. peracta. D. 2. de consecrat.  And this is it which the Canons say: As for such as enter into the Church of God and hear the scriptures, but communicate not in prayer with the people, but rather by some intemperancy do keep back themselves from the holy communion: let them be excommunicate and cast out of the Church, etc. Again, The consecration ended, let every man give himself to receive the communion, if they will not be cast out of the Church: 
Hiero. in 1. ad Cor. c 11. Chrysost. in 2. ad Cor. ho. 18.  for so it was ordained by the Apostles, etc. Whereupon Saint Jerome telleth us: The supper of the Lord must be common to all, for he hath given the Sacraments unto all his disciples equally. And Chrysostome: In some thing the Minister differeth not from the common people: Nihil differt sacerdos à Subdito; as when the participating of the holy mysteries is in hand: For we are all alike thought worthy to receive them: Not as in the old law, where the high Priest took his certain portion, and the people theirs: and so as that the people could not have any thing of that which was the sacrificers part: for unto every one there present is delivered one and the same body, and one and the same cup. And therefore he was greatly offended with those, who stayed behind with the faithful after those which were catechised were put forth, 
Chrysost. in epist. ad Ephe. hom. 3.  and yet would not communicate, as offering injury unto the lords table and feast. Thou art come hither (saith he) and hast sung Psalms in the place with all the rest, and in that thou hast not departed, hast acknowledged thyself to be of the number of those which are worthy to be admitted thereunto: how cometh it therefore to pass, that thou having stayed, dost not receive the Lords Supper? And if thou answer that thou art unworthy: art thou not so likewise by consequent of the communion which is in prayers? etc.  
As for those which were catechised, put to do penance, and possessed, 
Of the catechised which had leave to departed  the Deacon after the sermon, made known and signified unto them in plain words, that they were to departed and go away: which thing might be practised with less ado at this day: when as there is not almost one to be seen possessed of the evil spirit, and for that the rigour and severity of doing of penance is much abated: as thirdly, in that there come into our Churches none but the children of Christians. And this leave which was declared and openly told them, was called, Mittere, vel dimittere: unde Missio & Missa, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
From whence the name of the Mass grew.  & hence was the first original of this word Mass in the Church: because (as Bellarmin himself confesseth) that this leave was delivered in these words: Ite, Missa est, as amongst the Pagans was wont to be said, I, licet, etc. And by little and little (as abuse is apt to seize upon words that are most familiar and well known unto us) it came to pass, that that part of the service, which endured unto the sermon, 
Raban. l. 1. c. 32. Innocen. l. 6. de Sacr. Hugo l. 2. part. 8. cap. 14. Tertul. de prescript. & corona  and inclusively unto the rehearsing of the Creed, was called the Mass of those that were catechised: and that which was afterward, that is to say, the celebrating of the holy Supper, had appropriated and given unto it the name of the Mass of the faithful, according to the old and ancient distinction made in the Church, betwixt those which were called the faithful, and those which were catechised. And this is likewise testified by Tertullian in many places: and the Mass of the faithful begins where that of the catechised ended.  
But admit that this sending away was practised in the Church, 
Rabbi Levi. in Leuit. cap. 5.  after the manner of the jewish Church, which would not suffer that any leprous or other infected persons should be admitted unto their sacrifices: or else according to the Pagan's themselves, who would chase the profane from their mysteries and holy things with these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, leave for the people to departed: so far it hath prevailed, as that without all doubt it hath brought forth a name for the Mass, a name which was never read in any Hebrew, Greek or Latin Author before this time, that is to say, till four hundred years after the death of our Lord: and yet so new in that age of the world, as that Saint Jerome the Pastor of Rome, and one who hath written so many great volumes, hath never so much as once made any mention of it: yea and Saint Ambrose, who uttereth it once, and Saint Augustine only twice, did yet never take it in that sense and signification, that we use it: for neither the one nor the other doth speak of it, in touching or delivering the matter and doctrine of the Sacrament: although that Saint Ambrose have written thereof six books: and that S. Augustine have handled the matter more amply and largely, and more often then any other, both upon S. john, and in other places. But both of them in a signification far differing from that wherein it is used at this day, that is to say; not meaning or understanding by this word, either sacrifice or sacrament. Furthermore, the place alleged out of S. Augustine his sermons are of small force, because the best learned think not these sermons to be his, as being found elsewhere to be attributed to Saint Ambrose, or to Hugo de Sancta victoria; such furthermore as have thus found them without any name, 
Erasm. de concionib. Amb. & August. ad frat. Eremit. August. in ser. de tempore. 23/  not knowing to whom well to attribute or impute them. Saint Augustine saith: Ecce post sermonem fit Missa catechumenis, manebunt fideles, that is, that after the sermon, leave shall be granted unto those that are catechised to departed, that is to say, such as yet have need to be instructed in the faith, whereas the sufficient instructed and grounded in faith shall abide. In which place by Bellarmine his own judgement, it cannot be taken for any other thing then a simple leave to departed, and not for any sacrifice or Sacrament. Again, In lectione, quae nobis ad Missas legenda est, audituri sumus: that is, We shall hear in the lesson which shall be read in the Mass, etc. In which place he may seem to comprehend, not only the one or the other service, or part of service, that is to say, that of the catechised, and the other of the faithful: but even all manner of spiritual exercise in the Church, 
Cassian. l. 2. c. 7. l. 3. c. 7. & 8. Amb. l. 5. epis. 8  whether it did follow the celebration of the holy Supper, or not, as it is ordinarily taken and meant in Cassian, who writ more than a hundred years after, S. Ambrose: The day following, which was the Lord's day, Post lectiones atque tractatum, dimissis catechumenis, etc. Missam facere coepi: After the lessons and Sermon, having given leave to the catechised to departed, I began to say Mass: Where behold how that here seemeth no other thing to be meant, than a restraining of that he did to the service which was proper to the faithful, that is to say, to the blessing, communicating and distributing of the Sacraments, very far differing as we shall well see, from the Pope's Mass: once I say for all in Saint Ambrose, never in Saint Jerome, and in Saint Augustine clean in an other sense: And this assuredly maketh the suspicion of no small weight, which some have had of these books: namely, that they should be none of Ambrose his works, 
Hieronymus in Prou. Salo. c. 11.  as contrarying his doctrine in many places. For as for the place that is alleged out of S. Jerome upon the proverbs, who will believe that it was his, seeing that S. Gregory is there alleged? and not rather some work of Beda, to whom the best learned do ascribe it? But what fatal change or translation was destinated unto this word, that from an ill thrown Latin word, signifying leave or liberty, it should necessarily be drawn in first to signify a part of God's divine worship and service, than a pretended sacrifice: Thirdly, a work wrought for the salvation of the quick and the dead: and finally, to leap into the room of the market place, called Palladium in Rome, promising as large and plentiful store of wares and merchandise for the Christian soul, as ever that other did commodities for the carnal body? And yet here we are not to omit that which we have already touched: namely, that all the services and exercises of the church, as public prayers, singing of Psalms, by night, by day, evening, or morning, were called Masses, in the ages following: although they meddled not at all with the administration of the Lords Supper: & the reason thereof was, because that all Christian assemblies were wont to dismiss themselves upon a general prayer made, which was called Collecta, & sometimes Missa, that is, a leave or liberty to departed, or a Mass: in as much as the departure followed immediately after the same. This appeareth by S. Benet his rule, wherein after he hath declared the order of prayers and supplications to be kept at the hours canonical: there is added, Et sint, vel fiant Missae, which is as much as if he should say: And then let them departed, give them leave to go away. The same also appeareth by Cassian to be so, who saith, speaking of the Monks of Egypt, that after the Mass of the vigils, they were permitted a little sleep until it was day. And again, that upon the lords day they had but one Mass or departure before dinner, which was reckoned unto them for their thirds, and sixtes, etc. But in as much as in this they were wont to communicate and receive the Lords Supper altogether: the name by little and little, and by succession of time took root and continued, to the rooting out of all others.  
But that we may not content ourselves with our former store, & go no further, we have testimonies of this dismission, Mass, or departure from the best & most approved of this our time. I speak not of the Liturgies touched heretofore and which shall be again touched hereafter, in all which these words are to be found and read: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Dionys. in Hierar. l. 3. Hieron. in spi. ad Gala. l. 3. c. 6 Chrys. hom. 24 & 83. in Math. 24.61. & 79. add popul. Antioch. hom. 3. & 4 de nature. Dei.  etc. that is to say, let the catechised and such as are enjoined humiliation for their transgressions, withdraw themselves, & let the faithful only stay, etc. And from the time even of Gregory this was the cry of the Deacon after the Gospel, & not any more after the sermon, because that after that time there was but little preaching, Si quis non communicate, exeat, which is, If there be any man that will not communicate, let him go away out of the congregation. But in Saint Denis, in S. Jerome and in S. Chrysostome this ceremony may be observed and marked in infinite places. And the Counsels of the same time show it evidently: Catechumeni in Missa corum ne demittantur, etc. Let not those that are catechised, be licenced to departed from their Mass, except it be after that they have heard either the Sermon made by the Bb. 
Concil. Laod. c. 19 Concil. C●●thgin. 4. c. 84.  or the Sermon made by the Minister: Neither let the Bb. keep any one from entering into the Church for to hear the word of God, whether it be jew or Gentile, or from staying there until the Mass, that is to say, until the time of admonition, to departed given to those which are catechised. And thus we have seen what manner of service it was, whereat they were present, namely, the first prayers, singing of Psalms, reading of holy Scriptures, the Sermon and the Creed. It remaineth that we see what manner of service the second was, namely, that which was reserved only for the faithful.   

CHAP. V What manner of Divine service was used, namely, in that which was called the Mass of the faithful.  
IT is first to be noted, that in that space of time happening betwixt the two services, that is that of the catechised, 
Of Offerings or obl●tions.  and that of the faithful, there was a place and liberty for the presenting & bringing in of offerings, which the Christians used to offer of their increase and fruits unto God in his Church, to be employed, partly to the use of the Sacraments, and partly to the relief of the poor: according to the example of the Israelites, 
Exod. ch. 25. Deut. 16 & 26. Levit. 23.11. & the 17. c. 34. Deut. c. 26. De consecr. dist. 1. C. omnis Christ, etc. & 12. q. C. Vulturand. Philip. 4. Heb. 13. Irenae. l. 4. c. 34  to whom it was given in charge: You shall not appear before the Lord your hands empty: These offerings were brought unto the Priest, and presented with a protestation made of the grace and mercy received of God: which (sayeth the Lord) he shall shake before the Lord, to the end that they may be acceptable for your sake. And this is it which Walafridus & Berno told us heretofore, namely, that the offering sprang and took his beginning from the old people, whereof also we have some steps and marks in the Epistles of S. Paul, where these offerings made for the relief of the poor, are called Sacrifices, Irenaeus saith, The Lord advising his Disciples to offer unto God the first fruits of his creatures, not because he hath need, but to the end that they should not be unfruitful and unthankful, taketh that which by his creation was bread, giveth thanks and saith, This is my body, etc. Again, we offer unto him to give him thanks for the gift which he hath bestowed upon us, and for the sanctifying of the creature, that is the bread & the wine, consecrating them in the body and in the blood of our Lord: Then a little after he addeth the other use: To feed (sayeth he) the hungry, to  the naked, etc. according to that which is written, he that hath pity upon the poor, dareth upon usury unto God, etc. From whence we plainly gather both the one and the other, 
justinus Martyr. Apol. 2. S. Cypri. de Eleemos. & in Epist. ad Decentium. D. ●, C. parem igitur. Custom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paulin. in libel. de Gazophyl. August. Ep. 121. Ad victorinum. Th●od l 5. c. 17. Nicephl. 1●. c. 41. P●ul in vita Ambros. August. Ep. 187  and that these gifts were ordinary in the church, and that out of them they did take the bread and wine for to be sanctified, and served in the holy Supper, the residue that remained, being reserved for the poor, justine sayeth, The bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are brought unto him, which is the chiefest among the Brethren, that is, to the Bb. or Minister, which performeth the action. S. Cyprian is more clear and plain in this point, As rich as thou art, Dominicum celebrare te credis, that is, thou thinkest to celebrate the lords day, or the feast of the Lord, and takest no care to bring thy offerings, and so thou comest ad Dominicum, to this holy assembly without any sacrifice, & wilt thou take part of the sacrifice, which the poor shall have offered? So ancient is this ceremony in the Church: and furtherthermore, Paulinus testifieth that there was a table in the midst of the Church, whereunto these offerings were brought; which S. Augustine calleth the altar of God, after the manor of the jewish imitation, complaining in a certain Epistle, that the poor Captives amongst the Barbarians, as the jews in Babylon, could not bring their offerings to this Altar, nor yet find any man, by whom they might offer up the same unto God. And were read of Theodosius, that he was wont to offer such gifts before the celebration of the holy mysteries, and of the Emperor Eugenius, that his gifts and offerings were rejected and refused, because he had polluted himself with Sacrilege: So likewise of the Earl Boniface, for having ravished one of the Church: for because (say they) to take of these the Sacrifice which they should bring unto God, 
S. Hieron. in Hierem. l. 2. c. 11. & in Ezech. c. 18. l. 6. Innoc. 1. Epist. 1. c. 2.  were to approve them to be in state to be partakers of the prayers of the Church. The abuse hereof grew in the end to be such, as that for to invite and call every man to it, the names of those which offered, & the gifts which they gave, were rehearsed with a loud voice in the Church: which likewise was found fault withal and reprehended at large by S. Jerome. Now these offerings were ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Greek & in Latin, Dona, munera, oblationes, that is, gifts, presents, fruits, oblations, etc. which did sanctify & make holy the whole lump: whereupon it cometh that these words are read in the Lithurgies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tuaex tuis, that is, we give thee of thine own that which is thine: And they were consecrated and dedicated to God by the prayer of the Priest, after the manner of the jewish Church, in these words, or the like, Has oblationes famulorum, famularùmque tuarum benignus assume, quas singuli obtulerunt: might it please thee favourably to receive these oblations of thy household servants and handmaids, which every one of them hath offered up unto thee. Sometimes going so far as to name them by their names, contrary to the good liking and judgement of Jerome, and that in such manner, as we see by the steps and prints thereof in these words changeablie used in the Mass, Pro quibus tibi offerimus, vel qui tibi offerunt, that is, for whom we offer unto thee, or which offer unto thee. In like manner in the prayers of the fift, sixth, and seventh lords day after Whitsuntide in these words, Has oblationes famulorum tuorum, etc. benignus assume, & accipe sacrificium à devotis famul is tuis, & pari benedictione, sicut munera Abel sanctifica: that is to say, take this sacrifice of thy servants, and sanctify it as the offerings of Abel: Again in these words of the Mass and of the liturgy: May it please thee to receive them for a sacrifice of praise, and of a sweetesmell, as those of Abel, No, Melchisedech, Samuel, etc. Which form of prayer grew afterward to be most blasphemously abused, as shall be showed, by being applied unto the pretended sacrifice of the body and blood of our Lord. Now all the while that these offerings were in bringing to the table to be laid thereupon, the people were ordinarily wont to employ the same in praising of God by singing of Psalms, whereupon came the Offertory, that is to say, in the beginning certain Psalms, and afterward certain verses only, which were sung in the mean space. Neither must it here be forgotten, that one part of these offerings, according as was the abundance thereof, began to be employed about the maintenance of the Pastor: & hereupon covetousness and other abuses companions of the same, was first bred and brought into the Church, to the infecting of the Ministers of the same. S. Jerome sayeth, Clerici de altari viwnt, altari seruientes, altaris oblatione sustentantur, etc. The Clergy live of the Altar; those which serve at the Altar, are fed and maintained of the oblations of the Altar, etc. And as Walafridus, Berno and others have told us, that the Offertory came to be in the Divine service, by reason of such a custom practised amongst the jews, so indeed we find many of the steps threof by observing and marking of the same. For the books of the Hebrews do teach us, that there are seven things to be observed in the oblations and offerings of the first fruits; The first, that the chief and governors of the house, did bring them themselves unto the Church porch, and having them upon their shoulders, did every of them say these words of deuteronomy, ch. 26. verese 3. unto the Priest: I give you to understand this day before God, etc. that I am come into the land which he had promised unto our Fathers, etc. The second; that the Priest received the basket of every one from his own hand, and put it before the Altar: The third, that this excellent place of Deuteronomie, where this thankfulness is ordained, with such a lively representation of the miseries of the people; and of the mercifulness of the Lord, should be read unto them all along: 
Of the elevation. Exod. 29.24. & 27. Levit. 23.11 etc.  The fourth, that to the offering of the first fruits, there was ordinarily joined the Sacrifice of thanksgiving; The fift, that there was an ordinary singing of Psalms, without which, say they, there did not pass any Sacrifice: The sixth, that the offering of those first fruits was lifted up on high by the Priest, which we read commanded in very many places of the Scripture, and whereof we will speak hereafter in place convenient: they add thereto the seventh: that they which offered were enjoined to pass the night in the City, to show that they came not thither either for fashion sake, or in haste, but for to render thanks unto the Lord upon good deliberation.  
Here now beginneth the service of the faithful, 
General prayer. The Litany  with a general prayer for the whole world, for the estate of the Church, for public and particular necessities, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, supplication, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, prayers for peace; because that therein they used to pray unto God for the peace and prosperity of every particular person: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an universal Collect, because it contained an abridgement of all prayers, whereof it may seem that there abide some notes and marks in the Prosne, so called, because that every one did fall down flat upon his face, the Minister of the Church for to say prayers, and the people for the better joining of themselves in devotion with him: and thereupon it is as yet called prayers in some places: the form thereof continued (as we have seen it) since the time of the Primitive Church, is to be found and read in the writers of that time, S. Ambrose, Oratio praemittitur, prayer for the people, for kings and all others, goeth before, etc. 
S. Ambrose, count relat. Sym mach. & Epist. 29. & l. 4. de Sacr. cap. 4. & in 1. ad Tim. cap. 2. S. Ambrose de vocatione gentium. August. Ep. 119. ad januar. & serm. de temp. 237. & Ep. 59 ad Paulin. q. 5. Epist. 106. & de bon. pursue. cap. 22. & haeres. 88 Chrysost. hom. 79. ad Pope Antioch. & 72. in Matth. The liturgy attributed unto S. Basill. Chrysost. in Epist 2. add Cor. hom. 18. The blessing of the Sacraments  and this rule is delivered and given unto us and our Ministers by the Master of the Gentiles, etc. that is, by S. Paul. Insomuch (sayeth he) as that it became a rule and pattern observed and followed in all the Churches: it became a rule observed in all the Churches to pray not only for the Saints and regenerate in Christ: but also for the Infidels and enemies of his Cross, for the Idolaters, persecutors, jews, Heretics and Schismatics. S. Augustine after the lessons and sermon addeth: Aut cum Antistites clara voce deprecantur, that is, when the Pastors do pray with aloud voice: Again, After the sermon those which are catechised, have leave to departed, the faithful stay behind, than they shall come to the place of prayer, etc. And for the form & manner, for all men, for kings, & for them which are in authority, etc. for those that are catechised, for the unbelievers, and for the infidels. Chrysostome, We pray for the whole world, for the Church spread and dispersed every where, for the unity of the same, for them which govern it, and are the chief in the same, etc. Again, for the possessed, for the pentients, for sinners, for the afflicted, and for ourselves. S. Basill, for the vire and weather, for the fruits of the earth, for peace, for travelers, Sailors, sick persons, Prisoners, and Captives, for the troubles, the forgiveness of sins, the Church, the Bbs. and the Emperors, etc. And this is it which S. Denys calleth the holy prayers: others the Litany, that is Supplication made and offered to one only God by jesus Christ, and that every where and for all things. And that they were made properly, in that place appeareth by S. Chrysostome: After (sayeth he) that we have put forth them which may not be partakers of the holy Table, we have an other prayer to make, and then we are altogether after one manner cast flat upon the ground, both the Pastor and the people, and do all of us rise again, after one and the same manner, etc.  
This prayer thus ended, which was very long, but divided into Articles, to every one whereof the people, that they might be kept the more attentive, were bound to answer, Amen: they came to set the bread and the wine appointed for the holy Sacraments, upon the holy Table, and that with reverence and devotion, and certain forespeeches, which might stir up the people to come also after the same manner: then the Pastor said, Dominus vobiscum, a Salutation used amongst the Hebrews, that is, The Lord be with you, and the people answered him saying, Et cum spiritu tuo, and with thy spirit, The Minister said, Sursum Corda, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, ●ft up your hearts on high, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Do not imagine here, or think upon any terrestrial or earthly thing, the people answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Habemus ad Dominum, we have them fixed and bend upon the Lord. Again, the Minister, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Gratias agamus: Let us give thanks unto our Lord God: The people, It is meet and convenient, etc. And then the Minister did handle in manner of a brief preface, the causes why they gave thanks, as namely, for that he had created man after his own image, for that he having revolted and forsaken him, it pleased him to recover and recall him in jesus Christ, for the giving of his Law unto him, for having admonished him by his Prophets, for having sent them his only begotten Son in the fullness of time, to fulfil the law in his own person, for quickening by his death, those that were dead in Adam to make them capable of eternal life; and for that to this end he had died, risen again, and ascended into heaven: and for that also he gave himself freene to the death, ready to deliver up his life for the life of the world; and for having left us a lively representation of this so great a benefit: and for that he had taken the bread in his holy hands, blessing, sanctifying, breaking and distributing it unto his Disciples and Apostles, saying: Take, eat, This is my body, etc. and for having done, in like manner with the cup, saying, Drink ye all; This is the cup of the new Testament in my blood, etc. And in this place in the process of this goodly Preface, was read in a brief manner the institution of the holy Supper, as it is to be seen also in all the Lithurgies: 
The liturgy of S. Basill. The liturgy of S. Denys.  and this action was shut up and ended, with the answer of the people in these words: Lord, we remember herein thy death and passion, and do emfesse thy resurrection, until the time of thy coming, or as it is read in S. Denys, with a protestation, Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou hast said, Do this in remembrance of me: which done, the bread and the wine were held consecrate, sanctified, and for sacraments, by virtue of the institution of our Lord, which is always powerful, and hath his efficacy, and not by virtue of certain words spoken over the elements. Of which thing as shall be declared in his place, the purest old Churches never dreamt. Then there followed a prayer, that it would please God to show them all the mercy, as that they may communicate the body and blood of his Son, by a true and lively faith, and not to their condemnation and judgement; as also that it would please him to knit them altogether in true charity and love, in the communion of his Son by his holy spirit, even in so effectual a manner, as they did certainly eat and drink all of the same bread and cup: then the conclusion followed with the joining thereunto of the lords Prayer: and after that, for a sign of this holy union of their spirits and wills in Christ, a mutual kiss, the sign and testimony either of true and unuiolate amity, or else of an unfeigned reconciliation, and that they had not vainly and for a fashion spoken, 
The kiss of peace.  Forgive us our sins, as we forgive them, etc. and thereupon also it was called Osculum pacis, the kiss of peace: as also further, to signify that this knot of the unity of the faithful, did not end in this world. After this peace, there was mention made of them, who either had lived well, or which were dead in Christ, especially of the Martyrs, whose names were read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, out of a certain register or catalogue: partly (sayeth S. Denys,) to signify that they were not dead, but verily living: (and therefore the Primitive Church, called the death of man, by the name of birth & nativity:) and partly to stir us up to the same constancy by their example: Now when this was finished, the Pastors and Deacons, which were to distribute the holy Supper, did first communicate themselves, and after delivered the bread and the cup to the faithful, and gave it them in their hands, speaking the significative words of this holy Mystery; but so as that they did not all bind themselves to utter them in the same terms. And during this whole action, Psalms were sung by the people, and that such as concerned the thing in hand: and the same in the end was shut up with a solemn thanksgiving, and before that, it was not lawful for any man to departed and go away: and all this was always done in a tongue, which the people understood, and with so loud a voice as might be, that so the people might be able to say, Amen. And this order will we run over again, particularly, according to every part of same.  
Of the Preface speaketh Chrysostome, saying, when we begin to say, The Lord be with you, 
Of the Preface Chrysost. in 1. ad Corint. hom. 36. & in 2. hom. 18. Chrysost. hom. de Eucharist. & ad Heb. hom. 22.  the people doth answer, And with thy spirit: Again, In the holy and reverend Mysteries the Pastor prayeth for the people, and the people for the Pastor: for these words and with thy spirit, can not tell us or give us to understand any other thing: The council of Nice 1. saith, Let us not rest ourselves in the bread and wine which are set upon the Table: but let us lift up our hearts on high, that is, Sursum Corda, namely, to the Lamb of God, etc. Chrysostome, Hast not thou promised to the Priest, who saith, Lift v●●o your hearts and minds on high; we have them fixed and settled in the Lord? This table is altogether furnished with mysteries: the Lamb of God is offered for thee, etc. And in an other place; We lift up our minds on high: This is a table for Eagles, and not for Crows to feed at, etc. S. Augustine; 
August. de bono persever. cap. 13. de vera: elig. c. 3. de bono vid. cap. 16. Epist. 15. in Psalm. 85. etc. Chrysost. in hom. 26. in. Genes.  That which is said in the sacrament of the faithful, namely, that we should have our hearts raised up to God on high,  sursum corda habeamus ad Dominum, showeth that it is a gift of God: as also, in as much as the Pastor saith unto us afterward, that we are to yield him thanks, and that we make answer, that it is meet and right, that we should so do, etc. And these words are repeated in an infinite sort of places: And yet (sayeth Chrysostome) not because he hath need of our thanks, do we say unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c: for who is able sufficiently and worthily to perform such a service, seeing the Cherubius cannot attain unto it? but he willeth it, to the end that the gain may redound to ourselves, etc. And the reasons of this thanksgiving laid down by the Minister of the Church, in the short abridgement of the history of the redemption of mankind, or rather of the Church, are no less to be noted and marked of us. Chrysostome, We thank God (sayeth he) in this Sacrament, for that he hath delivered us from error, 
Chrysost. in hom. 24. in 1. ad Cor.  for that he hath adopted us for brethren, so far off as we were from all hope, by reason of our impieties, and therefore we call it the cup of blessing, and the Eucharist. In the liturgy likewise, which is attributed unto S. Basill, is wholly set down the story of our redemption, and in the very place of the Canon of the Romish Mass, 
Of the Canon  and endeth with the institution of the holy Supper, no word or mention made of any propitiatory Sacrifice, other then of our Lord himself: to be short, it is worth the noting, that we cannot by tracing out, find or meet with any one step or footing of the Canon of this Mass in the old Writers, though otherwise diligent enough to anatomize unto us the parts and prices of their service: if it were not for one only place in S. Ambrose, in his books of the Sacraments, and yet those books not acknowledged of all men to be his, howsoever under his name for the foresaid end, abused most notoriously. S. Ambrose sayeth, 
S. Ambrose. l. 4. & 67. de Sacr.  Fac nobis hanc oblationem adscriptam, rationabilem, acceptabilem, quod est figura corporis, & sanguinis Domini, etc. that is, vouchsafe O Lord to make this our oblation and offering to be allowed us in our account, and hold it as acceptable, because it is the figure of the body and blood of our Lord, who, the day before he suffered, took bread in his holy hands, etc. And we have said enough hereof before, namely, in what sense they used this word oblation, according to the imitation of the jewish Church, which is likewise plainly seen by this prayer, framed according unto that of the law, Let the offering of their gifts be acceptable. But whereas S. Ambrose useth this word, figure, their Canon sayeth, Grant that it may be unto us the body and blood of Christ. Again, of this oblation, that is to say, of the elements of bread and wine, taken from the Mass, and whole lump of the same, set before and presented unto the believers, for Sacraments, and unto God for a sacrifice of thanksgiving, in remembrance of the passion, death, and resurrection of Christ, Saint Ambrose said, unde memores eius passionis, etc. precamur ut hanc oblationem suscipias, etc. We pray thee that in remembrance of his death and passion, etc. thou wouldst receive this oblation upon thine heavenly altar, by the hands of thine Angels, as thou didst vouchsafe to receive the gifts of Abel thy servant and dear child, and the sacrifice of the Patriarch Abraham, etc. Now that which he speaketh of the oblation of the Elements, made Sacraments by the word, the Romish Canon upon the ensuing of the first corruptions, and depraving of things, took occasion to speak it of jesus Christ himself; so that what the one said of the figure, the other spoke of the thing itself, & so by consequent make the sacrifice of Christ inferior to those of Abel, Abraham and Melchisedech: Acceptable (saith he) as those, which indeed we know by the uniform consent of the whole Scriptures to have been acceptable to God by no other means, save only in jesus Christ. And let us further note by the way, that in the liturgy which they attribute unto S. Ambrose, they have razed and scraped out the word figure, that so they might fit the Canon the better to that of the Romish Mass.  
As for the consecration or blessing it was not attributed unto certain words, 
Of the consecration or blessing.  and much less unto a prefixed and set number of words, but only to the institution of the Lord, and to the effectual power thereof. And this appeareth in that the old Doctors did never teach otherwise: and in that diverse men have used diverse and different words herein also, for that in diverse Lithurgies, the words are diverse, and herein likewise, for that the Latins doubted not, but that the Grecians (as they speak) did consecrate; and yet notwithstanding the Greeks did not make account that their consecration was accomplished till afterthe prayer which followeth the institution of the holy Supper: the Latins on the contrary defend at this day, that it was accomplished in these only words; Hoc est enim corpus meum, etc. Let it be so. In these Lithurgies, wherewith they would dazzle our eyes, and which they attribute to S. james, S. Clement, S. Basill. S. Chrysostome, etc. according to the translations of their interpreters, 
In S. Clement his liturgy. Ostendat.  the words of consecration are these, in the prayer which they make after the reading of the institution of the Supper: We O Lord mindful of the passion of thy dear Son, do beseech thee according to thy institution, that it will please thee to send thy holy spirit upon the Sacrament here present and set before us, who may cause and manifestly declare, that the bread is the body of Christ, and the wine his blood, shed and powered out for the life of the world: And so likewise speaketh Cyrill in stead that in the Church of Rome, the consecration is neither attributed unto the institution that goeth before, nor unto the prayer that followeth, but unto the only pronunciation or speaking of their words, given and delivered by strict accounts without interruption, as though forsooth it were some precise form of words, for the passing of some bargain in the civil law, as the Schoolmen are wont to reason: notwithstanding, that the Cardinal Caietan doth hold, that when it is said Benedixit, it was Benedictione laudis, non consecrationis, and that he was never willing to make any exposition upon the pretended words of consecration, because he could not find therein any ground or foundation laid upon antiquity. Now as for these words how they should be understood we will handle that point when we come to speak of the question of Transubstantiation, so that here it shall suffice to have spoken of it by way of history.  
The prayer, 
The prayer.  that it would please God to make the faithful communicating to become more and more one body and one spirit, that is to say, the mystical body of Christ, is in all the Lithurgies above named, according to that which Saint Augustine teacheth. That the Sacrifice of Christians is, their being of many, one body in Christ: That which is most worthy (sayeth he) and notable in the Sacrament of the Altar, 
August. Epist. 59  is for that in the oblation, which the Church offereth, she is offered up herself unto God, and to be offered (sayeth he in an other place) is as much as to be vowed and dedicated unto him: seeing that in this Sacrament we protest by a sacred and sovereign vow, to dwell in Christ, and in his bond and covenant: And therefore (he addeth) I suppose that the Apostle commanded, that in the sanctification and preparation going before the distribution thereof, there should be certain prayers made. 
S. August. Ep. 118. et 1. Tim. 2.  He calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (because of the vow, as the Apostle sayeth to Timothy,) wherein this vow of union and agreement was witnessed: as furthermore, the scope and drift of the Sacrament is, that we should grow to be one with Christ, and one amongst ourselves.  
Of the lords prayer Saint Augustine saith, 
Of the Lord's prayer. August serm. 237. de temp. Item Epist. ad Paulinum. etc. Ambrose l. 5. de sacr. c 4. Hieron. l. 3. adverse. Pelag. Council Tolet. 4. The kiss of peace. Chrysost. in l. 1 de compunct. cord.  After the Sermon we will come to the Prayer: you know whether we must come, namely, to the holy Table, and that which you shall have first to demand of God, dimit nobis debita, etc. forgive us our trespasses and debts, as we forgive them that are indebted to us. And in an other place: All the Church almost concludeth this whole prayer, with the lords prayer, etc. And S. Ambrose, and S. Jerome in like manner: That this Prayer was said, Post verba Christi, that is, after the words of institution, and it was followed by all the faithful: and there are also certain counsels, which reprove the Priests of Spain, for that they did not say it but upon the lords day. And as for the kiss of peace, Chrysostome sayeth, The Lord commandeth to leave thy gift before the Altar, and first to be reconciled unto thy brother, etc. We retain the shadow of this commandment, and let go the substance and the truth thereof, for it is a common custom, to be present at the kiss of peace, at such time as the gifts are offered to God: but I fear me that it doth come from a number of you, from no further than the lips, etc. And in an other place he putteth it presently after the Lord's prayer; We do all of us (saith he) fall down together) namely the Ministers and the people, and when we are to come to the duty of the kiss of peace, we do every one mutually salute one another etc. Jerome, Is there any that communicateth against their wills? or which in the administration of the holy food do put out their hand to take it, but turn away their face, and offer the kiss of judas. Saint Augustine more plainly: After the lords prayer (sayeth he) there is said Pax vobiscum, peace be with you, 
S. August. Serm. de vigil. Pasch. In Ambrosiana. In Graecis.  and the Christians do every one mutually kiss each other with a holy kiss: but let the sign of the peace of Christ, which the lips do testify, be rooted innardss lie in the conscience, that so the hearts may join, and be united as close together as the lips. And it is the very same which is read in the Lithurgies: Offerte vobis pacem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Offer to yourselves peace: Let us salute one another with a holy kiss, etc. The peace of Christ and of the church be always with us, etc.  
Now after that they had prayed unto God to unite & knit them more & more one unto an other in Christ, 
The Communion.  and protested their sincere union in the Spirit amongst themselves, there followed the communicating and distributing of the holy Sacraments in this form and manner: The Ministers did communicate amongst them, than they distributed them unto the Deacons, and afterward the Ministers and Deacons unto the faithful: This appeareth by the Canon of the first Council of Nice, joined to Ruffinus: Let the Deaconreceive the grace of the holy Communion, at the hands of the Bb. 
Concil. Nic. c. 18. Ruff. l. 1. c. 6.  or Pastor: and let the Deacon likewise distribute it in the absence of the Pastor: where we see, that this action was not thought to depend upon the power and effectualness of the Minister, as some afterward would have had it: they did distribute it under both kinds, the bread and the cup. Whereby it appeareth, that (to speak in a word) it cannot be noted out of any old Writer, in any one place, where the bread was separated from the cup, or the cup from the bread. In S. Ambrose also, 
S. Ambrose. in 2 ad Cor.  who yieldeth a reason, though not altogether so pertinent and fit: The Sacrament which we receive (sayeth he) serveth both for the body and the soul: the flesh of Christ for the salvation of the body, and the blood for the salvation of the soul. Whereby at the least we learn with what conscience our adversaries allege against us S. Ambrose his Mass, which they have most lewdly gelded in taking the distribution of the cup from it: they did deliver the Sacraments into the proper hands of the Communicants, men or women: 
Euseb. l. 6. c. 43  and this is manifest by that which is spoken by Novatus, who gave unto every one his part of the oblation being consecrated; and by the heretical woman, who made show to take the bread at the hand of Chrysostome: and by these words of S. 
Niceph. l. 13. c. 7.  Ambrose unto Theodosius: Wilt thou take with thy bloody hands, the holy body of our Lord, & c? a most evident sign, that this opinion had not as then taken place, that this operation did change the nature of the thing in such sort, as that it might not be touched with the hands of Christians: and the bread was given in gobbets, and the cup went along from hand to hand, according to the multitude of the Communicantes; 
The words.  speaking and uttering unto them in diverse Churches, diverse words: As in the Latin; Accipe corpus Christi, Take the body of Christ: Take the blood of our Lord, and they answered, Amen: let it be so unto me; or So be it. another way: The body of our Lord, the blood of Christ keep and preserve thee unto eternal life: Also, The body of Christ: And they answered, Amen: The blood of Christ, the cup of life: Answer, 
Ambrose lib. 4. de sacr. cap. 5. S. Clemens. in Lithurg. Microlog. c. 19  Amen: as it is to be seen in the Latin Lithurgies, imitating therein the words in the Gospel; Take, eat, this is my body, etc. Where in the mean time we may note and mark, that the words which the Priest rehearseth now a days for himself alone, were then by the Minister spoken unto all the faithful Communicantes. In the Greek Church, I give thee to communicate, (said the Minister) the precious body of our Lord and Saviour, for the remission of thy sins, and to the assuring of thee of eternal life. And so likewise of the cup, according to the words of Saint Paul: The bread which we break, and the cup which we bless, is it not the Communion of the body of Christ? And all the prayers in the mean time both before and after have these words continually mingled amongst them; Let us not here think upon any thing that is earthly, any thing that is carnal: all whatsoever is contained herein is full of mysteries: This is a sacrifice of praise, spiritual, reasonable, without blood: a heavenly bread, which is received by a firm and constant faith, and by a mind purged from uncleanness: a Christ which is distributed, without being divided into parts, eaten without being chewed; and which nourisheth, without being wasted or consumed, &c: that so we may learn always to keep the reverence due unto the Sacraments, and notwithstanding, not to confound them with the thing itself: that we may not think of any proper change, that should be wrought in these signs: but rather of the change, which this spiritual nourishment, which joineth us to Christ, aught to work and doth work in us. Let us add hereunto, that it is most certain, that there was never any Service said at this time: but there was also the administration of the Communion joined therewith: and that all the Canon now received, speaketh of nothing but of the people their being assembed and come together for a Communion, 
Cassan. in praefat. ad Ord. Roman.  & their offering & communicating, not mentioning any such thing to be done of the Priest; insomuch, as that the best learned, and that before we began to have any controversies with them, did openly hold and dispute it: that the Canon could not be read, neither have any work or operation in private Masses; proving the same by S. Gregory. 
Psalms in the time of the distributing of the Sacraments.  Now all the while the Sacraments were in distributing, because it was not without the spending of much time, there were many Psalms sung. Those which we find to be most usual, are the 23. The Lord is my shepherd, the 34. I will bless the Lord at all times, and especially this verse: Taste and see that the Lord is good: the 145. O Lord my God, and my king, I will praise thee: the 103. My soul bless the Lord, 
S. Dionys. in ●. De Hierarch. Cyril. Catech. Liturg. S. Clement. August. lib. 22 Retract. c. 22.  &c: as may be seen in S. Denys, S. Cyrill, S. Clement their Liturgies and others; especially those of the Greeks', seeing that at Rome they began at this time to divide them into verses. The place of S. Augustine is clear and evident for the purpose, speaking of Psalms; Let it be (sayeth he) that they be sung before the offering, or else at such time, as it is distributing to the people, which hath been offered. And it must not be forgotten, that the Psalms quoted above, are at this day for the most part, the most ordinary in the reformed Churches of this Realm, in the time of the celebration of the Sacrament of the holy Supper.  
After the distribution followed a Thanksgiving, 
Thanksgiving. S. August. Epist. 50. Dionis. in Hier●. 3.  according to that which Saint Augustine sayeth; Gratiarum actio omnia concludit: Thanksgiving in the conclusion, and ending of al. And S. Denys, The holy Communion endeth with a holy Thanksgiving. And Chrysostome, After the hymn sung, they went up to the mountain: This word toucheth you who do not abide and continue unto the end of the last prayer: for this song was this man his shot: Our Lord began and ended with a Thanksgiving, that he might be an example unto us for to do the like. 
Chrysost. hom. 23. in Matth.  And namely, in the liturgy that is called by Chrysostome his name, there is for a Thanksgiving, the Song of Simeon, as is used in the reformed Churches. But the ancient custom was (saith he) in one place, that the faithful, after they had heard the doctrine, offered their prayers, and communicated at the lords Supper, etc. did not return home to their own houses by and by after that the Assembly was dissolved; but the richest caused their victuals to be brought from their own houses, and calling the poor, did feast them there in the Temple. 
Love-feastes. Chrysost. in 1. ad Corinth. Opotret haereses esse. Tertul. in. Apolog. August. l. 20. c. 20. Sive frugibus sive carn●bus. Concil. Laodic. c. 27.28. August. ad januar. Epist. 119. In a known tongue.  And this was the thing which was called in the Primitive Church by the name of Love-feastes, whereof we read in S. Jude: These are spots in our love-feastes. In Tertullian, Nostra caena, etc. Our Supper taketh his name of the thing it is called Agape, that is love: whatsoever it cost, yet this is our gain, that we spend with godliness for the comfort and refreshment of the poor, etc. And S. Augustine, Our love-feastes feed the poor, whether it be with bread or with flesh; you say that the charity of Christians is like to the Pagans their Sacrifices, etc. But for certain abuses, which were therein committed, this custom ceaseth, yea, and there were express articles framed in certain counsels, that those love-feastes should not any more be made in the places appointed for prayer. Well may we see that in the time of S. Augustine, the manner of making a Supper was continued, and that upon the day of the lords passion, in the breaking up whereof the guests did communicate in the Sacrament together: and this is yet continued in the Monasteries of S. Benet, as shall be seen else where, and they call it mandatum. Let us add for the shutting up of this speech: that both the one and the other service, aswell that whereat those were present which were cateehised, as that whereat the faithful were present, was done in a language both well known and understood: as namely, to the Latins in Latin; to the Grecians in Greek; to the Syrians in Syriac, etc. and which is more in a loud voice the people not only answering, but oftentimes singing with the Ministers of the Church. 
S. Ambros. in 1. ad Cor. c. 14  Whereupon S. Ambrose saith, expounding that place of S. Paul; Better are five words spoken in the church in a known tongue, than ten thousand others, etc. That the intention of S. Paul was to reprove the jews, which took pleasure for the commending of their own language, to the use of this Syriac in their sermons and oblations, that is, in the celebrating of their divine service & the holy Supper: directly against those which would maintain, that it is sufficient, that sermons be understood, and not the service which is said in the Church.   

CHAP. VI An answer unto certain objections: and what service it is which cometh nearest to that of the purest ancient times: that of the Church of Rome, as it is used at this day: or that of the reformed Church.  
NOw therefore we have seen in part, wherein the celebrating of the holy Supper consisted, during all this time: that is to say, from the first Council of Nice where we had left it, until the times of these great lights of the Greek and Latin Church, S. Ambrose, S. Augustine, S. Jerome, S. Chrysostome, S. Basill and others. Where we will note by the way, that the church of Rome hath had this ill hap or rather curse, as namely, that in so plentiful a harvest of learned men as that age did bear, it cannot be found to have brought forth so much as one Doctor of any name or note in the Church; being (as may be presupposed) more studious to set herself up the Monarch of the world, then to establish the kingdom of jesus Christ. But we may notwithstanding imagine, that although in substance the service of these churches did agree together, that therefore there was one and the same prescript form observed and kept in them all. 
diverse prescript and set forms of the holy Supper. Damas'. in Ep. ad Hieronym. August. ad januar. Epist. 118. Concil. Veneticum .. Canon 15.  For besides that the differences and diversities amongst them in that respect be more than palpable, it appeareth also in Damasus, that the Greek liturgy, was differing from the Latin: again, amongst the Grecians, those also are differing, which are attributed to S. Denys, S. Basil, and S. Chrysostome: as amongst the Latins, those which are attributed to S. Ambrose, S. Isidore, and S. Gregory. And S. Augustin writing unto januarius saith, that Milan and Rome had diverse & differing ceremonies. And the council of Venice held in the time of Leo 1. That not only in diverse Provinces, but in one and the same there were differences of service: insomuch as that the prescript and set forms were referred over to the discretion of the Bbs, provided that they did keep the institution of the holy supper entire and inviolate; such as it is set down in the Gospels & S. Paul. And furthermore, there is not any liturgy, how much soever it hath been tumbled and tossed, wherein the same is not found: which is the same that Optatus, who lived at this time, calleth Legitimum, 
Optat. lib. 2. adversus Parmen. The additions of the Church of Rome. Damas'. in Ep. ad Hieronym. Tom. 1. Concil.  quod in Sacramentorum mysterio praeteriri non potest: That legitimate, that is to say, essential part, which cannot be omitted in the mystery of the Sacraments.  
But seeing that we are chief to stand upon the Church of Rome; let us consequently observe and mark that which the Church of Rome hath added unto this service, throughout this whole time. Damasus about the year 368. writing unto S. Jerome, prayeth him to send him Psallentiam Graecorum, the form of the Grecians singing; because (sayeth he) there is such a search and striving after simplicity, as that upon the verte lords day, there is not read any more than one Epistle of the Apostle, and one chapter of the Gospel: Et nec Psallentium mos tenetur, nec hymni decus in ore nostro cognoscitur, that is to say, the decent comeliness of singing of Psalms is not known in our mouths, etc. And thus we return to the thing whereof we spoke before; namely, that of old there was no certain introit in the Romish Liturgy: and so we have seen that the Psalms were more ordinary there than any other thing: for even after the council of Nice, for to discern and know the sound and true believers from the Artians, the Gloria Patri was ordained to be added to the end of them, and that in the time of the Emperor Constantius. 
Theodoret. l. 2 c, 34. Sozom. l. 3. c. 19 C. Sacerdos. C. Apost. auth.  The Orthodoxes said Patri, & filio, & spiritui sancto, that is, to the father, to the son, and to the holy ghost: the Arrians who would seem to counterfeit them, Patri per filium in spiritu sancto: to the father by the son, in the holy ghost. Anastasius about the year 405. ordained that as well Clerks as the unlearned people, should stand at the reading of the Gospel. Innocentius the first, in the year 411: that at the assemblies and solemn feasts the Pax should be given to Christians before the receiving of the Sacrament. This leapt into the room of the holy kiss, which we noted to have been used before, in sign of mutual reconcilement of every one to another; 
D. 1. de Conse. Can. Pacem. de Conseer. Dist. 2. Bergom. l. 9  and was called The publishing of peace, in these words, Pax omnibus fidelibus, etc. Celestine the first, about the year 418. that the Psalms of David should be sung by countervoices, that is to say, by course one verse answering an other, by all the people, before the celebration of the holy sacrament: and from that time ever after, they were divided into verses for the Introit, the gradual, and the Offertory. The Introit was that which was sung at the entering into the service. The Graduel that, which was properly sung when the Deacon went up to the steps of the pulpit for to read: and the Offertory that which was sung, while the people were offering up their gifts. Leo the first, about the year 440 added this prayer, Hanc igitur oblationens, etc. We pray thee therefore o Lord, that thou wouldst favourably receive the offering of our service, as also of thy whole family, and to settle and dispose of our days in peace, without going any further, which, who so will diligently weigh and consider, shall find that these words in the Canon did immediately follow, Haec dona, haec munera, haec sancta sacrificia illibata, that is, These gifts, these sacrifices, for it is spoken by name, super oblata, of the gifts and offerings of the people: and all that in the midst was notoriously placed in afterward, without any natural coherence or hanging together. The same Leo the first did likewise thrust into the prayer, unde memores (mentioned by S. Ambrose) after these words, 
Ambros. lib. 4 c. 6. Sabel. Ennead. 8. l. 1. Sigibert in Chronic. Polyd. l. 1. c. 21. Nauclerus in Gen. Innocent. 3. de Sacrament. altar.  Let thy high priest Melchisedech offer unto thee, those which follow, a holy sacrifice, an immaculate host, drawing the words of the prayer by little and little ab oblatis ad oblatam, that is, from the gifts of the people, to the part which was consecrate by the minister for the use of the sacraments. And to him likewise doth Nauclerus attribute Orate per me fratres & Sorores, and the Deo gratias in the end. Gelasius came about the year 409. who ranged and set in order the Collects and complends, amongst the which there are some which yet do stand and continue pure and uncorrupted: and the same were reperused and handed over again by Gregory, as he reporteth of himself. He appointed likewise that the people should be blessed in the end with these words, Benedicat vos omnipotens, etc., and that service was shut up with the song of the three children in the furnace. Also, for that now the Church began to be very rich of gifts, that the sacrifices, that is, the offerings of the people, should be distributed and divided equally into four portions: for the Bb. or Pastor, for the Clergy or ministers of the Church; for the poor, and for the repairing of the church. And thereupon (and that not without cause) every one being hereby thus tickled and pricked forward to add every day some thing to the service as their fancy led them, the Milevitane Council in the time of S. Augustine took the matter in hand, ordaining that no other prayers, prefaces, supplications, and masses, that is, Collects, Recommendations or Impositions of hands should be used in the Church, but those which were approved in that Council or Synod, Lest (as the same saith) by negligence or ignorance, there might slip some thing which might be contrary to the faith: & this reason is likewise given afterward by the African council: and it came as yet timely enough if it had been well observed by those which after came in place, yea by Gregory himself.  
And thus be hold, 
The unlikeness of the Romish Mass.  we are come to the five hundredth years after Christ, finding in all this time one service, consisting of confessions and prayers, Psalms, reading preaching, blessing and distributing of the sacraments, according to the institution of our Lord, singing of praises unto God, during the time of the communion, and a thanksgiving for the end and conclusion, etc. without any new offering or sacrificing up of the son of God, without any invocating of the creatures by praying unto them, without adoring and worshipping of the sacraments, and without, & as yet free from infinite other, both impieties and superstitions; and therefore by consequent far from the Mass used at this day; and on the contrary side, coming much nearer unto the manner of the holy supper, as it is now used in the reformed Churches. The Romish Mass, which is the action of one only man, saying, reading, speaking by figures in a language not understood, that is, void of edification: then eating & drinking without communion all alone: and yet speaking continually in the plural number, being a cold ceremony, if ever there were any. The holy supper on the contrary, consisting of a fervent prayer, by the which the Pastor maketh open protestation, 
The coker●ce and agreement of the Lords Supper, with that of old.  and declaration of the misery and destruction of mankind, for the people and himself: of their serious repentance unto amendment of life, and of remission of sins by faith in Christ: in Psalms sung with one consent of heart and voice by all the people, for to quicken and stir up their fainting and over dull spirits unto God: in the reading of the sacred word, and the interpreting and applying of the same in his time & place by the Pastor; as namely, after that he hath in solemn sort supplicated the Almighty creator, in the favour of his only begotten, that it would please him to open his mouth, for to teach and deliver the same profitably, and the ears and hearts of the people for to understand well: in a general prayer for the necessities of the Church, and of the whole world: for Magistrates, pastors, the conversion of Infidels, the extirpation and rooting out of heresies, the public peace, and all manner of general and particular afflictions: in the reading of the holy supper, and expounding of the same, by the which, namely the faithful, are exhorted to come to the holy table, in humility and devotion, in assurance of faith and ardent charity, with an earnest acknowledgement of their sins, and notwithstanding in a steadfast affiance in the mercies of God, manifested and revealed in jesus Christ, admonished to renounce all rancour and hatred, contentions and strife, and carefully to labour to be reconciled, if so be that they be broken forth, and come to the knowledge of others: but the impenitent and wilful obstinate are debarred from the same, and that not by the voice and declaration of the Deacon alone; but by a severe denunciation of the judgement of God, if they abuse the body of the Lord, as likewise by the sense and feeling of their own consciences, or by the judgement of the Church. After which things all and every one came near unto the holy table in decent order and due reverence, to communicate the body and blood of our Lord; they received the holy sacraments at the hands of the Pastors, with the most significant words that are, either in the Gospel, or in any of the Epistles of the Apostles, lifting up their hearts on high, and praying to God that it would please him by the virtue of his holy spirit, to give them the flesh of his son for their spiritual repast and food: and his blood for their drink unto eternal life; seeing that of his infinite mercy he hath vouchsafed to make them bone of his bones, and flesh of his flesh, etc., that so they may abide, live, and dwell continually in him. And during all the time of this action the devotion of the assembly was cherished and nourished with the reading of the holy scriptures, as most meet to declare the death of the Lord, until his coming, and to record the unspeakable benefit of the same: with singing of Psalms also, chosen out of purpose, both for the calling to mind of man his misery, as also for giving unto them the sense & feeling of God's mercy; and thirdly, for the stirring of them up to give unto God for the same, all unfeigned and solemn thanks. And finally there followed the dismission of the assembly, with a prayer of the whole people unto God, containing a brief thanksgiving, for that it had pleased him to make them to see and taste the assurance of their salvation in the communion and participation of his well-beloved son, joining thereunto the singing of the song of Simeon, used of the old Church, as we have already seen, to the same end and purpose. And after the solemn and accustomed blessing, admonition being given them, how they should witness and testify the conjunction & unity, which they feel and find in Christ, by the way and manner of that lively sense and feeling, which the members of the body have with the head: they were to distribute every one according to his ability unto the poor, for whom the Deacons were to receive what should be given. I speak nothing of the order of Catechising, both publicly and privately, which was wont to be appointed and practised certain weeks before, for the instruction and examination of such as should be partakers thereof: the morning Sermon which ordinarily is spent in the expounding of the doctrine of the Sacrament unto the people: and that also of the after noon, tending to the stirring of us up to the giving of thanks unto God. Now then let every man judge without being partial in the matter, in which of these two it is, that antiquity resteth, and in which it is, that novelty hath built herself a nest: as namely, whether antiquity dwell with the Church of Rome, which of the old and ancient service retaineth only the sleight and unprofitable rind: or with our reformed Church, which hath restored and re-established, both all the parts, as also the substance thereof unto his former estate and whole right.  
But here it is objected against us; 
Objections for ceremonies.  yet you cannot deny but that many ceremonies were now already brought into the Church, and into the service and ministery of the same, which you allow not of in your Churches. And who doubteth, but that in the space of five hundred years, containing more than one hundred thousand nights, the adversary Satan, who useth to rise in the night, had sown more than a few tars? And who can find it strange, that in these fields, before time both possessed and husbanded by the Gentiles, as also by the jews, there should remain of their seed? And on the contrary, who is he that will not wonder, where the door is once set open to licentious liberty, traditions and man's inventions, if there should any thing abide & continue sound and sincere? But who will not rather find occasion with us to praise God, who in despite of Satan and all the malice of the Devil, the tyranny of Custom, the licentiousness of Tradition, the slippery nature of Superstition, the presumption of man's spirit, and the darkness of ignorance, overshadowing and covering all toward the end of this time, hath vouchsafed so long to conserve the principal part of his service, at least so much as was of the substance? Or who will not yet more admire his goodness, for causing as it were a new creation of the Sun of truth in these our days, after so horrible a confusion, and after such an eternal and everlasting night? S. Augustine writing of the ceremonies and Traditions of his time, said unto januarius; Before all other things, I would that thou shouldest know the great & main point of this disputation, 
August. Ep. 118. ad januar.  that is, that jesus Christ our Lord is willing to subject all his, & to bring them to bear his sweet yoke and light burden, as he calleth it himself in the Gospel, and thereupon also it is, that he hath joined and coupled together the societies and companies of his new people by the Sacraments which are very few in number, very easy to observe and keep, and yet notwithstanding, most excellent in signification, etc. And what is it that he sayeth unto us therewithal in the Epistle following? 
August Ep. 119.  Cortainelie (sayeth he) it displeaseth me, that there is no more care and regard had of things that are most safe and wholesome, and commanded in the sacred books, whereas in the mean time every thing is full of presumptions, (that is, of forestalled opinions) in such sort as that a man is more reproved for having touched the ground with his bare foot these holy days, then if he had made himself drunk with wine etc. So that the state and condition of the jews is more tolerable than that of the Christians: who as they have not known any time of liberty, so neither have they been charged with any other burdens, than those of the Law, (which was of God, and not with the presumptions of vain man: for hereby the Church of God seated in the midst of great heaps of chaff & darnel, undergoeth, and is made to bear many burdensome things, etc. And this S. Augustine said, upon the speeches of certain Christians, which were given in such sort to abstain from eating of flesh, as that they judged those unclean who did eat the same. And this thing (saith he) is most plainly against the rule of faith & of wholesome doctrine. Now then let us shoule away this chaff and darnel, 
2. Cor. 3.  laid upon a golden and silver foundation, sown in the field of Christ, and notwithstanding adjudged worthy to be burned with fire by the word of the Lord, and by the writ of the Apostle. Let us praise God only, that these good Doctors have to deal with him; a Lord full of mildness, a Master full of clemency: but and if their works and inventions burn before the fire of his spirit, yet at the least they are saved as concerning themselves, because of the foundation, through his mercy in jesus Christ.  
They allege against us for the first, that which they call holy water, 
Holy water. Basil 〈◊〉 S. Spiritu ad Amphilochium. c. 27. Ambros. l. 2. de Sacr. c. 5.  going about to prove it unto us out of Basile in his book of the holy Ghost, written to Amphilochius, where he saith: We consecrate the water of baptism, etc. And out of S. Ambrose; That in the Western Churches there was a prayer made to God, that it would please him to bless the water, etc. I answer, that this argument is not well framed, being from the water of baptism to the holy water: from a prayer by which the use of creatures is blessed, according to the nature and right use of every one of them, to the exorcising of a creature turned quite an other way from his right use. And as for S. Basil, you may add an other answer with Erasmus, that this book from the midst thereof, containeth nothing that is Basils'. 
Gregor. Nazianz. hom. 3. de Sancto januario.  And Gregory Nazianzene his brother had answered him, that baptism may indifferently be administered with any water. And if the use of their holy water were at that time in the Church, it had but S. Bafill his particular approbation: and how cometh it then to pass, that it is not found in the Liturgy which they attribute unto him? For whereas some would impute it to Alexander 1. let us not go about to offer the Church of Rome that injury, 
De consecr. D. 3. Aquam.  either by word or belief, as that at that time when S. john said in his Epistles: The blood of the son of God doth purge us from all iniquity: there should be a Bishop at Rome, that should say in his: That water besprinkled with salt, and consecrated by prayer, doth sanctify and make clean the people after the manner of the ashes of the red cow, etc. But the very truth is, that this water was brought in a long while after, and that by the imitating of the Gentiles their purging or expiatory water, who used it at this time, and with the very same ceremony. justine saith: The Gentiles when they enter into their temples, 
justinus Martyr. Apol. 2.  do sprinkle themselves with water, and then they go and offer sacrifice unto their Gods. Valentinian a Tribune of war, under julian the Apostate, following him to the temple of Fortune, the Churchwardens which were at the door, cast water upon all those that went in, in so much as that there lighted one drop upon his cap: he then turning himself about, gave one of them a blow with his fist, 
Theodor. l. 3. c. 15.16.  esteeming himself (as saith Theodoret) defiled and not cleansed thereby, because he was a Christian. And furthermore he saith the like ely where: as namely, that julian caused all that which was sold in the market to be sprinkled, to the end that the Christians might not buy any thing at all there. And that by this sprinkling, they held that sins were defaced, appeareth by these words of Hypocrates himself, de morbo sacro: 
Hippocr. de morb. sacro.  that I may have nothing to do here with the alleging of Poets: In going in (saith he) we sprinkle ourselves with this water, to the end that if we have any sin, we may be purified and made clean. And Proclus saith: That it was not only made of fresh water, but of Sea water also, 
Proc. de sacrif. & Magia. Turneb. in Adverse l. 13. c. 21. Athenaeus, l. 9  because that salt is detersive. And they sprinkle Aspergillum, either of Rosemary, or of the boughs of the Bay tree, or of the Olive tree: and not only for the purging and cleansing of men, but Cities, Temples, and other things without life, as also is practised at this day in the Romish Church. To be short, as they had amongst the Gentiles a peculiar and proper form of sanctifying it, dipping therein, as Athenaeus telleth us, a fire brand taken from off the Altar, whereupon they offered their sacrifices: 
Durand. l. 4. c. 4.  so likewise have they a peculiar manner of making this, exorcising the salt first, and then the water, and after that them both, being mixed together: which being done, both they and the Gentiles do think that it purgeth away sins.  
Of burning of incense, it was so common a custom amongst the Gentiles, 
Of burning of incense. Theod. l. 3. c. 16. Sozom. l. 5. c. 17.  as that julian the Apostate, that he might cunningly bind the Christians to the same, ordained, that when any came unto him according to the custom, to receive any gifts at his hands, they should burn incense before him, whereupon certain notable Christians having understanding of his purposed intent, came and brought them back again unto him, that so they might not be polluted: and but for a little he had caused them to have been put to death. 
Ruffin. lib. 1. C. 36.  To be brief, Thurificantes, that is, such as burnt and offered incense unto creatures, no otherwise then to idols, were in old time accounted amongst them, which had turned aside from the purity of Christianity. But whether it come from the Gentiles, or from the jews, amongst whom incense represented the sweet smell of the holy prayers of the faithful in God's nostrils: by the same manner of perverse & lewd imitation it came to pass, that in the end it was brought into the Christian Churches: but yet not so soon as some would have us to believe. For S. August. S. Ambr. S. Basil, S. Chrysost. and other ancient fathers do not speak one word of it in any of all the books they have written: if only certain Lithurgies alleged out of them be excepted, which yet hereafter we will confute & prove to be false and counterfeit stuff. 
S. August. in Psal. 49. & 50.  S. Augustine to the contrary: Behold (saith he) we are out of care: we go not any more to seek incense in Arabia, God requireth of us a sacrifice of praise: and such a sacrifice had Zacheus in his patrimony, etc. Again, shall we not then offer any thing unto him? shall we come before God in such sort? How then shall we appease his wrath? Offer, thou hast whereof to offer in thyself: go not about to take any far journey to buy incense, 
Plat. in vit. Sixt. 1. Polyd. l. 5.  but say: Thy vows are upon me, O Lord, which I will render unto thee in singing of praises unto thee etc. The only man wherein it is found, is S. Denis, an Author better stuffed with vain ceremonies, then with  and sound doctrine. And a long time after, about the year 800. we read that Leo 3. ordained that it should be used in the Mass.  
For Tapers, waxe-candles, & lights in the Church: it is to be noted, that the greatest part of Christians their divine service was done in the beginning in private, 
Lights.  and secretly before day; as we may read in Pliny the second, and in all the ecclesiastical writers, and thereupon they could not be without light. Now this custom of coming together in the night because of persecution, did likewise continue and hold on in the times of peace: 
Euseb. l. 4. de vit. Constant.  whereupon it cometh, that we read, that Constantine continued in holy watch until it was day, and caused to be lighted for his going to the place, and coming back again, great wax candles, Tapers, and very great torches, throughout the whole City, and lamps in the place of prayer, to give light to them that were present. Epiphanius calleth them thereupon, Psalmos & orationes lucernales, 
Epiph. l. 3. t. 2.  that is, Psalms and prayers which were said by a lamp: and this was the office of the Acoluthes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to light them. after clear day, we do not see that ever the Primitive Church did ever use them. 
Tertull. in Apol.  Tertullian on the contrary: Wherefore (saith he) do we not deck the posts with bay upon the days of joy, and why break we not off the daylight, by lighting torches? Again, Who forceth the Philosopher to sacrifice, to play the malcontent, 
Lanct. l. 6. c. 2.  and to light fond and vain torches at high noon? because the Gentiles constrained the Christians to do it. And Lactantius after he perceived that he had been a long time mocked of the Pagans, at length concludeth in these words: Who can esteem or make account of him to be wise, which offereth candles and lamps for gifts unto him, who hath created and given the light? a reproach which had been unfitly charged upon the Pagans, if then it might have been cast back upon, and objected against the Christians. To be brief, the Elibertine Council forbiddeth them upon pain of the curse, to light any in the places of the burial of the Martyrs, being the places where the Christians used to assemble and come together: for he called it, The troubling of the Ghosts and spirits of the Saints and holy ones. But (as a great number of others did) this ceremony took his passage from the Gentiles to the Christians in the time of S. Jerome, that is more than 400. years after the death of our Lord. And Vigilantius the Pastor of Barcelonia writ against the same, 
Conc. Elibert. c. 34.  complaining of it, that he should see the superstition of the Pagans drawn into religion; and derived & fetched from the Gods of Paganism, to be bestowed upon the Christian Martyrs. Saint Jerome did boldly take him up for so writing: yea and somewhat too sharply in the judgement of the soundest writers: so far as that Gregory himself said that he could have desired, that he had proceeded more modestly against him: and yet at the upshot he doth not defend them, 
Hieron. count Vigilant.  except you call it a defending of them, to turn his back upon them and run away from them: We do not (saith he) light candles when it is clear and bright day, as you do slander us, but we do use the light for the mitigating of the tediousness of darkness, that so we may watch until day, etc. Elsewhere he confesseth, that there are some in deed, which do lighten them even at noon day, but that it is through ignorance and simplicity in honour of the Martyrs: With a godly zeal (saith he) but not according to knowledge. These reasons in conscience, are they not directly against the practice of the Romish church? In an other place he objecteth against Vigilantius: that in the Eastern Churches they were used to be lighted, when the Sun did shine, at such time as the Gospel was read: not (saith he) to the end that they should give light, but for to be a sign of joy and rejoicing. So that in the end, they grew from the forbidding of them, to wink at them, to a tolerating of them, to the approving of them: & by these degrees under Gregory the Great, some hundred years after, to an express commanding and ordaining of them: 
Gregor. l. 12. in dict. 7. cp. 9 Platina in Sabiniano. Du●●nd. l. 4. in Ration. Extravag. de celebr. Miss. c. sin. etc. Of the cross. Coloss. 1.20. Galat. 6.14.  for he it was that ordained the revenues for the maintenance of wax candles and tapers. And Sabinian his successor: let the lamps burn continually in the Temples. Whereupon Durandus and others going about to give a reason, think it better to say, that this is after the example of the candlesticks of the old testament, deriving the Christians from judaisme, whereas the Apostles had taken great pains to draw and pull them quite away from the same.  
Of the cross they allege marvelous wonders. They make a thousand allegories, and as many hyperboles. But what can be said more than S. Paul saith: God hath reconciled all things to himself, having made the atonement by the blood of the cross of Christ: And in an other place: God forbidden that I should desire to know or rejoice in any thing but in jesus Christ, and him crucified. But roundly and all together at a blow we see them come down from this cross, that is, from the death and passion of our Lord, the effectual powerfulness whereof is adored of the Angels, unto the only sign of the cross, namely the form of the wood whereupon he was hanged: and there passing over according to their custom, from the signs to the things, and from the things to the signs, they come to attribute unto this dumb and naked sign, all whatsoever is said either by the Apostles, or by the old fathers, of the true and very cross of Christ: I mean not that of very wood, that is the thing that there is least reckoning made of: but that of the precious blood of our Lord, verily and really shed upon the tree of the cross for us. How much more worth had it been for them to have dwelled and rested upon the first terms and phrases of speaking? 
Galat. 2.29 3.2  To have jesus Christ (saith he) painted before our eyes, crucified amongst us and we with him. Now S. Paul teacheth us, that the cross of Christ was an offence unto the jews, and foolishness unto the Gentiles: and the truth is, that they scorned and cast in the teeth of the Christians, 
Minut. in Octavio. Tertul. in Apol. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Cruces ferales, the deadly and mortal cross, and called them, Religiosos crucis, the religious cleavers unto the cross, etc. as until this day the latter jews do not call him by any other name, than the crucified one. Whereupon the Christians, to show that they were not ashamed of the cross, but rather that it was their glory; did plant it in the midst of their forehead, and made it their mark and badge: & whereas the infidels would show it them in token of a mock, they devised how to use it with honour and reverence, and turn the matter of their reproach, into a most worthy monument of their victory, and sign of their triumph. It is to the same purpose, 
Tertul. de coron. milit. Augu. de verb. Apost. serm. 8, & in Psal. 41.  that Tertullian saith: Frontem signaculo crucis terimus: that is, we do oftentimes mark ourselves in the forehead with the sign of the cross. And S. Augustine, We have a heart, but not such a one as yours: we are not ashamed of the crucified one, that is to say, of Christ: for by contraries we deal, placing the sign of the cross, where shame is wont to be most apparent in his signs, that is, in the face or forehead, the barest and most uncovered part of man. But think not for all this that they did worship either this sign, or the figure and shape of the cross: yea rather in the beginning, this sign was made amongst the Christians in the air, 
Arnob. l. 8. adversus gentes, aut Minutius. Cyril. 6. contra julianum.  and so went away, having no abode: and those which have written 300. years after the first writers, at such time as the Gentiles did reproach and revile them therewith, say in plain and evident terms: We do not adore or worship the cross, neither do we wish for or desire it, but rather yourselves, (saith Arnobius) who consecrate Gods of wood, and do worship the crosses of wood, 
Chryso. hom. 55. in Matth. August. tract. 118. in johan.  yea these make you the parties. And Cyril against a like reproach of julian, aunsweeths flat; That the Christians do neither adore, nor honour the sign of the cross. But if in any place, there be any found which happen to fall in praising of the cross, saying, that it perfecteth all the Sacraments, that there is not any thing well done without the sign of the Cross, etc. it must be understood to be spoken by way of alluding unto the cross of Christ, and to the efficacy of his death, as that whereupon are founded all the Sacraments and Mysteries of the Church, 
Hieronym. ad Eustochium. Athanas. de humanitar. verb. August. de peccat. merit. l. 2. c. 26. Contr. Faust. l. 19 c. 14. & in Psal. 141.  and without which all the doctrine of the same is as though it were not. As when Athanasius said: That the Devil doth go away at the sign of the Cross: he addeth presently, that this is by the calling upon the name of Christ. But and if our adversaries will needs take it strictly according to the letter, then let them learn also to be of the same mind with S. Augustine, when he saith in the very same places; That the catechised in a certain manner were sanctified by the sign of Christ: That the sign of the cross is a Sacrament, which is received in the forehead, as the others are in the mouth and in the body: improper speeches as well the one as the other, & have begotten and hatched suitable & like opinions. Else, what will they say to Thomas Aquinas, who maintaineth and defendeth, that the sign of the cross is not necessary in the sacraments? And how much better had it been to the purpose, for them to have kept themselves to the serious meditation of the true cross, the death and passion of our Lord? But all that they thus struggle and strive for, 
Thomas 3. p. Summae, qu. 84. artic. 42. add. 3.  is to be able to approve and make good, the signs of the Cross, which are so often in the Mass: but yet they cannot tell how to become friends with S. Denis, who amongst so many ceremonies reckoned up in his liturgy, hath not made any mention at all thereof.  
But they tell us, 
The lithurgies of this time.  that all these ceremonies are found in the lithurgies or offices of this time; as that of S. Basil, S. Chrysost. etc. as likewise many doctrines which we approve not. I avouch & confess the same most freely, and reserve the doctrines to handle them in their place: but I answer here in a word, that I will not let to endorse & write up the title of false and counterfeit, against all these lithurgies, and that by proving either that they were never written nor made by them; or that if they did ordain any prescript form of the administration of the sacrament in their dioceses (as there is some appearance and likelihood that they did:) that according to the measure of abuses that have been brought in, they were corrupted and depraved afterward. And first, he that shall compare that which the Syrians use under the name of Basil, with that which we have, shall find most notable differences therein. Then again of that which we have, there is one pattern and copy which the old interpreter did use: and another which the latter & new interpreter did use; & so likewise it standeth with it, in the matters of substance. Secondly, for that that, which is attributed unto Chrysostome, is not agreed upon by the copies of Leo Thuscanus, Erasmus and Pelargus: one of the making mention of the dead, & of the invocating of the virgin, there being nothing in the other concerning the same: one of them also being printed at Rome, and the other at Paris: where may also be observed the forward readiness, and zeal of one place to corrupt and falsify a thing more than another, which is a matter of no small moment, to cause men to doubt of the truth of them both. And furthermore, the Doctor of Espence noteth: 
Claud. Espenc. de Missa privata.  That this Leo went about to alter and change that which Chrysostome had said of the private Mass, into an ill favoured sense, and that far from the purpose for which he had delivered it: fitting and applying it to the fashion of the Latin Church in his time, into which as then they had brought the same: for he was Secretary to Emanuel Emperor of Greece, about the year 1170. and did interpret unto him the writings of Trithemius the Abbot. Which notwithstanding (saith he) I do not stand upon, either to make it suspicious, or to be thought unworthy of Chrysostome, and the Greek Church: but rather to cause that it might be received and certainly known, that as it was begun by Saint Chrysostome, so it had been amplified and enlarged by others in succession of time. The same likewise for the same reasons may be said of Saint Basill. Thirdly, we have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both in the one and in the other. And we have showed before, that it was not received till about a hundred years after them, by Proclus Archbishop of Constantinople, and in both of them there is mention of Confessors, after the Martyrs. Now it is confessed by our adversaries themselves, that their name was not received into the service of the Church, till a long time after, and yet also a great deal later into the Latin Church. We find also in both of them the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God, speaking of the holy virgin: the doctrine concerning the same is as old, and was borne with the Church; but the heresy of Nestorius gave occasion of the word, first received in the Counsels of Ephesus, which were after them. In both of them we find the offering up of incense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the remission of sins: a ceremony altogether unknown unto these ancient fathers, and a blasphemous doctrine not tolerable amongst Christians. In that of Basil particularly we find the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in Latin Panis Catechumenorum, the holy bread, to be distributed after service, unto them which had not communicated; not known at this time in the Church of the Grecians, neither yet mentioned in Basil, Nazianzene, nor Chrysostome: again, in that of Chrysostome by itself, the Priest adoreth the image of our Saviour crucified, and of the holy virgin: a thing not heard of in the Greekish Church for 300. years after, neither made mention of in any one of all his books, though he writ very many volumes; and that amongst the rest, he was given very diligently to write of the ceremonies of the holy supper: yea and which is more, condemned by himself in express terms: Is not this (saith he) a shame, that those whom God hath endued with reason, 
Chsysost. in hom. 57 in Genes. c. 31.  do honour wood and stone? that those upon whom he hath bestowed a voice and speech, should be carried away to the worship of dumb things? yea do we think that such brutish and beastly Apostasy can be within the compass of mercy? Fourthly, join to the former, that there is mention made, not of Chrysostome only, who is invocated and prayed unto therein in certain copies, but of many more Saints, who lived after Chrysostome: and that therein is prayer made for the Emperor Alexius, and for the Pope Nicholas, by the name of Oecumenius or universal. Now it is well known, that the Greek Church, did never take any acknowledgement of the Bb. of Rome, by this name and title: but that ever since the year 1054. the Greeks' have degraded him, and set up in his place the Patriarch of Constantinople, that is to say, more than 30. years before Alexius came to the Empire. And from other places it is to be proved, that the first of this name fell to be in the year 855. that is to say, more than 200. years before Alexius: in somuch as that this must needs be Nicholas the Patriarch of Constantinople, of whom Zonarus maketh mention, as living in the time of Alexius, & not the Pope. 
Zonar. tom. 3. Bellarmin. de praef. Ro. Pont. é Signibert. & Leon. 9 Ounph●fast. lib. 4.  And furthermore, in the said liturgy are rehearsed all the names of the other patriarchs: and what appearance of truth can there be alleged, why the Patriarch of Constant. should be forgotten if it were made by him, & that the rather, because the Bb. of Rome is remembered therein? as likewise for the empire of Alexius: And the first of that name reigned about the year 1080. This was 700. years after Chrysost. So that he whosoever he was that was the compounder & mingler of these liturgies, should have looked a little better upon his receipt, & taken better advisement with him in his matters. And nevertheless, we gain and get the advantage in these points over and above: namely, that by them it is said, that the people communicated every day in the sacraments, & that under both kinds, not the clergy alone, as they call it: that as than it was not known what should be meant by the private Mass, neither yet by the Opus operatum, the work wrought: and that there are in the same many things for to condemn the Romish Mass: but no one thing to induce or lead us to the approbation thereof: and let the same serve likewise for other the lithurgies, which are attributed unto the same time.  
As concerning the Decretal epistles of these times, 
Decretal Epistles.  they are not of any better pass than the rest going before. The very same reasons persuade me to reject them: besides the barbarousness, the fooleries and ignorances apparent and evident in them. If we allow them to have been written by the Popes, them let us also give this allowance unto the Popes, as to be the most insufficient & least capable Bishops of any that were then living: and to have been more Gothish then the Goths themselves. And yet in the mean, I am not ignorant, how that the piety of these times was grown to a very great confusion, as being much mingled with superstition, through the intermingle of infidels with Christians: by reason also of the deep and dead bed of negligence that Christians were fallen into: the great swarms of barbarous people, and the ignorance of the Prelates: all which did one after another, as it were hand in hand follow and fall out. But I say, that these as yet were but the doting devotions of some particular persons, and were not grown up so far, as to get a law upon their heads: 
Particular Superstitions.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Verè appellemus, we may call them with the scripture, will-worships or services; the wandering and unruled devotions of some men, rather than of the Church. As for example, when we read in S. Cyprian, that certain women carried away the Eucharist in their handkerchefes, kept it in their coffers, & took it every morning fasting. In S. Jerome, that it was wont to be sent to new married folks, to take it at their own house together. In S. Augustine, that it was wont to be given to infants, 
Concil. Carthag. 3. cap 6. Concil. Hipponensis compendium. Concil. Altisiod. Amphiloch. in vita Basil.  mistaking this place following: If you eat not the flesh of the Son of man, you have no life in you, etc. In the third council of Carthage, and in that of Bonne in Africa: That it was put into the mouth of the dead, contrary to that which is said, Take and eat, which likewise we read to have been practised by S. Bennet, about a woman that was dead, and forbidden in the Council holden at Auxerre in express words. And likewise to be brief in that goodly book of Amphilochius (if we will believe it) which telleth us: that S. Basill caused a piece of it to be buried with him, which he had kept, I cannot tell how many years for the same purpose, etc. all of them being superstitions, which have presidents and examples of great antiquity; though nevertheless at this day condemned by the Romish Church, which yet is feign to build and bolster up herself with such antiquity. For who can tell into how many byways man erreth and wandereth, when once he is out of the right path; or into how many falsities and untruths he falleth, when once he departeth from the institution of the Lord, to follow his own humour and floating fancy.   

CHAP. VII. What a metamorphosis and misshapen change was wrought upon the celebration of the Supper, about the time of Gregory the great, which happened about the sixth age of the Church.  
WE pass now from out of the calm paths of silence, into the rough and unbeaten way of darkness; and from the glittering beams of dazzling pomp, into the black duskish clouds of the dreadful ignorance of the Church; I mean in respect of the outward face and appearance of the same, as it was then to be seen. If the first did mightily enlarge the bounds of vanities and ceremonies, no doubt the other was not behind in the promoting of superstition and false doctrine. And that we may the more easily comprehend & compass the truth hereof, let us briefly call to mind in what estate and plight we have left, either the holy Supper, or the Mass, (and by this name only let us call it hereafter, seeing that this name beginneth to get the upper hand in this time and age, whereof we are now to speak.) It was an assembly of Christians, calling upon the name of God by jesus Christ, singing his praises, hearing his word, attending unto the expounding of the same, as it was delivered them by the Pastors: then offering afterward unto God, in giving thanks for his graces, for the fruits and goods that he had given them, that some part thereof might be consecrate to the use of the Sacraments, and some part employed in the sustaining and nourishing of the poor, or for other such like necessities of the Church. And as for the Canon, that is to say, that principal part of service, in which the Sacraments were blessed, received and communicated, we have left it, as it was composed and made of a preface, which lifted up the spirits of those who were at it, on high; of a rehearsal of the pure and holy institution of the Supper; of a prayer unto God, that it would please him to give an effectual power, and operation to the sacraments, to knit and unite together more and more those which were communicantes, to jesus Christ their head, & to the members of his body, which is the Church, and as such to foster and feed them up unto eternal life, with a commemoration of the holy Martyrs; of their life, and of their death, for the stirring up of the zeal of every one so far, as that they may not grudge at, or be sparing in any thing which might serve for the setting forth of the glory of God, neither yet prefer any thing whatsoever to the working and assuring of their own salvation: of the participating and communicating of the body and blood of our Lord, under the Sacraments of bread and wine, distributed and delivered into the hands of the faithful: during which action the Christian assembly was occupied in singing of Psalms, and finally there was the dissolving or breaking up of the whole assembly concluded and finished by a postcommunion, that is, by a solemn thanksgiving, for the benefits received in Christ, and recorded and sealed in the holy Supper. All this service was in a language understood of all, common both to the Ministers of the Church, whom they call clerk, and also to the rest of the people, whom they call lay men, or the laity: all, and every one of which, even to the simplest amongst them, did answer Amen: that is to say, did ratify all the whole action, so much as lay in them, and put to their vows and requests unto all that which was said and done, as unto things by them well understood. Now let us in order look upon, & see that which was added thereunto afterward, and let us judge without all partiality of affection, whether this service be amended or impaired by such addition and enlargement.  
Certainly if the Milevitane and African Counsels had been well obeyed, 
The change and cause thereof.  we should not have had this trouble: for the ancient godly learned fathers that were present thereat, seeing the licentious scope and liberty, that every one gave unto his own conceit and fancy: one sort under the shadow of tradition, and an other under the colour of good intention, had very excellently ordained & provided, that no man should dare to take upon him, the placing or putting in of any thing without the advise of the most gravewise, and the authority of the Counsels. But bold ignorance, which is never without presumption, did quickly overskip all these bounds: and that so much the more dangerously, by how much it was joined with prevailing authority, which then grew up to his height: the authority, I say of the Romish Church, which then succeeded the authority of the Emperors, and by little and little inthronised herself in their seats of more than royal estate, thereby growing mighty in power and credit, & nothing less or inferior in being followed in every thing, as a most perfect pattern and example. Then the Goths, the Huns and the Vandals, etc., more than a whole hundred years, spoiled and made havoc of the Western Empire, and the Persians and Parthians of the Eastern: whereupon it followed, that all good literature lay raked up in the dust, and in no less wise did they weaken the flourishing estates of all good and natural policy. The great and worthy personages both in the East and Western parts, were taken away by death, having been in their life time the lights of the Church, and the scourges of heretics, and heretical opinions: their successors borne and brought up in barbarousness, did go before them in power and authority, but they did not succeed them in like measure of sufficiency. And this caused that the seeds of Pelagianisme and other heresies, having lain a long time rather covered then quenched, did revive, and found more careful husbanding then the good plants: because they had more affinity with common sense, and the proud aspiring drifts of our corrupt nature. So then those which could not so well make their part good by sound learning, would yet bear the bell away with setting a good face on it: & such as could not feed their flock with the word of God, would fill them full with superstitions & ceremonies, and for want of milk, like unto dry nurses, they would serve them with the first liquor that they met withal: and for lack of bread, they would set before them husks. So then in this time and age we see all these novelties and innovations to flow in with full stream, without any bar, without any manner of let or bridle. Now became the computation of the shepherds Calendar, to be accounted of for a worthy piece of history, and the dream, of men for sacred Gospel. And the Church likewise doth then come forth upon the stage all masked and disguised with the pagan and jewish guise, and that in a moment; and that not by shifting her robes only, but (which is the worst of all the rest) by shaking off all the commendable parts of gesture and matter.  
Let us begin at the Greek Church. 
Additions in the Churches of the Grecians  We have spoken heretofore of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brought in by Proclus a Patriarch of Constantinople, and received into the Church, upon the naked report of a certain child, who being extraordinarily rapt and carried up into heaven, said that he heard it sung there. We have likewise handled the point, how in the Council of Ephesus, as a thing following upon the disallowing & condemning of the heresies held by Nestorius and Eutyches, it was said: That the holy virgin might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the mother of God. And now further behold a certain man Petrus Gnapheus, who started up in Antioch, and thought to make his advantage thereof, for the establishing of heresy and superstition: this fellow was a priest of Chalcedonie, and of the sect of Eutyches, who through the favour of Zeno Isaurus, afterward Emperor, shuffled himself into the Bishopric of Antiochia, by discarding Martyrius the true and lawful Bishop of the same: and being received, than it was ordained in his Church, which was of very large precincts; 
Theodor. Anagnostes in Collecta.  that at the end of Trisagium, the hymn so called, because it contained these words, Sanctus Deus, sanctus fortis, sanctus immortalis, miserere nobis, there was added, Qui crucifixus es pro nobis, which wast crucified for us, applying the same to God the father, whom in the unsoundness of his heretical assertions, he held to have suffered for mankind, confounding both the persons and the natures: and Nycephorus saith, 
Nyceph. lib. 16  that the same continued even until his time. And moreover, that in all the prayers made in his church, the name of the virgin the mother of God was called upon, with an intent and purpose to make this doctrine plausible and well liked of the Council of Ephesus, and as a bait for the giving of free passage to the swallow of the rest of his heresies. Now it followed presently hereupon, that the Emperor Leo the great being advertised of these novelties, condemned him into banishment, until such time as he promised to disclaim and give them over, which in deed he did, and made not show to the contrary, until such time as that false and forsworn Basilicus went about to seize upon the Empire, by the means whereof he recovered his liberty and licence to work mischief both at one time, his doctrine likewise being afterward supported and borne out by Anastasius the Emperor, being himself an Eutychian. justinian the Emperor added somewhat, but destroyed no good thing: for it was by him ordained that there should be sung in the Christian assemblies this hymn, 
Paul. Diac. lib. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Thou son of God, thou divine word, who being immortal, didst vouchsafe for our salvation, to take upon thee humane flesh of the holy virgin the mother of God, and always a virgin, dead, risen again, etc. save us. This may seem to have been by the authority of the general Synod of Constantinople, for the repressing of the Samosatenians, Arrians, Monothelites, etc. And this was to honour the holy virgin, according to the intent and purpose of the Council of Ephesus, being without all prejudicing of the honour due unto God, and denied to all manner of creatures.  
At this time also the Litanies or supplications were hatched, and that first of all in the Eastern Churches, and then afterward in the western: not without some imitatation of the Pagans their Ambaruales, or Gangweeke: and the occasion thereof did first rise from Constantinople, by reason of a plague: then from Lions, by reason of an earthquake, from whence they took their flight all over the East and West. The form and manner thereof was this: They contrived and drew into certain articles, the public necessities and calamities, that did press them or threaten them: unto every one whereof, as it was uttered and spoken by the Priest or Bishop which went before, the people answered: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord have mercy upon us, Lord hear us. Praying unto Saints, or yet unto the virgin Marie, was not admitted till a long time after, save only where as Anastasius the Emperor, an Eutychian & favourite of Petrus Gnapheus his opinions, and an innovator in this behalf, did undertake to set them a foot, and give them force to stand.  
But let us come to the church of Rome, where we shall find a great deal more matter, 
Alterations & changes in the Romish Church. Alcuinus, Berno, Rabanus, Walafridus, etc.  Symmachus the Bb. of Rome, about the year 506. ordained that every Lord's day, as also upon every festival day, there should be sung Gloria in excelsis: but this is attributed to Telesphorus by others. Other some distinguish betwixt both, & say, that this man did not ordain it at all, but only upon the day of Christ his nativity. So far is it off that the Grecians should have it any sooner, for this is the same which they do call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He added in the Council of Rome held under him: That no Priest in the Church of Rome shall say any Mass without his privity. Now let men judge hereof, if this be not to come back to that which we read and speak of in other places: That there was not any more than one Christian assembly in every parish, in which the faithful did pray unto God, heard the Gospel, and communicated together in the Sacraments. Agapetus the first did institute the processions, 
Petr. de Natalibus.  at the first, before the Mass at Easter: because (saith Durandus) that the Angels said to the women: Tell the disciples, that he will be before them in Galilee. And of these processions did spring those which were afterward said upon the lords days. This was about the year 535. Vigilius ordained about the year 536; That those which were to celebrate the Mass should look into the East: 
Petr. de Natal.  and ever since the most part of the altars were set and turned to serve for the purpose: Also, That the festival days should have their particular readings and lessons: and yet notwithstanding he would have the gifts, oblata munera, 
Vigil. ep. 3.  to be consecrated unto God every day after one and the same order of prayers. Wherein we see, that the Canon was not then grown to a rule and set thing, as we see it was afterward: and in an other place, that the prayers whereof he is understood to have spoken, are referred; ad oblata munera, to the gifts which were offered by the people: and not to the sacrifice of Christ the Son of God, that pretended oblation made by the Priest, unto his father. The feast also of Candlemas is attributed to him; and there is a reason given us for the same. The Pagans, 
Rhenan. in Tertul. de corona milit.  (saith Rhenanus) in the entrance of February did celebrate the feast of Proserpina with burning tapers: Now that their wilful obstinacy might not be incensed or provoked to discontentment, it was ordained, that the same day there should be the like burning of them unto the virgin Marie: 
jacob. de Vorag. serm. 82. de Sanctis.  and jacobus de Voragine speaketh of the same thing after the same manner. Pelagius the second, about the year 580. ordained, that mention should be made of the dead in every Mass, after the elevation of the host: (whether he meant it of all the offerings, which after the manner of the old Testament were wont to be elevated or lifted up, for a presenting of them unto God; or of that part which was put apart for the Sacrament:) for so speaketh Hermanus Gigas, 
Hermanus Gigas.  using the terms currant in his time to express what was then practised in this point, not being as then grown to that head and height of corruptness. Whereby appeareth the truth of that which we said a little before: namely, that that which was done for the dead, was a custom fetched and derived from the Pagans, and not grounded upon any Christian law; a sufferance and not an ordinance of the Church. And thus behold we are come to Gregory the first, who of all these ingredientes thus dispensed and many more, maketh one Mass, which he calleth the Romish order, or Gregory his Mass. And this is the point whereupon we are now to insist.  
Gregory then (as Historiographers do tell us) being come to the archbishopric, 
The notable change and alteration under Gregory his time.  purposed to reform the whole order of the church in all the parts thereof; so far forth, as that after that Platina had specified the masses, songs, litanies, stations, processions feasts, 
Plat. in Grego. magno.  etc. What shall I say more, (saith he) seeing all the whole order and institution of the ecclesiastical office, (especially of the old and ancient one) is invented and approved by him? which would to God we had kept, and not received this barbarousness, which so much distasteth all the learned men that are living at this day, etc. But of a certainty under the shadow of redressing the order and discipline which had sustained great injuries by the barbarous invaders and spoilers, he did not a little damnify the truth and sincerity of doctrine: wherein yet those which came after and succeeded him, (as saith Platina) did worse. 
The Introit.  For the liturgy: It had no Introit in the beginning; and after that Celestine had made one, Gregory would have it doubled and sung twice. The Psalms at the first were wont to be sung entire & whole of all the people, and with one voice, where afterward they were divided into pauses, and in the end into verses; in the singing whereof the Clergy and the people did by course sing one one verse, 
Hermanus Gigas in Flore temp. Psalms.  and the other the other. Gregory appointed an antiphonary for the time and space of the whole year, consisting of Versicles & Responsories for every day. Likewise he ordained a school of singers to sing the liturgy, and he laboured greatly to have his song or manner of singing received every where throughout the Latin Churches, finding himself much offended with the barbarous voices of the French, 
Singing.  German & English men, 
joann. Diaconus. l. 2. c 6. & 7. Walafr. c. 22. Kyrie cleison.  as not having been able to fit and tune themselves thereunto. He taketh the Kyrie eleison from the Grecians, and was found fault with therefore: for said some: This is far off from reducing the Church of Constantinople under the church of Rome, seeing thereby he did nothing else but draw their fashions & manners unto Rome. But he excuseth himself in these words: Amongst the Grecians all the people do say it; but amongst us the Clergy (that is the Ministers of the Church) only, and the people answereth. 
Greg. l. 7. epi. 63. indict. 2. Prayers.  Again, Look how oft we say Kyrie cleison, so many times also do we say Christ eleison: which is not done amongst the Grecians. For prayer, he made a book, some part whereof was taken and drawn out of that of Gelasius, which is called the sacramentary, containing those things which were to be said every day throughout the year. If there be found (saith Walafridus) any thing in this book which halteth, it is to be thought, 
Gregor. l. 2. c. 17. Walafr. c. 22. Lessons.  that it is none of his, but that some other hath added the same thereto afterward: yea and there are old Masse-bookes to be seen, where are noted the prayers, secrets, and Post-communions of Gregory, to make them tobe known from the others, which in deed are more corrupt than his. For the lessons of the Gospel and Epistle, he followeth directly and altogether the book of lessons, or the books called Comes, attributed unto Saint Jerome: save only that upon the festival days, the institution of Pope Vigilius was received and kept: and thereto also was his book of Anthems fitted and squared, endeavouring to raise and draw Anthems taken out of the Psalms, to answer to the several drifts and purposes of the lessons: whereas before this prescript form of reading, the Gospels, Epistles, Prophecies, and other books of the old and new Testament were read through. 
Sermons.  And as for their preachings and expositions of the word of God unto the people, he speaketh of himself in a certain place, that he had expounded forty lessons out of the Gospel, as it had been accustomed to be read upon certain days in the Office: 
Gregor. in praef. Homil.  and that some of his expositions were delivered by word to his Clerk or Secretary, that he might afterward read them to the assembly: and that he had himself pronounced and uttered other some of them with his own mouth. But therewithal he complaineth himself greatly of the iniquity and abuse of the time, which had prevailed so far, as that The Pastors of the church had left and abandoned the chair of teaching and preaching of the Gospel, 
Gregor. D. 92.  and would not find leisure to do any other thing then sing. And this (saith he) grew, because singing men were advanced and placed in the ministery of the Church, who supposed themselves to have discharged their duty, when they had opened their pipes, & tickled the people with their singing, though they had done nothing unto them, either in instructing of them in the articles of their faith, or in the doctrine of manners. For offerings, 
Offerings.  they continued and were brought in every day, notwithstanding that the Church was grown very rich: in so much as that divers of the old Fathers complained themselves saying, that the Bishops had not done as Moses did, who caused proclamation to be made amongst the people, that they should not bring any more, 
Gregor. in Dialogis.  when he saw that there was enough for the building of the tabernacle. For we find likewise that in the time of Gregory, there were offered sheep, and calves, etc., against the express Canon which commanded that nothing but bread & wine should be offered. But the greater abuses happening about the consecration of the offerings, cause us to leap over the other which were not so weighty, with a lighter foot.  
Now we have already seen that it was the people's custom to offer of their fruits and increase unto God, as the old people of the jews did: and that these fruits were consecrated unto him by a holy prayer, after the manner used by the Priest amongst the Israelites; wherein he was humbly entreated to take in good part that their thanksgiving, and to accept of this their sacrifice of praise. And these fruits, as all the peace offerings amongst the jews, were lifted up or shaken for to show them unto the people: after that of the same fruits, that is, of the bread and wine, was taken that which was sufficient for the Sacraments, and the remainder reserved for the poor, etc. Now all this so commendable a custom began not to degenerate, but to turn into a plain poison, about this time of Gregory: 
Walafr. c. 22.  and not without just cause saith Walafridus, seeing he ordained the order of Masses & consecrations as well as of singing. For in deed the form of consecration was so far changed at that time, by changing of the subject: as that the words properly used in the blessing of the gifts and offerings, were appropriated directly to the Sacraments. 
The Canon.  There then began the work about that part of the Mass, which properly they call the Canon. In the Primitive Church the holy Supper was celebrated every Lord's day, and all the faithful there present, were bound to participate thereof: by little and little their zeal waxed cold, whereof we hear S. Ambrose, S. Chrysostome, and others to cry out. In the end it came to that point, 
Can. non iste C. quotidie. de consecrat. dist. 5.  that the people did not for the most part accustom any more to communicate, neither were they pressed any thing thereunto by the diligence of the Pastors. Whereupon likewise followed a toleration and ceasing from the looking unto of the severity and straightness of the Canons; namely those, which enjoined men, that they should communicate at the least three times a year, at the nativity of Christ, Easter and Pentecost: otherwise they should not be taken for good Catholics, which afterward was restrained to the Nativity of Christ only. And thus it came to pass, 
Synod. Agath. c. 18.  that there was not any one ordinarily to communicate, save the ministers of the church, whom they call clerk or the Clergy. And what came upon this? The Priests notwithstanding would not leave taking of offerings: and to the end that the people might not quail, or let fall their devotion that way, they make them believe, that the work which they do, doth not cease to profit them, being but only present. But by little and little these offerings were not any longer brought from the table to the Altar, or from the body of the Church into the Choir, for to be consecrated by the priest: as also in deed it had been undecent, seeing they were of such things, as the Canons did forbid, that is to say, consisting of silver, wool, cattle, &c: only that part which consisted of bread & wine, and was to serve in the Sacrament, continued his former course. And yet whereas they were wont to consecrate many loaves for the service of the whole assembly, being cut into pieces & distributed; now the Priest contenteth himself with the blessing of so much as he thought would be requisite and needful for the number of communicantes, and that was very small. In so much as that ordinarily he needed not to consecrate above one loaf, which in Gregory his time was great, large and round, kneaded after the manner of common bread, and of no other substance or matter then the ordinary bread then used was: he calleth it Coronam, or Corollam, and this loaf grew lesser, 
Greg. l. dial. 4.  even as devotion itself diminished, in so much, as that within a little after it became nothing, as the Canon testifieth, which saith: That the Priest cannot celebrate the Communion with fewer than three to communicate with him. And thereupon also it came up for a custom to break the bread made so small and thin, into three pieces; whereupon afterward, as we shall see in place convenient, divers and sundry allegories have been framed and made.  
Now we come by these steps and degrees, 
The change & alteration, which was ab oblatis ad oblatam.  falling out in this time, to pass ab oblatis ad oblatam; that is, from all such things in general as were offered, unto this small petty part reserved for the Sacrament, which by corruption came to be called a Wafer cake; from such breads and loaves, as were usually brought for offerings, (as Saint Gregory teacheth us) to one only bread without leaven; which also the priest himself within a small time after took upon him to provide for the service of the Sacrament. 
Gregor. in dialogis.  And so also the prayers and supplications which were wont to be said and made in the consecration of these first offerings, came to be transferred & applied unto the bread and wine appointed and put apart for the priest, and that small company that was to communicate with him. And here it was, that they found themselves encumbered, whether it were Scholasticus, or Gregory, when as the question was of reforming these prayers that made up a part of the Canon: for in deed these words,  accepta habeas & benedicas haec dona, haec munera, haec sancta sacrificia illibata: that is, that thou wouldest accept these gifts, these offerings, these holy and whole sacrifices: Again, Qui tibi offerunt hoc sacrificium laudis: that is, which offer unto thee this sacrifice of praise: Again, Supra quae propitio vultu ac sereno respicere digneris, & accepta habere sicuti dignatus es munera pueri justi tui Abel, etc., that is, that it would please thee to behold them with a merciful and favourable countenance, and accept of them, as thou didst of the offerings of thy righteous Son Abel, &c: Again, jube haec perferri per manus Angeli tui in sublime Altar tuum, &c: that is, Command that these may be conveyed by the hands of thine Angel upon thine high Altar, &c: I say, all these words cannot be sound understood, but of these offerings: nor without folly be turned to the blessing of the sacraments, which we receive from God, & in stead whereof it pleaseth him to receive again at our hands the sacrifice of praise. No not without blasphemy can they be wrested to the oblation which the Priest pretendeth to make of the Son of God, seeing likewise that it is said: Qui tibi offerunt; they which offer unto thee: for this must needs be meant of the people that are present, and not of the priest alone. And yet notwithstanding all this, they skip me at one jump in their Canon, ab oblatis ad oblatam, from the oblations and offerings, to the Wafer cake: without any manner of agreement, coherence or consequence: from a sacrifice of praise, to a Sacrament: and from a Sacrament, to a sacrifice propitiatory: from the sign to the thing signified: & from the remembrance of the death of Christ, to the pretended real sacrificing & offering up of himself. And they will have it, that all this which hath been spoken and said of these offerings, should be spoken of Christ, whom they pretend to offer and sacrifice up unto God: notwithstanding whatsoever absurdities in construction and divinity utterly convincing and overthrowing them in their fond and blind assertions: As namely in Divinity these: That he would be entreated to vouchsafe to accept of the sacrifice of his only begotten son, as he did of that of Abel: That his Angels should offer him up unto him upon his Altar: and a thousand such impertinent things, which shallbe better examined in their place. And notwithstanding after certain prayers which stand indifferent betwixt both, they cannot look to themselves to go on with the course which they are fallen into, but they return again unto these offerings, yea and that after the consecration: Per quem (say they) haec omnia Domine, semper bona creas, sanctificas, vivificas, benedicis, & praestas nobis, by whom thou O Lord, dost always create, sanctify, quicken, bless and give us all these good things, etc. which is most evidently and directly applied to, dona, munera, sacrificia illibata, to the gifts, offerings, and whole sacrifices: and was wrested by them first to the Sacraments, and afterwards to the sacrifice of Christ himself, which by such their account and reckoning, they did acknowledge for a creature, that was to be created, sanctified, quickened and blessed day by day. And in deed in the liturgy which they attribute to Clement, yea and that after the consecration they pray, Pro dono oblato, for the gift offered: but in no such sense or meaning as the Romish Mass, that is to say, after this manner: That it would please that our good God, to receive it upon his holy Altar by the intercession of Christ, for a sweet savour: which cannot by consequent be spoken of Christ himself.  
In the Services going before there was mention made of saints and Martyrs, 
The Prayers of the Saints.  the names whereof, as saith S. Denys, were read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of a certain register or catalogue: partly to show us that they did live and make up one part of the Church: and partly to encourage us to follow their example: and afterward the devotions or rather superstitions of some particular people had brought it so about, as that they were prayed unto. But in this Canon they are a great deal more forward; namely, to pray unto God, that he would receive their merits and intercessions for the living. And it was in this time that Gregory would have it put into the Litanies, for the virgin Marie; Ora pro nobis Deum, pray unto God for us. And this in tract of time, became common, and was not thought unmeet or unworthy of any one of the Saints. And indeed it is most clear, that in the time of S. Augustin, not the Saints, but God alone was prayed unto in the prescript form of the celebrating of the Lords Supper. The place is plain and evident; They are named (sayeth he) as men of God, 
August. de Civit. Dei. l 22. c. 10.  which by standing unto their confession have overcome the world: but they are not prayed unto by the Priest, which sacrificeth, that is, which performeth the holy office, etc.  
Afterward there was taken up a custom, that they which died, 
Prayer for the dead.  should bestow some gifts upon the Church; and their kinsfolk for them; that they might be distributed unto the poor: and these gifts were wont to be blessed, as the other gifts & offerings were: but by this means men fell into the fowl errors of the Pagans, as namely either to pray for the dead, or to move it themselves, that they might be prayed for after death. And this is it which we have before observed to have in express words been ordained by Pelagius the second. As than offerings grew to come in place of sacrifices: so these gifts in their place did grow to be sacrifices for the dead: and thereupon we read those words in S. Gregory: 
Gregor. in Dial. 4. & passim.  To offer a wholesome and saving host for every one; unknown to the a ges going before; and after which a certain time sprung up the Masses for the dead. And thus this part is received again into the Canon, in more forcible terms then before; although as yet not received and practised every where: for there are as yet some Mass books to be found, 
The old Mass book of Zurich. Bullinger de origine erroris c. 8.  and those very ancient and authentic, where prayer for the dead is not any thing specified at all. Again, if we weigh and consider well the words of the Canon; Pro his qui dormiunt in somno pacis, for such as sleep the sleep of peace: they may seem rather to concern the memorial of such, whose salvation is sure and certain, or the opinion of men, as it was then most commonly received, of a place of refreshment, or rest, where they wait & attend the fullness of glory to be enjoyed after the resurrection, than any opinion of Purgatory full of torments: or else the form of prayer used at this day, for the delivering & setting at liberty of the dead.  
For the living, 
For the living.  Gregory bringeth in the custom of making mention of them in the place of the mysteries, (as we see) he writeth unto Constantius Bb. of Milan, 
Gregor. l. 3. Epist. 37. & l. 6. Ep. 71.  that it is done (by name) of john Bb. of Ravenna: although before the ordinance and appointment of Innocent the first, there was nothing spoken of any in that place, save such as had offered, whose names were wont to be read in the place of the consecration. And thus we see clearly, that all that which is said and done in the Canon for the living and for the dead, is traduced and wrung from the Sacrifices of praise, that is from the offerings which the Christians offered, whether they were as tokens of their plentiful increase, or for to impart and bestow upon the poor, to this pretended propitiatory sacrifice of the Priest.  
Now Gregory telleth us that the author, be it of the Canon, 
Who should be the author of the Canon. Gregor. l. 7. Ep. 63.  or be it of the prayer of the Canon, was one Scholasticus: and of him we find not a jot in Eusebius, S. Jerome, Sophronius, yea nor in Gimodius, though he have drawn a catalogue of ecclesiastical writers, about the year 500 insomuch, as that he cannot be either any ancient author, or worthy parsonage, as may also be easily gathered of his work. And as for them, who to acquit themselves somewhat the better, say that it was Pope Gelasius called by Gregory, by the name of Scholasticus, as willing by this title to signify the worthy account and name which he had obtained before he came to the Popedom: it is answered them that it appeareth by other places of S. Gregory, that this Scholasticus was a proper name, and very usual: for a judge of Champagnie in Italy, 
Gregor. lib. 2. Ep. 54. & l. 6. Ep. 14.  and an other, who stood out for a defender of the Church, are both of them called by that name. But we know from else where by the history of the Church, all whatsoever is attributed to Gelasius, who therein is never called nor qualified by the name of Scholasticus: beside, that it is most plain, that Gregory had rather have adorned and marked it with his proper name, which carried so great honour with it, then with a borrowed name, which we know not whether ever it were bestowed upon him or no. Again, it is not the phrase or custom to call men, yea and those great personages, by the first and least offices which they have borne, but by the last, as being ordinarily the most worthy and excellent.  
But whosoever it was that was the author, 
The three petitions.  S. Gregory doth not let to take it in hand again after him, as is very apparent unto us: and indeed it is agreed upon that he did add thereunto; Diesque nostros in tua pace disponas, etc. which they call the three petitions; issuing and proceeding evermore from that spirit, which wresteth the offerings of the faithful unto the sacrifice offered by the Priest. For the prayer of Leo the first, which was called (as yet the Mass is called) Super oblata, upon the gifts and oblations, it did only carry and contain, That it would please thee O Lord to receive and take in good part these gifts of our bounden duty, and of all thy family; And after some Authors, And dispose of our days in peace, that is, to continue unto us of thy favour and mercy, thy holy blessings, according to the prayer of the Israelites. But Gregory, which sticketh fast to the pretended offering of the body of Christ, goeth further; To deliver us from eternal damnation, and to engraffed us into the number of thine elect.  
Now after this consecration, the Priest and Ministers of the Church were wont to communicate, 
That the Communion is the most part of it suppressed. john Diac. l. 2. c. 41.  as we have said, and consequenthe the people; to whom the Sacraments were distributed, even yet in the time of Gregory, with these words: The body of our Lord jesus Christ, preserve thy soul unto eternal life: The blood of our Lord, etc. that is to say, so oft as they did present themselves at the same. But as the people became careless and negligent in the communicating of the sacraments; and the Priests very eager and forward in having them still to continue their offerings, they begin to give them to understand, that it is sufficient for them to hear the Mass without any communicating in the same. Whereupon within some time after, there began to grow up this manner of speaking, to hear the Mass, and to sing the Mass, which was unknown, & never had been heard of in all the former ancient times: & in sum, that if they did not communicate in the Sacrament, that yet they had their part in the sacrifice, etc. And so from hence by little and little crept in the private Masses, especially in the Monasteries, at which the people would be present; but the Priest alone, or with him some certain number of Monks, or Clerks, did only communicate. And then these words; Corpus Domini, etc. & Sanguis Domini, etc. custodiat animam tuam in vitam aeternam: The body or the blood of our Lord preserve thy soul unto eternal life: which were wont to be spoken to all manner of persons, and to either sex; and who answered thereunto, Amen; took up their habitation in the Mass; at the first, for those few persons which did communicate with the Priest, and in the end, for himself alone. And yet notwithstanding, to continue, and hold on always in their contradictories, although he tell them, that they are for himself, and accordingly do take them himself: yet in the Prayers following afterward, he speaketh fondly of all; Quod ore sumpsimus Domine, fac pura mente capiamus: Grant Lord, that what we have taken in at our mouths, we may receive with pure and clean minds, etc. Which is the cause that some old expounders of the Canon, held opinion, that it could not be read but in public Masses, such as in which the people was wont to receive the Sacraments, that is to say, according to the Canons of this time, in any case at the feast of the Nativity, at Easter and at Pentecost; because it is altogether set down in terms of the plural number.  
And yet S. Gregory had this one good thing in him, namely, that he always left it in the liberty of the Churches, 
Gregory doth not press others to receive his Mass. Gregor. in Ep. ad August. Anglic. Episc. Change of speech. Sabel. En. 8. l. 5.  either to receive the order which he had newly set up at Rome, or else to retain their own. For in the Epistle likewise, which he writ unto Augustine a Bishop in England, who would have brought it into England, he useth these words: The Churches have diverse forms of celebrating the mysteries: It is left in the liberty of every one of them to follow that which shall like them best: In every Church take and retain that which thou shalt find the best.  
Let us yet furthermore add two other very great changes and alterations in this time; the rather, because they are in things that are sensible, and to be conceived of every one. The one is, that about the year six hundred, (as we read in Sabellicus) the swarms of barbarous people continued in Italy, France, and Spain for a long time, where the Latin tongue was received, and by consequent the service of the Church in Latin: but by little and little it was found in such sort to be corrupted and changed into Italian, Spanish, and French, as that it was not any longer to be understood of the common sort, and further in space of time, from age to age it still became more obscure and intricate. Whereupon ensued though not by any decreed ordinance, but either by too much toleration and sufferance, or else by negligence, that the service continuing in Latin, & the people growing to understand it nothing at all; every thing was done in the Church, contrary to the institution of the Apostles, the use of the ancient Churches, 
justin Novel. 123.  yea and the very ordinances of the Emperors, in a language that was not understood: and by consequent without edification, and the means for the people to come by instruction.  
The other is, that in stead of the Christian simplicity, 
Alteration in apparel.  which was easy to be seen and observed, in the habits, apparel, and garments of the Pastors that celebrated the Sacraments and other holy exercises: Gregory brought in the pontifical and stately garments; imitating therein, 
Raban. l. 1. Institut. c. 14.  (as sayeth Rabanus) the jewish Church, the Priests and Levites; as also their consecrations, annointinges, and purifyinge; yea, and that in the matter of Temples, Altars, garments, vessels, and every thing that is of use in the Church; things altogether unknown unto his time, and not finding any manner of ground or foundation in any of the old Writers, except one weak and reeling Canon, which appointeth for the Readers, Laevam lino tectam, the left hand covered with some linen; and some Surplice made of them for the Priests. And yet this riseth from hence only, namely, that Innocent the third, maintained that the ceremonies of the law were not abolished. 
Innoc. 3. lib. 4. de Sacr. Altar. cap. 4.   
And yet it was too great a work, (notwithstanding that the foundation of abuses, and superstitions, were deeply laid in the time of Gregory:) for the upper building and top-frame to be finished therewithal at a trice. For both in his time and afterward that law remained in the Church: That the faithful did communicate after the consecration of the Sacraments: and the good Pastors did blame and find fault with all careless negligence therein, as they espied and found it out: exhorting and stirring up their Parishioners to continue their zeal and forwardness in the participating of the same: they continued also to administer it under both kinds, yea, and it was ratified and confirmed by the ordinances of the state Politic, now and then, as we shall see hereafter.   

CHAP. VIII. In what sort the Mass prospered, and grew greater from the time of Gregory the great, until about the time of Charles the great.  
GRegorie was no sooner dead, but that Sabinian his successor caused his books to be burnt, 
Platin. in Sabinian.  either for hatred and envy, or for some other sinister opinion that he had conceived. Insomuch, as that whatsoever we have of his at this day, was saved at the request of one Petrus Diaconus, having some care of the same. But it was to very good purpose, that he had in his life time left the form of service, to the discretion of the Pastors; and that those, which presently after succeeded him, did not stir much or trouble themselves in causing of his to be observed; for by that means the Churches remained a long time, enjoying their liberty, in such sort as we have already acknowledged to be contained in the Canons of the Council of Venice and Gerond, held about the year 500 and 550. that is to say, that all whatsoever was to be got thereby, was; That in one and the same Province, or under one and the same Metropolitan, there was observed one and the same service: except it were in such countries, as where Christianity did settle itself a fresh, for there the reformers, sent thither from the Popes, caused them strictly and directly to admit and follow the Romish order.  
In France, this Augustine a Monk of Rome, of the Order of S. Bennet, traveling on the behalf of Gregory into England; found himself offended, that the Order of Rome was not observed, and thereupon did write unto Gregory, who repressed & redressed his over forwardness in these words: That he must take that in every Church which is good, etc. Again, the authority of the French Church was then so great, as that it held his counsels apart, and within itself, and not fearing or standing upon whatsoever any man could or would gainsay, as caring but a little, or else nothing at all for the Church of Rome.  
In England, 
The Romish Mass first received in England.  where he thought he should find a green ground, that never had been husbanded or tilled, he proceeded further, insomuch as that he procured from the Pope, to be created Archbishop of Canterbury: and the rather, because of his good hap so serving him to meet with an ignorant king, and a superstitious Queen: and there he preached (so was it called) the Christian religion, that is to say, all the ceremonies and trumpery of Rome; as their Masses, Litanies, Processions, Copes, vestments, Altars, Candlesticks, holy Waters, Consecrations, etc. and there he brought to pass to have them received: and yet upon condition, That no man should be forced or constrained thereunto. 
Beda lib. 1, & 2.  But going about to purchase still further credit to himself, and beginning of a wily Fox to play the fierce and furious Lion, a famous Abbot named Dinoth, a great Divine, who taught under him more than two thousand Monks, for the Nursery of seven Dioceses in England, opposed himself very stoutly against him, in a full Synod, and boldly avouched, that he ought not to change the old and ancient forms of Christian religion, refusing therewithal to acknowledge him for an Archbishop, etc. insomuch, as that this good Augustine did incense Ethelfred king of Northumberland against him, who caused him to be knocked in the head with twelve hundred of those that did belong unto him. From that time forward, the people being bold, and far from fear, about the year 637. at the earnest suit of Pope john the fourth, and the solicitation of Laurentius, Mellitus, justus Honorius and others, sent from the Sea of Rome one after an other, to press and urge forward the kings and Clergy of England, for the entertaining of this change and alteration, began to celebrate the feast of Easter after the manner of Rome. And about the year 666. the Bishops received shaving and unction: and the Pastors which were there, began to be called Sacerdotes, that is to say, Priests. Afterward, about the year, 679. there was established the manner of celebrating in the Latin tongue, 
Beda lib. 4. c. 18. de geshs' Anglor.  at the great labour and diligence used by an Archchanter, or chief singing man of Rome, whom the Pope Agatho sent thither: and as for the playing of organs, it being added unto the Romish manner of singing by Pope Vitalian, Beda could not abstain but say; Heretofore in stead of these things the principal service of God consisted in the preaching of the Gospel, and hearing of the word of God.  
But as the Romans thought not themselves absolute Lords and Conquerors of any Country, who did not consent to live according to their laws, 
The Romish Mass first received in Italy  & speak their language: even so the Popes at this time aspiring unto, and greedily gaping after the Monarchy of the Church, did not think, or make account of having the same in good earnest, except they brought it to be subject unto their law of the Latin service, and that joined with the Latin tongue. And as Pipin and Charles the great, new usurpers both over the French, as also over the Empire in the West, had great need of their favour, for the authorising of them, and making of their places to be granted and acknowledged, as rightly descending unto them by the people: so the Popes did not spare to look to receive from them again, a give for their gave: as namely, to establish their laws, services and ceremonies, so far as they should be able, that is, so far as their authority or sword might establish and settle the same. Thus Adrian the first, about the year 790. held a council in Rome, 
Adr. D. 63. Durand. l. 5. c. 2.  wherein he caused to be ordained, that Gregory's Mass should be observed in all Christian Churches. And Charles the great living at the same time, ordained that the decrees of the Pope should be obeyed throughout all his Empire and Dominions; and particularly, that Gregory's Mass should be received into all the coasts and countries of the same: and for the easier accomplishing of the execution of the same, which could not but be full of difficulties, he did not spare either threatenings or punishments: The history is set down all at large in Nauclerus, 
Naucler. Gene. 2●. fol. 44. jacob. de Vorag. in legenda Gregor. & B. Eugenri.  jacobus de Voragine and others, to the breaking out of these words: Carolus Imperator omnes Clericos minis & suppliciis coegit libros Ambrosiani Officii, etc. He compelled all the Church men by threatenings and punishments to burn all the books of S. Ambrose his Office or liturgy, etc. Yea, there was no sparing of miracles; whereupon the malice of a few became very pregnant and fruitful, prevailing much against the ignorance of a great sort. It is reported that in this Council of Rome, the Masse-bookes or Offices of S. Ambrose, and S. Gregory, were laid upon S. Peter's Altar, the doors of the Temple close shut, and sealed with the seals of divers Bishops, they all abiding in fasting and prayer, until such time as it should please God by some sign to show which of the two was most acceptable to him. Now in the Morning when they should come to open the door, they found the Mass-book of S. Ambrose open and whole, and in the same place where they had laid it: and contrariwise, that of S. Gregory's all rent and torn in pieces, and scattered round about the Temple. Thereupon it seemed to be the law of the game, that S. Ambrose his Mass-book should continue whole, and that of S. Gregory's rent and torn in pieces. But on the contrary, they expounded it quite after an other manner: Quia placuit, aut placeat, because it so pleased them, as they say in their counsels (for they never give any other reason:) That that of S. Ambrose, should not be permitted in any place but Milan: but that of S. Gregory's should be licenced to pass throughout the whole Church. And thus behold it was first received throughout all Italy, there being no other place properly left or remaining to come and witness any thing against it, except the Diocese of Milan, by reason of the authority of S. Ambrose.  
Berno Augiensis testifieth, that before the time of Gregory, 
The change and alteration in France. Epist. Hildewin. ad Ludovicum pium  there was an other manner of service in France then there was at Rome, and this he proveth by a certain epistle written by Hildewinus to the Emperor Lewes the Gentle; and that notwithstanding Pope Innocent, Gelasius, & Gregory (Bbs. of Rome,) had done their uttermost endeavour by gentle entreaties and fair words, to bring them to conform themselves to the Order of Rome: and he sayeth as much of Spain and Germany: yea further, that in the registry of his Monastery, he hath as yet an old mass-book, that is far differing from that of Rome. 
Guaguin. l. 3.  Pipin then to show himself devoted and inwardly affected towards the See of Rome, which had set him in the throne of the kingdom, defrauding Chilperich (the lawful king) of the Crown of France, at the instant request of Pope Steven, who came of purpose into France for to hollow it, received at the first the whole order of Rome, and gave charge for the establishing of the same unto Giles or Remigius Archbishop of Rouen, his brother. But as it falleth out in such changes, that they cannot be done all at a dash, Charles the great, under colour, that by combining & knitting together of both the services, the church and the Empire would be united in a nearer and straighter bond of love and agreement, took it to be needful for him of his own accord to intermeddle in the matter, and to show some part of his power and authority, seeing especially the favour of Pope Adrian the first (acknowledging him for Emperor) did somewhat stir him up thereto: for so also he constrained (sayeth Durandus) all the people of the Church, that were of the nations under him, by torments and punishments to observe the service instituted by Gregory: and yet by reason of the resistances, that he met withal in that attempt, he was contented to begin his purpose by the help and assistance of the Monks, which at that time had Masses in their Monasteries; whereas the custom had been, 
Carol. l. 1. c. ●0  that they should be bound to those of the Parishes. And this is that which we read in the ordinances of Charles the great, Let the Monks (sayeth he) observe and keep the manner of singing used in Rome: (for now it was come to that, that no man spoke of any thing but singing) according as our Father of worthy memory Pipin, decertavit ut fieret, 
Alias decretavit.  did his endeavour to bring to pass, when he took away gallicanum cantum, the French manner of singing; for the confirming and better ratifying of the concord and unity betwixt him and the See Apostolic, etc. which also he continued by the Governors in the Churches; 
Lib. 5. c. 219.  Let every Priest (sayeth he) celebrate the Mass, ordine Romano, after the manner of Rome with sweet so unders; and let the people be put in mind to offer every lords day, and that the same be received without the place compassing in the Altar. 
Sigibertus in Chronic. Odo Cameracen in Canon. Walas. c 25. joan Salisburiens. lib. 1. Policr. c. 6 Chronic. Engolis. Gregory his Mass received in Germany.  And yet the soundest opinion is, that the fift book and those following, are of the constitutions of the Emperors that came after him. But so it is as the Chronicle of Engolisme sayeth, that Charles demanded some of Pope Adrian his singing men, to conform the manner of the French singing to that of Rome; and that thereupon he granted Theodore and Benet, whom he calleth doctissimos Cantatores, and the books of Anthems, which S. Gregory had noted with his own hand, that he might correct those of France by them. And the greatest mastery of singing (saith he) doth abide in the City of Mets.  
About the same time the Popes forgot not Germany: Gregory the second shooting at the same mark with those before him, sent thither for Legate a certain Englishman, named Venofridus, a slave well known for his ambition; who afterward for having preached his own inventions, and not the Christian faith, which continued pure and uncorrupt there for a long time, was surnamed the Apostle of the Germans. This man after he had well sounded the state of Germany, and throughly looked into all their affairs, returned to Rome; where the Pope for the easier achieving of his purpose, created him Archbishop of Mentz, and appointed that he should be called Boniface: he gave him the book of the Decrees of Rome, according to the ordinances whereof, he willed that the Churches of Germany might be reform; and thereupon to that end taketh an oath of him. He setteth him out with many letters of recommendation of diverse and sundry Princes, Estates and Nations; insinuating by them that he craveth nothing, but that they would patiently and willingly suffer themselves to be reform: he promiseth Paradise to all such as shall help forward this his enterprise; but denounceth a curse against all them which shall not receive him as the Legate of jesus Christ himself: and for to make up the pair, he ordained Charles Martell to stand by him as a stout Champion in the defence and patronage of this attempt and great enterprise, in respect of the high conceit and hope that was put in him for his prows. 
2. Tom. de council. ubi epist. Gregor. 2, & 3. Auent. lib. 3. Naucl. Gent. 25.  Gregory the third comes after and walketh as crookedlie as the crab Gregory the second, that went before; he fortifieth himself in his place with as much care, using Pippin and Charles the great with their joint power and authority: Pippin by name being indebted and bound unto this Boniface, whom the Pope Zacharie had used as his Agent in the deposition of Chilperich, and the establishing of him in his place; and in absolving and discharging of the French men of their natural oath: insomuch, as that they induced the people of Franconia, Hessia, Bavaria, Saxony, Frisia, etc. to receive the Romish Order: they prevailed by might against such as with stood them, 
Vide literas Zachariae ad Bonifacium & cius rursus ad Zachariam. Item juranientum quod Papae dedit.  as Virgilius the Bb. of Iwavia, otherwise called Saltzburge, Clement, Scotus, Samson and other great personages; as also one Albert a French man by nation, whom Boniface suffered to die in prison, for writing of a book against his innovations: then to continue this order, he created new Bbs. in the country, and there accordingly installed them after his manner; as namely, at Wirtzburge, Bamberg, Erford, Eichstat, Hirtafeld, &c: all which were shortly after confirmed by Pope Zacharie; and these in their places instituted and set up the Romish ceremonies: the which that they might be so much the more strongly avouched, it was ordained, 
Munster. aetat. 3.  that there should be a Synod held yearly in Germany. The particular words of the oath that Boniface made unto the Pope, are not to be overpassed without noting; Fidem meam atque concursum tibi, & utilitatibus Ecclesiae tuae exhibebo; I promise thee my faith and help, in, 
Auent. lib. 3.  and about every thing which shall concern the profits of thy Church. Again, writing to Zacharie; As many Disciples (sayeth he) as God doth give me in this my embassage, I am not slack or cold in drawing their affections unto the obedience of the See Apostolic. Whereupon may easily be discerned whether his chief scope & drift were to win them to Christ or to the Pope; to preach the Christian faith, or the Romish authority. Nevertheless, 
annal Carentanorum.  we read that about the year 860. a great and holy parsonage, named Methodius Illiricus, did bend himself again and again against these abuses; turning the holy Scripture to this end into the Sclavonian tongue; re-establishing the ancient service in all the Churches of this language; assaying likewise to do the same in Bavaria, Austria, Suevia, and other Provinces of Germany; abolishing from thence the Latin Mass, and the ceremonies of Rome: against whom these new Bbs. raised the princes and people, which notwithstanding, he died peaceably in Moravia, being buried in Olmuntz, the Metropolitan City of the Country, and where his name is yet had in great reverence.  
In Spain (the people being given to cleave fast unto the thing which they shall once take hold of) the Popes had not so soon won this goal. 
The Mass received in Spain.  In the beginning they had many prescript forms of service as we learn out of the Council of Gerund, wherein it was ordained, that under one Metropolitan at the least, there should be but one form of service. And after that in the fourth council of Toledo, it was decreed, that in all Spain there shall be used one order in prayers, in singing, 
Concil. Tolet. 4. cap. 2. C. Bracar. 1. c. 22.  in the Sacraments, and in the solemn celebrating of the Masses, etc. which thing also was confirmed by the council of Bracare: and it may seem that the form or order instituted either by S. Leander, or by Isidore the Bb. of Seville, and Disciple of Saint Gregory (commonly called the Office of the Mozarabes) was preferred before all the other, because the Moors mixed amongst the Christians, did use the same in Spain, not much differing in the rest from the Gregorian service, no not any more than the Disciple differeth from the Master. And indeed it appeareth by the Council of Bracare, that the Metropolitan Profiturus had brought it from Rome, into the Church of Bracare, by the authority of the See of Rome. Notwithstanding the Popes to procure unto themselves all manner of further credit, would have that all manner of considerations, consultations, deliberations or advises, being omitted and quite forgotten, the order of Rome should be received in Spain: but this they could not obtain, till a long time after that they had gained all other nations: namely, in the time of Gregory the seventh, and Vrban the second, about the year 1090. and that because of the contradictions and resistances, which were brought in and made against the same. Then sayeth Roderigo Archbishop of Toledo in his history; Pope Vrbane the second reproving the ways of Pope Gregory the seventh, 
Roderie. Tole. lib. 6. c. 24.  called Hildebrand his predecessor, sent a Legate into Spain named Richard, Abbot of S. Victors of Marseilles, at the request of king Alphonsus the 6. to reform the Churches of Spain, endamaged by the long and hard persecutions which they had suffered, which Richard under this colour having persuaded the king Alphonsus by the means of the Queen Constance his wife, which was a French woman; he ordained that the French Order, and that was then the Romish or Gregorian Order should be received, and that of Toledo otherwise called Mozarabique abolished and banished out of Spain. The three estates of the Realm fell to be very turbulent; and yet notwithstanding the king would not go back from his word, to the procuring of his least discredit: insomuch as that in the end the thing came to this issue, namely, that it should be decided by a combat: and thereupon there was named and chosen for the king a Knight, and he should fight for the French or Gregorian Office, and by the States an other, and he should fight for the Office of Toledo. But the kings Champion, as sayeth the history, was quickly overcome, not without the exceeding joy and rejoicing of the States, for the victory obtained of their Champion for the Order of Toledo, who was of the house of Matanza near unto Pisorica, whereof there is a hardy and valiant race and offpring remaining alive yet unto this day. The Queen Constance having so much the more edge set upon her, did not give over to follow the point with the king her husband, alleging for herself that the trial of the combat should not stand as a righteous sentence, or become judge and Umpire in such matters, etc. upon which words the States were much discontented, and near unto the raising of a tumult and moving of sedition. Insomuch as that it was the second time agreed upon, that the book of the French Office and that of Toledo, should be both of them cast into a great fire, and that the Primate, the Legate, and the Church men should in the mean while keep all the people in fasting and prayer. And now likewise it so fell out, as that the book of the French Order was burned and consumed all into ashes, whereas on the contrary, that of the Order of Toledo remained whole, not so much as smelling of any flame. And notwithstanding, (sayeth the Historiographer) The king continued as yet obstinate, without being moved to fear at the sight of the miracle, and nothing turned at the humble suits and requests of the people: but on the contrary commanded under the pain of losing goods and life, that the French, that is, the Romish Order, should be kept throughout all his Countries. Then it was said to the great heart grief of every one, and that not without doleful tears: Quo volunt Reges, vadunt leges etc. The Law must sing as likes the king, etc. Now this Legate Richard was called home again to Rome from out of his embassage, because of his insolencies, by Pope Vrbane the second, after he had effected this mutation and change: which notwithstanding for some manner of contentment unto the people, the ancient office and service was retained in six parishes at Toledo, and there it continueth still unto this present, as it doth likewise in the Cathedral Church, in the Chapel of Cardinal Ximenes, and in that of Doctor Talabricas, in the City of Salamanca. But we need not doubt whether after all this time that liturgy be much altered or no, no more then of that of S. 
The service of S. Ambrose corrupted.  Ambrose, wherein they are not ashamed contrary to all his writings to rob the Communion of the cup, which continued without gainsaye, more than six hundred years afterward in the Church. Neither have they less spared to thrust into it certain prayers, aswell in the little Canon (as they call it) as in the great, which by their own confession (as we shall see) were not received into their Mass till a long time after, as Suscipe sancta Trinitas communicantes, etc. Otherwise who could believe that of so small differences should rise so great a discord, or of so few words, so dangerous and notable an alteration in things of estate?  
But what manner of Order, that Romish or Gregorian order was at that time, 
What manner of Order the Romish Order was. Ordo Romanus ex Cossandro & caeteris.  which was brought in both with such earnest desire and difficulty; it may be seen in the book which is left us, approved and allowed by the most diligent searchers out of antiquity: wherein notwithstanding we observe and note, that during the time that the Offertory verses are singing, the people present and bring their offerings, that is to say, men and women, and nothing but bread and wine, & the Priests and Deacons bread only: that he which sayeth service, receiveth the offerings, the Archdecon following him, who poureth all the little wine pots into one great cup, and the Subdeacons' do receive and wrap up the loaves in a sheet or white table cloth: that these offerings being received without the room enclosing the Altar, are by them brought in and set upon the Table or Altar: then the Offertory being ended, that they are blessed with a prayer uttered in a low voice: & that either by the Bb. or the Pope himself, for in this Order whereof we have the book, he describeth the Mass of the Bb. of Rome: That the Bb. after he hath communicated himself, causeth the hosts or offerings (for so he calleth the consecrated bread) to be broken by the Priests which are assisting, and partly he distributeth them himself: partly he causeth them to be distributed by the Bbs. Suffragans, or by the Priests unto all the people, both men and women: That those to whom the Pope or Bb. of Rome hath ministered the Communion, are confirmed by the Archdeacon (these are the terms and language of that time) that is to say, the Archdeacon giveth the cup to those, to whom the Pope hath given the bread, etc. That during all the time whiles the people are in communicating, the School of singing men singeth Psalms by counteruoices; which done, the postcommunion doth follow, that is to say, the Thanksegiving after the Communion, and that shutteth up all, making an end of the service. And it is not to be forgotten, that both leprous men, and those which had the falling sickness, were admitted to this public Communion: the Lepers at one table by themselves, and those which had the falling sickness came all together, and always last, as it is to be seen in the Epistles of Gregory the third, 
Epist. Gregor. 33 & Zachar. ad Bonifacium.  and Zachary unto Boniface Archbishop of Mentz. Now unto this form appertained those ordinances which were made either by Charles the Great, or by Lewes his son, and they are those which follow: No Priest can sing a Mass alone: 
Lib. 5. c. 93. Add. 2. c. 7.  for how then should he say, God be with you: Lift up your hearts on high? And in an other place: We find not by the words of our Saviour, the precepts of Paul, nor the practice of the Apostles, that one Priest can celebrate alone the mystery of the body and blood of our Lord, etc. where he calleth such Priests, Solitarios, consecratores, sole and solitary consecrators: and such courses to be, Dehonorationem mysterii, to dishonour the mystery or sacrament. On the contrary, 
L. 5. c. 182. festivitates praeclaras. l. 6. c. 167. Ad. 3. c. 38  Charles the great willeth and understandeth that things should be done according to the ancient Canons; That all upon the Lord's day and good feasts do communicate the Eucharist: Again, That they offer daily in the Church, and at the least have one Sermon and communicate upon the lords day: because it is said, who so eateth not my flesh, and drinketh not my blood, etc. albeit the ecclesiastical censure and punishment was practised principally against those, which did abstain and keep themselves away three principal feast days, and especially upon the day which they called the day of the supper. But now in all this what similitude or agreement is there betwixt the Mass which is used at this day, where so many people present, are nothing else but so many gazers on, not participating, not hearing, not understanding, and that which was then used? and by much stronger reasons, how far unlike must it be unto those, for the retaining whereof, there was such opposing and resistances made against the Romish Mass? And indeed the Latin Mass, which was used before the universal receiving of that other, about the year 700. 
What manner of Mass the Latin one was about 800. years ago. Index expurgatorius. p. 77.  such as it was when Cassander brought it forth unto us, and printed it in Germany, hath not that part which is called the Canon; which yet is esteemed as the very life and soul of the Mass. Wherefore they must not be abashed if the Index expurgatorius ordained by the Council of Trent, enjoin that the Lithurgies of Cassander, aswell as the Catholic Romish and that Latin Mass should be razed and quite blotted out. And here let every man note and observe the good faithfulness and sound dealing of that Council: for this book is an Index or table of all the places, 
And what it is  that do displease them throughout all the authors, which have written at any time within this hundred years; yea, of some such as have written seven or eight hundred years ago, all which they appoint in the first next following impression to be either omitted or changed, or cut off, and namely, those which are found in the commentaries which have been written upon the ancient Doctors. Amongst others, they do not forget Volaterrane, Polydore Virgil, Faber Stapulensis, Reuchlinus, Munster, Langus, Rhenanus, vives, Erasmus, Cassander, etc. and to be brief, the most worthiest men of this age, that profess, as the Church of Rome professeth.  
That therefore we may return to our former purpose, such was the Mass in the time of S. Gregory, yea and a long time after Charles the Great, through the greatest part of Christendom: such I say, as against which, notwithstanding for many novelties contained therein, there were that opposed themselves, and yet nevertheless such as in which there remained the communion entire, administered under both kinds, and unto all the people: 
Concil. Bracar. 2, c. 84.  neither did there any Canons or Doctors appear at that time, which did any thing contresay the same. The Council of Bracare the second: If any man enter into the Church of God, and there hearing the Scriptures, do insolenthe avoid himself from the communicating of the Sacraments, 
Concil. Altisiod. c. 42.  etc. we will that he be excommunicated and cast out of the catholic Church. The Council of Auxerre: Let every woman when she communicateth have her Sabath: but and if she have not, then let her not communicate the next lords day. And Rabanus describing the service of his time: After the Sanctus (sayeth he) the consecration of the body and blood of our Lord is celebrated, than a very earnest and fervent prayer unto God, and after that the lords prayer; afterward when they come to communicate, the faithful do mutually give and take the kiss of peace one at a nother, singing, O Lamb of God that bearest the sins of the world, have pity upon us: to the end, that receiving the sacrament in peace, we may be thought worthy to be numbered among the children of God. And indeed to show that the consecration served not for any other purpose then for the Communion, Alexander Hales the ancientest of all the schoolmen, hath uttered these words a long time since; 
Alex. Hales. 4. q. 35. memb. 2. Ibid. solut. 2.  Consecratio est propter communionem, communio maior est in effectu sanctitatis, quàm consecratio, etc. that is, the consecration is for the communion, and the communion is more holy in effect then the consecration, etc. And Cardinal Humbert, Hoc quotiescunque feceritis, etc. As oft (saith he) as you shall bless, as you shall break, & as you shall distribute & give, 
Humber. count libel. Nicet. Monach. Gabr. Biel. Lect. 38.  you shall do it in remembrance of me: because (saith he), that if any one of these three (which soever it be) be omitted; it is not perfectly to represent and show the remembrance of the Lord. And Gabriel Biell of our time hath these words; The consecration is not always the end of consecration: but rather the usa that the faithful make thereof, for the body and the blood are properly consecrated, to the end that the faithful may make use thereof in eating of the same, etc. And nevertheless, we are not to doubt, but that the private Masses were very nimble and full of endeavour after the best manner that they could, to plant and establish themselves, though it were against the discipline of the Church, and that for both respects, that is to say, in the first place under the name of being private; and secondly in as much as they were without communion: for against these we have the express laws of Charles the Great, and of his sons: 
Lib. 5. c. 38. Addi. 4. c. 39 Lib. 1. c. 25. & 154.  The Priest which performeth the Agenda, that is, the services in private places without the licence of the Bishop, let him be degraded: let no man do it in an other man's parish: yea, and let none be ordained, but such as are appointed to some certain parish, etc. And against the same in a further degree than the former, Walafridus, who lived in the time of Lewes the Gentle, after he hath discoursed unto us by what degrees the Mass came to be so common, as that in stead of one, which was wont to be celebrated upon the lords day in every Parish, at such time as the faithful were wont to communicate all together, doth come in the end to make comparison or rather opposition betwixt the legitimate and lawful Masses, and the solitary or private ones, calling the lawful and legitimate those, Where there are (sayeth he) a Priest, Answerers, Offerers and Communicants, as the form of prayers used doth show; and by consequent the solitary or private ones (as he calleth them,) wherein there is no communion, 
Walafr. c. 22.  illegitimate, unlawful, and bastardlie. Add hereto further, that in the time of Charles the Great, it was not wont to be said, Pro quibus tibi offerimus, for whom we offer unto thee: but which offer unto thee this sacrifice of praise, Qui tibi offerunt hoc sacrificium laudis: seeing it was the people and not the Priest which of feared unto God, 
Lib. 6. c. 173.  and that a sacrifice not propitiatory, but of praise. Again, it is not to be forgotten, how that amongst all the Churches which professed the name of Christ, there was not one but the Latin Church which did receive them: witness to all those of Greece, Russia, Syria, and Ethiopia, 
No liturgy but the Romish without a Communion.  in all which there was not used any private liturgy or Mass: yea, some go further and say, that there was not any at all used, either for the living or for the dead, neither yet upon any other particular devotion: but rather a public one, and that according to the multitude of the people, whether it were daily, or but every lords day, and that in the language of the common people, and in which they did all communicate together in the Sacraments, and that under both kinds.  
Now let us come to that which these ages and latter times have added over and above unto the making up of the Mass: first, we read how that in the time of Agatho, 
Additions to the Mass after the time of Gregory. Plat. in Agath.  that is to say, about the year 670. john Bishop of Port did say the first Latin Mass in the Temple of S. sophy at Constantinople, whereupon the allowance of Masses is drawn from the Grecians: and then we answer them, that if they approve and allow of that which was then, and not of that which is now; that then it must be now at this day such as it was then. But was he not ashamed for the insinuating of himself into the favour of the Grecians, to father upon Chrysostome a book of the Mass, seeing we find it evident by that which hath been said heretofore, that it was not possible for him to hear it once spoken of in this signification? 
Processions.  In the second place, Gregory the first had instituted a procession to be made upon Easter day with a supplication or Litany. Now the ordaining of these supplications or Processions, did first rise upon the occasion of public calamities, as of the plague, of the earthquake, etc. for the taking away whereof the people joined together in prayers unto God. But Honorius the first appointed that every lords day, there should be a Procession made at Rome, from the day of S. Apollinaris unto the day of S. Peter, with Gregory his Litany. Some attribute that ordinance to Agapet. Sergius as a third Promoter of this work of augmentation followeth about the year 690. and casteth in unto the rest all the festival days, as namely, the four Lady days: and thus more and more superstition increased, as the Moon when she is past the change, until it had gained the place and pre-eminence upon the Lords days, and that in all places. This is the thing that Charles the Great, the true and trusty advancer of all Romish inventions speaketh of: Let the Priest with the company of singers go about the Church, etc. This same Sergius did further appoint, that whiles the bread of the Communion was in breaking, there should be sung, Agnus Dei, etc. he gave censers to the Churches: he ordained that the Priest should make three parts of the bread which he held in the Mass, according to the custom which was then established, namely, that there should always be an ordinary and set number of Communicantes: and that there should not be any Mass without a Communion: 
The breaking of the bread into three parts  and that the casting of the bread (ordained for the same) into three parts, should be to the end, that the Priest might have one part; the other officers of the Church an other, and the people that did communicate the third. But whereas then also; these private Masses began, in which the same order of breaking and dividing of the bread into the said parts was continued notwithstanding that no man but the Priest alone did receive & eat of it, that no absurdity might seem to cleave unto this practice, it was clapped into a mystical matter: the meaning whereof sayeth he is, Because that one part of Christ is risen, another part walking upon earth, and a third part of him remaining in the Sepulchre, etc. Others there are, who had rather understand it to signify and have relation to the faithful in heaven, on earth, and in Purgatory. Others again understand thereby the patriarchs Abraham, Isaac, and jacob: and so every man according as his invention pleased him, 
The Pax.  and Allegories likewise of the same stamp. The fourth Master of this augmentation was Innocent the first, who in stead of the custom used amongst the ancient faithful to kiss in sign of peace, ordained a Canon, whereout leapt that law & decree of Charles the great: 
Lib. 1. c. 53. & l. 5. c. 94.   pax detur ab omnibus, confectis Christi sacramentis: that is, that the peace, that is, the kiss of peace should be given of all, etc. And he yieldeth a reason: because that therein is signified the true concord, etc. Now a little before the time of Charles the great, Leo the second had changed the same into superstition, ordaining in stead thereof the plate of silver or copper, which is wont to be held out to kiss after the consecration, 
Of taking of the Eucharist with the mouth. Lib. 7. cap. 367 Concil. Altifiod. c. 36.37.  which within a while after was received together with the rest of the ceremonies. The fift practice of augmentation was, that where the Eucharist had wont to be delivered into the hands of the Communicantes, yea and that in the time of Charles the great, as appeareth by this Canon:  qui acceperint, sumant, That those which have taken it with their hand, may take it with their mouth, for otherwise let them be shut out and excluded for sacrilegious persons. It was now forbidden women to touch it with their naked hands, yea, and to touch the linens wherein the Sacraments were wrapped: far from the practice which was used by Gorgonia, the sister of Nazianzene, who handled it with her hands, and kept it about her, going about her business. Then they began to give it them at their mouths, 
Alber. Krantz. in Metrop. l. 1. c. 19 Beda de rat. temp. lib. 2. Paul Diacon. l. 6. de gestu Longobard. Adon. aetat. 6. Many Masses.  as we read of justinian in Nicomedia, who took it with his mouth at the hand of the Bishop of Rome; and of Witikind which saw, as he said, a little child, who had it given into his mouth; for even such fables were plentiful at this time. The sixth, there was wont to be celebrated but one common supper for all, and so by consequent they had in every Temple or Church but one Table or Altar. But as the people grew slower and slower in communicating; so they persuaded them so much the more to bring offerings, yea constrained them thereto by the Canons of their Synods, and by the laws of the Empire: and to this end they made men believe that it was sufficient for them to be present only, so that they forget not to offer, in so much that Masses and Altars did multiply, the communion in the mean time withering and falling away; and that so far forth, as that the Priests themselves sometimes did not receive it, 
Lib. 7. c. 50.  though they had consecrated the same. This is faithfully witnessed by Charles the great his laws: Let the people be warned to offer, jugiter, continually: Whereas the former went no further, but to communicate often, and the reason is added: Because that these offerings are very profitable for those which offer and for theirs: 
Lib. 6. c. 16●. Concil. Altissi. cap. 10.  Again, Let the people offer daily to the Priests, or at the least every Lord's day, etc. And for the multiplying of Masses these goodly Canons: It is not lawful to say two Masses upon one Altar in one day: neither yet for any Priest to say any the same day upon the Altar, whereupon the Bishop shall have said one. And of the not communicating of the Priests themselves: We will (sayeth Charles) That so oft as the Priest doth offer the body and blood of Christ, so oft he do receive the same, etc. Because (sayeth the Canon) many do otherwise as it is reported unto us: 
Concil. Tolet. 12. De consecr. Dict. 2. c Relatum est. Lib. 6. Car. c. 118. Concil. Worm. c. de purgand. Monach. Concil. Altisiod. c. 12. Carol. lib. 1. cap. 161.  insomuch, as that there is need that the Emperor his authority should provide for the same. The seventh, and by this you may see how far the abuse was now grown: namely, as that if a Monk had robbed the Monastery of never so little a thing, for his purgation, he was put to receive the Sacrament in these words: Corpus Domini sit tibi in purgationem, Let the body of the Lord be thy purgation; that is for a proof and trial, whether thou be guilty or no: whereas they were wont to say in the supper: To feed thee unto eternal life: Some gave it unto the dead; whereupon the Canon in the council of Auxerre was made, De Eucharistia mortuis non danda: and all did use to give it to young children: whereupon came the constitution and law made by Charles the great: To have the Eucharist ready for to give to children every day. Others, did wear it at their breast, as they use to do the Agnus Dei, the blessed grains, etc. at this day. The eight practice was the beginning of the consecrating of it in honour of the Saints, the Mass drawing to their profit and advantage, all the abuses and poisonous infections which were sprung up together in the Church. Whereupon we read, that Gregory the third added these words unto the Canon: Quorum festivitas hodiè celebratur, whose feast is solemnised this day: 
About the year 750. and 800.  because that at this time began the invocation of Saints to be very rife in the Church of Rome. To be brief Adrian the first, as we have seen, redoubled and drew out the Offertory into a far greater length; to the end that there might be the more time & leisure for the bringing of their offerings, and caused to be received, so near as he could, the Gregorian office in every place. So likewise did Stephen his successor: and ordained moreover, that in every Mass said upon the Lord's day, there should be sung Gloria in excelsis; whereof we have a law by Charles the Great: 
lib. 6. c. 170. The saying of Masses for the dead, was not yet established by law. Ep. 2. Gregor. ad. Bonifac. in Tom. 2. council. Naucler. Goe 25  so careful was he to apply himself to all their decrees and novelties. And all this fell betwixt the time of Gregory the first, and the third, which fell about the time of Pippin and Charles toward the year 800. And yet this is to be noted, that Masses for the dead were not as yet established by law: for Boniface the great Apostle of the Roman ceremonies in Germany, consulting with Gregory the second about his commission, demanded of him amongst other questions: If kinsfolks should offer for their dead, and so thereupon was enjoined by the Pope to see it done and observed.   

CHAP. IX. What was the manner of the proceeding of the Mass, and of the making up of the same, as also of the use thereof after the time of Charlemagne, and particularly of the taking away of the cup of the Lord.  
NOw we have hitherto seen the setting together and building of the Mass, and that for many ages, and by many authors and rearers of the same; and of the divers & differing pieces whereof it was patched. From henceforward we are to look upon and take the view of the rising, not so much of the building, as of the use and manner of usage thereof, falling out more pernicious & faulty than the former. Let us always call to mind; that the holy Supper by by his first institution, was a remembrance of the death and passion of our Lord, and a communicating of the faithful in the body and blood of the same, with the creatures of bread and wine, as seals and assurances of eternal life: and we have seen the making of a Supper without any Communion; a pretended sacrifice without any remembrance of the death of Christ. But now it becometh a custom to use it in remembrance, not any more of the passion of our Lord, and of the merit of his cross, but of the Saints, 
Masses in the honour of the Saints, and for divers other uses.  of their sufferings, and of their merits. It is made good for all uses, for the living & for the dead, for the whole and for the sick, for men and for beasts, for the fruits of the earth and the distemperatures of the air, etc. This is now from henceforth become a Catholicon and universal remedy, good for every thing, except for that from which it is fallen and degenerate: as namely for that for which the holy Supper was instituted: and contrariwise, there is not left unto the holy Supper, (whose place it usurpeth) the least mark or sign of itself.  
It is good for the dead: Let the remembrance of the dead be made in all Masses, 
Concil. Cabilon. Can. 33.  (saith the Council of Cavalion: and the reason is added though it be smally to the purpose: For even so (saith it) therein is prayer daily made for the living. And it was likewise at this time, that they were begun to be ordained by tens and thirty, etc. as it appeareth by the Epistles of Sigibaldus, Torchelmas, Cuthbertus, Lullus, etc. of giving lands to the Church, in these words: Offero Deo omnes res quae in hac chartula continentur insertae, pro remissione peccatorum meorum & parentum, ad seruiendum Deo ex its, in sacrificiis, Missarumue solemniis, etc. I offer unto God all that which is contained in this schedule, for the remission of my sins, and the sins of my forefathers; for the service of God practised in the offering of sacrifices and saying of Masses: a thing never heard of to be uttered and spoken of by any former writers. Good against tempests: Call to your minds (saith Lullus) and remember to sing the Masses, which are accustomed to be sung for tempests. Good against sickness: The priests (saith Wigbertus) at this time have said every one of them five Masses, for the recovery of Lullus. Good for wars: Let the Priests (saith Charles and Lotharius) say the Masses used for them that go to wars with us. Good for to purge offenders: If any man in the Monasteries (saith the Council of Worms) be suspected of theft, let him be purged by the taking of the Sacrament. And Sybicon Bb. of Spire in the council of Mentz, about the year 1100. did by it purge himself of adultery. Good to hollow cities and fortresses: Leo the fourth about the year 900. did hollow the City Leopolis, against the Saracens. And finally, good against enchanters (for the priests do use the hallowed linens, wherein the Eucharist is wrapped) for to quench and put out fire. And it was requisite, that the Council of Schelestat should help and remedy the same by an express article. 
Concil. Selegstad. c. 6.  But how far off are all these uses from that which is ordained by the Son of God: He that eateth my flesh, and drinketh my blood, he abideth in me, and I in him. Again: All we (saith the Apostle) which do eat one and the same bread, are one body, etc. But let us proceed: if it be S. Gregory's, it delivereth souls out of Purgatory: if of S. Roc, from the plague: if of S. Anthony the Hermit, it saveth cattle: if of S. Sigismond, it cureth the fever: if S. Anthony's of Padua, it bringeth again lost things: if S. Apollines, it taketh away toothache: if S. Lucy's, it cleareth the eyes: if of the holy Ghost, it giveth a fair husband or a beautiful wife, etc. And for every one there must be observed a particular ceremony; a set number of tapers lighted, & to say them upon some certain altars, etc. And would S. Paul say, Paul, or Apollo's, or Cephas, were they crucified for you? And is there any other death or passion available amongst Christians, but the Lords? or any other commemoration & remembrance ordained in the Church but that of Christ's? what more? Gabriel Biel saith: It profiteth very specially, indifferently, and very generally: most specially him which saith it, for it is worth eternal life to him: most generally, that is, all the Church: for all the members thereof do participate of the same though they be not there: and yet but indifferently, that is to say him, for whom it is particularly said: (and in his greatest efficacy, and highest prerogative) Ex opere operato sine bono motu utentis, only by the work done, & being present thereat, though there be never a good motion brought thereto by him that is present. How far then (if we will believe them) is it more precious than the holy supper instituted by Christ? for the worthy receiving whereof, every man is to prove himself, enter into judgement with his deeds, turn over the book of his conscience, and foresee the wrath of God in coming unworthily? And who will find it strange, that the people did cast off the holy supper, for to run to the Mass, the practice whereof is so easy, and yet withal so ready to bring salvation? where there is nothing to do but to cast abroad the eyes, without taking any due consideration of any thing, or to open the ears, without the understanding of any thing. Again, it is scarce credible, how under the ignorance of these times, it was received of kingdoms and commonwealths, and the lords supper laid aside, as a manifest judgement of God, for the despising of his holy institution, and casting of it far from them, for from hence forward you hear not any thing spoken, but of the founding of Masses: all whatsoever duties belonging to the quick or the dead are reduced into that: all the whole order of priesthood hath no other occupation. And whereas our Lord had said unto all his Apostles: Go and preach the Gospel unto all nations, baptise, do this in remembrance of me: about the year 1000 they began to ordain and make priests, 
Vid. juellum, c. 13. Synodus Selestadiensis, c. 5. Synod. Rom. c. 5. c. 21. q. 2. Praecipimus.  with these words: Accipe potestatem Missas celebrandi, & sacrificium offerendi provinis & mortuis, take thee power and licence to celebrate Masses, & to offer sacrifice for the quick and the dead: yea you may see the Counsels busied and bend to the keeping in of the forwardness of the overflowing streams of the same. Let it not be lawful (say they) for any Masses to be said in public places: let it not be lawful for any more to be said in one day in the Monasteries then one Mass, yea and that by the decree of Saint Francis: 
Francise. in ep. ad fratres. Carol. l. 1. c. 25  Let it not be lawful (saith one) for the Priest to say any more than one: saith an other, not to say any more than two: and an other then three at the most in one day. There shall not any priest be made absolutely, that is to say, without title, or without a certain parisp; and he shall say but one in the place of the public assembly. On the contrary, there is now no more spoken of the Supper of the Lord in the Church: the Chambermaid hath put her leg over her mistress' bed. One Canon saith: That who so shall not communicate three times a you're at the least: as at the Nativity of Christ, Easter, and Whitsuntide, shall nor be held for a Catholic. But an other doth yet rebate of this number, and saith: Who so shall not communicate at the least once a year, shall be held as excommunicate. And then cometh the custom of distributing the holy bread unto them, that is, a great loaf coming of the offerings, in stead of the bread of the holy supper. And which is worse; to advance and raise themselves in authority from day to day above the laity: first they bring in a custom, that the laity should not communicate any more with the Priest but only three or four of the clerk: and afterward neither laity nor clerk, setting it down that it was sufficient if there were one answerer, whom they called Gampanarium, that is, he who is wont to ring the hell. And finally the laity came to be almost quite shut out from all, for the Priests even then when they were to communicate, did take from them the cup of the Lord; and to leave them some shadow and blind picture of the same, they allow and permit them only to wash their mouths: whereas the Lord had said, Drink ye all of this: which all the church understandeth to be, that, All the people have commandment to take and to drink. Now also this is the reason, wherefore by degrees they came to this little bread or wafer cake used in the Mass. For as the assemblies were great, so they brought many great loaves, which were cut in gobbets, and distributed unto the people: and as they grew to draw back, and to diminish in number, came the decree of Clement the third: that there should not be any more bread set upon the altur, then should be necessary and requisite for the number of the people that was to communicate. And so in the end it coming to this, that there did not any more but the priest and his clerk communicate; yea & for the most part none but the priest himself alone: from many loaves of an ordinary bigness, they came to one great one, and from one great one to a middle sised loaf: and in the end to this little one (saith Durandus) of the bigness of a penny, denarioli. And to help and salve all the whole matter, 
Gemma animae. c 36.  he goeth about to pay us with an allegory, for lack of sound reason to make better payment withal: Because (saith he) our Lord was sold for the like piece of money. Let every man judge here again, who ought to be accounted the innovator, and new fangled: they which would restore and set antiquity in her place again, to the shoving out of these novelties, which are we: or else they who would uphold and maintain these novelties against antiquity: and those our adversaries do evidently show themselves to be.  
And yet let us not think that this spirit of novelties, 
Additions to the Mass.  which hath of so long time accompanied the Romish church, hath cast it off and forsaken it in these latter times, for we have manifest marks and signs to the contrary. All the curious overlookers and expounders of the Romish order are of one mind and consent; that betwixt the offering and the Canon, or the secret, as they call it, there was not any prayer wont to be said. But now we find within the space of these four hundred years, or there about, five to be placed and put in, as they themselves also do acknowledge; and it is the same which they call the petty Canon: that is to say, Suscipe sancte Pater hanc hostiam: or else as it is in some others, Suscipe sancta Trinitas hanc oblationem, 
Belarm. de Canon.  receive O Lord God this oblation or host, which I offer unto thee for my sins, which are innumerable, and for those of all them which are present, and for all faithful Christians either alive or dead, to the end that it may be profitable unto me and them unto salvation, and eternal life. Again, O Deus qui humanae substantiae: Offerimus tibi Domine calicem salutaris, in spiritu humilitatis, etc. Ven: Sanctificator Spiritus: Then the blessing of the incense, 
Anno 1065.  wherein there is mention made of a propitiatory sacrifice: and of the intercession of Saint Michael: new prayers cast and moulded according to the metal of the time upon new and strange doctrines. Alexander the second, put the hallelujah out of office, from the time called Septuagesima, 
Herm. Gigas.  until Easter: albeit that by an epistle written from Michael of Constantiple, 
Anno 1090. 1165. 1200. 1370. 1250. Nauclerus Gezer. 42. Under the Emperor Rodolph. The Council of Colen.  it may seem that that decree was more ancient. Vrbane the second ordained a Mass to be said upon every Saturday in the honour of the Virgin Marie. Calixtus the third ordained the office of the transfiguration. Innocent the third, commanded that the Psalm Deus venerunt Gentes, should be sung after the Agnus Dei. Gregory the ninth, brought in the Salue Regina, with the ringing of the bell. Albert the great, compiled the sequences for the most part. And Thomas of Aquin the Office. which they call the Office of the feast of God. A Council held at Colen ordained how the host should be chosen, namely round, and very smooth and sleek, not too old, of what bigness, how it should be covered, how it should be elevated, what manner of wine it should be, and what water, in what proportion and quantity, how the priest should discern and judge of them by their odor and smell: what manner of ones the hallowed linens should be, what cautions, provisoes, and remedies are to be used in respect of the souring and moulding of it, as also to keep it from the rats, mice, cobwebs, etc. that is to say, according as the error of Transubstantiation increased, 
An. 1165.  so likewise the errors in ceremonies accompanying the same increased. Whereupon it came, that Innocent the third, in the Council of Laterane willed that the host should be kept in some coffer or casket appointed of purpose for the same: 
Anno 1216. Blond. l. 7. dec. 2.  and declareth how that the words of the Canon are equal to the words of the Gospel. And Honorius the third enjoined every man to kneel down at the elevation of the host: and that it should be carried in decent habits unto the diseased and sick. And Grergorie the ninth for notice or warning sake, added the ringing of the bell. It was likewise instituted and ordained in these latter times, that the Canon should be uttered in a low voice: whereupon it is called a secret. And Hugo de Sancta Victoria, 
Durand. l. 4. c. 35. Beleth, cap. 44.  Durandus, Honorius, and Beleth do yield a reason: Because (say they) that every man can it by heart, and because that some of the Pastors abused it to transubstantiate their bread into flesh, as it came to pass, and yet they were nevertheless miraculously punished by fire from heaven: 
Gabriel Biel.  contrary to the ancient use of the East and West Churches, as appeareth by all their lithurgies, in which the words of the consecration are pronounced with a loud and audible voice.  
And yet notwithstanding it is to be noted, 
The prescript forms of the Mass, were divers and not all one till the year 1200.  that it was a long time, that is to say, more than 600. years after Gregory the first, before it could be obtained, that there should be but one prescript form of the Mass throughout all the latin church. For we read about the year 1000 and Bellarmine confesseth the same; that Bruno the brother of Otho the Great, Archb. of Colen, did as then reform the office and order of the Mass in his diocese, according to that of Rome. And likewise in France they had Masses, which they called two faced, three faced, and four faced Masses, bifaciatas, trifaciatas, etc. becaused they respected three or four divers subjects: as namely divers Saints, & for that they were to divers ends, save only when they came to the offertory; and notwithstanding they concluded with one Canon, which time hath at length abolished, 
Petrus Cantor in verbo abbreviato, Such as have spoken against these abuses.  or rather the good husbanding of the priests, who would have dispatched all at twice or thrice. Tantae molis erat (saith one speaking to that purpose) Romanam condere Missam. Lo here you may see how that the Mass would take his foundation & root from the holy Supper, hath in the end cast it quite out of house & harbour, so that now the place thereof doth not know it, or any the signs & marks thereof any more. And therefore they need not to marvel, if Petrus Cantor more than 400. years since, did tax & confute the multiplying & profaning of Masses: blamed the priests for having left the preaching of the word, for to sing Masses: for having sewed and set together again the vale of the Temple, 
Petrus Cantor in verbo abbreviato, citat. per Cardinal. Alliac.  rend in sunder by the death of our Lord, to bring judaisme again by their ceremonies: & in sum (saith he) for having neglected the commandments of God to follow the inventions of men. Neither yet if Arnoldus de Villa nova one of the most famous men of his time and age, said: that for these three hundred years, the Masses and sacrifices for the dead have not been any thing but abuses and departinge from the verity of Christ: that the Priest in his pretended sacrifice, doth offer nothing unto God; and that the Devil by succession of time hath turned out of their right way, and caused to err all Christian people from the truth of our Lord and Master. If the Waldenses, and after them the Albigenses, which have replanted Christianity by their dispearsinge and scatteringes, according to the pureness and sincerity of the Gospel, did teach at this time; that the Mass did retain and hold nothing of the institution of Christ, neither for the living nor for the dead: that the consecration was not tied to the words of the Canon, but to the lords institution: that the holy Supper ought to be celebrated according to that institution, or else that it is no supper: that all other ceremonies therein are unprofitable, and the vulgar or natural tongue of every people necessary for the instruction of the people, etc. If also, the king S. Lewes, (although carried away with the streams of custom,) did exhort Henry king of England to hear sermons taken out of the word of God, rather than to frequent Masses: 
Matth. Paris. addit.  Because (saith he) the one will be much more available unto you to salvation then the other. But because we have handled it before, how that the priests had got so much by their days labours, that they had in the end cut off, and taken away the cup of the Lord from the people: it concerneth us now consequently to look about us, and see by what proceed they attained thereto, being no change or alteration, but a mere dismembering and violent rent, undertaken in so deep a degree of presumption, and performed with so high and horrible an enterprise of sacrilege.   

CHAP. X. That the Communion under both kinds was practised all in the old Church.  
SEeing for certainty that our Lord jesus Christ hath once said, 
The communion under both kinds.  Take, drink ye all, this is the cup of the new Testament in my blood, which is shed for you: where shall be found such a priest, as dare under the name of the church, refuse & deny to give the same unto the faithful? and what faithful person should he be, that should not be so bold as to urge and importune the priest, if he deny the cup, the blood, and the salvation in the blood of our Lord shed for us: the cup of the covenant, if we will not willingly be excluded and shut out from it: the cup of the new Testament, if we will not by too open and evident a contempt, frustrate and make of no effect our inheritance: if we will not be blotted out of the book of children? And yet such are excommunicate, as require that they may have the communion in the blood of Christ: and which do stiffly hold and contend, that the one half of the legacies bequeathed them by their Lord and Master his last will and testament is stolen from them, those are called sacramentary Heretics, which complain, that the Sacrament of the blood of Christ is taken from them. And it is nothing but novelty, newfangledness, and innovation, to have recourse to this will and testament, whose title is so ancient and authentic: or to sue by force and virtue of the covenants and conditions contained and agreed upon therein. It is antiquity to eject, disseise and dispossess us, by a new ordinance, which hath no ground nor foundation but mere fancies; no reason but presumption; an antiquity which cannot but very hardly and with great difficulty derive his pedigree further than one generation. But now let us look into the stately march and proceeding of this great abuse. The holy Supper of our Lord is cut off, as we have seen close by the ground and upon the ruins thereof is built the Romish Mass. By this means the people hath been frustrate of the ordinary use of the body and blood of Christ. From weeks it hath been reiourned and put off to months: from months to quarters: and finally from quarters to once a year. In stead of the bread of the Eucharist, there is given the holy bread when they go out from the Mass: In stead of the cup of the Lord in the communion: they are now vouchsafed as much as will wash their mouths, and all this from time to time covered with the glorious name of the Church. And what shall we then say if all the old Church be clean contrary thereunto? If of all the deformities and corruptions of the same there be not one that is newer or later than this? Let us trace over therefore the ages of the world, and the works of the fathers: for I am willingly diposed to take the pains to make it plain unto the readers, though they might envy me for the same; and though this matter be of the nature of those, whereof S. Augustine hath given this rule: Valeat ad sui demonstrationem ipsa rei ovidentia, let the evidence and clearness of the thing itself, deal and speak for the proof thereof.  
Saint Paul in the first to the Corinthians beginneth at that end: 
1. Cor. 11.  I have received of the Lord, that which I have also given unto you: he is not so bold as these fellows, which give clean contrary, even that which they have never received; and that which he had received, and that which he gave, that is, the communion under both kinds. Let us use this word kinds for the signs or Sacraments, that so we may the better apply and fit ourselves unto them. As oft (saith he) as you shall eat this bread & drink this cup, etc. Let every man prove himself, and so let him eat of this bread, and drink of this cup, etc. The man (saith he) and not the Apostle, nor the disciple, nor the Priest, nor the Clerk, but every Christian, for so he writeth unto the Church of God which is in Corinth, to the sanctified in jesus Christ, to them which are called Saints: Yea and unto all them (saith he) which call upon the name of our Lord, in what place soever they be.  
Ignatius writing to the whole Church of Philadelpha: 
The consent of the father's Ignatius ad Philadelph. Anno salutis. 100 Iren. lib. 4. c. 32 33.34.  I exhort you (saith he) that you use all one faith, one public ministery and preaching of the word, and one Eucharist: for there is but one flesh of jesus Christ, and one blood shed for us; one bread broken for all, and one cup distributed to all. He saith to all and not to the priests only: for even in the same epistle before these words he had made mention of the Bb. Elder, Deacons and people.  
Irenaeus joineth and coupleth both of them together continually. The Lord hath commanded (saith he) unto his disciples, to offer unto God the first fruits of his creatures; the bread to be his body, and the cup to be his blood, &c: and we never find them separated the one from the other in him.  
Saint Cyprian writing unto Cornelius the Pope: 
Epist. 2. Anno 200.  How (saith he) do we teach, how do we incite and stir up the faithful to shed their blood, for the confession of the name of Christ, if we deny unto them his blood? unto them who have to fight for him? How shall we fit them for the cup of Martyrdom, if we have not first received them into the Church, to drink the cup of the Lord, by the right of communicating? And in an other place making mention of the history of a Deacon, which gave the Sacrament of the wine unto a young maid possessed of a Devil: 
Serm. 5. de lapsis.  As (saith he) after the solemn consecration accomplished, the Deacon began to give the cup to those that were present, and that the rest having received the same, it came to the young maid her turn to take it; she began to turn her face away, by the instinct and motion of his divine Majesty, etc. Lo here the distributing thereof unto the laity both men and women, and not upon special privilege, but by common right, for he calleth it, Vis communicationis. Besides that all the rest of the dispute which he maintaineth against them that took nothing but water, Contra Aquarios, may be brought into this purpose, in as much as his scope and drift is to bring them continually to use both kinds, 
Gabr. Biel. lect. 84. litera R.  commanded in the holy Supper. Whereupon Gabriel Biel saith: He spoke (saith he) according to the manner of the Church which he governed, in which it may be that in his time the communion was administered under both kinds. And in like sort Ecchius De sumptione Eucharistia, hom. 33. Both these notwithstanding great schoolmen in our time.  
Tertullian saith: 
Lib. 5. adversus Marcionem. Tertul. ad uxorem. lib. 2.  By the Sacrament of bread and of the cup, we have proved in the Gospel the verity of the body & of the blood of our Lord against the fantastical dreams of Martion. And in an other place, speaking of the woman which was married to an infidel: At whose hand shall she desire, uz. the sacrament of bread: With whom shall she participate of the cup? that is, the sacrament of wine.  
Origen never otherwise: The faithful (saith he) do eat in the bread the body of Christ, they drink in the wine his blood: For so said our Lord unto his disciples: Take and eat, take and drink, &c: and he would not that either the one or the other should be reserved for the next day, etc.  
justinus Martyr is yet more plain: After the Pastor hath given thanks, 
Iust. Mart. Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the blessing of all the people, the Deacons gave unto every one of those that were present, a piece of bread, & of the cup delayed with water, by which is administered the Eucharist or Sacrament of Thanksgiving: & likewise they left off the carrying of it unto those which were absent. And this is it which we call the Eucharist, etc. And this place is so much more forcible, because therein is described the whole form of the holy supper in the Primitive church.  
And as for S. Denis, I can produce him as a witness in this point in his liturgy, where he speaketh orderly of the communicating and distributing of both kinds: but I let it alone for a fit place, in as much as I have sufficiently showed, that this restraint of the cup could not be either in the first or second age. In the same manner the lithurgies attributed unto S. james and S. Clement: besides that in this latter by name, speaking of them which communicate in the body and blood, by the distribution of the Bb. and Deacon, he useth these words: After that, let the Bishop take the Eucharist, then let the Elders, Deacons, Subdeacons', Readers, Chanters and Ascets: and of women, the Deaconnesses, maids and widows, & in the end the children & all the people, every one in his order and place, with reverence and without any tumult, etc.  
The Article of the Council of Nice which is found in the library of Vatican, 
Anno 300  saith thus: At this divine table let us not abase or bow ourselves before the bread & cup, which are there set before us, but lifting up our minds, let us by faith think and consider, how that the lamb of God taking away the sins of the world, lieth in this table offered by the priests, without being sacrificed; and how that we receiving in truth his precious body, do believe these things to be the signs of our resurrection. This is the cause why we take not much, but a little, to the end that we may know that we take them not to fill us, but to sanctify us. Now we cannot doubt of whom he speaketh, for there the question is of all the faithful.  
S. Hilary: The body and blood of our Lord taken and drunk, do cause us to be in Christ, 
Accepta & hausta. Hillar. l. 8. de Trinit. Hillar. de consecrat. D. 2. C. Si non.  and Christ in us. These two terms are used respectively, and have relation to the two kinds. And in another place: If that a man's sins be not so great as that they let and hinder him from the Communion, then let him not in any case separate and keep away himself from the physic of the body and blood of our Lord.  
And as there were at this time, (that is to say, about the year 340.) some which would not altogether cut off the use of the cup, but give bread dipped in wine, which they called Intinctam, under the colour, 
Euseb. l. 6. c. 44. Cyprian serm. 4. de lapsis. Prosper de promis. c. 6.26. q. 6. C. Is in Decret. julius Papa de Consecratione dist. 2. Canon. Cum omne paragr. illud. Anno 400. Ambr. l. 2. office. c. 41. Ambr. l. 4. c. 6. de Sacram. & l. 5. c. 3. l. 5, c, 1, 2.3.  that in extraordinary cases it had been practised in the behalf of children and those which were sick, as may be seen in the history of Serapio, in S. Cyprian de lapsis, and in Prosper de Promise. etc. So julius the Bb. of Rome maintained the contrary, and that very roughly, namely, that it was against the institution of Christ, against the doctrine of the Apostles & Evangelists, & against the custom of the Church. And that for to decide the controversy, there was no other course to be taken, but to repair to the head & fountain of truth, from whence the mysteries of the Sacraments do proceed. Where (saith he) hath our Lord-ordained the bread by itself, & the cup by itself? etc. And what would he say then if he should see his successors, cutting the cup off altogether? & condemning of heresy those which demand it? Or what can they answer unto us, when we are able to prove against them, both by authority, as also by the very same reasons that their predecessors used?  
In S. Ambrose, Laurence the Deacon saith, that the Bb. Sixtus had committed to him the dispensing and administering of the blood of our Lord, (and so in deed this was the ordinary Office of the Deacons:) and he called it Consummationem Sacramentorum, the accomplishing of the sacraments: as not accounting it perfect without the cup. Yea, and he himself did never separate the bread from the cup: Thou hast (saith he unto the people) received the heavenly Sacraments, the body and blood of our Lord, etc. And thereto applieth the words of the Canticles: I have eaten my bread with my honey, 
Canticl. ch. 5.  and drunk my wine with my milk, etc. Again: If as oft as the blood is powered out, it be unto the remission of sins, 
●e consecrat. ●st. 2. c. Si ●uotiescūque. Ambr. in epist. ●. ad Cor.  I ought to receive it every day, to the end that every day my sins may be forgiven me. And in another place, to the end that we may not think that he speaketh of himself, he speaketh unto every faithful one: Thou receivest the remission of sins, and art drunk with the spirit, etc. And yet more plainly: for he will give a reason, although it be but a bad one: Because (saith he) that that which we take serveth for the defence of the body and of the soul: for the flesh of Christ is offered for the salvation of the body, and the blood for the salvation of our souls, as Moses did foreshow: The flesh (saith he) is offered for your body, 
Ambr. in 1. ad Cor. 11.  and the blood for your soul, etc. Which agreeth well with the rule which he giveth, entreating of this sacrament. He is unworthy (sayeth he) of the Lord which celeb rateth this mystery otherwise than it hath been given him: for he cannot be devout therein, who presumeth to give it otherwise then it hath been delivered unto him by the author, etc. And yet notwithstanding impudent and shameless dealing hath so reigned heretofore, 
Officium Ambrosianum.  as that in the office going under his name, there is no mention made of the communion of the body, against the express doctrine of S. Ambrose.  
S. Jerome upon Sophonie: 
Hieron. in Soph. cap. 3.  The Priests which serve in the administration of the Eucharist, and which distribute unto the people of the Lord his blood, do transgress wickedly against the law of Christ, in supposing that the words and not the life do make the Eucharist, etc. He speaketh by name of the people. 
Ad Damas'.  And unto Damasus: We are fed every day with the flesh of the Lord, we are watered with his blood: this banquet is celebrated every day.  
Saint Augustine: 
August. in lib. sentent. Prosper. de consecr. d. 1. canon. Du frangitur. & Can. Qui manducant. August. in Leuit. c. 57  When the host is broken, when the blood is powered out of the cup into the mouths of the faithful, that is, of all the communicants, what can be meant or signified thereby but the body of the Lord offered upon the cross, and the blood shed out of his side? Again: They which eat & drink Christ, do eat and drink life: To eat him is to make himself again; to drink him is to live. And the Gloss doth say excellent well upon that place, Under the kinds of bread & wine. And in another place he proceedeth further: So far is it off (saith he) that it should be forbidden any man to take for spiritual nourishment, the blood of this sacrifice, (seeing it was so taken of the old Churches) that on the contrary, all they which will have eternal life, are exhorted to drink the same.  
The Grecians have not spoken otherwise at any time, and yet to this day they practise no less, 
The consent of the fathers of the Greek Church.  communicating all of them under both kinds, holding it for a horrible sacrilege to do otherwise: notwithstanding whatsoever our sophistical schoolmen under colour of some fables, or cold and foolish histories would go about to make them believe. The liturgy of S. Denis is very plain for the communicating and distributing of the sacraments under both kinds unto all the people, in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
S. Basil saith: 
Basil. de Bapt. l. 1. c. 3.  It behoveth them that shall approach & draw near to the body & blood of the Lord, to prove themselves, etc. He speaketh simply of all the faithful, & not of the priests: De accedente, non de offerente: For fear (saith he) lest he should eat and drink to his judgement. In the lithurgy which they use when it pleaseth them, he did not administer otherwise unto his people. 
Basil. in ep. ad Caesar.  And as for that which they allege out of him; that there were certain hermits in Egypt which had no priest, but kept the communion in their hermitages, taking it by themselves: our adversaries striving to conclude from thence, that they had nothing in their communions but bread, in as much as wine will hardly be kept in Egypt: assuredly, in stead of deciding this tavern case as they do, I answer, that whether wine keep well in Egypt or not, it were better for than to conform & fashion themselves both unto S. Basil, & the holy assemblies of the church of his time, them unto these hermits: and yet they should have done far better than so, if they had learned the sharp & severe sentence, 
Basil. in Moral. Summa. c. 14. Nazian. in oratione in sanct. Pascha.  which he telleth them of in that place, which is: He that commandeth what God forbiddeth, or forbiddeth what God commandeth, let him be accursed unto all them that love the Lord. Nazianzene in the prayer of Easter, saith unto the people, Without shame and without doubt eat the body & drink the blood, if at the least thou desire eternal life. The example of his sister Gorgonia doth not prove the contrary, being but the devotion of one private person, which cannot make against the public use & practise of a church: but in deed to prove the quite contrary there is mention made of both kinds as thus: That she did mingle her tears with the types or figures of the precious body and blood of Christ, etc.  
Saint Chrysostome will yet give us in a clearer testimony, himself administering the Sacraments in that famous city of Constantinople: for we may not imagine to find in him this Maxim grounded: 
Chrysost. in 8. ad Cor. ho. 18.  that it behoveth that in the sacraments the priests should be privileged to receive one kind more than the laity, seeing even in the entrance he giveth us an other rule clean contrary: There is a thing (saith he) wherein the priest differeth nothing from him over whom he hath charge, that is, from the lay man: as for example, when the enjoying and receiving of the high and reverent mysteries is called in question: for we are all alike thought worthy to receive them: and not as in the old law, 
Hom. 84. in Matth.  where the priest did eat his part alone, and the people theirs by themselves; so as that it was not lawful to take part of that which was appointed for the part and portion of the priest. It is not so at this day, but there is set before and given to all one and the self same body, & one and the same cup. The liturgy also which they attribute to him, doth so celebrate the same. And when he would stir up the people to reverence the sacraments, he doth it always by joining together of both kinds; What manner of mouth wilt thou bring for this bread? 
Chrysost. de Eucharist. Theophilact. in 1. Cor. c. 11. Idem in Ioha. c. 10. Idem in joh. c. 10.  and what manner of lips for this cup? and such like speeches. Whereupon also Theophilact, which hath made in manner an abridgement of Chrysostom's works, saith: That the cup of the Lord was ordained for all equally and alike. And in another place: When (saith he) thou comest to the cup of the communion of the blood of Christ, so dispose thyself, as if thou camest to drink of his proper cost and charges. These words when thou comest, can not be understood but of the faithful people.  
In the time of Leo the first, about the year 440. 
The condemning of them that take but the bread. Leo serm. quadrag. 4. Rom. 16.  the communion under both kinds was so ordinary and certain, as that it was the mark whereby to know the Manichees, the most pernicious heretics that were in the Church. And thereupon Leo the Pope saith in a sermon: They take in their unworthy mouths the body of the Lord, & refuse altogether to drink the blood of our redemption: which he calleth a sacrilegious hypocrisy, and applieth to the same purpose the words of S. Paul to the Romans'; Beware of them that raise dissensions and offences, contrary to the doctrine which you have learned, etc. What would he have said then if the priests and Bishops had refused to administer it to the people? But as every Process doth intend an arrest, and heresies engender decrees: so there being certain presumptuous and superstitious priests about the year 540. which were tampering to separate the bread from the cup, Pope Gelasius uttereth his judgement; 
De consecrat. D. Can. 2.  We have heard (saith he) that there are some men which having received the body, do abstain & refuse to receive the cup of the sacred blood: whom, seeing superstition hath blinded them, we will either wholly & entirely to receive the Sacraments, or else to be wholly & utterly restrained & shut out from the same: because that the renting a sunder and dividing of one and the same mystery cannot be done or tolerated without great sacrilege. Note and mark that he saith Superstition, not heresy. He speaketh not then of the Manichees, as Leo doth, but of other persons received into the Christian Church. Again, that Gelasius saith and declareth; that not to receive any more than the body, is not to receive the whole Sacrament: but to the contrary, it is so far from receiving the Sacrament, as that it is nothing else but a notorious inwrapping of a man in sacrilege. And here Gratianus his Gloss is not to be admitted, that this Canon is to be understood of certain priests, who having consecrated both kinds, did take but one of them: neither yet the depraving and corrupting of the same, as it is done by some Chroniclers, who to apply themselves to the abuses of their times, say that Gelasius ordained this Canon, that the priests should not consecrate the one kind without the other. For here I would ask of them, if they consecrate both, what must be done then with the other? but if one only must be consecrated, than I would know of them where I might find any history making mention thereof? But the truth is, that by that Canon are condemned such superstitious persons as would receive but the one, as may well be collected out of these words: Ab integris arceantur, let them be wholly put back & debarred: which must needs be applied unto the parties receiving, and not to the parties distributing. Now superstition is called of the schoolmen, Cultus Dei indebitus; that is, when one serveth God after his own manner, & not according to his commandements.  
Let us add as an over-measure of these first five hundred years, S. Remigius, who is called the Apostle of the French men: Hincmarus Archb. of Rheimes writing a book on set purpose of him, telleth us, that he never celebrated it otherwise: For (saith he) these verses are yet found written upon his cup unto this day. 
Hauriat hinc populas vitam de sanguine sacro,  
Iniecto aternus quem fudit vulnere Christus:  
Remigius reddit Domino sua vota Sacerdos.   
S. Gregory, 
The further continuance thereof after the time of Gregory the Great. an. 600. Gregor. in ho. de Pasch. De consecrat. di. 2. C. Quid sit. Greg. Dialog. l. 3. c. 36.  notwithstanding that he was a great changer and alterer of religion in his time, yea, and in that part thereof, namely, the administration of the Sacraments, doth not meddle any thing with this point. In the Homely on Easter day: What is it (saith he) that you have not yet learned of the blood of the lamb, in hearing of it, as also in drinking of it: which blood is then sprinkled upon the two posts, when it is drunk not only with the mouth of the body, but also with the mouth of the heart: now he speaketh in that place unto all the people. He saith the same in the Homely which beginneth, Fractus longa molestia. And writing to Augustine Bishop of Canterbury, as also in his dialogues he reporteth, how that a certain man named Maximinian, afterward Bb. of Sarragossa in Sicilia, being distressed by tempest, all they which were in the vessel, received the body & blood of our Lord, after they had prayed for the peace one of another: in stead whereof they use not now a days to say any but dry Masses upon the sea. 
Ordo Romanus. Micrologus.  But that which is more, the Romish order which is held to have been ordained in his time, doth carry it in express terms: as that the Archdeacon did distribute the cup to all them to whom the Bb. did give the bread, and the blood to those to whom the body was given: whereby the one was called by the name of communicating, and the other of confirming: and that these words were uttered and spoken unto them; Corpus Domini, sanguis Domins, etc. custodiat te ad vitam aeternam: the body of our Lord, etc. the blood of our Lord, etc. preserve & keep thee unto eternal life: and there are by name comprised and specified the clerk and the laity, men and women of every condition. And in deed the prayers before and after have these words: We beseech thee O Lord, that all we which have received the holy body & blood of thy Son, may be replenished with all grace & heavenly blessing, etc. And the Postcommunion, that is, the Thanksgiving after the communion was there: Thy body O Lord which we have taken, & thy blood which we have drunk, let cleave unto our inward parts, & let not any spot of uncleanness abide in us, which have been refreshed with so precious Sacraments.  
Beda in the homily upon these words of S. john, 
An. 700. Beda in hom. Vidit johan. etc.  john s●● jesus coming unto him, etc. jesus Christ (saith he) doth wash us daily in his blood, when the memory of his death & passion is unfolded upon the Altar, when the creatures of bread and wine by the unspeakable power of the sanctification of the holy Ghost is translated into the Sacrament of his flesh, and of his blood: for then his body and his blood are no more slain or shed by the infidels to their destruction, 
Concil. Tolet. 11. c. 11.  but taken by the mouths of the faithful to their salvation. And the eleventh Council of Toledo of the same time witnesseth, that the one and the other kind were carried unto the sick, when it excuseth them from excommunication, which through weakness did cast out of their mouths the one or the other. 
Beda l. 4. c. 3. Vincent. l. 23. c. 7.81.97. Vadianus in Aeoli. & Trod. Anno 800. Carol. Mag. l. 2 & 3. de imaginibus. Gregor. 3. Pap.  And Beda maketh mention of Ceadda a king of England, and Vincentius of Bavon, Furseus & Richarius, that they did receive both the one and the other at the time of their death.  
Charlemagne saith: We take the flesh of our redemption for the remission of our sins, & we escape the stroke of the Angel, being besprinkled with his blood. And again, The mystery of the body and of the blood of the Lord is daily received by the faithful in the Sacrament etc. And Pope Gregory the third at the same time saith: That there is need that two or three cups should be provided to set upon the altar, at such time as the Masses are celebrated, that the people may communicate. And thus likewise do all the great men of this age witness and testify unto the same.  
Rabanus: 
Anno 900. Rabanus. l. 1. c. 33. de Instit. Cleric. Lib. 1. c. 29.  The water and the wine in the cup do show the sacraments, which did run out of our Lord his side upon the cross, wherewith we are watered. Again, the faithful in the church do daily eat the body of Christ,, and drink his blood. And in another place he teacheth by the comparing together of corporal food, which consisteth in meats and drinks, that we have need of both kinds: likewise he commandeth that all those which are baptized, do communicate in the body and blood of our Lord.  
Paschasius saith: O man as oft as thou drinkest this cup, 
Pasc. de Euch. c. 15. c. 48.  think not that thou drinkest any other blood than that which hath been shed for thy sins. And afterward he addeth: Take and drink ye all, as well the ministers (saith he) quam reliqui credentes, as the rest of the believers. And again: The flesh is well accompanied with the blood, because the flesh cannot be by good right communicated without the blood, neither yet the blood without the flesh. And therefore he saith in another place: We are refreshed with the flesh, 
c. 7. Anno 1000 Haimo l. 1. c. 2. in Apoc. & super haec verba, Ecce Agnus Dei. Super haec verba, In Cana Galil. Item, tum venit jesus in parts Caesar. Philip. In 1. Cor. c. 11. Conc. Worm. 1.36. Rup. Abb. Tuicens'. in Mat. c. 27. in joh. c 6 De Offic. Divi. l. 6 c. 9 & 22. Vincent. l. 24. c. 75. Regino Monach. c. 119. de discipl. eccl. Radulph. Tungrens. in Leuit. lib. 14. c. 4. Anno 1100. Ansel. in epist. ad Cor. c. 10. Lanfranc. de Euch. Alger de Euch. l. 2. Damianus in Apol. ad Nicol. Papam. Berno in serm. de purific. Mariae. S. Bernard. in Psalm. 90. ser. 9 Ser. 3. de Ram. palm. Serm. 2. de Coen. Dom. Serm. 3. supper Cant.  of the divine word and we have our thirst quenched with his blood. Haimo the Bb. of Halberstat, writing upon the apocalypse: The faithful do daily eat in the Church the body of Christ, and drink his blood. Again: The cup is called the communion, because of the communicating therein: for all do communicate thereof. And in like manner upon S. john. ch. 1. & 2. and upon S. Math. Chap. 16.  
The Council of Worms speaking of the incestuous: Let him abstain for the space of three years from the communion of the body and blood of our Lord. And moreover, that about this time, Gisilbert upon the ensuing of the real Transubstantiation, taught the doctrine of concomitance, that is to say, that under one of the kinds there is comprised as much as under both: and further inferreth, that it were more to the purpose not to be in danger of shedding, that the people might not communicate of the cup at all, howbeit that continual and daily use be to the contrary. Witness Robert, Abbot of Duits, who maketh mention how that the Sacrament in his time, was given and taken under both kinds, purposely handling this matter. And Vincent, who saith, that a certain holy Lady named Elgyfa received them at the time of her death. Regino the Monk: The souls of the infirm and weak must be refreshed with the body & the blood of our Lord. And Radulphus Tungrensis yet more plainly: The people receive the sacred body of Christ, and drink a holy draft of his blood, etc.  
Anselme, Archb. of Canterbury: All we which take of the same bread and of the same cup, are made one body. And Lanfranc: The host of the Lord is broken, when the blood is powered out of the cup into the mouth of the faithful. And Alger: The body and blood of our Lord are taken of the faithful together, to the end, that having received the body and soul of Christ, the whole man in body & in soul may be quickened together with Christ. And Damian: How may we think that the Lord is aggrieved, when a wicked man cometh to the holy altar to receive his body & his blood. And Berno Abbot of Reichenaw; We are not only fed every day with the bread of Christ, whem we are refreshed by the nourishment of his flesh, by the Mass of the altar: but we have also our thirst quenched with his blood, as he hath promised us: He that eateth my flesh & drinketh my blood, etc. And so are all those above named, especially they that writ against Berengarius.  
Saint Bernard: He that soweth niggardly and sparingly shall not be without a harvest, but it shallbe but a poor & niggardly harvest: for this reaping is to receive hire. But we know him who hath promised, that he that shall give a glass of cold water for his sake, shall not be without his hire & reward: but this is to be known, whether that it shall be measured back again unto him in the same measure which he measured out and gave: or whether in the recompense he shall be made equal to him, who not in giving of water, but in shedding of his blood, shall have drunk the cup which God the father hath powered out unto him. Assuredly here is not any cup of cold water, but a cup full of strong wine to make drunken, a cup of pure and neat wine, etc. For my Lord jesus & no other hath the pure wine in his possession, etc. In another place: jesus Christ the night before his passion prescribed unto his disciples the form of this Sacrament, gave it power, & commanded them to do it. The prescription given for the form, consisteth in bread and wine. Mark the order: As they were yet at supper, he rise from the table, washed the feet of his disciples; and returning to the table, instituted the sacrifice of his body, and of his blood, giving the bread by itself, & the wine by itself, saying of the bread: Take, eat, this is my body: of the wine thus, drink ye all of this, This is my blood, etc. And the same may be gathered out of divers other places. And in deed Vincent reckoneth up one Tundatus, 
Vincent. l. 27. c. 88  a wicked man, who seeing himself smitten from heaven with a mortal blow, required the communion: & when he had taken the body of the Lord, & drunk the wine, he cried, O God thy mercy is greater than mine iniquity, how great soever it be. And William Duke of Normandy having to give the Danes battle in England, we read that he caused all his army to receive the sacrament, and by name under both kinds. But it is more than time to see by what manner of proceeding, and under what colour the blood of Christ was cut off and taken away from the people: and this will afford us matter enough for an other Chapter.   

CHAP. XI. How the cutting off of the cup of the Lord from the faithful proceeded and grew, and under what pretext and colour.  
NOw in deed the case standeth thus, that the Devil, the enemy of the blood of Christ, who never shrinketh back, or giveth over, did from time to time and at an inch prosecute the point of cutting off of the cup from the faithful: and which is worse, under the shadow of devotion. For we have seen that about the year 350. under the shadow of children and sick folk, it was laboured to bring in bread dipped in the wine: which julius Bishop of Rome did hinder, expressly opposing thereto the institution of the Lord. And again we read, that about the year 950. the Monks of the order of Clugni, under the colour of fearing to shed the cup, did institute in their convents, to deliver bread wet in wine, Intinctan unto their novices, though freely acknowledging, that it was against the use and order of other Churches: Because (say they) that there are of our novices so raw and gross-headed, as that if they did receive the blood by itself, they would fall into an inconvenience: and this inconvenience is that which they call, Periculum effusionis, the danger of shedding, bred and brought up as we shall see, with transubstantiation, and hath spread itself abroad into as many countries as the other. From that time forward, in a Council held at Tours, for the same consideration, it was permitted to give Intinctam, bread dipped in wine, unto the sick, and that not only in Monasteries, but in Parishes: and the reason thereof is added; 
You de divinis Offic. Hildeb. se Epise. vocat, epist. 64.  To the end (saith he) that the Priest may truly say, The body and blood of our Lord doth profit thee unto the remission of thy sins, &c: so needful did they always judge both the kinds to be. In the end of the time of You Bishop of Chartres, it came to be given in some places unto the whole & sound. But Hildebert Bb. of Mantz, kept a great stir about it, findeth fault with the custom, and insisteth upon the institution of Christ, urging the same: That either kind aught to be given by itself, and that otherwise it is but to give judas his sop and not the body of Christ.  
And in deed it is clear, 
About the year 1280. Hugo de Sacr. Altar.  that at this time the greatest and most authentic writers did speak no otherwise. Hugo de Sancta Victoria saith: Men receive both the one kind and the other, to signify that this sacrament hath a double effect: for it is the redemption of the body and of the soul, which will not be sufficiently expressed and signified, if it should not be received under any more than one kind. And in another place: The receiving under both kinds signifieth his redemption unto him that so receiveth them, and that both of body & soul, etc. Now then of which of the two will they frustrate & deprive us? Peter Lombard saith the Master of the sentences maketh this question: 
Lombard. dist. 11. l. 4.  Wherefore do men receive jesus Christ under both kinds, seeing Bee is whole and entire in one? Who answereth him with Saint Ambrose his answer, uz. Because this Sacrament profiteth both body and soul, and because that our Lord would show thereby that he had taken upon him the whole nature of man, that so he might redeem whole man. So that now already there was some dreaming of a concomitancy, (that is, an unseparable fellowship and union of the flesh and blood of Christ) a thing derived and springing from transubstantiation, as in deed followed to be maintained more fully afterward: and yet notwithstanding this consequence did not enforce that which followed afterward: namely, That of necessity against the express words of the institution the cup must be cut off from the Laity. On the contrary, 
Lombard l. 4. dist. 11.  The Eucharist dipped in wine (sayeth he) must not be given to people in stead of the Communion: for we read not that the Lord hath given it so unto any of his Disciples, but only unto judas, etc. Gratianus the compiler and Author of the decree, entreating at the same time of this matter in his Treatise, Of the consecration, repeateth it more than twenty times, that jesus Christ his ordinance unto his Disciples, was under both kinds, and never speaketh otherwise: so far off is it, that there should be the prints and marks of the forbidding of the cup in his decree gathered out of all the Fathers. 
De conse. dist. 2. Canon. tun●●is Petrus. ex August. de utilitate credendi. & Psal. 33. & 35. Vide de consec. dist. 2. C. Comperimus. C. quia passus. C. Si non sunt. C In Caena C. Timorem. C. Quum frangit. C. Quid sit Sanguis. C. Sacerdotes 1. q. 1. Hymnus iste extat in Officio. fest. Sacram. quod S. Tho. attribuitur & ea de causa co referendus est.  And indeed the places which he there allegeth out of the old Writers, are very express and fit for the purpose: ‛ Peter (sayeth he) preacheth unto them to believe in him, whom they had crucified, to the end that believing, they might drink the blood which they had spilled in their mad and furious mood. Again, The same blood which they shed in their folly, they drunk by his grace, etc. And the Canons which he draweth out of julius, Gelasius, and Gregory the Great, do utter the same: neither doth the Gloze upon the decree speak otherwise in any part thereof, de Consecr. d. 2. To be brief, the old Agends, even to this day in the Rubric of the visitation of the sick, do bear these words; Let the body and the blood of the Lord be administered unto them under both kinds, yea and since that superstition brought in that which they call Periculum effusionis, the danger of shedding; so that until this time there is not one bare word to be found in all the old Writers to the contrary, but that the cup was administered unto the people: Sufficient proof of the same are the verses engraven upon the old cups: as likewise this Hymn in use as yet unto this day.  
Dedit fragilib us corporis ferculum,  
Dedit ex tristibus sanguinis poculum:  
Omnes ex eo bibite:  
Sic Sacrificium istud instituit,  
Cuius Officium committi vo luit,  
Solis Presbiteris quib us sie congruit,  
 sumant & dent caeteris.  
As likewise Beatus Rhenanus reporteth, that in his time there were to be seen in some cathedral Churches the cups wherewith they ministered unto the people, and that they were called ministering cups: likewise in the Romish pontifical, which were covered, and of the weight of some 480. or 560. ounces: having a certain pretty little beak or pipe, at which the people did drink to avoid all shedding. And namely, there is to be read of that of the cathedral Church of Mentz, and of that of the Abbye of S. Gall in Switzerland. And as yet to this day in the Abbye of Clugni at the great Mass, the Priest doth consecrate three hosts, the one whereof, they say is for himself, and the others for the Deacon and Subdeacon; which being received, he drinketh in the cup one part of the consecrated wine with a hollow reed or pipe; and then after him his Deacon and Subdeacon, one after another do drink the rest with the same reed or pipe. And the Christians called Maronicks of the City Marcinas in Syria, remaining still until this present in jerusalem practise the same.  
And now we are come to twelve hundred years and more after the death of our Lord, observing in all ages, and pointing out from age to age this use of both kinds in the Church. And then what manner of antiquity is that which our adversaries can object against us from that time forward? But as the doctrine of Transubstantiation, authorised by the Council of Lateran after the year 1200. had within a while after engendered and brought forth by consequence the concomitancy or joining and coupling of the body and blood of Christ together, as also the danger of shedding, this new conclusion followed of these two over-measures about the year 1300. That therefore it was sufficient (seeing also that it was less dangerous,) to give unto the Laity only the kind of bread. And yet hitherto it stood rather by toleration then by ordinance or constitution; for it was not yet throughly found out as being but in certain Churches, not in all, and the rather seeing the daily resolution of the best learned, was, That the Sacrament was not perfect, but under both kinds.  
Gulielmus Durandus Bishop of Miniat, 
Gulielm. Durand. in ration. divinorum. L. 4. p. 3. titulo de osculo pacis.  did every where maintain and defend, that our Lord did institute it for all under both kinds, and that they are requisite for the perfection of the Sacrament: in brief, he sayeth, All those in the Primitive Church, which were present at Mass, did communicate, because that all the Apostles had drunk of thee cup the Lord commanding them, Drink ye all: for they offered a great loaf sufficient for all, which thing is as yet practised of the Grecians. Where is now the difference betwixt the Priests and the Laity? Again, Although that under the kind of wine the body be received with the blood: 
Duran. l. 2. p. 2. tit. simili mod.  notwithstanding, according to the judgement of Innocent the third, the blood cannot be drunk under the kind of bread, nor the body is not eaten under the kind of wine: because that like as the blood is not eaten, nor the body drunken; so neither is the one and the other drunk under the kind of bread, nor eaten under the kind of Wine, etc. And this is the cause why he addeth in certain places after the taking of the body and of the blood, there is reserved and kept behind in the cup some little quantity of blood and wine powered upon it, to the end that the other Communicantes may take it, because it should not be convenient to make so much blood, and because also, that there cannot be any cup found to contain it: and notwithstanding, (sayeth he) in many places, men do communicate with bread and wine, that is with the whole Sacrament: and this is also confirmed unto us by Thomas. And hereof it cometh, that some do attribute the taking away of the cup unto this Innocent, notwithstanding, that he made not any decree for the same. 
Balaeus, l. 5. de vit. Pap.  But yet it was much about the very same time, that the giving of wine to wash the mouth withal was brought in; in stead of the cutting of the kind: for we read in the synodal book of the Church of Nisme these words: We command and enjoin all Priests, 
Synodalis liber Nemau, eccles.  that they have pure wine ready in the Church, to give unto every one of the people presently after that he shall have received the body of the Lord, forbidding them in express terms, not to departed out of the presence of the Priests, until they have taken some, and very well washed their mouths therewithal. And notwithstanding, this error did not universally as then possess all Christendom: 
Abbas Visper.  for we read that the Christian Soldiers which were to undergo the assault made upon Damiata, before that they would buckle themselves thereunto, did all of them communicate the body & blood of our Lord, etc.  
Alexander Hales maketh mention, how that in his time the devout and religious persons found it strange, that the cup should be taken from them, demanding that it might be restored unto them again: and that this their request was made of no effect by a pretended miracle, which was by the making of blood to come out of an host, 
Alexand. 4. q. 40. M. 3. art. 2. & 4. q. 53. M. 1.  etc. And yet in respect of himself, you may perceive what his judgement was by these words: Though it may seem to receive but one kind, notwithstanding to receive both is of greater merit and desert: Again, Whole Christ is not sacramentally contained under either of the kinds: but the flesh under the kind of bread, & the blood under the kind of wine. Again, it appeareth that the rule was not generally received in his time, when he sayeth, Jtafere ubique fit á Laicis in Ecclesia, fere ubiua non ubiue: it is almost thus practised in every Church by the Laity, almost every where, sayeth he, 
Linwold. de sum. Trinit. & fide Cathol.  but not every where. As likewise when Linwoldus sayeth, That in the less and inferior Churches it is not permitted save only to the Priests to receive the blood, under the kind of consecrated wine: for in that he sayeth, In the less or inferior churches, he meaneth the Country Churches, thereby excepting those that were in the Cities, presuming that Citizens had more knowledge than Country men. Insomuch, as that this Sacrament instituted by our Lord, to signify in the Communicating of one and the same bread, and one and the same wine, the union and agreement betwixt all the saithful in one body, would serve by means of this corruption, to sunder and separate in manifest and open show, first them of the Clergy from those of the Laity: and secondly the Country people from those that dwelled in Cities: as though forsooth the souls of the one sort were more dear than the other, to him who hath purchased all with one and the same blood. It springeth likewise out of the same Divinity, which Thomas Waldensis a white Friar sayeth in his book, which he hath written, of the Sacraments against the Wicklevistes, and yet approved by an express Bull from Pope Martin the fift: for after that he hath reasoned mightily for the maintaining of the Communicating of the Laity under one kind, he cometh in with this exception, uz. That it is notwithstanding permitted the Pastors, if they have not made an end of the Sacraments, but only received the same in part, that is, if they have not drunk all, that then they should distribute the remainder unto those of their Parishioners, which are strong in faith, and discreet persons: Even as (sayeth he) the Pope is wont to deal with the Deacons and Ministers, and with other persons famous for their faith, or advanced in dignity and worthiness, with Doctors & with Kings, or as the Church dealeth at this day, with religious persons, or men of great place, etc. And again, we do not allow it them (sayeth he) generally, neither do we generally forbidden it them: for we know that it is reserved of purpose for the Church and Prelates, to communicate and distribute the cup unto such persons, etc.  
And yet in the mean time, it hath thriven so well in their fingers, as that indeed Kings having kept the Charter and privilege of this liberty, all others have by one means or other lost and forfeited the same: and yet Kings hold not this tenure (say they) as they are Layemen, but as they are sacred persons: whereupon we read that the great king Francis demanding the reasons of his Divines: Because (said they) that kings are anointed as the Priests be: Which thing S. Ambrose as it may seem by this reckoning did not understand aright, when he caused the Emperor Theodosius to come out of the Queare of the Temple, as a mere Layeman.  
Thomas Aquinas showeth us plainly, that it was in his time, 
Thomas de sacram. altar.  that this abuse was brought into the Church: for in the place where Lombard had made this question, Wherefore the Sacrament was received under both kinds, Thomas did propound the contrary: why do not the people receive the blood under the wine. And there is some difference betwixt them, in respect of some certain years; during which distance this sufferance crept into the Church. Now these are his reasons: first, That as there is need of a more special vessel to put the wine in, then to put the bread in; so it is meet and requisite, that it should be a more special and sacred person for the receiving of the blood, then for the receiving of the body: which must be expounded of the holy Priests only, and not of any of the unholy Laity. But how shall those words of Chrysostome then take place, where he sayeth: That in the receiving of the Eucharist, there is no difference betwixt the Priest and the people? The second, That there is danger therein, lest the people should shed the blood, which was not to be feared in receiving of the body. And then what place should be found for the prudency of the old Church to abide and rest in? how hath she maimed and wounded herself for these many ages, at such time as the people flocked and ran to the receiving of the Sacrament by millions, that she did not foresee, yea remedy and help this inconvenience; but only because that new opinions have begotten new provisoes? The third, For fear least the common people, which is given to be wilfully rude and ignorant, having taken the blood under the kind of wine; could not afterward believe the receiving of it under the kind of bread; how true notwithstanding soever it be, that it is therein truly and verily. What other thing is this, but to reach us that Transubstantiation hath begotten concomitancy, and concomitancy the communicating under one kind; and by consequent, that the Communion under both, practised by the space of twelve hundred years in the Church, did presuppose and take for granted a far other kind of doctrine, then that of Transubstantiation or concomitancy? But this said Thomas did acknowledge in an other place, that both the kinds are the institution of the Lord: for he sayeth expressly: 
Thomas adverse. Gentes. l. 4. c. 51.  Because that the working of our salvation was accomplished by the passion of Christ, by the which his blood was separated from his body; the Sacrament of his body is given us apart and by itself, and the Sacrament of blood under the wine by itself, to the end that under this Sacrament may be contained the remembrance and representation of the death of our Lord, and that so it may be fulfilled which he saith: My flesh is verily meat, and my blood verily drink, etc. And there he speaketh expressly, not of the pretended Sacrifice of the Priest, 
jodoc. Clitho. in Elucidario Theologico.  but of the distribution of the Sacraments unto the faithful. Likewise in the Office appointed for the feast of the Sacrament, ordained by him, this Hymn doth testify the same unto us: Dedit fragilibus, etc. Again, in the Hymn Verbum supernum prodiens, he sayeth.  
Quibus sub bina specie,  
Carnem dedit & sanguinem,  
 duplicis substantiae,  
Totum cibaret hominem.  
Where he acknowledgeth the institution of Christ. 
Thom. in 1. ad Cor. 11. lect. 5.  But upon the Epistle to the Corinthians, This Sacrament (sayeth he) is given under a double kind for three reasons: The first, for the perfection thereof, for seeing it is a spiritual sustenance, it must needs have a spiritual meat, as also a spiritual drink: wherefore it is said in the tenth Chapter: that all have eaten one spiritual meat, and all have drunk one and the same spiritual drink: The second, by reason of the signification thereof, for this is a remembrance of the death and passion of our Lord, wherein the blood was separated from the body: and therefore is given alone, and by itself in this Sacrament. And the third reason is this, because of the saving effect that is in this Sacrament: for it serveth to the salvation of the body, & therefore the body is given: it serveth to the salvation of the soul, and therefore the blood is given. But tell me I pray you, how far more fit these three reasons are for to prove, that it ought to be given, than the other three are to prove that it ought to be taken away? And what followeth hereof then? but that to cut off the same, is to deprive men of their spiritual food? to weaken the remembrance of the passion of our Lord? yea and to frustrate his people, so much as in them lieth, of their salvation? But see how time carrieth things away: 
Thom. in Summa par 3. q. 8. art. 12.  for after that he had said: To the perfection of this Sacrament there is required manducatio & potatio, eating of the body and drinking of the blood & by consequent he that shall take the body without the blood, should have but a lame and imperfect Sacrament: he addeth unto this truth (the error of the time carrying him away: Notwithstanding, there had great care & reverence need to be used of them which receive the same, that so nothing may be committed which might turn to the misprision & contempt of so great a mystery: which is most chief like to happen by shedding of the blood, if it should be undiscreetly handled, (this is that which they call periculum effusionis): & because the Christian's increasing in number, & that there are amongst them old men, young men, & children, all which cannot bring such discretion as were requisite to so bolie a Sacrament, it is observed in some Churches, not to offer the blood unto the people to be taken of them; but the Priest taketh it himself alone: he sayeth that it is observed, wherein we way well pick out this construction, 
Thom. Opusc. 58. c. 13.  uz. that it is not a law, but a custom, & in some churches, that is, that as yet in his time this custom had not prevailed every where: And his reason of the great number of Christians is not to the purpose; for the question is not of the danger of spilling, or of the number of Christians, but of the number of Communicantes. Now we have showed before, that the zeal of the Primitive Church in frequenting the Sacraments, did far exceed and go beyond the zeal of this time. In brief, for the upholding of this opinion, it is resolved upon and concluded by him, that the blood under the sign of bread is joined with the body, per connexienem, 
Scotus in Rep. dist. 10. q. 3.  as all the rest of the humours, which is one branch of his Transubstantiation. But Scotus disputeth against him, both in the stock and in the branches in these words: Non est certum, nam utrumque potest sustineri, & noutrum probari: This is not certain, for the one and the other may be argued and reasoned, but neither the one nor the other can be proved.  
Richardus de Media villa, and Petrus de Tarentasia, who lived since Innocent the fourth, do witness that in their time the Sacrament was distributed under both kinds, not only to the ministers of the Altar, but also to the best of the parish, being such as by reason of their discretion were not to be feared of committing this matter of danger. Petrus de Palude sayeth: 
Petrus de Palude in 4 Sent. d. 11. q. 1.  That in certain Churches this was done unto all manner of persons in his time, by the good order that was taken to avoid shedding: also, It is meet and of necessity that there should be a twofold matter in this Sacrament, meat and drink, 
D. 11. art. 1.  because the effect of the Sacrament must be perfectly represented by the figure: now the effect of the sacrament is the perfect nourishing of the soul, etc.  
Cassander out of Gulielmus de Monte-landuno; 
Idem in 4. Sent. d. 11. q. 12. art. 1. q. 1.  Qui recipit corpus Christi, totam veritatem recipit, sed non totum sacramentum: & ideo multis in locis communicatur pane & vino. i. toto sacramento: He that receiveth the body of Christ, receiveth the whole truth, but not the whole sacrament: and therefore in many places they communicate with bread and wine, that is to say, in the whole sacrament, etc.  
Bonaventura, a grey Friar famous amongst the schoolmen, In the sacrament two things are to be considered, the efficacy, & the signification: 
bonavent. in lib. 4. Ser. t. d. 11.  and therefore to be of the perfection or soundness of the sacrament, is meant two manner of ways: either according to the efficacy and power fuluesse thereof, and so every part is the whole: or as concerning the signification, and in this sort and manner, the two kinds are of the perfection and entireness of the sacrament, in as much as this sacrament is not sufficient in one of them but in both. Also, Of the two signs there riseth a perfect sacrament, of the integrity and perfection whereof, the dispositive reason riseth naturally: because neither the bread nor the wine do either of them apart, refresh and feed man, but rather both together. The reason completive riseth also of the holy institution, which hath ordained these two signs, to represent a perfect nourishment. And he never speaketh otherwise.  
In so much, as that yet even in these latter ages and times, men were not come so far as to deny, that the Communion under both kinds was the institution of Christ, or the observation of the ancient Church: 
Lyran. in 1. ad Cor. c. 11. & Proucrb. 9 Sup. haec verba, bibite vinum quod miscui vobis. Dionys. in 1. ad Cor. c. 11. & 2. part. serm. In die caenae Dom.  or else to allege any other cause of the taking away of the cup, than the danger of shedding: for Lyranus saith plainly, expounding the place of the first to the Corinthians, He speaketh here of two kinds, because that in the primitive Church, they were both given unto the faithful: but for fear of spilling, there is nothing given now a days unto the laity, but only the kind of bread. And a long time after him, Dionys. Carth. called the Doctor of trances, said upon the same place: In the primitive church the sacrament was given under both kinds to all the faithful: afterward the church did forbid the distributing of the kind of wine unto the people, propter periculum effusionis.  
And now we are come to the notable opposition that john Hus and Jerome of prague made against this abuse, about the year of our Lord 1400. At the same time (I say) that the taking away of the cup gained and got entrance in Church after Church throughout Christendom, by the practices of the engrossers amongst the Clergy. And it is to be noted, that this john Hus, as Pope Pius the 2. 
Aeneas Silvius hist. Bohem. c. 23.  maketh mention in his history of Bohemia, was a man Lingua potens, & mundioris vitae opinione clarus, mighty & powerful in speech, as also in being reputed to live a holy life: and which is more, one that was called to the function of the ministry: for besides that, he was principal of the College erected at prague by the king Wenceslaus, according to the foundation of that of Paris: he was called to preach the word of God in the vulgar language, in the Church of Bethelem (as they call it.) This man than began to preach against the abuses of the Romish Church, and namely against the profaning of the holy supper, and the taking away of the cup, contrary to the institution of Christ and practice of the Primitive Church: and he was seconded herein by Jerome of prague, and followed of many. But whereas the Romish Church should have reform what was past, and returned into the old and ancient way, repenting herself, and correcting her byways and doctrines, by the original of all wholesome and sound doctrine, the holy Scriptures: she calleth a general Council at Constance, at the instant request of the Emperor Sigismond, and summoneth or calleth to appear there before them, upon warrantise of being equally and uprightly heard by the pawning of their faith and faithful promise thereupon, the said john Hus and Jerome of prague: they against the public and sacred oath and promise passed both by the Emperor and Pope, did condemn them before they had heard them: the one of them forthwith, and the other (after long imprisonment) to be burned quick, leaving in the end a writ for the posterity succeeding to learn & hold: that there is no faith or promise to be kept with pretended heretics: to the end, that from thence forward, all hope of reforming the Church, or curing and reconciling of the pretended schisms by that Council, might be cut off. We have not any to believe or give credit unto, concerning the matter of their martyrdom, save Pope Pius or his Secretary Poggius, who in their own persons did sit judicially upon them in the same Council: Pertulerunt (saith he) ambo constanti animo necem, & quasi ad epulas invitati, ad incendium properarunt, nullam emittentes vocem, quae miseri animi possit facere indicium. Vbi ardere caeperunt, hymnum cecinere, quem vix flamma & fragor ignis intercipere potuit. Nemo philosophorum tam forti animo mortem pertulit, quàm isti incendium. Poggius Florentinus aetatis nostrae nobilis scriptor, de morte Hieronymi ad Nicholaum Nicol, concivem suum elegantem scripsit epistolam, etc. Both of them suffered death very courageously, and went as merrily to the fire, as if they had been invited unto some great feast or banquet, without uttering of any one word, that might argue a sorrowful heart: when they began to burn, they sung a hymn, which could hardly by flame or noise of fire be kept from being heard. Never did any Philosopher suffer his death so constantly as they endured the fire. 
Poggius in Epist. ad Leonard. Aretinun. Fasciculus rerurn expetendarum.  Poggius a Florentine, a worthy Secretary of our age, hath written an excellent epistle unto Nicolas Nicol, his fellow citizen, of the death of Jerome, etc. And as for this Poggius alleged by Pope Pius the second (who was Secretary to the Council) writing to Leonardus Aretinus, his Epistle deserveth to be read upon that place, or else to be here set down at large: It is not credible (saith he) how he defended himself by arguments, how well he was furnished both with scriptures and Doctors, etc. He never uttered one word misbeseeming a good man. If he believed as he spoke, he was so far from being worthy of death by just desert, as that indeed there was not any cause of offering him the least discourtesy that may be. Every man took his case heavily, in bewailing him, every man desired that he might be saved: but he desired rather to die, than to unsay any thing that he had delivered. Was there never Cate, Scaevola, or Stoic, that inaured with such courage and patience the loss of one member, as he did of his life: nor that so went to his death, as he to the fire. But this (saith he) deserveth a more large discourse, etc.  
But the Council kicking against the prick and hardening their hearts of a custom brought in by sufferance, made a law: and in stead of restoring the communion, excommunicated all those which were urgent and earnest suitors for the same. The very words are (let every man judge whether the spirit of Christ or Antichrist did speak in this Council:) Seeing we are given to understand that in many Churches there is continued the administration of the Sacrament under both kinds unto the laity, we pronounce and declare that although jesus Christ having supped, did institute and minister this reverend sacrament, unto his disciples under both kinds: and that since then it hath been received a conficientibus, by those which have administered it, that is by the Priests, under both, and by the laity under that only of bread: yet notwithstanding all this, the laudable authority of the holy Canons, and the commendable custom of the Church, hath observed and doth observe, that for the avoiding of certain dangers and scandals, this sacrament shall be only administered under one kind. Thus than you may see the Pope his Canons opposed to the institution of Christ, the only Canon and rule of all sacraments: the Church of this time opposed to the Primitive, howsoever it be the pattern by which all others ought to square & fashion themselves throughout all ages. And therefore he addeth, we command under pain of excommunication, that no Priest do administer the communion unto the people, under both the kinds of bread and of wine, contrary to that he had reserved and kept in the power of the Church and Pastors, to judge of the discretion of them to whom they were to administer, as we have already seen out of Thomas Waldensis, who writ at this very same time: yea and it is a work of this time which our master Gerson drew into a treatise against the heresy of the communion under both kinds; thereby condemneth of heresy both jesus Christ, the author of the sacrament, and the whole Primitive Church, but he was entreated to do it by the fathers of this Council, two years after this decree, for the justifying and confirming of the same after the best manner that he was able. And this he performed to the uttermost that he could, as may appear by the proud, arrogant, and presumptuous clauses he inserted into the same, to the offending of all Christendom therewithal; Licet Christus aliter instituerit, licet Primitiva ecclesia aliter obseruavit, howbeit that Christ have otherwise instituted it, 
The foolish reasons of the Council. Can. Interrogo vos D. de Consecrat. 6.  and the Primitive Church otherwise observed it, etc. and that with this Notwithstanding following upon the said clauses: and a little more, grounded upon the reasons of these good fathers alleged in the said Council, which are those that follow. The first, That a liquor may be shed. S. Augustine in like manner saith, that the bread may fall: and is he therefore of judgement that it ought to be cut off, and not at any time to be used in the sacrament? Secondly, That it cannot be carried without danger, neither indeed was it ever ordained to be carried: and the Churches which carried the same to the sick, did never busy or trouble their minds with this inconvenience. Thirdly, That it might be frozen in winter, and that it might turn and become tart in summer. And thus it was subject to do during those 1200. years, wherein it was used, and yet not a word in all the old fathers to be seen concerning these questions, Quid siacescat? quid si congelescat? aut computrescat etc. Fourthly, That it may hurt and annoy the heart, after that so many people have drunk of it: but in the Primitive Church they used to communicate as oft and oftener, and in greater multitude. Fifthly, That in some country's wine is not to be come by, but either at a very dear rate, or otherwise very hardly. Neither was it less dear or scarce amongst the Christians in the Primitive Church. Sixtly, That whiles it was practised, the laity did touch the cup. Where are they forbidden to touch it, seeing they are bidden to take it? Seventhly, That some have over long beards, and that other some have the Palsy, etc. How much more tolerable were it to cut off the beard, than the cup? and to supply the infirmities of such as have the Palsy, rather than to cut off the perfection of the sacrament? And who seethe not that all these reasons are hatched under the hen of Transubstantiation, unknown unto the whole Church for ever before? The eight, That the dignity of the Priests and of the laity by this should be all alike: where have they ever read that our Saviour Christ and his Apostles did make any distinction or difference in the sacrament? The ninth, Men would then co nceive that the sacrament consisted more in taking of it, then in consecrating of it; in receiving of it, then in seeing of it, and thus we should come back again from our pretended sacrifice unto the sacrament. And who can doubt hereof, seeing our Lord hath said: Take, eat, drink, etc. The tenth, Every man will judge, if it shall be given to the people, that then it will be always necessary and needful. And what more urgent and unavoidable necessity can there be, then for the disciples of Christ to fulfil the will of their master? Lastly, That then the Church of Rome should have failed in the sacraments, and the Council of Constance in the matter of faith and manners, whereupon would follow a contemning of the Church, and consequently a schism in Christendom. Now here indeed is the sore and pinching grief: and it is for nothing else but for the top of honour, that all this contention falleth out. But how much better had it been to have bewailed and wept for the fault committed, when they heard the cock crow? And do we not see how God hath cursed all these reasons bend upon the setting up of a pomp and stateliness, and not to the establishing of the Church? when as under pretence of avoiding of a pretended schism, they have made themselves odious and abominable unto the greatest part of Christendom? But our worthy master Gerson, doth take the check, and is offended at this clause of Notwithstanding, and therefore setteth his wits upon the rack, to find out some others, but no less blasphemous, than those alleged by the good foresaid fathers, were sottish and ridiculous, That the cup had no ground in the word of God, and that it was not of the necessity 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 Cardinal Cusanus saith in his second epistle to the Bohemians, That the institution of the scripture doth change in time, and apply itself unto the ceremony that is currant and received in the church, Secundum currentem ritum ecclesiae. But the strongest of all the rest, and that which already hath been practised in that place, is, that in this point, Viendum est (sayeth he) brachio seculari contra refragantes, that is, there must the secular power be stretched out, and punishment with all hot pursuit be executed upon those that will not obey unto this Canon: never trobling the brain with disputing and arguing about the matter, and that the Emperor must be exhorted to put his helping hand thereto freely and willingly.  
But it is not to be believed, how much blood hath been shed in Bohemia, Moravia, and other Provinces, for the taking away of the blood of Christ from the faithful. The Pope will have obedience what price soever it cost; the people to keep this precious pledge of the blood of jesus Christ, freely exposing themselves to loss of goods and life. In fine the affairs of Christendom so urging in respect of the Turk, 
The Council of Basill.  there was held some twenty years after, the Council of Basill, where the Pope (whose custom it is to stretch out and shrink up his constitutions and ordinances at his pleasure, according to the length of businesses which he hath in hand,) did decree clean otherwise: The faithful (sayeth he) whether they be of the Laity or of the Clergy, are not bound by the commandment of the Lord, to receive the holy Sacrament of the Eucharist under both kinds, but the Church governed by the spirit of truth must ordain, how the Communicantes, 
Conficientes.  and not those which consecrate it, aught to receive the same, according as it shall seem expedient in respect of that reverence which is due unto the Sacrament: whether therefore a man communicate under one kind or under two, according to the ordinance & observation of the church, it availeth unto salvation, unto such as worthily communicate therein. Note that for the saluing of the honour of the Council of Constance, he will have the thing not to depend upon the institution of Christ, but upon the custom of the church. Again, how that he maketh that to be a matter of indifferency in the Sacrament, which is indeed essential unto the same, and further, he will have the Bohemians, not only to take it thankfully at his hands, but also bind themselves, that when he hath sold them the blood of Christ, they should quite claim and wholly bury in silence, whatsoever other agreevances which they had conceived against the Church of Rome, especially that of the jurisdiction and Primacy of the Pope; If (sayeth he) the Bohemians persist to demand this communion, and according lie send their Legate with express commandment to be instant and importunate for the same, than the holy Council shall give liberty to the Priests of Moravia, and Bohemia, to administer the communion unto their partishioners under both kinds: but yet with condition, sayeth Nauclerus, that if so be, in all other things, the only matter of communicating under both kinds excepted, they do conform themselves unto the faith, 
Naucl. Gen. 48. f. 174.  ordinances & ceremonies of the church of Rome. Wherefore were those deadly and cruel wars, wherefore was there so much blood shed, to purchase this decree in the end? Let every man judge, if it were not upon good ground and cause, 
1500.  that Albertus Pigghius one of our great adversaries said, speaking of these two Counsels: That they have made decrees against the law of nature, against the clear and manifest Scriptures, against the authority of antiquity, and against the Catholic faith of the Church. As also the Thomists do hold that the Council of Basill was assembled and called in ill sort, and aught to be held as no Council. And yet after these Counsels the Doctors stood not firm and well assured of the soundness of their determinations: so hard a thing is it for falsehood to get out of the clutches of Verity and Truth: for Gabriel Biel sayeth that, The Priests are more worthy than all the holy Laity, 
Gabr. Biel. Lect. 52. litera f.  yea then the virgin Marie, because that they do communicate under both kinds. And therefore the Sacrament under one kind, (notwithstanding their concomitancy is more excellent, then under both kinds.) And yet in another place he lancheth deeper. That it is not sufficient to have the grace of the communion by the taking of the body which is signified by the element of bread, if we have not the grace of redemption by the blood, signified by the element of wine: otherwise sayeth he) The Sacrament is imperfectum alimentum, that is, an imperfect food and nourishment.  
In the end we are come to the Council of Trent: 
Concil. Trid. Sess. 6.  wherein as appeareth by the tenor of the same, it was required by many great Princes and estates of Christendom, that the cup might be restored unto the people: which thing was put to be consulted upon, & about the same was the whole summer in the year 62. passed over with great strife and contention in words; some holding with the inhibition ordained in the Council of Constance, 
Consul. Cassand. de communione sub utraque specie, edita Coloniae. 64.  the hard terms only (whereof they had been admonished by Gerson) being somewhat qualified, and others for the grant and allowance thereof, made in the Council of Basill upon certain conditions, which being indifferent; Talis confessio fieret sine detrimento & imminutione plenariae potestatis ecclesiae Romanae: such grant and allowance should be made as might stand without the prejudice or diminishing of the full power of the authority of the Church of Rome. But many words having passed to and fro, they keeping a middle way, ordained, That non conficientes, that is, such properly as make not the sacrament, but receive it only, aswell Priests as the Laity, are not bound by the institution of Christ to receive both kinds; Wherein they do not stretch the privilege of the Priests, but quo ad actum conficiendi, so far forth as it concerneth the act of Consecration: But what greater necessity can we look for to be laid upon us then the commandment of God: they go about to prove That it hath been always in the power of the church to dispense of the Sacraments, as he shall think best, salva eorum substantia, that is, reserving their substance safe and entire unto them. But from whence shall we learn the substance thereof, but from the institution of Christ? And yet notwithstanding they conclude, That it is very considerately and well done of the Church to ordain the communion under one kind alone: as if that the receiving of it under two were not of the substance of the Sacrament. But what is there notwithstanding, that can be more substantial in the sacraments, then that which maketh them Sacraments, that is, the signs instituted by Christ? And moreover, That seeing that jesus Christ is whole and entire under one of the two kinds, it is not needful to take any more than one, and that those which take that one alone are not defrauded for all that of any thing necessary unto their salvation. Who doubteth that this Divinity was unknown unto the Primitive Church: That Christ in what place soever he be, is there whole and entire? And notwithstanding who ever was so bold to draw from thence a conclusion directly contrary to the express institution? and is the question in this place about the practising of that rule of natural Philosophy: That which may be done by the fewer and less number, should not be done by the greater, & c? And if this might find place, who would not take up some one colourable excuse and reason, or other, to reject all the sacraments? seeing it is said, That Jesus Christ dwelleth in our hearts by faith: 
Ephes. 2. Heb. 3. john 6. Calat. 3.  that we are made partakers of Christ by faith in his word: that he dwelleth in the believers, and the believers in him: that we put him on in Baptism, etc. For who cannot conclude from thence, Baptism is sufficient, what have I to do with the holy Supper? The word sufficeth, what need have I of the Sacraments? if it were not that we did give that reverend and Christian regard unto the institution of Christ, to bound and limit all our conclusions within the terms of the same. In the mean time it curseth all them which hold that the Communion under the two kinds is necessary, either in respect of salvation, or otherwise in respect of the commandment of God: as all those likewise which say, that the cup hath been taken from the Laity without any manner of sound ground or sufficient reasons: and as for the suit and request amde by Princes, that it might be restored to them and their Subjects; they commit that to the Pope alone for to decide and answer, together with the advise of diverse Bishops: and in every case they send unto him certain conditions and articles, whereto he is admonished to bind them, by whom he shall be won and overcome; and these articles are such as are not contained in the Decrees of the Council, but were then retained in mente Curiae, and were afterward communicated unto the said Princes.  
First, Those that will communicate under both kinds shall protest that they agree in heart & mouth unto all that the church of Rome hath received, aswell in this matter of the sacrament, as in all the rest, either of faith or ceremonies, and that they do religiously embrace all the Decrees of Counsels, as well published as to be published. How many errors may they thus gain and get in, whiles they do nothing but grant some one thing or other that is done?  
Secondly, That the Pastors and preachers unto those nations or people to whom the use of the cup shall be granted, do believe and teach that the custom of communicating under one kind, is not against the sacred institution of the Lard, but rather laudable and worthy to be observed & kept as a law, if the Church ordain not otherwise. That such as teach or believe otherwise are heretics: and that they shall not administer under both kinds unto any but such as shall both believe and confess the same. But and if this be to apply themselves only to the infirmity of the people, that they thus give place and yield unto them in this their request, than what a hell is that, to force and violently to wrest this profession from them, contrary to their infirmity; by this means offering them one favour with the left hand, and in the mean while drawing twenty from them with the right?  
The third is, That they shall promise to acknowledge the Pope to be the lawful Pastor and Bishop of the universal Church, yielding to him as dutiful children, all manner of reverence, from a free and loyal heart. Who will believe that such things did ever come from the Apostles? or who will believe that Saint Peter before that ever he would grant the sacrament to the faithful, had gone about to draw such an oath & homage from them? And again, who doth not see that they sell the blood of Christ to the people? yea the same blood which Christ himself did so freely and without any price shed for them, do they not make them buy with the high price of the servitude of their souls? and not of their souls only, but of the whole Church? yea and of the truth itself?  
But in as much as these conditions seemed unto the Princes and Estates too hard and heavy a yoke, and too much overlaid with tyranny, it was thought good that things should stand and continue altogether in such state as was granted and allowed by the consent of the Council. And let them not marvel any more at that which Luther said; That it was wisdom to be well advised and wary in taking any thing that the Pope shall yield and agree unto: namely, seeing that for to take away one abuse, he would undoubtedly aim at and stand for the establishing of all others how many soever. And it standeth him upon, seeing that of all the Christian Churches that are, whether Greek, Russian, Syrian, Armenian, or Abissine, etc. there is not so much as one, but the communion is administered therein under both kinds: and contrariwise, the administration thereof under one kind disallowed and condemned. And this is the reason why they wish so much mischief unto the writings of Cassander containing the Lithurgies, rather than the reformation of their own profession: 
Index expurgato. p. 38.  ordaining in their Index expurgatorius (in that book, I mean, wherein they have set down a register of all the places which they would have razed and defaced in the reimprinting of the good and sound books that are now extant) that what soever Cassander hath written of both kinds, should be blotted out, Deleantur apud Cassandrum, quae de utraque specie, etc. Now I would gladly know, 
2. Thess. ch. 2.  by what privilege or dispensation the Pope is able to claim and challenge to himself alone this power, if it be not from that which is belonging only to the man of sin, the son of perdition, who is deciphered in the second to the Thessalonians; That he opposeth and lifteth up himself against all that which is called God: or that is worshipped, so that he doth sit as God in the temple of God, showing himself as if he were God, etc.   

CHAP. XII. Wherein the pretended reasons of the adversaries are answered: as well by the holy scriptures as by the Fathers.  
THus than it behoveth us briefly to examine the reasons which they pretend to bear them out, 
The consutation of the reasons that are made against the use of both kinds.  in so bold and hardy an enterprise of change: howbeit indeed to go about to allege and oppose reason against Christ his sound and  institution, is properly, as the Poet saith, Cum ratione insanire. And first they infer that the cup is not necessary in the sacrament, because (say they) that the sacraments of the old Testament, which did prefigure and foreshow the same, had no drink; as the Manna, the Paschall lamb, etc. Indeed those sacraments were figures and types of this, the Manna of the true bread, which was to come down from heaven; the lamb of the true lamb, which should bear and take upon him the sins of the world; in the communicating of whom we are saved. But what force can this reason carry with it, being drawn from a figure or shadow, against the express word of Christ? So then, Baptism coming in place of circumcision, because that in circumcision men were cut and not washed: should it follow that in Baptism men should be cut, seeing they were so in circumcision? or else that it should not be needful to wash in Baptism, because in circumcision there was no washing? On the contrary, Paul speaking of the sacraments of the old law; as of the sea, of the cloud, etc. 
1. Cor. 10.  Our fathers (saith he) were all baptised in the cloud & in the sea, they did all eat of one spiritual meat, & they did all drink of one spiritual drink, etc. & from hence have some of the old writers proved the communicating under both kinds. But what will they say of Melchisedech, whom they (the said old writers) would have to represent in bread and wine the sacrament of the Eucharist, when as we cannot but see that he did distribute them to Abraham, and those that were with him, as his servants and soldiers? It is said, Drink ye all, all say they, that is to say, all the Apostles: and therefore this precept proveth nothing for the rest of the faith full. 
Math. 26.  These men boast much of antiquity, whom will they have to be their expositor? S. Paul: But he giveth (saith he) that which he hath received. 
1. Cor. 11.  He giveth to the Church of Corinth both the kinds: then he had received them for it. And indeed Lyranus saith upon this place, That is, because the faithful in the primitive Church did communicate under both kinds. Do they believe the primitive Church? the old doctors? we cannot possibly judge better of their expounding of the word, then by their practice which we have seen, and by their condemning of them which did abstain from the one kind, would they hear the Counsels? That of Constance guided (as they say) by the holy ghost, publisheth and proclaimeth with a loud voice, That although jesus Christ have instituted the Sacraments under both kinds, when he gave it to his disciples: & although the Primitive Church hath so distributed it unto the faithful, etc. In brief, jesus Christ did either speak unto his Apostles alone; or else in their persons, to all the faithful, or to the Priests only. To his Apostles alone it cannot be avouched: for it is written, Do ye this in remembrance of me; Declare the death of the Lord until his coming. Unto the Priests alone under the names of the Apostles; but what apparent show or likelihood is there of that? For the Apostles in this action, Non erant conficientes, sed sumentes, they did not occupy the places of Priests, but of the faithful, not of Pastors, but of sheep. And to take it then at the hardest, jesus Christ having spoken unto them, whom they call non conficientes, and having commanded them to take the cup, it should follow, that the commandment of God doth of necessity charge them to communicate under both kinds, which is directly contrary to the Article of the Council of Trent: which saith, Clericos non conficientes non obligari ad viramque speciem, etc. That Clarks themselves not consecrating the host, are not bound to receive under both kinds. It remaineth then that those words are spoken unto them, as being faithful; and so representers of all other Christian people, that is to say, that jesus Christ as the householder and master or Pastor of the church hath dispensed & distributed the Eucharist unto his disciples; and ordained and instituted it for them which did believe their word, that is, his own; and that he did appoint them to distribute unto them, every one in his place, that which they had received at his hands. 
Gerard. Lorichius in lib. de privata Missa abroganda.  And indeed Gerardus Lorichius, howsoever he be a great patron of Transubstantiation and the Mass, is ashamed of this starting hole, in these words: There are (saith he) false and counterfeit Catholics, which make no conscience of hindering the reformation of the Church by all manner of means. They to the end that the other kind maey not be given to the laity, spare not to utter blasphemies, for they say that jesus Christ said unto his Apostles only, Drink ye all: and therein do nothing consider the proper words of the Canon; Take, eat ye all. Let them now therefore (I pray them) tell us, if these words also should be intended and meant only to the Apostles, for then also the laity must needs abstain from the bread, which would prove an heresy, and a pestilent and execrable blasphemy. Wherefore we must conclude (saith he) that both the one and the other word, was intended and meant unto the whole Church.  
It is said; 
S. Luke. ch. 22.  Do this in remembrance of me, sooth indeed (say they) but this cometh only after that the bread is distributed: and therefore this commandment doth not bind the Pastors to distribute the cup. But assuredly the Evangelist doth show it plainly enough in the words that follow; likewise also he took the cup, etc. that if these words Do this, etc. have relation to the bread: that then by the same proportion they are to be understood of the cup. 
1. Cor. 11.  But Saint Paul doth resolve us in this difficult point: for after that he hath said; This is my body which is broken for you, do this, etc. he addeth thereupon, This cup is the new covenant in my blood, do this ever and as oft as you shall drink it, in remembrnnce of me, that is, you Pastors administer the bread and the wine; you that are the faithful receive them at their hands, being the Sacraments of my body and my blood; manifesting my death until my coming. And this also is the opinion of john of Louvain taken out of the old writers.  
What shall we say, 
Luke 24.  if they will not only make us believe, that our Lord hath not only not commanded it, but that he hath done the contrary? S. Luke in his 24. chapter maketh mention, that our Lord after his resurrection, being at table in Emaus, took bread, gave thanks, broke it and gave it to two disciples whom he had met withal; and that than their eyes were opened, and that they knew him, etc. They would that this should be the bread of the supper, administered by consequent, under one kind unto his disciples. The frame and scope of the history is clean contrary: for he had said before, that they had travailed far, that they came near unto a village, that the night began to come on, etc. all which is as much as to say, that it was time to eat and refresh themselves. 
Esa. 58.41. Lament. ler.  And the word of breaking of bread is ordinary amongst the Hebricians in this sense. But here again, whom shall we cleave or give credit unto in this controversy? The Syrian Interpreter saith, They knew and perceived who he was, as he broke the bread. Saint Ambrose, Theophilact, and other old writers, in their commentaries at large make mention of no such thing. Hugo, The bread, that is, the word of God, which the Pastor must bless by prayer, break by expounding of it, & give unto the hearers by preaching of it, etc. Lyranus, They seeing him break it (saith he) as smooth and even, as if he had a knife, according as he was wont before his passion, that is, whiles he abode with them. And the Cardinal Caietanus in like sort, and Dionysius Carthusianus upon this place, 
Caietanus in Luc. Dionysius Carthus. Gulielm. Widef. contra Wicklef. Alph. de Castro lib. 6. August. de consensu evangel; l. 3.  Not as in the supper, but according to the ordinary manner of blessing of meat. And the great postil, as he was ordinarily wont before his passion. Gulielmus Widefordensis, writing against Wickliff, goeth further, It cannot be gathered (saith he) neither from the text, nor from the gloze, nor from the old Doctors, that the breaking of bread spoken of by Saint Luke, was the breaking of consecrated bread. And Alphonsus de Castro would not define or say any thing thereof by way of expounding of the same. And indeed the Counsels of Constance, Basill, and Trent durst never allege this place, leaving it to such Advocates and maintainers of their errors, as had put on a more brazen face, to make their best advantage thereof. For whereas they allege, that S. Augustine calleth this breaking of bread, Sacramentum panis, they themselves know that it never came into his mind, to gather and frame the sacrament under one kind: and that in his Church to the contrary it was always administered under both. And that this came by allegorizing upon the place: and that Sensus allegoricus, as they call it, is not argumentatiws, that allegorical senses do not prove any thing. And that it is after the same manner that he calleth by the name of Sacraments, that is, mysteries, other ceremonies, which in deed are no Sacraments at all, as the sign of the Cross, all the observations of Baptism, the bread of those which are catechised &c. As likewise S. 
Hillar. in Mat. c. 11 12. ●. & lib. to de Trinit. Bernard. in s●r. de caena D●.  Hilary calleth, Sacramentum orationis, ieiunii, saturitatis, sitis, lachrimarum: The Sacrament of prayer, fasting, refreshment, thirst, tears, incarnation, etc. S. Bernard, the washing of the feet a Sacrament, etc. Likewise S. Augustine allegorizing upon this place, expresseth the two kinds: The man (saith he) that doth not eat nor drink his judgement and condemnation, doth know jesus Christ in the breaking of bread. Wherein he manifestly acknowledged a Synecdoche, which is when one kind is named for two. But his intent and drift is more manifest in these words: In as much as they have loved hospitality, they have known in the breaking of bread him, whom they could not knowan the expounding of the Scriptures. Then followeth S. Augustine his conclusion: Let no man think that he knoweth Christ, if he be not a partaker of his body, that is (saith he) of the church, the unity whereof the Apostle recommendeth unto us in the sacrament of bread, when he saith, we are all one bread and one body, etc. And in deed, Lyranus doth necessarily infer of these words of S. Augustine, that it must not be understood of the natural, but of the mystical body of Christ, which is the Church. And their own Doctors likewise at this time do jar and disagree about this place of S. Luke. For as Belarmine confesseth, john of Louvain would have it understood of the Eucharist, and would also fit S. Augustine to his humour. Cornelius jansenius is of the contrary judgement, and resteth satisfied in himself, in taking it for a figure of the Eucharist, and not the thing itself. And he proveth his collection out of the place of Saint Augustine above named, by Beda, Theophilact, Innocent the third, etc. But in the end what manner of divinity will this come to be, by a place very intricate & doubtful, to overthrow that which is grounded upon very many most plain and pregnant places? by the story of a matter passed and done in an Inn, the prescript and precise institution of the sacrament in the assembly of his Apostles? And what will they say to Lyranus, who saith, that S. Luke was one of these traveling pilgrims? And unto Epiphanius, which saith, that it was Nathaniel? if they will not conclude, that even the ecclesiastical persons themselves ought to be debarred from the cup as well as the laity.  
They go forward: The Apostles themselves likewise did never use it otherwise. 
Act. 2. & 24.  And this is proved by the Acts: for there it is said, that they did communicate in the breaking of bread. In deed some of the old writers do understand it of the Eucharist; others of the society and brotherly fellowship that was amongst the Apostles, but never a one of them all of the communicating of the sacrament under one kind. But Chrysostome & all the Greek expositors, collected into one by Oecumenius, interpret it of the sober diet, which they used being come together. And the ordinary Gloze is somewhat doubtful upon this place, In fractione panis (saith it) tam prophani quam sacri; as well common as holy. So far off are they from such impudent collections, as Gardinall Hosius would seem to gather, namely, that S. james in his church did administer the sacraments never but under one kind; howbeit that S. Paul did deliver two: wherein they are confuted both by the hand of fellowship, which these Apostles had given one unto another, Galat. 1. in respect of the unity of doctrine: 
Galath. 1.  as likewise by the liturgy which they attribute to Saint james, where there is distribution made of two. But this is a marvel, that these men should in another place go about to gather the whole body of the Mass from this place as if the day of Pentecost had then been first celebrated: and now they content themselves, that it standeth them in stead for the establishing of their communion under one kind, 
Acts 20.  nothing at all considering, that it is said Acts 20. that S. Paul took bread, being the man that did consecrate the sacrament, and so they make him to communicate under one kind, that is, to commit sacrilege; it being a Maxim amongst them, that no consecrating priest, may omit to take either of the kinds without sacrilege. What then? will it be collected any thing more directly out of Act. 27? 
Act. 27.  They had been fourteen days upon the sea without eating: S. Paul exhorteth them to take food: for the better encouraging of them so to do, he himself taketh bread, he giveth thanks, he breaketh it, and eateth it, and then they do the like after him. Whereto doth all this discourse and all these circumstances carry us, but unto an ordinary manner of taking of meat? Wherefore should that be a sacrament unto S. Paul, which was but an ordinary food unto the sailors? And again, if it had been the sacrament, how could it have been given unto them which were infidels? And if it were but for himself, was he not then also Consiciens, that is, he that consecrated it? And wherefore then did he not communicate but under one kind alone; that is to say, why would he commit yet a second sacrilege? If it were not yet further, that they would draw from hence, their goodly institution, of not being able to say any other but dry Masses whiles they are a shipboard at sea? But and if they say that he blessed it, that he gave thanks, who can make any other thing hereof, but that he only did according to the laudable manner of the jews, who never take either bread or wine without this blessing? Blessed be the Lord that giveth us, etc. Again, the ordinary Gloss saith in that place: He took bread, that he might be an example to others to do the like: Et gratias egit, he gave thanks: juxta morem solitum in comedendo, according to their wont custom in eating: Et cum fregisset, coepit manducare; and having broken it he began to eat: Exhortationis verbo (saith it) & operis exemplo, in the word of exhortation and example of work, etc. The same which Oecumenius saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And Chrysostome, that he persuaded them to eat, for fear that after so long fasting they should die with hunger: and the Cardinal Caietan likewise did not understand it otherwise. In this place then there is nothing that toucheth the Supper: and in deed the foresaid Counsels durst not allege it.  
But the great word remaineth behind, 
Oecumenius in Acta. Chrysost. in Act. Cardinal. Caietan. in Act.  Caetera cum venero, disponam, I will set in order the rest at my coming. We have answered thereunto before: under one Et caetera, they would make S. Paul the father of all that which they have changed, added and taken away from the holy supper. They will have to dispose and set in order, to be to overturn: what all the old writers have understood, as we have showed heretofore to be meant of certain circumstances, they would stretch to the substance. They would (to speak in a word) that by virtue of this word, every thing might be lawful for them. But how much more commendably & sound dealeth Durandus de S. Portiano, 
Durandus de S. Port. d. 7. q. 3 art. 10. & 11.  he whom they call in Sorbone by the name of the most resolute Doctor, entreating of this matter? We must hold and keep fast (saith he) according to the common doctrine, that nothing which is of the substance, and essence of the sacraments, or else of the things belonging unto them, being instituted by jesus Christ, may be changed by any man whosoever: for in such things Christ hath not given commission to any man, no not to the Pope himself, further than for the simple administering of the same: and that which is more, the church hath very small authority to change, take away, or diminish any thing about the order and manner of the administration, 
Lib. 4. Act. 10.  etc. And in another place: The matter (saith he) and the form are of the perfection of every sacrament, that is, it can not be kept sound and entire, except they be kept sound and entire. But I ask of them, even in their consciences, if the bread and the cup be not the matter? if they be not Sacramenta, neither yet Sacramentalia? And what will follow hereof then, but that all manner of men, all the Popes, and all the Counsels in the world cannot touch the same?  
Finally, they renounce the Canonical scriptures, and fly for refuge unto the Apocrypha; they let go sound and authentic histories, to take hold of fabulous tales. It is read (say they) in the Gospel according to the Hebrews, that our Lord after his resurrection gave the Eucharist unto james the Just under one kind. In the Legend of S. Denys, 
Roffensis.  that our Lord administered nothing unto him but only bread. What itching fingers these fellows have, to cut off and pair away this sacrament, seeing that all the holy scriptures elsewhere cannot satisfy them: and that here they should content themselves with such writings? And of how contrary sorts of spirits are they composed and made, when as in the form of this Sacrament they do so press the letter, and in the matter of the same they build so much upon figures and allegories? 
The adversaries their contradictions.  that they which have taken so great pains and labour in the kind of bread, by heaping additions of their own ●hereupon, should please themselves so greatly in paring & cutting away of the kind of wine? But let not us forget their manifold contradictions, the ordinary train attending upon false doctrine. For sometimes they say, that the jews did not drink in their sacrifices, & from thence would draw a consequence for the holy Supper. Sometimes they allege this place of Exodus; how that after that the people had sacrificed to the golden calf, they sat down to eat & to drink. Also, it was (say they) left indifferent in the primitive Churches, 
Verga de Euch.  to communicate the sacrament under one only kind, or under both, and as it were with one breath they by and by again avouch the contrary. As that two were ordained for the Gentiles, 
Idem Verga  and but one for the jews: as being a people that loathed wine in their sacrifices; & neither the one nor the other grounded upon the scriptures. Again, the two kinds were instituted for the Gentiles: and yet in the turning of a hand they go and exclude the laity, and allow them unto the priests only. Again, sometimes they say, 
Verg. & Bellarm.  that the use of the one kind is come from the Apostles: and a little after they say, that the Church did ordain it against the Nestorians, who did not confess or admit of concomitancy, where of notwithstanding the ecclesiastical histories do not speak a word. In brief, in one place they say, that Hoc facite, do this in remembrance of me, respecteth both the kinds: and in another that properly it must be restrained unto the bread, as meant thereof only: for it (say they) was given a long time before, yea and was digested before that our Lord had distributed the cup. And thus you may see how in parting the kinds of the sacrament, or rather the signs, and pulling them a sunder, they are rend and divided one from another, and every man in himself.  
And as for the practice of the old Church, when they are not able to deny it, yet they will not cease to extenuate and diminish the same: The Council of Trent especially in these words: Licet in Primitiva ecclesia utriusque speciei usus non infrequens fuerit, although that in the Primitive church the use of both kinds was not seldom used: whereas the Council of Constance had declared with an open mouth, Licet in Primitiva ecclesia hoc sacramentum à fidelibus reciperetur sub utraque, etc., although that in the Primitive church the faithful received this sacrament under both kinds. Now we have seen, that for the space of 1200. years the holy supper was not otherwise distributed throughout all Christendom: and that when it began to be administered otherwise, it came to pass but by sufferance, and not by any law; 
Latomus.  until the time of the Council of Constance. Others say, that the Primitive Church being as yet rude and dull of conceit, 
Latomus.  did observe most religiously, the institution of Christ: but that afterward she learned of the fathers, that the two kinds were for the priests, and not for the laity: 
Bellarminus.  a learned ignorance and eloquent rudeness, to keep themselves to the law of their master, but an ignorant learning, and rude understanding to departed from the same and leave it. Others say, that the course was good whiles there were but a few Christians: but that after there grew to be such great concourse and flocking, it was no good order: and by this goodly reason they would clear themselves of all the old fathers. But what will they say to Tertullian, who saith: 
Tertul. in Apol.  We have filled your cities and your fields, your palaces and your armies: where is the empire that can withstand us, if our doctrine did not carry with it the doctrine rather of dying, then of killing? And notwithstanding all this people did receive the communion under both kinds. Or to S. Chrysostome, where we see soldiers pressing and endeavouring desirously to receive the cup? And to the conversion of the nations unto jesus Christ, all which entirely and wholly we read to have received both kinds? I mean the cities, provinces, nations, and armies, yea and that in the wide open field? whereas we see on the contrary that this custom came in when Christendom began to decline and fall away from her first zeal, even at such time as there was not such pressing forward nor devotion, either unto the word or Sacraments.  
They say, 
What the lay man's communion is.  yea we do ordinarily read in the old writers, Communionem laicam, the communion of the laeitie: that was this which is administered under one kind. This guile and crafty shift is too plain and manifest, the distinction and difference of the laity and of the clerk, is well enough known what it meant in the old Church: these being such as were to take charge in the ministery upon them, as to be Pastors, Elders, Deacons, Subdeacons', &c. and those to be such simply as were faithful, governed and led by the ministery of the others. Now the old Church, that they might the better contain and keep such as had charge of the dispensing of the word in the performance of their duty, did hold them under a more strait and severe kind of discipline: and if it had happened, that any one of them had swerved in the confession of jesus Christ, or grievously failed in any part of his duty, according to the quality and measure of his fault, he was suspended from his ministery, or else he was wholly deprived and put from the same, notwithstanding whatsoever acknowledgement of the same that he made: reserved notwithstanding their liberty to be received into the Christian society, and to communicate in the sacraments, after the manner of other faithful people, that is of the laity: but not to dispense or distribute the sacraments in the charge & place which before they had enjoyed, neither yet to communicate amongst them of the clergy. 
Euseb. l. 6. c. 33  And this is that which they call, recipi ad laicam communionem, that is, to be received to the communion of the laity. And in the Canons, Ad veniam non ad dignitatem, etc. In this sort saith Eusebius, that of three Bishops which had upon importunate suit & request laid their hands upon the heretic Novatus, there came one incontinently unto the Church, confessed his sin, and was received into the communion of the laity, and that at the request of the people, that is to say, not to be any more a public person in the Church but a private: 
Cypr. 2 cp. ad Stephanum.  and to be simply a sheep and not a shepherd. And Cyprian layeth the matter open in more plain sort writing unto Stephanus: If there be any Elders or Deacons (saith he) which having been ordained in the Catholic church, are become rebellious, or carrying themselves disloyally or undutifully towards her, etc. we add and set down this by common authority, that if they repent, communicent laici, that is, let them be received into the communion of the Church, as lay people, and let them rest satisfied that they are received into the peace of the church, having been the enemies thereof: but not to hear arms or any ensign of ordination or honour, seeing they have abused them to rebellion against her, that is, that which commonly they call Orders, etc. as if they should say, let them be received into the church, to receive the Eucharist with the faithful, but not to bless and distribute it. And the reason which he addeth, taken out of the old Testament, doth witness as much: For it behoveth the Priests and Ministers (saith he) which serve at the altar and sacrifices, 
C. 1. Q. convenientibus.  that they be without spot and blemish. The Gloze of Gratian saith: By this authority we learn, that those who have been willing to be ordained by the heretics, if they came to forsake their heresy, are received into the Church; but yet so as that notwithstanding they cannot exercise their office. And by that of S. Cyprian: That they are excluded and altogether restrained from all ecclesiastical ministery. This is then to say, Ad laicam communionem recipi: to be received to the communion of the laity: is interpreted by these words: Administratione ecclesiastica prohiberi, to be excluded from all ecclesiastical administration, 
Dist. 84. C. Quisquis Clericus. 1. q. 4. C. homini.  &c: which a certain Canon of Pope Syricius calleth, Omni dignitatis ecclesiasticae privilegio denudari, to be stripped of all manner of privilege of ecclesiastical dignity. And by one pronounced by Innocent against them which are baptized by heretics, that Laicam quidem communionem accipiant, ne ex iis aliquis in clericatus honore vel exiguo subrogetur, 
Concil. Sard. c. 1. Conc. Agath. c. 34.  let them receive the communion with the lay people, but that no one of them be admitted unto the least dignity of the clergy: that is to say, that the granting of the one presupposeth the denial of the other. And thus also it is understood in the Council of Sardis, of Agatha, and others, wherein is handled the question of Bishops, going from one city to another, of Elders & Deacons offending in matters of life and death, etc. Whereupon also Georgius Wicelius doth confess, that Laica communio in S. Cyprian, 
Georg. Wicel. in lib. qui inscribitur typu● ecclesiae prioris. Cyprian. lib. 4. c. 2.  is no other thing, but that Triphonius a Pastor revolted from the truth, and repenting of the same, might communicate with the lay people, but not celebrate the communion according to his office of ministery. Add hereunto, that all these canons are of the same time, wherein as we have proved, all the faithful did receive both kinds. And it is nothing to the purpose that Bellarmine saith, that these canons do speak for the most part of Deacons, to whom it did not belong to consecrate. For besides that he speaketh there of Bishops also, he doth not deal only with persons whose office serveth to consecrate, but with all manner of persons having charge in the Church: beside that it was the ordinary function of the Deacons to administer the cup. As little consequence is there in that which he gathereth of that, that the ambitious Bbs. at the request of Osius were not received to the communion of the lay people, no not unto the death: which is likewise affirmed afterward of all heinous crimes: for the severity of the old Church did excommunicate all such as had committed any criminal trespass, from the holy supper, 
Concil. Sardic. c. 1.  for the reverence they had of the sacrament, and detestation of malefactors, according to the quality of their offences; for ten years, for twenty years, for the whole time of life, and sometimes so as that they would not give it them, no not to the death. Whereupon at this time riseth that practice which we see, of not giving it to such as are convicted of any enormous crimes, nor unto those which are going to execution. But in the mean time they lay amongst the penitentes, in a place separated both from the Clergy and laity. And of them if they be lay people, speak the Counsels: Ne in fine quidem iis communionem dandam, that they should not have the communion, no not to their dying day. If they were clerk, than there is added: no not the Communion amongst the laity, Ne laicam quidem: for ten, twenty, thirty years, yea not to death. And when they did grant it upon the manifestation of their repentance, and shedding of their abundant store of tears, yet it was not to any other effect, but to account and take them as lay men, without any enabling of them to their former places of dignity, that so the Ministers of the Church might be the better bridled and kept in the doing of their duties. For as for that which Bellarmine sayeth: That there was nothing given them but bread, because they durst not touch the cup: what appearance of truth is there in it, that they should take the bread in their hand; a thing that some do agree unto, and durst not touch the cup? that they durst not touch the vessel, and yet touched the Sacrament? Again, what punishment had it been to give the body and not the blood, and the body according to their concomitancy, which extendeth to the containing of the blood? And had not this rather been an injury to the sacrament, than a punishment to the crime? In brief, it is apparent by many examples, that both the one and the other was given to the sick. justinus saith, 
Iust. in Apol.  that the one and the other was carried to those that were absent. Saint Jerome speaking of Exuperius Bishop of Tholosa, saith: De canistro vimineo, & de vase vitreo, out of a wicker basket for the bread, and out of a glass for the wine. The history of Serapio useth these words: to run and to pour into the mouth: which cannot be understood but of liquor. But even as we have said before, that wheresoever they find Eucharist, 
justia. Apol. 2.  they have translated it Mass: so now they will understand by this word Eucharist, nothing but the sacrament of bread, against all antiquity, which speaketh it both of the one & of the other: And this food we call the Eucharist. Again, When the word cometh to the wine mingled, & the bread broken, they are made the Eucharist of the body & blood of our Lord. And as for the sick, the old fathers did not carry it indifferently unto all, 
Irenaeus lib. 5.  but unto them which were near unto death, having been suspended from the Sacraments, as may be seen in the history of Serapio, that so there might effectually be declared unto them their reconciliation with God, and their peace with the Church, to the establishing of their consciences, upon their departure out of this life into another, which otherwise should have been diversly tossed and perplexed in this agony; dying under the censure of the Church. To this purpose S. Cyprian saith: In the extreme peril of death, the excommunicate must not stay till he be reconciled by the Bishop, but let him testify his unfeigned repentance before the Deacon, 
August. ep. 180  and so departed in peace. Saint Augustine: When it is come to that point (say they) they run to the Church, some desire to be baptised: others to be reconciled: others, the testisying of their repentance, etc. And if the Ministers fail, into what danger do they cast them which depart from the church, either not baptized, or bound with the censures ecclesiastical? But the history of Serapio cleareth this matter. In the time of persecution he had sacrificed to an Idol; the Church had excommunicated him, delivering him up unto Satan: then he was as a heathen & idolater, shut out not only from the communion of the sacraments, but from the society of Christians. Having in the end beseeched his brethren with tears, he fell sick through sorrow and heaviness of heart, losing his speech within three days, which he recovered again upon the fourth, and said: How long will ye hold me in this case? bring me hither a minister, that I may be reconciled unto God, and restored unto the church before I die. And then the sacraments were administered unto him, in token that the Church was at peace with him again.  
Against the ordinary use of the Church which we propound and stand upon, they continue to oppose the extraordinary abuses of certain women or private persons. There are found (say they) such as did take the cup in the Church, and notwithstanding carried home to their houses the sacrament of bread. And thereupon they allege unto us the example of Gorgonia the sister of Nazianzene: 
Tertul. lib. 2. ad uxorem. jeronym. aduer●. jovinian. Nazianz. in funere Gorgoniae.  of Satyrus the brother of S. Ambrose, etc. & of a certain infidel woman, who stole the bread from Chrysostom, etc. as also of S. Ambrose himself, who died after he had taken the sacrament of bread. etc. what can the authority of these private examples do, against a public law and custom? these examples of poor silly women, of infirm and weak persons, or such as had been slenderly taught, against the institution of the Son of God? And if these examples be so infallibly certain, why then did they not rather deprave them of the bread; seeing they all agree, that they carried it home with them & took the cup in the Church? And afterward, why did they not call to mind, what is said of Gorgonia, that she kept both the one and the other kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Nazianzene, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the signs of the precious body and blood? And that in the history of Satyrus there is mention made, Haustionis & fusionis in viscera, of the shedding and poowring of them into the entrails: which cannot be understood but of liquor? And that this pretended Paulinus which hath written of S. Ambrose, is he, as saith Erasmus, Which hath marred all S. Jerome and S. Augustine: borne (saith he) only to spoil good writers? But as we do not deny unto them, that these superstitions took place at the least amongst some particular persons: so they should not have concealed and kept back, 
Concil. Tolet. 1. c. 14. Concil. Caesar. August. c. 3. Liturg. Praesanctificatorun Interpret Genebrardo.  that they were condemned by the Counsels. The first of Toledo saith: If any man do receive the Eucharist of the Minister, and do not eat it, let him be put back and excommunicate as a Church robber. And that of Saragosa: If he do not eat it in the Church, that is, in the very place, let him be accursed for ever. Whereas Bellarmine allegeth the liturgy of the presanctified amongst the Grecians, which was said in Lent, pretending that therein they did not consecrate or take any more than one kind: for certain, the liturgy saith expressly; that after that the Minister hath sanctified the bread, he powered out the wine and water into the cup, & pronounced the accustomed words. And the prayer of the faithful saith; For behold his body without spot and his quickening blood, etc. which are set upon this table. And in the Postcommunion they give thanks unto God, for the receiving of the one and the other. That which is more special & proper herein, is, that they consecrate for many in one day: whereof they allege some one or other tradition. But these are their cold and frivolous arguments upon this point: and in deed how can they be otherwise against the express word of God? But we against these particular devotions so endless and bottomless, do set this Maxim and general rule: In vain do you serve me after your own fancies: being properly called in the scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will worship. And against that custom, 
Tertul. de virg. veland. Cypr. ad Quin. & ad Iuba●●num. August lib. 2. contra Donatist c. 6. & de Bapt. cont. Donat. lib. 2. c. 14.  that every man frameth and fashioneth to himself whether new or old, as best pleaseth him, let us set the true antiquity: jesus Christ (saith Tertullian and S. Cyprian) hath said: I am the Truth, and not Custom. And whereas Custom hath prevailed against the law, let us say with S. Augustine: We must weigh and ponder the doctrines in the right balance of the scriptures, and not in the false and deceitful scales of Custom. But let us draw all unto a conclusion, and let us not be ashamed with S. Cyprian his saying: That what others before us have erred in and done amiss: let us correct at the admonition and warning of the Lord: (and where doth he speak louder and more clearly, then in his word?) to the end that when he shall come in his glory and heavenly Majesty, he may find us holding fast such admonitions as he hath given us, observing that which he hath taught us, and doing that which he hath done. So be it.  
And now by this time we have looked into all the parts thereof, 
A Recapitulation.  how and by what degrees the holy Supper of our Lord is degenerate and turned into the Mass: how of the corrupting of the one, the other was first begotten, then nourished: and afterward brought up to that state wherein it hath stood for these certain ages, and that so long, as until it hath utterly brought the other to nothing in the Church of Rome: So strange an alteration, as that in the whole frame and book of nature there is not the like to be met withal: seeing the Mass now retaineth no more of the holy Supper, either in his outward or inward parts: seeing that the best sighted, having considered the one, could not observe or find so much as one step or note of the other: because also, it is to go against and exceed the laws of nature, to pass from one extremity to another: a thing not credible, not possible to be acknowledged, if the diligent observation of histories did not point out unto us both the first proceed, and also the growing of the same, till it came at the midst. The holy supper was an assembly, a body of the faithful, united and knit together in one spirit, strengthening the faith; stirring up the charity; and kindling the zeal one of another: in one common manner of celebrating of the service of God. The Mass what containeth it, being said by a priest, in some corner of the church, & shuffled up by a clerk who understandeth not for the most part of the time, one word that he speaketh? The holy supper did resound with songs to the praise of God, sung indifferently by all the people: it taught them by the reading & expounding of the holy scriptures: it lifted them up unto God, & raised them out of themselves by fervent & ardent prayer. But what impression can the Mass make in the hearts of men? being a certain kind of muttering noise, posted over by one man alone, not understood of those which are present, yea hardly understood of himself, where the scriptures are read of purpose, so as they may not be understood: the prayers uttered with a low voice, in an unknown tongue, that so they may not be heard with attention, and less followed devoutly by the people, where by consequent they abide fixed upon that which they see, not minding any higher matters: it hath signs, without any signification: it hath pretended mysteries, without any thing mystical in them, except it be the muttered hums, artificially affected by him that consecrateth, and the careful regard of a premeditated ignorance to be wrought and effected by such means upon and in the poor silly people. In the holy Supper was celebrated the memory of the death and passion of our Lord, by a plain and open rehearsal of the cause, manner, and benefits of the same: and thereby the faithful were taught to acknowledge and call to mind the greatness of their sins, and to admire and magnify the great and unspeakable mercies of God, stirred up consequently to renounce and forsake themselves, to give themselves unto God, to die unto their lusts and concupiscences, to live unto Christ: to Christ I say, who having once delivered himself to the death of the Cross, for to give them life, did yet further vouchsafe to give himself to them in his sacraments every day, as meat and drink unto their souls, to the feeding of them up unto eternal life. In the Mass I appeal unto the consciences of all those that either say or see the same, who of them it is that can say by being at the same every day, that he can learn or carry away any of all this; that the infidel can thence play the divine; that thence he can receive any instruction, either of the deadly fall of Adam, or of the quickening death of Christ; that the Christian can profit thereby any thing be it never so little, in the true acknowledging of the mercies of God; or in the knowledge of himself, or in brief that he can therein perceive his transgressions, that so he may run to seek the remedy: or this dryness & alteration of the soul and mind, which our Lord calleth the thirst of righteousness, to quench the same in the wellspring of life, this reviving water, gushing out unto eternal life, this precious blood of our Lord, which is made our justification, yea our justice? Again, in the holy Supper all the faithful did communicate together in bread and in the cup, in the body, and in the blood of our Lord: being taught thereby, that they were but one body, even the body of Christ; but divers members, quickened, moved and governed by one spirit, even by his spirit: living one life, and consequently taught mutually to love one another, mutually to embrace one another: the greater becoming servants to the lesser, the strong unto the weak, the learned to the ignorant, and the wise and prudent to the foolish and simple, referring all their actions to the glory of their head, to the service of the body, and to the salvation of his members. In the Mass, what is there that may imprint this brotherly love and charity in us, or express and teach us any such instruction? yea on the contrary, which doth not suppress and bury charity, which doth not oppress and smother, & that in all despiteful manner such lessons and doctrine? where the Priest (if he may be lawfully so called) communicateth alone, one for all: where the ancient bread of the communion of the body of Christ: great, according to the proportion of the communicants, is brought to one wafer, & that in some places no greater than a penny, being for the priest alone; whereas our Lord delivered himself to death for all, and gave himself to all: where also so oft as any are admitted thereunto, they are deprived of the cup, of the communion, so much as in them lieth, of the blood of Christ. Then what proportion holdeth it with the supper? yea, what opposition and contrariety is there, that it maintaineth not against the Apostle: We are one only bread, 
1. Cor. 10.17.  and one only body, etc. To be short, in the holy supper, man was taught how he was indebted unto one only God for his creation, as likewise that he was not bound to any for the work of his regeneration, justification, sanctification & salvation, but to one only Christ the eternal son of God, the beginning, midst, and end of our spiritual life: in so much as that he which doth regenerate us in baptism, and doth nourish and feed us in the holy supper, is made our meat himself, and in so much as that he which washeth us from our sins, doth cloth and cover us with his righteousness. In the Mass what shall we say? where of the holy table of our Lord, they have made us an Altar of all sorts of saints: where of the remembrance of his death, they have made us a legend of the Saints, their sufferings and passions: where, in stead of his blood, the only propitiation for our sins, they pretend to administer unto us their prayers, intercessions and merits: where, to shut up all in a word, is pretended to sacrifice in honour of the Saints, him, for whose glory and names sake all the Saints have offered whatsoever they have sacrificed, yea and for whose names sake they ought to sacrifice themselves. To be short, let us set before us on the one side an assembly of faithful people praying unto God, singing his praises, hearing his word, and attentive to the expounding of the same: a servant of God in all simplicity, so ripping up their sins, as that he maketh them to have a sense and feeling of the same by the word, declaring thereupon the remission thereof in the death and passion of our Lord, distributing unto them round about the table, his body and his blood, in the sacrament of bread and wine, which he hath instituted, and provoking and stirring of them up to the giving of all hearty and everlasting praise unto him for this so great a benefit: This was the holy supper of the faithful in the old Church: this is ours. And now set before your eyes on the other side a Priest with a strange garment, his face fixed upon an Altar, with a Clerk standing behind him, muttering in an unknown language, interlarded with signs, lifting up a Wafer in an affected and ceremonial sort, causing it to be worshipped; dippping it in his wine, eating it alone, using no word of interpretation or exhortation, neither yet giving the people any other taste thereof by any manner of instruction; persuading them notwithstanding, that by thus much as hath been done, being at their or his request, and bought with some piece of money, he hath sacrificed our Lord for them or him, that he hath with this his one labour set his father in Paradise, drawn him out of Purgatory, etc. This is the Mass of Rome: that same which we so greatly complain of, and whereof there is so much talk: but how differing and disagreeing both for manner and effect (I call their own souls to witness) from the service of the fathers? how far off then from the institution of Christ, and how far off from the order of the Apostles? But it is now time to finish this discourse: let us leave the parts, and look into the circumstances; and so we shall come to behold the truth of this matter in more clear and evident manner.   
The end of the first book.   

The Second Book. WHEREIN ARE HANDLED THE CIRCUMSTANCES AND APPERTINANCES BELONGING TO THE Divine service; as those also which belong unto the Mass.  

CHAP. I. Of Churches and Altars, and of their original and proceeding.  
IT followeth after we have spoken of the parts of service, their first original and beginning, as also of their increase and proceeding, depraving, corrupting, etc. that we now examine the circumstances thereof. And therefore let us begin with the Churches, Altars, and images, and therein consider how by the good husbanding of the matter by the Sea of Rome, the circumstances have taken the place of the substance, and the accidents of the subject: in such manner, as that in Papistry there is more regard had of a pretended adorning & beautifying of places, then to the form & substance of that which is to be done therein, for the salvation & instruction of men.  
The ancient jews by the commandment of God had built a temple for sacrifices; 
Act. 2.5.21. Act. 9.13.  & after that many Synagogues like parish Churches, therein to read and expound the word of God. Our Lord did often use to go into the same, to draw the jews to the knowledge of the truth: his Apostles likewise did imitate his example. But in as much as it was not lawful for them to do the service ordained in the new Testament therein, they are content to do it in their own private houses; 
Act. 1.2.4.5.10.12.20.28.  no less consecrate and dedicate, than the temple and the synagogues: seeing it is the service that sanctifieth the place, and not the place that sanctifieth the service: yea so much the rather, in that the voice of Gods own Son manifested in the world did sound therein, 
Euseb. lib. 2. c. 16. & 17.  in the doctrine of the Gospel. For whereas Eusebius would apply unto Christians, that which Philo saith in the treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they had at that time sacred or consecrate houses, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the best learned do understand & acknowledge, that he speaketh there of those religious & Monkish jews which were called Essei, for that he saith that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alluding unto their name: 
De praeparat. e. vang. l. 8. c. 4.  and Eusebius himself in another place doth expound it of them. Those which have written after him, as Sozomenus, Epiphanius, Nicephorus, etc. as they followed his steps, so they stumbled at the same stone. And that which Onuphrius saith, that Anacletus the first in the life time of S. Peter, did build the temple of Laterane at Rome is very fond and frivolous.  
And in deed the first Christians were without temples for certain ages: 
That there were no churches at the beginning. Orig. contr. Celsum. l. 8. Minutius in Octavio. Euseb. l. 9 c. 10. Tertul. count Valentinian. Onuph. in appendice Platin. Euseb. l. 7. c. 9 Euseb. l. 9 c. 42.  which appeareth by Origen and Arnobius, who were reproached by the paynim, for that the Christians had not any. As also by Eusebius, who saith, that the places wherein they prayed, were caves and dens, as having made them places for to pray in: whereas on the contrary our Saviour Christ reproveth and reproacheth the pharisees, for that of the places of prayers they had made dens for thieves. Tertullian showeth us that in his time they had no where to assemble and come together, but in simple and silly houses, where he saith: The house of our dove is but a simple one, situate in high places, & daily invaded and beset. This was about the year 200. & their first public assemblies were in the places where they used to bury the Martyrs. So we read, that in the time of Valerian, Aemilianus, govern or of Egypt, defendeth the exercise of religion in the Christians of Alexandria, by these words: You are unthankful for the mildness and lenity of the Emperors, etc. you are not like to hold and enjoy your Synods and assemblies in the places of burial of your Martyrs any longer. And it is said of Galerius: That he may spoil us and bring us to nothing, he will take away from us the liberty of our assemblies, in the places of the burial of our Martyrs. 
Euseb. l. 6, c. 3.  But contrariwise of Galienus: That he restored them the places of the burial of their Martyrs, to the end that they might celebrate the divine service: that is, saith Onuphrius, baptisings, the holy Supper, and sermons, etc. But in time they began to build and erect certain slight manner of buildings to defend them against the injuries of the weather, and them they called frames. And this is attributed to Fabianus a Bishop of Rome, and a Martyr by Damasus. And hereby is seen the impudency of those men, which have imagined and devised these goodly legends; wherein is reported, that Savinian did build a temple unto Saint Peter in his life time: and Alexander the first another which he called Advincula. And Hyginus ordained, that temples should not be dedicated without Mass, & that the stuff brought into the place to build withal, should not be converted unto profane uses, etc. All such as lived in the heat and raging times of persecution, being more busy to build the Church by their death, then by any such monuments which might be the remembrauncers of their life. After the year 200. at certain spaces of time which fell out calm, they assembled more freely, and builded more  and substantial places of prayer, and that in Cities, in the time of Alexander Severus, Gordianus, 
Euseb. l. 8. c. 1. 2  Philippus, Aemilianus, Marcus Aurelius, etc. Whereupon Eusebius crieth out: Who shallbe able to describe unto us these goodly assemblies in every city, this great concourse of people unto the places of prayer, which are so far enlarged and made much bigger than the old? But within a short while after they were seen, pulled down again and overthrown by Dioclesian, 
The beginning of Temples.  in so much as that their foundations therewithal were razed; and in this ruinous & unprovided estate they continued, till it pleased God to raise up Constantine, who did not only command that they should be built again with all diligence: but himself began to erect & build them in most sumptuous and costly manner, going on from necessity to utility and profit, and from profitableness, to waste & superfluity, converting and turning by little & little in the great & famous cities, the temples that had been dedicated unto idols, unto the use of Christians: the like did his successors according to his example. And from that time forward we find the Bbs. of Rome more careful & industrious to build churches, as they call them; then the Church itself: the Doctors on the contrary, calling upon them, that rather (to the praise of God through the beauty and brightness of the same) they would labour for the true ornaments of the Church. Lactantius the Master of Constantine saith; It behoveth not to build such sumptuous temples unto God, but it behoveth every man to consecrate his breast unto him, to retire and betake himself into the same, therein to fall down & worship. And Chrysostome: Wouldst thou build a house to God, give unto the poor faithful ones, to sustain their lives withal, and then thou hast built him a reasonable house. 
Chrysost. in Matth.  The Martyrs take no delight or pleasure in it to be so honoured with thy silver: when the poor in the mean while do mourn and weep. But Jerome more than any other, 
Hieronym. ad Demetriad.  howsoever ordinarily too much given to outward decking and trimming: Let others (saith he speaking to Demetrias) build Churches, parget the walls with marble rough-cast, let them gild the heads of these huge pillars, which do nothing at all perceive their beautifying, etc. I speak not against it: but it behoveth thee greatly to have some other drift and purpose: and what must that be? To  and cover (saith he) jesus Christ in his poor, to visit him in those that languish, to feed him in the hungry, to barber him in those that have no house or roof to lie under, but especially in those which are of the household of faith, etc. Meaning by these speeches that Christian charity proveth a far better lodging and house, than all these goodly and stately buildings. And upon Aggee: 
Hieronym. in Aggeum.  Wouldst thou know what I mean by the money, wherewith the temple of God is to be garnished? verily the words of the holy scripture whereof it is written: The words of the Lord are pure words: they are as silver purified in the fire, purged from the earth, & refinedeven seven times. And what gold is that whereof the Prophet speaketh? verily such as is hid from the outward senses of the Saints, but in the inward closet of their hearts is bright, and shineth with the light of God, according to that which the Apostle saith: that some build upon gold, others on silver, and others on precious stones, etc. And thus behold how that, faith & true doctrine is the true building of the Church. And again: Many people do build walls, and raise pillars, etc. but where is the choice that is made of the Ministers of the church? And let not any man allege here unto me the temple of the jews, the table, the lamps, the censors, etc. These things were good when the priests did sacrifice beasts, when their blood was the ransom for sins, etc. 
Idem in c. 7. jerem.  But now that our Lord (poor though he were) hath dedicated the poverty of his house: let us not think upon any thing but his cross: let us make less account of riches then of dirt: let us not be in love with this Mammon, which our Lord hath called unrighteous: let us not love that whereof Saint Peter confesseth so freely and cheerfully, that he hath none; let not us say of our goodly marble stones, as the jews did: The temple of the Lord, the temple of the Lord: for the temple of the Lord is there where a true faith, a holy conversation, and the society of all manner of virtues do dwell. That is to say, if we believe S. Jerome, that the temple of God is that place, 
Chorus.  what manner of one soever it be, where pure doctrine is preached by good Ministers, and where it is received by the faithful unto obedience of faith and charity, etc. Whereby we also see, that after that Christians had these gorgeous temples, they now and then forsook and cast them off, to retain and hold fast the pure service of God. 
Victor. l. 1. & 3  Under the time of the persecution by the Vandals, Victor maketh mention, that they came again to celebrate divine service without making any difference of place, even wheresoever they could: & further, that because of the furious outrage of the Arrians, they assembled in private houses. And at Constantinople we read, 
Sozom. l. 8. c. 21. & 27.  that the Orthodoxes, for the unjust exile of Chrysostome, did forsake the temples to come together in private: First at Constantine his cistern: them without the city, in a kind of old theatre: & finally, during the sharpness & rage of the persecution, 
Socrat. l. 6. c. 18 Chrysost. ho. 46. in Math.  sometimes under close walks in the suburbs, sometimes in the fields. Whereupon Chrysost, saith in certain places: We have retained the fundamental points of doctrine, howsoever we have left for them, the foundations & groundworks of the temples & walls thereof. Now the places of Christian assemblies, according to the diversity of the time, and manner of building had divers names. In Acts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a high hall; in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, houses; then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, places or houses of prayer; Dominica, the Lords places, Martyria, because they met in the places of the Martyrs their sepulchres, for the kindling of their zeal. As they grew in the faith about the time of Constantine, they called them Basilicae, borrowing their names from the palaces where Princes were wont to sit and hold their assizes: Then Temples, at such time as Christendom fell to gratify and temporize with Paganism: as is to be seen in the time of Saint Augustine, S. Jerome, etc. And in the end the thing containing, taking the name of the contained, they were called Churches, because that the Church was there assembled, as profane authors do say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Lueia. in Dial. Merc. & Maiae.  to make clean the Church or assembly, or banquet, that is, the place where these things should be done.  
In this first antiquity it is not read that they were built or dedicated to any other then God only: 
To whom they were built. Sozomen. l. 2. c. 3. Euseb. l. 3. de. vit. Constant. & l. 5. c. 2. Sozom. l. 2. c. 26. Socrat. l. 1. c. 16  and therefore were called Dominica, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and from thence came the name Kirke, as yet in use amongst the Germans. And Constantine did not use to do any otherwise: and therein they had a purpose to differ from the Pagans. In the place of Christ's sepulchre he builded a stately Church: Eusebius calleth it Martyrium magnum, because (saith he) it was consecrate to jesus Christ the great and faithful Martyr, etc. At Constantinople he named one Irenen, by reason of the peace of the Gospel: and another, the Church of the Apostles, because of their doctrine, but both of them dedicated unto the Son of God. For as concerning that which is read in Nicephorus, that Constantine did dedicate the city of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Mother of God: Langus (although a Romanist) hath very well noted and proved from Eusebius, that the accent is abused, taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dei genitricem, for Deo genitum, that is, the mother of God, for the Son of God, where there is nothing to make the difference, but only the accent. And Nicephorus in another place acknowledgeth the same. 
Niceph. l. 8. c. 49. & l. 7. c. 49. Athan. in lib. de passione Domini. August. adversus Maxim.  In Athanasius, (but this little book cannot be his) the jews of Beryta being converted, did dedicate their Synagogue unto the Saviour of the world: and many others afterward by their example. And Saint Augustine also reasoneth from thence against Maximinus the Arrian; If we build (saith he) a temple of stone and of wood unto any holy Angel, be he never so excellent; should we not be accursed of the truth of Christ, and of the church of God: seeing that thereby we should give unto the creature, the service which is due unto none but unto God only? 
Idem de civitat. Dei l. 8. c. 27. l. 22. c. 10. August. in Psalm. 94.  As likewise he teacheth in every other place, that the temples, the pastors, & the sacrifices are not belonging or due to any but to God: uni magno debentur: And that there was not any temples or altars built unto the Martyrs: Because (saith he) they are no Gods, but have the same God that we have: but although there be sepulchres built for them, memorias sicut hominibus mortuis, they are but as memorials of dead men, whose souls notwithstanding live in the presence of God. Whereby we learn, that if we read (yea though it were in his time or somewhat after, as abuses crept in) that there were places of prayer, as chapels, chancels, or temples, called by the names of Martyrs, or of saints, that the doctrine of the Church was contrary thereunto, holding them as monuments rather than temples, and differences of names, rather than of any such intentions. But the great abuse sprung up under justinian the Emperor, and in the time of Gregory, about the sixth age: after that the great personages which did underprop the Church, and bear it up against the assaults of idolatry, were dead, when barbarousness had overflowed all nations, and consequently ignorance had besotted the Church: For than it was, that after the imitation of Paganism, saints crept up into the places of Gods, and challenged or was thought worthy of, every one his temple: that all the edifying and building up of the Church seemed to consist in buildings, and not any longer to assemble and couple together, according to the doctrine of S. Peter & S. Paul lively stones: that successively and by degrees, sins began to be ransomed thereby: And that so greatly, as that Chroniclers ordinarily, after that they had set down and delivered all the wickedness & mischief that they could of any king or Emperor, yet they would conclude in these words; and notwithstanding Erat pius & devotus, he was full of piety and devoutly given towards God: For (say they) he builded such a monastery, such a church, etc.  
Together with excess in buildings, 
The dedication of Temples.  there entered into the Church the ceremony of dedications, taken from the jewish rites; for the simplicity of Christianity knew no such thing, and that which we read in the Epistle of Clement unto Saint james, is very frivolous: for seeing there was no Temples in their time, it could not possibly come to pass, that there should be any dedicating of them. But as Solomon had dedicated the Temple by a solemn prayer, which he uttered and delivered with his own mouth in the presence of all the people; Constantine consecrated the City of Constantinople unto God in the presence of the Fathers of the Council of Nice: the Temple of the holy Sepulchre at jerusalem, 
Euseb l. 4. de vit. Constant. Athanas. Apo. 2.  before them that were assembled at the Council of tire. And this manner of consecration was performed by solemn prayer, and in homilies and exhortations taken out of the word of God; as also in the celebrating of the holy Supper, then with a public and general joy and rejoicing, in large and bountiful gifts from the Prince, and such like things. But as for holy water and all such odd trumperies as are used at this day, there was not a word: but as the authority of Bishops grew, so they drew unto themselves this power and faculty of dedicating Temples. And thereupon it is that Gelasius his Decree came forth a little before the year 500 
26. q. 5. De Conse. 1. C. Nemo. Socrat. l. 2. c 8.  That the Basilickes or new Temples should not be dedicated without the commandment of the Bishop of Rome: and that of Felix the third a little before the year 600. That the Bbs. should dedicate them and not the Ministers. And Socrates addeth thereunto this word, with the consent of the Bb. of Rome. Whereupon Durand giveth an excellent reason, saying, Because he carrieth the image of Christ, of whom it is said, without me ye can do nothing. Again, If the Lord build not the house, the builders labour but in vain.  
For the form, who would believe Clement in his Epistle unto S. james; 
Clem. in Epist. 2. ad jacobum. eucharist. in Decret. Epist.  Divinis precibus sacrabantur; they were consecrated by prayers: For it is too clear and manifest, that as then there were no Christian Temples. Or who in like manner would follow evaristus his assertion, that sayeth it was with saying of a Mass: when as we have proved that this word was not known of more than 300. years after him: and yet it is from this place and assertion, that Gratianus would have it that the Mass is of the substance of the dedication. But the truth is, that the first was made by Constantine, 
Anno 350.  with prayers, sermons, Psalms of praise unto God, etc. And Silvester the first, consecrating the Temple of Lateran, added unction thereunto, after the custom of the jews, as sayeth the Bull of Clement the sixth. 
Clemens. 6. in Bulla. An. 6 oc.  But this was with a purpose to do some manner of extraordinary honour thereunto, the like whereof was not practised again till the time of Gregory the first, who ordained furthermore that there should be used perfumes and the relics of Saints: but this was yet no further grounded then in a simple admonition: but thereupon cometh the idolatrous Council of Nice, namely the second, and maketh it a law; 
Anno 788. Council Nic. 2. c. 7. Synod. Bracar. 2. c. 5.  That there should be no more consecrating of Temples without the relics of the Saints. It was an usual custom in the time of their joy and rejoicing, willingly and freely to give somewhat to the maintenance of the Church: and this also was drawn into a Decree; That they were not further to consecrate, then when and where as they did see means for the maintaining of the Priests, Clergy, Lamps and all the rest of the service: and this they term to be assured of a dowry: And thereupon the history delivereth great and plentiful store of the deceitful and crafty sleights which the covetousness of the Priests did thereupon practise and devise: Then they made a Sacrament, consecrated them to the name of the holy Trinity, and in uttering the words, gave the name unto the Temple, and they accounted it as a great error to consecrate the thing twice, as though forsooth it had been so deeply imprinted, as that it could never be worn or blotted out, and thereby they proceeded to strengthen it with the same laws that were due to Baptism, as we find in the Epistle of Zacharie unto Boniface, 
Anno 800.  about the year 100L wherein he sayeth; If in the time of his Priesthood he have consecrated Churches in the name of the Trinity, or baptised infants, let such consecration and baptism abide firm and immovable: And in this goodly Decree devised by Gratianus saying, The churches once consecrated, must not be consecrated again, no more than a child once baptised in the name of the Father, of the Son, and of the holy Ghost. Finally, towards the year 1000 it was grown into a full and absolute form, 
Anno 1000 D. 68 c. ecles. stmel.  as namely, that the Bb. after a short prayer, should besprinkle the outside of the walls with holy water, with a bunch of hyssop, and afterward strike the door with his pastoral staff, saying, Lift up your gates, O ye princes, etc. and that thrice, which being opened, than he painteth it with some manner of letters on the inside of the walls, he coniureth the salt, the wine, the water, the ashes, & maketh a composition thereof, wherein he dippeth his thomb, using ever amongst certain prayers hanging together like sand-ropes. And for the making up of the full measure of his superstition, he uttereth these words; Sanctificetur hoc templum in nomine patris, & filii, & spiritus sancti, Amen, hallowed and consecrated be this temple in the name of the Father, and of the Son, & of the holy Ghost. And yet nevertheless Durandus hath taken the pains to allegorise upon all these apish tricks (which have no other foundation but fickle man's fancy,) 
Anno 1300. Thom. test. 1. Summae. q. 83 art, 3.  unto good purpose. And Thomas is not ashamed to say, That Churches and other things without life consecrated as before, do put upon them a spiritual power, by the which they are made the more apt for the service of God. Let every man here judge and consider how available unto edification all this can be, and withal what ground or foundation it hath in jesus Christ. If in brief, this have not been the same, that S. Paul said, that is, to build upon it, wood, hay and stubble.  
Let us come to the Altars: 
Of Altars or Tables.  Behold the honour, behold the reverence that is done unto them, is there any man that can be so blind or hard hearted as to think that these were unknown in the old church? assuredly and without all doubt, together with the accomplishing of the sacrifice of our Saviour Christ, all other sacrifices were complete and fully finished: this same being evermore new & fresh before the eyes of God must serve & suffice. Neither need we doubt but that in his Cross are abolished all Altars whatsoever, 
Heb. 13.10  there being one only left unto us, even that whereof the Apostle speaketh, saying; We have an Altar whereupon they may not eat which serve in the Tabernacle, that is, jesus Christ our Lord. The Pagans did ordinarily reproach and upbraid the Christians, for their not having of any Altars: and we see how they justified their doings. It had been a more easy and ready thing for them to have answered that they had Altars, and that in saying that they had none, it should seem that they were misinformed. 
Clem. Alexan. l. 7. storm.  Clemens Alexandrinus, saith; Yea rather we have an Altar: & what manner of one? The earthly congregation and company of those who bow themselves in prayers, which have one voice and one common intention. And again, one holy Altar, one just soul, one holy smell of a sweet savour which proceedeth out when we are in prayer, but they believe it not. Origen hath the same thing objected unto him by Celsus, he telleth him not that he abuseth him, 
Orig. l. 8, cont. Celsum.  but he sayeth; Yea rather our Altars and our Temples are the spirits of good men, which smell as sweet incense, and the vows and prayers of a good conscience. What comparison is there betwixt those of thine, and these O Celsus? thine are perishable and subject to corruption, but these of ours as immortal as the soul itself. Minutius Felix likewise in his Octavius, bringeth in one Cecilius a Pagan, moving this question. Wherefore have not the Christians Altars, 
Arno. l. 2. &. 4  Temples, nor Images? And this reproach continued in the time of Arnobius, that is, near 300. years after our Lord; for he sayeth; You accuse us that we have no Temples, no Images, nor Altars. And these are the most ancient Doctors of the church. Our adversaries say, that seeing there were Altars, there were propitiatory sacrifices of the Mass also, etc. but we reason to the contrary; There was never a Mass in all this time, because we cannot see that there were any Altars.  
It is objected against us, that Sixtus the first ordained that the Mass should be said upon an Altar. These forenamed Fathers have told us, that for 200. years after him there was not any: 
Tertul. de paenit. c. 9 Cyp. l. 1. Ep. 7. & 9 l. 3. Ep. 13.  and I have proved unto them, that for 400. years after him the name of the Mass was not known: then I would have them give us leave not to believe them. They reply with greater likelihood and appearance, that Tertullian maketh mention, Adgeniculationis panitentium aris Dei, of penitent persons kneeling at Altars: That S. Cyprian likewise speaketh sometimes of the Altar. Certainly they cannot be contrary, being all of one faith, & all of one time, there must then be admitted somedistinction. Now as concerning the place of Tertullian, Pamelius Archd. of S. Omer, correcteth it by the copies of Vatican, wherein there is a mutual harmony and concord, Caris Dei adgeniculari, & non aris, and they maintain this correction by a very plain and evident reason; That the Penitents were not suffered to come usque ad Pastophoria virorum & mulierum, until the men and women were departed: much less to the grates of the Clergy, and least of all near unto the Altars. As for the place of S. Cyprian, it is certain that in the Primitive Church, there was presenting & bringing of offerings, as we have said, partly for the use of the holy supper, and partly for the relief of the poor; and that in the midst of the said assembly there stood a Table, whereupon they were laid, or whereto they were brought. And because that these offerings which the people brought of their fruits unto God, were by them called sacrifices, (imitating therein the old law,) yea and by S. Paul himself (who calleth the alms sacrifices) this Table by consequence, did likewise sometimes bear the name of the Altar: at such a Table did our Lord celebrate his first supper, with his Apostles: and of such a like one, S. Paul sayeth; 
1. Cor. 10. ver. 11. 1 & 8.  You cannot participate at the Table of Christ, and at the table of Devils. Now he in that place speaketh of the Communion, which we have with Christ in his holy supper: and before he had said, Those which eat of the sacrifices, are not they partakers of the Altar? drawing his reason from the old Altar unto this Table. Of the Tables that were ordinarily of wood, the old writers have made mention to have been in the Church long before. The first Council of Nice entitled the Article of the holy supper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Athanas. in Epist. ad Orthodox.  that is of the holy supper. Athanasius speaking of the furies of the Arrians and Macedonians, sayeth, It is not credible what impieties they commit, and what outrageous speeches they cast out against the holy Table, as you shall see there sacrificed and offered birds, pine-aples, etc. And in his Epistle to such as lived a solitary life, he sayeth plainly, 
Idem in Ep. ad solitariam vitam agentes. Theodor. l. 3. c. 11. Idem l. 5. c. 18. August in johan, tract. 26.  that they were of wood. So Theodoret amongst the insolencies of julian, the uncle of julian the Apostata, sayeth, that being at the Temple builded by Constantine the Emperor, he pissed against the sacred table. And in an other place he sayeth, that in Milan there was a Table, whereupon were offered gifts. And S. Augustine upon S. john, That the Sacrament of the body and blood praparabatur in mensa Dominica, & in mensa Dominica sumebatur, It was prepared upon the lords Table, and upon the same it was taken. And after that he had called it a Table, he calleth it also sometimes an Altar in the same place: where by we see that the table of offerings, the table of the Lord, and the Altar were one and the same thing, he saith: Men vow unto God that which is offered unto him, especially the oblation of the holy Altar. 
Idem Ep. 50.  And if we doubt either of the offering or of the Altar, he maketh himself plain, saying, When that which is upon the Table is sanctified and blessed. And Durandus acknowledgeth that this Altar is the Table, whereat our Lord banqueted with his Disciples: 
Durand. l. 1. c. 2. That the Tables were of wood. Optat. l. 6.  and those Altars were of wood, (if we may believe Optatus) who sayeth, In some places for want of wood, they have scraped them; and whereas there was good store, there they broke them, etc. And Saint Augustine in his fifty Epistle, where the Donatists break the wood of the Altar, after that they had hurt the Bishop. And those, such as were to be taken in sunder or removed and not set fast, or made all of a piece: for in another place he sayeth, that the office of the Deacon was to carry the Altar, that is, this Table. Chrysostome calleth it ordinarily the holy or sacred Table. The Greek Lithurgies in like manner. 
August. in quaestione veteris & novitestamenti. q. 101. Iraen. l. 4. c 24.  And when they speak otherwise, it is but by a Metaphor: and yet notwithstanding, not that I deny altogether that they use this word Altar, in this sense, but more often in the other. Thus sayeth Irenaeus: Our Altar is in heaven, whether our prayers and oblations are directed; that is to say, Christ. Origen giveth the same name unto our heart, and the Greek Lithurgies do pray God, That it would please him to receive the spiritual Sacrifice, the Sacrifice of praise upon his heavenly and spiritual Altar, etc. And the Mass, jube haec in sublime Altar tuum ferri, nimirum dona. But after the time of Constantine, use prevailed by little and little, whereupon they became to be made of stone, as witnesseth Gregorius Nyssenus, (but yet not at the first dash in every place,) and to make them immovable, according as the estate and condition of Christians grew more and more stable. Whereupon Gerson saith, that Silvester the first was the first that made them of stone: 
Gerson l. 4. cont. Florent. Gab Biel. lect. 13. in Can. De Conse. D. 1. Can. Nemo. Durand. l. 100 7. & l. 4.  And Gabriel Biel: That in former times they used a portable Altar of wood, which Clement calleth the Table of the Lord. And Durandus having witnessed the same, yieldeth a reason worthy of himself, why they were made of stone, saying: Because that the rock was Christ, the stone which the builders refused, the stone cut out of the mountain without hand, etc. But whether we call them Tables or Altars, they were consecrated to the participating of the holy Supper. And to the end that men might come unto it on all sides, it was placed in the midst of the Temple, 
The Table in the midst. Euseb. l. 10. c. 4  enclosed and set about with a certain kind of lattise-worke to hold out the press and throng of the people. Eusebius describing the famous Temple built by Constantine, sayeth, After that the Temple was finished, and raised seats placed for the Precedents, 
August. in johan. tract. 42.  etc. there was placed in the midst, the Sanctum Sanctorum (after the manner of the Hebrews) that is to say, the Altar. And S. Augustine teacheth us that this was the custom: jesus Christ feedeth us daily, behold and see the Table prepared in the midst: whereof cometh it O ye hearers, that you see his Table and come not to eat of the meat? 
Concil. Constantinop. 5. c. 1.  Whereupon we see that in the Council of Constantinople the fift: Sub tempus Diptychorum, at the time of the commemoration of the Martyrs, all the people ran with silence round about the Altar for to hear. And how had that been possible, if they had been as at this day, trussed close up to the end or utmost parts of the Temple or place, wherein they stand, or fastened into some wall? But further, the Minister or Pastor, at such time as the holy supper was distributed in the Church, did not turn his back upon the people, but saw them, and was seen of them all upon the face: and hereof there remain some prints and marks in the Cathedral Churches of Rome, Milan, Naples, Florence, Lions, Maguntia, etc. where the Priest turneth his face towards the west, & hath thereby the people continually before his eyes: and Durandus doth acknowledge the same. 
Durandus l. 4. One only Altar. Ignatius ad Phila. Euseb. l. 10. c. 4 Chrysost. in 2. ad Cor. ho. 8.   
This Altar likewise was only one, and this did show the Communion of Christians, communicating at one Table; Ignatius sayeth, There is but one Altar for the whole Church: Eusebius speaking of this great and magnifical Temple, built by Constantine, sayeth, One only Altar in the midst, and that a great and stately one. And this Altar is interpreted by Chrysostome in these words, saying: One Baptism and one Table. And indeed in all the ancient Christian Temples of Greece and Italy, their manner of building was not fit to receive any more Altars than one, as hath been observed by the studious in antiquities, & where there are more to be found they are not used. And as to this day, there is but one in the Temples of the Grecians, & that in the midst of the Quire.  
And consequently this one Altar was dedicated unto the one only God. 
Dedicated unto God only.  For the first ages or antiquity which worshipped not saints, did not yield them any: for else with what face should S. Augustine have reproached unto the Gentiles, the Altars consecrated to the Gods? And what power or force should this argument have had in the mouth of the Christian against the Gentiles: There may no Altar be consecrated, 
Augustinus, ●. 10. serm. 6. de verbo Domin.  but to that which is called God: If at such time the Christians should consecrate any unto Saints, and again, if the Saints of the Christians were not taken of them for Gods? It is the Altar (sayeth he) which testifieth that he is taken and held for God, to whom it is erected and consecrated: for otherwise what should the erecting of an Altar do, if there were not a Deity believed and firmly received? Let no man tell me: It is no godhead: It is not a God: what was pleasing and acceptable to God, they believed and knew aswell as we do know or believe any other thing that is. But notwithstanding, so it is, that the Altar doth testify, what they took that to be, for which they made and erected the Altar, etc. Now with the invocation of saints, entered the multiplying of Altars, after the manner of the Pagans, and yet the multitude thereupon received, did not satisfy them, but afterward they added thereunto according to the fruitfulness and manifold increase of their Masses, according to the verse of the Poet; Vbi Templum illi, centumque Sabaei, Thure calent arae: or rather according to the saying of the Prophet; 
Osee. c. 8.  Ephraim hath multiplied his Altars, etc. But in the mean time it came to pass, that there was never a Table to be found in the Temples for the ordinary Communion of the holy supper, for the which and not for any other use, all, whether Tables, or Altars were at the first instituted and ordained, in such sort as that the Mass hath wholly displaced the holy supper, and the Altars the holy Table of the Lord.  
Hereupon followed, as one abuse begetteth an other, 
Consecration  a thousand superstitious decrees, and a thousand apish toys, some derived from the jews, and some from the Gentiles: Let the Altars be consecrated, let them be anointed with cream, 
Concil. Epaunense. c 26. Gratianus de Consec D. 1. C. Altaria. & C Nullus. Concil. Bracar. c. 37.  but not any save those only which are made of stone: thereby they have by little and little banished the Tables: Let the Bbs. only do it, if any Clerk do meddle therein, let him be degraded: and if any Say man, let him be excommunicated. Was this the charge which S. Paul enjoined Bishops? And what foolery is this, that a Priest should receive the body and the blood of the Lord for the people, and not to be held able or allowed, to power out a little oil upon a stone? The Consecrating of these Altars, is made of the same ingredientes with that of the Temples: that is, of a sprinkling with water mingled with salt wine, and ashes, of crosses made with holy water at the four corners, & in the midst, the Bishop his going about it seven times, the singing of the one and fifty Psalm; Asperges me Hyssopo: not without the profaning of the wholesome Scripture, and in particular that doctrine of the remission of our sins. Therewithal he prayeth to God, that he would vouchsafe to accept of his sacrifices; not without the making of the Cross of Christ, as the Apostle sayeth, of no effect. Therein he burieth some relics: Three (say they) are too few, four sufficient, and fiune too many: he putteth them in some pretty little case with three grains of incense, to the end, that for the affection and good will that God beareth unto them, he may receive the prayers and sacrifices which shall be offered thereupon, etc. Then he anointeth the Table of the Altar: andas he is anointing of it, singeth: Erexit jacob lapidem, etc. jacob set up a stone and anointed it, etc. All of them late inventions, growing long after the times of the Apostles, 700. 800. 900. or 1000 years, & that from their own doctrine, which is a great deal further swerving from that of the Apostles, without sense and signification, yea and without all  and sound foundation. And this same ceremony extendeth itself within a while after unto all the ornaments, as linens, cups, wine-pots and censers; and that with far more carefulness and industry, than ever they took about the Lord his lawful Sacraments. What may we think that these fellows will answer, when he shall say; Who hath required all these things at your hands? And howmuch better had it been to have taught Christians the abolishment of all sacrifices, by the one only sacrifice, and of all Altars, by the Altar of the Cross? then to have led us from the corner stone, to jacobs' stone; from the anointing stone, to the stone anointed; from Christianity to the jewish religion, and to the erecting and setting up of Altars after the manner of the jews, in hope of some new sacrifice to be offered up, to the annihilating of the sacrifice of the Lamb, slain before the foundation of the world, and yet new and fresh in the eyes of God to the end of the world? And again, how much more worthy a thing had it been, to have destroyed the Altars of the Gentiles, then to have dedicated them unto Saints? and to have plucked their ceremonies up by the roots, then to have transplanted them into the Church? seeing it is most plain and evident, that they were not derived or borrowed from any where else, as appeareth, when as we see that the Soothsayers take ashes from the townhouse, 
Pausaanias l. ●.  to mingle them with the water of the flood Alpha, and therewithal to besmear the Altar of jupiter Olympus, etc. For what is there that can come more nearly unto the same than our manner of Dedicating? And again, when we see our Altars washed with wine and water, and rubbeth with the boughs of Savin, 
Durand. l. 6. c. 76.  with the singing of some penitential Psalm, 
Arnob. l. 7.  etc. For is it not like the washing of the picture of the mother of the Gods with soap, wherewith our Country man Arnobius sporteth himself in his time?   

CHAP. II. Of Images, and that the old Christians had not any.  
NOw follow the Images, the ornament and goodliest garnish at this day, that is about either Temples or Altars, the refuge and succour of such as are devout: without which the Temples seem profane, notwithstanding, whatsoever holy manner of service be offered to God therein in all holy and reverend sort, neither are the people thought to be sufficiently instructed, how clearly, purely, and shrill soever his word do sound therein. Who doubteth but that (if they be of such importance, (if they have any such room and place in the Church,) there is either precept or example to be found for the warrant of the same? And again, who will not conclude and acknowledge it for manifest impiety, or extreme lightness, if there be nothing to be found for the maintenance thereof, but much to the proving of the contrary. The eternal God sayeth in his law, in the law which was given to his own people in the top of the mountain, with thundering and lightning, the visible threatners of the dreadful sound that was to ensue; Thou shalt not make to thyself any graven Image, nor any likeness, etc. thou shalt not bow down to them, nor worship them. When God speaketh so clearly and so loud, what is it that men can possibly find out to cavil at to the contrary? but he addeth a reason: For I am a strong, mighty and jealous God, visiting the iniquity of the Fathers upon the children, etc. setting forth under this title of jealousy a burning fire, and such a severe taking of vengeance as never sleepeth, as also so aggravating and laying out the heinousness and enormity of this sin, and the extremity of the punishment, and that by the drawing out and continuing of the same, as he doth not the like again in any other of the commandments. And again, we see this commandment repeated in the old Testament almost in every line: and in all the holy histories, nothing more usual, than the revenging of this sin, upon kings, upon people, upon whole estates and kingdoms. In the Prophets nothing more vehement than the threatenings against Idolaters, and alarms against Idols. And if any should reply and say, that all this is against Idols, and not against Images (a pitiful distinction against the express commandment of God. It is answered, that he manifestly speaketh there of every similitude and likeness, before which there is any bowing or kneeling, and of every resemblance, which is worshipped. And all the Church under the law hath so expounded and practised the same, insomuch as that thereupon they have refused to receive the pictures of Emperors, and the Eagles of Rome into their Churches. In like manner (sayeth Origen) to the end they might not be tempted of this sin, they have decreed not to admit or tolerate any ordinary abode, 
Origen, count Cols.  and being for Painters, or Carvers of Images in their common wealth: and yet notwithstanding, they did not want puissant kings, holy Prophets, and other excellent servants of God in all this time; by whose hands and ministery he manifested his power; by whose mouths he declared his will, and who as subjects meet and worthy for his service, would have entertained and retained Images in the Church, if it had not been the very indirect and contrary course; yea and would have honoured, worshipped, offered incense unto them, yea and prayed unto them; as Moses, Aaron, josua, David, Ezechias, josias, Elias, Elizaeus, Isaye, Daniel, and diverse others more. In all whose days and times this was not to be found, notwithstanding whatsoever corruption otherwise, that took place under the law yea notwithstanding whatsoever the Pharisaical misinterpretations & Gloss had afterward brought in. Now if under the law in his people of Israel, the Lord have so greatly abhorred, and so straightly forbidden & condemned Images, who will believe that the Son, the lively Image and engraven form of the Father, hath approved them in the Gospel, hath accepted of them in his Christian church? And who doubteth on the contrary, whether being come to teach and judge the world, he teach according to this law or no? as we see in S. john: My little children fly from Idols: 
1. Cor. 6.10. Apoc. 22.15.  As likewise judge according to the same; following the sentence set down by S. Paul, saying; Idolaters shall not inherit the kingdom of God. Yea, himself speaking in the Apocalyps not of old and ancient Idols, but of them of the latter times, he saith; They which shall do my commandments, shall eat of the tree of life, they shall enter in at the gates of my city, but without shall be Dogs, Enchanters, Idolaters, & all those which make and love lies. Wherefore? but because Idolatry, as sayeth the Gloze, is directly against the commandment of God, yea even against himself, as also because it is the school of vanity and lies.  
Again, the Christian Primitive church, did never practise it otherwise; and that we shall see by the succession of times. Clemens Alexandrinus sayeth: 
That there were no Images amongst the first Chrians. Clemen. in Paraenetico, & in 6. storm.  It is forbidden us to use this cozening and deceitful art; for the Prophet saith, Thou shalt not make the likeness of any things, that are above in heaven, or below here on earth, etc. There belongeth not unto us any sensible Image of sensible matter, but that only which is apprehended by the understanding and inward mind, inasmuch as God, which is the only true God, is apprehended of the understanding and inward mind, and not of the outward senses, etc. And therefore also he saith: There belongeth not unto us any manner of Image, or the counterfeit of any thing in this world, because that amongst all the things created, there is not any one that can represent the image of God. But and if you will needs have Images saith the other Clement, which was more ancient, and Bb. of Rome, Successor (say they) to S. Peter, writing as they pretend unto S. james: Yet make you not any (saith he) of stones, to entitle them with the name of God: 
Clem. Episco. Rom. ad jacob. fratres Dom. l. 5.  for who dare be so bold as to make any of the Emperor? But and if you will honour them, than this is that which we persuade you unto, you do good and bestow the honour thereof upon men your neighbours, which are the image of God: look to the feeding of the hungry, give drink to the thirsty, cloth the naked, visit the sick, harbour the stranger, secure the prisoner, etc. And not to run (saith he) unto these Images of wood and stone, to honour pistures and Images that have no soul: and in the mean time to make no account of thy neighbour, the true and very Image of thy Creator. This is nothing but the suggestions of the old Serpent, who maketh you believe that you are very devout, when you honour the insensible things, and to forget that you are impious and wicked, when you offend the reasonable, not only sensible. And what manner of impiety, (saith he) and how great an ingratitude is it, to receive the benefit from God, and to give thanks unto stocks and stones. Whereby it appeareth, that these first Christians had no Images, that they did not acknowledge any other here on earth, but the members of Christ, their poor Brethren. And this lesson had this Clement learned of Simon Peter, not making any distinction betwixt Idols and Images by the names that are given them but by the honour which is bestowed upon them: but our adversaries have received and learned the contrary doctrine of Simon Magus, and not of Simon Peter: of whom it is written by S. 
Theo. & Aug. de haeresib.  Augustine and Theodoret, that he gave unto his Disciples his own image, and the image of his concubine Selene to worship, in the form of jupiter and Minerva, as also of Basilides and Carpocrates very ancient Heretics, of the sect called Gnostici: of whom Irenaeus saith: That secretly they used certain Images, either painted or graven in gold and silver, 
Iren. l. 1. c. 23. &. 24. Epiphan. l. 1. haeres. 27. Tertul. de coron, Milit.  which they affirmed to be jesus Christ, whereunto likewise they did use to sacrifice.  
Tertullian ordinarily doth either mock at, or else is angry with Idols. And that no man may think that he distinguisheth them from Images, he expoundeth himself in plain terms, saying; S. john crieth aloud: Little children keep yourselves from Jdols: not so much (saith he) from Idolatry, that is, from yielding any duty or reverence towards them, as from the Idols, that is, even from the very shapes and images: For (saith he) it is a great indignity, that the Image of the living God should be translated into the Image of an Idol or of a thing that is dead. Now there is no cause for them to object against these plain and express words of the old Father, 
Tertul. lib. de pudicitia.  that in his book of shamefastness, he maketh mention of a certain cup, whereupon was painted the history of a good Pastor, going about to gain and get again his stray sheep: for what agreement is there betwixt the painting of a cup, and the worshipping of an Image? the workmanship of a glazier, with the judgement of the Church?  
Origen against Celsus handleth the question thoroughly. 
Origen. count Celsum. l. 7.  This Pagan did object against him: That the Christians were worse than the Barbarians, yea worse than Atheists: who would not see or look upon (saith he) either Altars, Images, or representation of any thing, etc. The answer whereto, if he had believed or taught, as our adversaries do, had been easy and ready, uz. It is not our intent or desire to have any Idols, but rather Images, we will not honour the resemblances of your Gods, but of our Saints, etc. But what sayeth he? The Christians abhor Images, (saith he) but not for the same reason that the Persians do, whom thou callest Barbarians. For they verily do not suffer any worshipping of jesus Christ in Temples, in Altars, in images, etc. but it is, because it is written: Thou shalt have no other Gods but me: Thou shalt not make to thyself any likeness: Thou shalt not worship them nor serve them. Then the question in this place is of the Images of Christ, and not of the Gods; which notwithstanding, he taketh to be no less forbidden in this place, than those of the Gods themselves. Heraclitus said: It is a folly to pray unto Images, that do not know the Gods. Origen goeth further, saying: Yea rather we know God: we know his only begotten Son: we know the Saints: 
Statuis. Simulachra.  but we do much more confidently affirm, that it is impossible for to know God, and to kneel down to Images: and it is not only folly to fall down before them, but even to make a semblance or similitude of them: and therefore we worship not Images for fear lest any man should think that we attribute unto them any manner of Deity. What doth Origen here in this place leave us to conclude, but that he setteth the Images of the Son of God, and of the Saints, in the same row and rank with the old Idols? Furthermore he sayeth, that he knoweth very well to put difference betwixt the true God, and the false and counterfeit: the Son of God, and the Saints: and betwixt Satan and his Angels. But if Celsus reply, as others do against us: who is so ignorant but he knoweth that Images are not Gods, & c? he taketh not this excuse for good payment: For sayeth he, You cannot acquit yourselves from being in fault, seeing that you honour them: The poor idiot seeing what you do, taketh them to be Gods: though we do not so, which know that they cannot be so much as Images: seeing that God cannot be represented by any Image, seeing likewise that man is not his Image, but inasmuch as regard and consideration is had of his reasonable soul, which he hath inspired into him, and not in any respect of his outward form and shape. In brief, if Celsus say, You abhor our Images: 
Origen. l. 8.  he saith not: It is to set up others in their places: But rather: We have others in ourselves, fashioned according to the word of God, the examples and patterns of virtues in our Souls, drawn and fashioned according to the pattern of our Lord, the first borne of every creature. And if he say again, why set you them not upon Altars? No rather, We will lodge them in our spirits the true Temples of God, wherein he vouchsafeth to dwell by his holy spirit, etc. Now there is no cause that any should after so many plain & pregnant proofs, allege unto us the distinction that he maketh upon Exodus, betwixt an Idol, 
Idem hom. 8. in Exod.  & the likeness of a thing: Inasmuch (saith he) as that the jdol is a fantastical picture of some thing which is not in nature: but a likeness is a representation and shadowing out of a thing that is. For besides that, the Hebrew will not bear it, what skilleth it us how or by what names he calleth them, seeing he condemneth both the one and the other? and seeing he declareth and manifestly showeth by the law of God, that both the one and the other sort is disallowed and condemned? So far as that they are not to be honoured, either in affection inwardly, or by any outward appearance. And this to be meant of all those, which either are not but in our fantasies and imaginations, as well as of those which have a bodily substance in some one place or other, aswell of those which are of the true God, as those which are of the false Gods, & aswell of those, which are of his only Son, God and man, and therefore representable in the humane nature, as of that of the eternal God, which is not able to be comprehended of us, either by our inward spirits or outward senses. And this suiteth with that of S. 
August., count Faustum. l. 20. c. 3.  Augustine, uttered by him in a word; Pagani ea colunt quae sunt, the Pagans' worship the things which are: and therefore not fancies, and yet such things as are not to be worshipped for Gods; Sed quae pro Diis colenda non sunt: Wherein resteth the effect and work of Idolatry. And hereby likewise is taken from them that which they allege out of S. Paul; An Idol is nothing. Sunt quidem Idola (saith Chrysostome) sed nihil possunt, 
1. Cor. 8.4. Chrysost. in 1. ad Cor. hom. 20. Theoph. ibid. August count Foust. l. 20 c. 5. Beda, Bruno. Hugo victor. Dionys. Carth. Faber Stapul. Genebrard, in Psal. 65. & 96. Arnob l 2. adverse. Gent. Lactan. l. 2. c. ● 4.18.  Idols (saith he) are something, but they can do nothing. And S. Augustine. They are, but they are nothing unto salvation. And their own Doctors: Formaliter sunt, efficaciter non sunt, if you look upon them outwardly, you shall perceive them to have a form and shape, but and if you look upon them as effectual and powerful, than they are nothing at all.  
Arnobius and Minutius Felix say, We have neither Altars nor Images; and they do defend and answer for themselves against the Pagans, who reproached them therewithal, & that so far, as that Arnobius telleth them, that they can have no religion, whereas there are Images, he saith, Simulachra, & not Idola. How far was this man from being of their minds, who can find no religion, if they see no Images? But Lactantius his Disciple & Schoolmaster to Constantine the Great, doth lay open this matter at large in these general rules: That Images, Imagines, inquam, were not taken up for any other cause, then for such as were absent, & that the Image of God is always superfluous, because he is present every where: That man is the truest Image that can be made of him, as representing him in the actions of the soul: That it is a mere foolery to paint such things as one hath, and after to fall down and worship them, seeing that the Images to the contrary, if they had understanding, have just cause to fall down and worship man, who hath made them. It is likewise a great blockishness for them which have sense to worship senseless things, and for those which have reason, the unreasonable, as it is for them which are heavenly borne to worship the earthly: That Images are nothing else but the shapes and similitudes of dead men, or the works of mortal men: In the end concluding after the manner of his Master in these words; Non dubium est quin religio nulla sit, ubi simulachrum est, It is most certain that there is no manner of religion whereas Images are. But with what face could he say this, if in his time, that is in the time of Constantine, the very time wherein was held the famous Council of Nice, the Christians had Images? seeing that all the reasons which he allegeth against the Pagans, are aswell to be applied to the Christians, in as much as they may equally and as indifferently be spoken against their Images? And indeed the Council of Elibert held at that time, 
Concil. Elibert c. 36.  delivereth unto us this writ in express terms: Placuit picturas in ecclesia esse non deberi, ne, quod colitur aut adoratur, in parietibus depingatur, It hath seemed good unto us, that is, it is decreed, that there should be no pictures in the Church, for fear that what men do honour and worship, should be painted upon the walls. 
You. in decret. l. 2.  Therefore not the three persons of the Trinity, for we worship them: but so do we not the Angels, neither the Saints in the same sense with our adversaries, who worship and adore them: Neither is that to be taken for an answer which some men allege, namely, that this was in the time of persecution: for the reason serveth indifferently for all times: As that that which is worshipped should not be painted, etc. But on the contrary it may seem that this Decree was made for fear that the rest, which then the church enjoyed, should minister occasion to the Christians to follow the lewd manners of the Pagans, it having been freely confessed before by the Pagans, that the Christians did not use them at all; as may be gathered as well by the reproaches wherewith they were ordinarily given to reproach them; 
Lampridius in Adriano.  as also by the testimony of the Historiographer Lampridius: as That the Emperor Adrian willing to receive jesus Christ into the number of the Gods, caused to be prepared for him many Temples without images, which were well remembered unto the time of Constantine, and called the Temples of Adrian, etc. 
Athanas. count Gentes.   
Athanasius saith, The invention of Images is not good, it sprung from that evil one: and that which hath an evil beginning cannot be judged good, but altogether and wholly nought: for how I pray you can God be known by Images? If it be by the matter, than what needeth any form? And doth not his glory appear in all things? If by the form, what need is there then of colours & painting? and might he not be better known in reasonable creatures? And otherwise what a pitiful and lamentable thing is it, that the seeing should worship the blind? the hearing pray unto those which cannot hear: for where is there any creature that can save an other, & c? Reason's altogether alleged against the Pagans, but so, as that they have the same force against the Christians: and as for that little treatise of the Image of Christ, slipped in amongst the works of this great and worthy man; let it be far from any man to object it against us: there is indeed recorded therein, that Nicodemus did make one, and that it fell into the hands of Gamaleel, Zacheus and others, & after that into the hands of the Bbs. of jerusalem, and that after the destruction thereof it was carried into Barutus a City of Syria, where being pierced and thrust through by a jew, there issued out of it blood, & that by it likewise were miracles done etc. For besides that this fable may seem to come out of the Legends budget, and for that also it is not confirmed by any Author, 
Nannius in praef, in Athanas.  Nannius a Doctor of Louvain, who hath reduced the works of Athanasius into tomes, doth not let to put it in the number of the books imagined falsely to be his: and Bellarmine himself for shame cannot deny it: whereunto you may also add the testimony of Sigibert, who sayeth, that that accident in the City of Barut happened in the year 765. 
Sigibert in Chronic. Legend 30.  and the history of Lombardie in the year 750. that is near 400. years after the death of Athanasius: as indeed this Treatise is never found to be alleged before the second Council of Nice, about the year 800. and thus you see how upon this and other such untruths, this doctrine of lies is founded and built. And indeed we read these words in Athanasius: He that worshippeth the Image of the king, worshippeth in it the king himself. And this our adversaries use to serve their turn withal against us but they do willingly let pass to speak what image it is that he meaneth: 
Serm. 4. cont. Arrian.  for indeed he meaneth not that made by Nicodemus; seeing it would have served his purpose for the maintaining of the worshipping of the Son of God against the Arrians: but the substantial Image of the Father, jesus Christ our Lord, whom he concludeth to be worthy to be worshipped in himself, 
August. Epist. 119.  and the Father in him: as S. Augustine sayeth by the same reason: That whereas it is forbidden in the law of God, to honour his similitude or likeness; it was not as though there were not an Image of God, but because he had but one which ought to be worshipped, even that which is himself, namely, the Son of God, and that not for him and his sake, but with him: not Christ himself considered as a man, how glorious soever he be, seeing that the holy Fathers do call the Arrians Idolaters, because they honoured Christ as they held him to be a Creature: and likewise the Nestorians, worshippers of men, because they separated the two natures, that is the Son of God, 
Athan. count Arrian. orat. 1. Greg. Niss. in laud. Basil. Synod. Ephes. in Ep. ad Theo. & Valent c. 67 Synod. Nic. 2. Act. 7. in Epist. Synod. ad Constanti. & Iren. Amphilo. Ambros de obitu. Theod. & in Epist. ad Rom.  from the Son of Marie. Athanasius, Gregorius Nissenus, and the first and second Synods of Ephesus, and the second and last of Nice: how beit otherwise very idolatrous: and yet with this privilege and prerogative, that if any creature were to be worshipped, who should be more worthy than Christ the man, because Christ was acknowledged by these heretics to be the Saviour of men?  
Amphilochius Bb. of Iconium; We take no care to set out in colours or tables the Images of Saints, because we have no need: but we ought rather to call to our minds the purity of their lives And this he may seem to speak against the Carpocratian Heretics so called, which did honour the Images of Christ and his Apostles.  
S. Ambrose sayeth: Helena found out the title. What did she? she worshipped the king & not the wood: because this is an error of the Pagans, & an impious vanity: Then she worshipped him that was hanged upon the wood, who was described by this title. Now he speaketh there of Helena the mother of Constantine: the contrary whereof our Legends would make us believe. And in another place he saith: By what reason or by what authority ought we to worship the Images of Angels or of saints, when as the Angels and Saints in their life time did never suffer themselves to be worshipped?  
Optatus Milevitanus maketh mention that the Donatists to make the Catholics to be hated, did threaten the coming of a people amongst them, 
Optat. cont. Parm. l. 2.  which would set Images upon their Altars: And worthily saith he, if the thing had succeeded according to the report: but there was no such matter seen, there was not seen amongst them any thing but the accustomed purity & ordinary solemnity, etc. S. August. skirmisheth very hotly in many places against Images: as in the Epistle 222. and on the 114. Psalms, 
August Ep. 222. & in Psa. 114.  which is very plain & powerful against the vanity thereof: and we can bring from thence whole leaves: for he abaseth them, & maketh them more vile than bruit beasts, carrion, or any other creature, calling them the instruments of error, and the habitations of Devils, etc. And addeth his reasons agreeable with those of our times: but trussed up in a few words, saying: They worship what their own hands have made of gold and of silver: and we have like wise certain vessels of gold & of silver for the use of the Sacraments, which are called holy, for the ministry sake wherein they serve. If there had been any such like Images in the Temples of his time, who seethe not but the scope of the text, did carry him to have spoken much rather of them, then of these vessels? whereunto he annexeth a conclusion which cannot by any means be deluded, saying: They have more power to bend & bow our miserable souls, because they have mouths, eyes, ears, nostrils, etc. then to correct & amend them: 
Cassand in Consult. 4.151  inasmuch as they neither speak, see, hear nor smell, etc. And indeed Georgius Cassander in his consultation with the Emperor Maximilian, proveth from this place: That there were not any in the Temples within S. August. his Diocese. But to the end that no man may gather to himself any opinion, that he meaneth here the Pagans only: he saith in his book of the manners of the Catholic church: 
August de morib. Cathol. Ecclel. l. 1. c. 34.  I know many that are worshippers of sepulchres & pictures, which make good cheer upon the graves of the dead, and bury or power wine upon those that are buried, and place these their actions amongst the works of religion, etc. If any man say that he reproveth this fault in the manichees, how would he then have taken it in the true professors of Christ? For the Church (saith he) condemned these dealings, & forced herself as much as she could, to correct & amend them from day to day. 
Idem contra Adimant c. 13  And against Adimantus the Manichie, he saith: Adimantus reproveth our zeal, that is, Of the Catholics: by which we abstain to honour Images: his meaning is therefore that we should believe that he favoureth them: which for certainty no man need call in question, or doubt of concerning the manichees, who by that means seek to win grace and favour to their accursed sect from the Pagans. Then it appeareth hereby, that to honour Images, is to play the Pagans, 
Idem in l. 6. de fi●d. & Symbo. c. 7.  and contrariwise to live as a true Catholic, is to detest and abhor them. In his book of faith and of the Creed he saith: Whereas we say that the Father is set, we do not imagine, that it is as men use to sit with their hams bended: for that were an impious and ungodly part for a Christian to place such an Image in a Temple, but much more in his heart, which is the very Temple of God? And what would he then have said of these Images of the Trinity, which are painted at this day, where the Father is set with a grey beard, a crown imperial upon his head, 
Index expurgatorius. 146. Pet Ram. in Scholar Metaphysic. Damas'. de Orthod. rid. l. 4. c. 17. Nicaetas in vit. Isaaci, comen. Niceph. l. 18. c. 53. Synod. Nicen. 2. Act 6.7. art. 3.4.5 6.7. Thom. part. 3. q 23 art. 3. Oleaster. in Deu c. 4. Abusens. Epis. in Deut. c. 4.  & the Son in his arms, & c? And what would he have said to Bellarmine, who blusheth not in the clear light of the Gospel to maintain them? To Pope Sixtus the 5, and Pope Clement the 8. who pictured themselves in the beginning of the Bibles, which they caused solemnly to be imprinted? To the Council of Trent, which appointed that these words should be razed out of a certain book? Taxat, inquit, eos qui Trinitatis Imaginem humana specie depingunt in Templis: deleatur, etc. A thing detested and accounted of in the Church as abominable, even to these latter ages, and to the most part of the worshippers of Idols? To Damascene, telling us, that to paint God is an extreme impiety? To Nicaetas calling it a madness and doting fury? To Nicephorus calling it an heresy? And to the Idolatrous Council of Nice the 2. judging it impossible, vain and wicked? And to Thomas and Oleaster maintaining in plain terms, that God cannot be pictured in the old Testament, but rather in the new, since such time only as the word hath become flesh? Whereupon Abulensis doth note 2. inconveniences in those which picture the Trinity: Of Idolatry, for fear that we should worship the Image: for so goeth the case (saith he) that God doth not forbid only to worship Images, but likewise to worship him in Images: Of heresy also, lest that by such means we should attribute to God a corporal and bodily Mass, or essential difference, such as we may observe to be given unto him in these three figures and shapes. And thus much be said by the way of the pictures of the Trinity. And in another place S. Augustine showeth the danger generally of all Images in these words saying: When men see them set in places appointed to honour in, the resemblance which they have with our members, toucheth and striketh the spirits of the infirm and weak, with some affection of praying and sacrificing unto them, especially at such time as the multitude is seen to run and flock thither. 
August. l 1. de consens. evang. c. 10.  And in an other place speaking of such as devised Epistles & letters from jesus Christ to S. Peter, and S. Paul: Can it be (sayeth he) because they had seen them pictured together. And thus deserve they to be mocked, which have sought Christ and his Apostles on painted walls, and not in the holy scriptures.  
Chrysostome upon Genesis, 
Chrysost. in Gen. c. 31. ho. 57  mocketh at Laban's Gods: Wherefore (saith Laban unto jacob) hast thou stolen away my God? A deep dotage: And thy Gods (sayeth he) are they such as that one may steal them from thee? Again, You know that when you were Gentiles, you were turned aside unto dumb Idols, even you, who speak, see and hear, unto insensible things, and is it possible that this thing should be pardoned? But and if in the Temples of Constantinople any such abuse had been, how had he been able to have spoken these things, and not to have become ridiculous? But yet (sayeth he) to the end that it might be known that these rules reached to the Images of the Christians, We have not to deal but with the Images of our Saints: for we do not enjoy their presence, by their bodily Images, but by the Images of their souls which we have, in as much as that which they spoke, 
Litur. Chrysost.  was the Image of their souls. Now there is no cause why any should object, that in the liturgy attributed to him, there is mention made of the Image of the Crucifix: for how can that be Chrysostom's, seeing therein is prayer made either for Pope Nicholas the first, near hand 500 years after him: or for Nicholas the Patriarch of Constantinople, who was more than 700. years after likewise for the Emperor Alexius the first more than 700. years after? for who cannot perceive & see that it was made 400. 
Hieronym. in Esa. c. 2. Idem in jere. Idem in Danicl. c. 3.  years or thereabout after his death, a long time also after the second Council of Nice, which established Images.  
S. Jerome sayeth, Man a living and reasonable creature, doth worship copper and stone, etc. And again, This error hath overtaken us, even to place and put religion in riches. And in another place notwithstanding, that he entreat of the matter of the three children in the boat fiery furnace, yet he giveth this general rule: The servants of God must not worship Images. And upon the 113. psalm, he dealeth no better with them then S. Augustine did before. But amongst the rest of his Epistles, there is one of the famous man ●piphanius, Bb. of Salamine in Cypress, writing unto john Patriarch of jerusalem which S Jerome hath not disdained to translate: by which it appeareth manifestly unto us, what opinion the Church had conceived of Images even unto this time, 
Epist. Epipha ad joh. Hiero  although as hitherto it never came in their minds to worship them, but only to have them as remembrances. As I was come (sayeth he) into a village called Anablatha, & had espied as I went along a burning lamp, and therewithal learned, (after some enquiry made) that it was a Church: I went in to pray, and found at the entrance into the same a vail hanging, died and painted, having the Image as it were of Christ, or of some Saint, for I do not perfectly call to mind of whom it was. Then when I had seen this thing, that in the church of Christ, against the authority of the Scriptures, was hung up the image of a man: I cut in pieces the vail, & furthermore gave counsel to the keepers of the place to bury some poor dead person therein, etc. And now also I am to entreat you, that you would give in charge by strait commandment, that there be not any more such veils hung up in the church of Christ, as do stand against our religion: for it is more seemly to take away this disquieter of a tender and soft conscience, being unworthy of the church of Christ, & of the people which are committed unto thee. They labour themselves & fall into a great puzzle about this place, some one way, some an other way: some disputing against Athanasius, and indeed these are they that have undertaken the weight and burden of the strife and contention: others in most solemn and deep sort, avouching that this Epistle was but lent him, which notwithstanding is alleged under his name in the famous Synod of Paris, whereof we shall speak by & by. But whom may we better believe then himself, if he teach the same in his works? 
Epiphanius tom. ●. count haereses, l. 3.  In the second tome against heresies, he maketh a beade-roule of the traditions then observed in the Church, and our adversaries would make us believe, that images come in by Apostolic tradition: but of images notwithstanding not one word. What is there of more honour in the Church of Rome, than the image of the holy virgin? and yet you shall see what he saith even of herself; We understand (saith he) that there are some, which would bring her in for a God, and which do sacrifice unto her Collyridem, (this was a certain kind of tart or cake) and which assemble and come together in her name: but this is a blasphemous work, contrary to the preaching of the holy spirit, a devilish work, and the doctrine of the unclean spirit. And herein are accomplished the words of the holy Ghost: Some shall departed from the faith, giving themselves to fables, and the instructions of devils, etc. And let it be then (saith he) that she be dead and buried; admit that she were taken up, or suppose that she abideth and liveth still, let us take out this lesson, that we may not in any case honour the Saints, further than is decent and becometh, but rather the master of the Saints, our Lord. And let this error broached by these seducers vanish and cease: for Marie is no God: let no man offer in her name: for he that doth it, destroyeth his own soul, etc. Who will believe that he which spoke these words should ever approve of images? Yea, on the contrary, who doubteth but that he would have thundered against them, in the fiery flames of his holy zeal, if he had seen these covents of Friars, & other fraternities, these vows, hanging tablets, these gorgeous garments, of cloth of gold, and silver, renewed and repaired according as the fashions alter and change? And all the idolatries of the Pagans of all ages heaped together in these our days, and bestowed upon the image of the holy virgin? But let us hear what he saith of her image in express terms: This love and longing lust to make images, 
Haeres. 79.  what is it, but the uttermost endeavour and whole strength of the Devil, who under a colour of justice, conveyeth himself into the understanding part of man, seeking to set up and advance to the place and dignity of God, mankind that is mortal, making Gods of them by pictures & images, bearing the shapes of men? But those whom they worship are dead: but not content therewith, they set up their images to be worshipped, which in deed cannot possibly die, because they were never alive: And thus man goeth a whoring from the true and only God, as a common harlot, prostituting herself to every man's couch and company, etc. In deed the body of Marie was holy, but not a God: and as certainly she was a virgin, and an honourable virgin, but not given unto us, that we should fall down and worship her: but rather she worshipped him, who according to the flesh was begotten of her, but yet descended of heavenly nature, by the father-side. And therefore the Gospel armeth you against this error, when he saith: What have I to do with thee O woman? as it were thereby prophesying of the sects and heresies which should rise thereupon in the world, lest that any doting upon, or too deep falling in love with her holiness, might be plunged into the pit of this raving and senseless madness of foul and filthy heresy, etc. But she is honourable and renowned as Elias, as john the Evangelist, etc. yea and more renowned by reason of the dispensation of the mystery, for which she was thought to be a fit and worthy instrument: but yet not so worthy as to be worshipped and adored no more than the other. For far be it from us, that we should ever be overtaken with that old error of leaving and forsaking of the living God, to fall a worshipping of the things which he hath made. For if he will not have any man to worship the Angels, how much less her that was borne of Anna, which was given by joachim to Anna, begotten of the seed of man and woman, after the ordinary course of all other men and women, etc. Let not Marie then go without her due honour, but let us bow before and worship the Father, the Son, and the holy Ghost: let no person, whether man or woman worship and bow before Marie. This mystery is due unto the one only God: the Angels look not for any such glory: let us blot out all such abuses as have been cursedly carved and written in our hearts: let us take from before our eyes the coveting of wood: and let every creature turn and apply themselves to him which hath made them. Now he which speaketh thus of the Virgin Marie herself, what would he then have said of the Saints? what would he have said of her image and theirs? He that condemneth the idolatry that was committed in respect of her, which was but then in sprout, and as it were in the husk, 
Epiphan. tom. 1. l. 3. contr. Anom. haeres. 76. & l. 2. tom. 1. haeres. 55. contr. Melchised, & in Amir.  what would he have said at this day, if he should come and see it in the flower; yea, if he should come and see it in the heap? He letteth not to say the same in other places of those which worship the image of Moses in Arabia, and that of jephtha his daughter in Samaria, etc. But that which is alleged of him in the seventh Council of Constantinople is more notable: Beware (saith he) and take heed to the observing of the traditions which you have received, decline not either to the right hand or to the left. Remember yourselves my dear children, and go not about to bring any images into the church, nor into the places of the burying of the Saints, but bear you always God in your hearts, likewise suffer them not in your private houses: for it is not lawful that a Christian should be tied by the eyes, 
Alphons. de Castro in verb. Imago. Theodor. epis. Ancyrae  but rather that he should be intentive in the spirit. To be brief, Alphonsus of Casters upon this occasion entreating of heresies, imputeth the same to Epiphanius, namely, the condemning of images.  
Theodore Bishop of Ancyra, near about Epiphanius his time, and somewhat treading Epiphanius his steps, saith: We do not judge it to the purpose, to make the pictures or images of Saints, of material colours, but rather now and then to renew the virtues which we read of them as of living images: for by that means we may come to the imitating of them. And as for such people as do set up their images, what profit I pray you, can they report unto us, that they reap thereby? Is it because they would after a certain manner and sort be put in mind of them by looking upon them? But that is very apparent to be nothing but a vain cogitation, and an invention of devilish deceit. And Theodoret of the same time upon the 113. 
Theodor. in Psal. 113.  Psalm, saith: God maketh what it pleaseth him; but images are made such as it pleaseth men to make them: they have the receptacles of sense, but they are senseless; and that in this thing more than flies or fleas, or any other vermin: and it is just that such as worship them, should lose both reason and sense.  
Now this is to come to that which Erasmus saith in his Catechism; 
Erasm. in Cateches. & in ecclesiast. l. 2.  that unto the time of Saint Jerome, and as we see somewhat later, images were not approved of them which were of the best approved religion, no not the image of Christ himself. And therefore, after he hath turned himself round, that he might apply himself unto the time, yet notwithstanding he cometh to conclude: That there is neither law of God nor man, which ordaineth images in Temples. And that it is both more easy and more sure to take them all away, then to go about to deal with the people, that they would use them sparingly, or to prevent that superstition, do not mingle itself therewithal. And that although otherwise the spirit were very free and void from all superstition: yet herein it is entangled and enwrapped with a certain kind thereof, by kneeling before an image of wood, by having his eyes bend thereupon, by framing his speech thereto, by kissing the same: and in a word, in holding it unmeet to pray in any other place, but before an image. Likewise the good Fathers of Trent, proceeding in good earnest, 
Index expurg. pag. 255.  as they are wont in all their matters, have not forgotten to appoint, that in printing the works of Erasmus again, this place should very diligently be looked unto and razed out.  
Now if the Church have been 500 years, & those in her chiefest flourishing without setting up or harbouring of any images in her temples, what profit could there be in receiving of them, or what peril can there now be in taking of them away? what conscience in persecuting of such as remove them? what audacious and impudent boldness in calling such heretics? when as the first fathers called it heresy to have any of them, and a devilish invention to bring them in? and what would they have said of the worshipping of them?  
But lest they should be accounted as dumb as their images, 
The adversaries their objections. Damas'. l. 4. c. 17. Niceph. l. 2. c. 7.  they will not be without some thing to reply. Abgarus (say they) king of Edessa, sent a painter to take the proportion, and portraiture of jesus Christ. They read this in Damascene and Nicephorus, who writ after the year 800. How cometh it then to pass that Eusebius a writer both more ancient and authentic saith rather that he hath read in the records and Monuments of the commonweal of Edessa, that Abgarus sent unto our Lord to be healed of him, and speaketh not a word at all of the drawing of his portraiture? And what is there in that which is common and equally fitting our question, if we must have images in the Church to worship them; and if the Primitive Church have had them? For there is nothing to be gathered but the curiosity of a Prince, strangely affecting a portraiture, and that of a prince which was no Christian; so that here can nothing be concluded for Christians. And why do they not remember themselves, at the least that Pope Gelasius in his decree, as also Isidore do place this history amongst the Apocrypha, whose original is unknown? They charge us a fresh with the Veronique (that is, the lively picture,) & that hath no manner of testimony or approbation, save only in their Legenda Aurea. What will they say to vives, where he saith? The golden Legend consisteth for the most part of Iron or Lead: so as the author thereof could not but have a heart of lead, or a mouth of Iron? And then with that of Nicodemus. But how will they answer the untruths clearly proved, freely confessed even by themselves of the pretended treatise of Athanasius, which only maketh mention thereof? yea rather for all these images of Christ, how will they salve themselves of the Epistle written by Eusebius to Constance the Empress? saying: Seeing thou hast commanded me to send thee the image of Christ, 
Euseb. in Epist. ad Constant. Augustam.  I desire to know which it is that thou meanest, whether the true & unchangeable one, which carrieth with it the characters & engraven forms of his divine nature, or rather that which he took upon him for us, clothing himself in the shape and habit of a servant; that is, the humane nature, etc. But without all peradventure thou desirest the image of this carnal body which he took for us, and yet notwithstanding the same joined with the glory of his deity, rather than subject to passions and mortality. But who shall be found able to express in painting with dead and lifeless colours, the shining brightness of so great an excellency, of so great a glory? But and if they were not in the time of Eusebius Bishop of Caesarea in Palestina under Constantine the Great, where were they then found out afterward? And further what a vanity is it, to go about by false and counterfeit images to prove the truth of images? The like is that of the image of the virgin Marie, painted (say they) by S. Luke. And this is told them by one Theodorus Anagnostes, who writ after all the rest; & one Simon Metaphrastes the compiler and gatherer together of the Legends, Master of the school at Constantinople, and a very late writer. But the Apostle S. Paul telleth us, that S. 
Coloss. 4.  Luke was a Physician and not a painter: and being a jew, what likelihood is there that it should be he, if you do but mark that Origen saith, that the jews did not suffer any amongst them? But certainly as the jews heretofore in conversing and keeping company with the Gentiles had taken up their images, even so the Proselyte or converted Gentiles affecting to become Christians, brought them with them: the Christians also thereupon became very easy and ready to apply themselves unto their fashions, in things (especially) indifferent, to have them as records and remembrances, & not for to worship them; and so those which followed after, went somewhat further, as man's nature in things tending to superstition cannot keep any measure. But this point shall be handled in the Chapter following.   

CHAP. III. What manner of proceeding Images had amongst Christians: and of the most licentious abuse thereof after they once came into the Church of Rome.  
IT is certainly agreed upon by all the Christian Doctors, 
The Gentiles the inventors of images. Ambr. in psal. 118. Concil. Nic. 2. Act. 6. Cypr. de Idol. Vanic. That images were brought in amongst the Christians by the Gentiles. Euseb. l, 7, c. 18  that the Gentiles were the first inventors of images. S. Ambrose: The Gentiles worship wood as the image of God. Gregory Bishop of Neocaesarea; The religion of the Pagans did invent & give entrance to images. S. Cyprian; They were made at the first for to retain the countenances of the dead: but after that which was brought in for the comfort and consolation of the living turned to a religious carriage toward the dead. That the Gentiles brought them in amongst the Christians also, still keeping and cleaving fast unto some of this their old leaven, Eusebius beareth us witness: for speaking of her picture, whom our Lord healed of a flux of blood in Caesarea Philippi, & of that which she had erected unto him of brass, near unto that of her own, he saith: There is no cause why we should marvel, that those which had believed amongst the Gentiles, for the benefits which they had received of our Saviour, should offer unto him such a thing, as it were in manner of a present: seeing that we do behold even yet to this day, the pictures which were intended and drawn for the Apostles S. Peter and S. Paul, yea and our Saviour himself, and the tablets which are made of them, as likewise certain old ones which have been kept. And this seemeth to me to have been retained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without the changing of the fashion according to the custom of the Gentiles, which were wont so to honour them whom they judged worthy of honour, and whom they acknowledged for saviours. Whereupon also Beatus Rhenanus saith upon Tertullian: 
Beat. Rhenan. in Tertul. de Coron. Milit. Niceph. l. 20. c. 30.  That the Gentiles which received the Christian religion in their old age, did very hardly forsake the fashions which they had been accustomed unto all their life long. But that it was but for a monument or remembrance, and not for any religious use, appeareth by Nicephorus likewise, though the most superstitious of all other the ecclesiastical writers. For besides that we see that this image is not in any Church, but in a street, there were not for whole 300. years any either Altars, sacrifices, perfumes, prayers or pilgrimages made unto it: He speaketh properly as of an old one, when he saith: That process of time had worn out all remembrance of it, concerning wherefore it was there and whose it should be: that the dropping of water, slime, and moss had so rot it, that there was not any of the letters about it, to be known: and that this miraculous herb within some short time after, was not any more to be found, etc. Assuredly if images deserved either reverence or worship, than that more than any other, being the image of Christ, authorized by a miracle, etc. And therefore if that were so utterly neglected by the old Church, we cannot excuse it of a most notorious contempt; yea and of an unavoidable error. Or else certainly, seeing that it made no greater account thereof, being that Church which we follow & set before us for our pattern, let us say, that it was because they then believed as it now behoveth us to believe, that there is not due to speak according to the terms of religion, either worship or reverence unto any image whatsoever. And if not at those times when images might have been kept in some true proportion of resembling them for whom they were made, how much less at this day, when every man painteth as his humour and fancy persuadeth him? etc.  
We say the same of the cross, 
Of the Cross. August. de verb. apost. serm. 8. Galath. 3. Tertul. in Apol.  and we have also said it before in another place. In the beginning it was nothing else but a sign, which was made with the fingers in the air, as we read in Tertullian. And S. Augustine giveth a reason thereof saying: To the end that men may not imagine that we are ashamed of the crucified. How far better had it been to have had him graven, to have had him crucified, saith the Apostle before our eyes? Thereupon the Pagans called the Christians, as saith Tertullian, Religiosos crucis, the religious of the cross, in way of derision: but truly, for as much as (as the Apostle saith) this cross was a stumbling block unto the jews to be offended at, and foolishness unto the Gentiles, it was acknowledged of them for a mystery of the unspeakable wisdom of the eternal God. 
Arnob. sive Minutius lib. ● contra Gentes.  But when the Pagans object unto the old Christians, that they adore and worship it, how do they take it in the question of honour? Arnobius telleth how, saying: We do not wish for, neither yet do we worship the Cross: but rather you, who consecrate Gods of wood, do worship also, it may be, the crosses of wood, as parts of your Gods. For what are your banners of arms, but gilded crosses? And what are your Trophies and Monuments of victory, but men fastened to the cross, nothing but crosses? Constantine to show to whom he gave the honour of his victories, (namely to Christ) altered the Labarum, that is to say, his oriflam or imperial banner, causing the name of Christ briefly written and abbreaviated to be set therein, after he had had the vision, for the confirming unto him of his calling and vocation to the deliverance of the Church. For as for the Cross we have seen in Arnobius, that from the times of the Pagans, the staves of their Ensigns were cross-wise made and fashioned.  
But what communion is there betwixt a temple and a camp; a warlike banner or standard, and a banner of procession; an ensign ordained for the atonement and keeping together of an army, with a tablet carried about to be worshipped? And again, where will they find that Constantine did ever worship it, 
Cyril. lib. 6. contra julianum.  or cause it to be worshipped? And what will they say of Cyrillus the Patriarch of Alexandria, who answered the Emperor julian a long time after the death of Constantine, reproaching him for the honour given unto the Cross: that the Christians did not give any worship or honour unto the sign of the Cross? 
Petr. Crinit. l. 9 de Honest. discipl.  Or unto the emperors Theodosius & Valens, which yet after that did forbid Crosses by express edicts, saying: In as much as we have not any greater care for any thing, then for the service of God; we forbid all manner of persons to make the sign of our Saviour jesus Christ, either in colours or in stone, or in any other matter, or to grave him, paint, or carve him: but on the contrary, we will and command, that in what place soever any such be found, that it be taken away, upon pain of being grievously punished for withstanding and doing to the contrary. Whom notwithstanding we see not to be reprehended by the great and famous Doctors of that time, Saint Augustine, Saint Ambrose, etc. men like enough not to have concealed or kept back any good admonition, or instruction from them, which they were to know or to be admonished of, much less by the Counsels of the Church, which at this time were more usual then in all the former. And as for the Poet Prudentius his words, they are not any bar or stop against the soundness of this matter: Crux pellit omne malum: The Cross driveth away all evil and mischievous things, etc. For this is a poetical phrase, and their ordinary manner of speaking, attributing to the sign, the properties of the thing signified, as unto the Cross the effects of the shameful and reproachful death, which the Son of God suffered thereupon for us. As in deed it is very plain and manifest in that treatise of Saint Cyprians, called Lignum vitae, and hath been observed by the best learned, that the old writers by the Cross did not understand the wood, but the Lord himself fastened unto it, fastening thereunto by his death, the hand writing of eternal death, wherein we stood obliged and bound. In so much, as that the Council of Trent hath decreed, 
Index expurg. pag. 28. & 30.  that this should be razed out of the books of Georgius Fabricius, touching his censure upon the works of Christian poets.  
Now as we have seen the diligent endeavour and industry of the first Pastors of the Church to remove and put far away all idolatry, 
That images were first used but as monuments and remembrances, in the nature of histories.  by the keeping out of Images: so consequently and in the next course we shall see, how by little and little it was brought in by the careless negligence of their successors, and under their receiving and admitting of the same, which Satan devised to be by a gentle kind of secret creeping from private houses, to public houses; from a profane & historical use, to the abuse of worship & adoration, and that altogether upon mere devotion. 
Chrysost. invita S. Meletri. Niceph. l. 12. c. 14.  We read of Meletius of Antiochia, who died in the second Ecumenical Council, that he left behind him such a desire in the people to have him, as that every man was willing to have his picture upon his walls, vessel, rings, etc. This came partly of too much curiosity; partly of the seeking of humane comfort. In as much also as there were celebrated and solemnly kept the yearly memorial of the most famous Martyrs, as namely the Panegyrics in their praise and commendation, & the day of their martyrdom, thereby to kindle the zeal of the Christians, that they might be the more constant in holding out, after their example: It was to be seen, that in certain temples, histories containing such matter were painted, the better to revive and keep alive, what memory might let slip and fall away: As that of Martyr Barlaam in S. Basill, 
Basilius in orat. de Barlaam.  saying: Better painted upon the wall, then described in his oration and speech: and that of Theodorus in Gregorius Nissenus, saying: Where the Mason hath polished the stone, as if it had been silver, and where the painter hath not spared any thing of his art, etc. And lastly, the histories of the old and new testament upon the walls of the temple of Nola, which Pontius Paulinus about the year 430. caused to be painted for to keep occupied with the consideration of those tablets, those that came to the feast which was made in the honour of S. Felix the Martyr, who otherwise (as saith Trithemius) suffered themselves to be carried away, and wholly given to their wine and good cheer. But how far off is all this from worshipping and adoring of them? There is one only place alleged against us under the name of Saint Basill, wherewith they go about to dazzle the eyes of the world: I honour (saith he) the images of the Apostles, and I honour them publicly, for they have left us the same by tradition, and therefore it is not to be gainsaid or forbidden, and thereupon also we erect and set up in all our Churches, their memorials and histories. But upon their own consciences let them speak if ever they have found any such word in all S. Basill his works? and in deed what likelihood is there thereof, that he should at the same time call that an Apostolical tradition, which Epiphanius holdeth to be a Devilish invention? And further, how can this word Adoration stand and agree with his time? which was heard, but little spoken of for many ages after, yea in the most idolatrous, and which is as yet to this day dissembled and carried only under hand? 
Concil. Nic. 2.  And in deed this is only the allegation of Pope Adrian the first, writing to the Empress Irene, from the second Council of Nice 400. years after S. Basill his time, and when as the power and heat of Images did most furiously rage.  
Now Images were scarce any sooner received into the Churches & Temples, 
The beginning of the worshipping of images.  then that the people which had lately left and cast off their paganism, thinking to have found in those of the Apostles and Saints, that which they had lost in their images of their own Gods, began at their pleasure to yield them the very same honour. And this abuse was spread and propagated in divers places diversly, according to the ignorance or capacity, negligence or diligence of the Bishops: but still so as that it gained in all men's sight great and large countries at that time when barbarousness had overrunned the whole Roman Empire, by the invasion of such infinite multitudes of fierce and barbarous nations: and that in such sort, as that being once admitted and received, there was not any means left to cast them out again; the most part of the Bishops thinking they had done sufficient service, in letting the worshipping of them. But how much more provident were they that had utterly cast them out? And how much more wisely had they dealt if they had taken heed to S. Augustine his admonition: 
August. in psal. 113.  That they are more mighty to deceive souls, in as much as they have eyes, then to reform and amend them, in as much as these their eyes see not at all.  
Therefore Serenus Bishop of Marseillis in the time of S. Gregory, 
Oppositions & withstandings of the worshipping of Images.  about the year 600. was offended that his people did worship them: he is moved with a holy zeal, according to the example of king Ezechias, and breaketh them. Alphonsus of Castres' reckoneth him amongst the heretics for doing so: Bellarmin notwithstanding saith, that he did him injury therein. 
Gregor. l. 7. Epist. 109.  But what saith the foresaid Pope Gregory unto him, notwithstanding that for the most part he was the father of all the superstitions wherewith the Church was corrupted? It hath been given us to understand, that your brotherhood seeing certain adorations of images, hath broken & cast them out. And certainly we have commended your zeal, in that you would not suffer that any of all the things that are wrought by the hand of man should be worshipped: 
Ne quid manufactum. Gregor. l. 9 Ep. 9  but therewithal likewise we judge that you ought not to have broken them: which thing he speaketh of more at large in an Epistle to Serenus. And addeth afterward: It is one thing to adore a picture, & another to conceive and apprehend by the picture, that which is to be worshipped: for the picture is for idiots, & that which is written, for them which can read. He did not not then acknowledge them for any other thing than remembrances and stories: and thereby doubtless in great danger to have been condemned of heresy, if he had been at Trent. And in the end, to hold the mid way, he saith: It is needful and requisite, that thou shouldest call the children of the church, that is, those of thy diocese, and that thou let them see & understand by the testimony of the scripture, that it is not lawful to adore or worship any of the works of men's hands: because it is written; Thou shalt worship the Lord thy God, & him only shalt thou serve. And that thou shouldest after this than signify unto them that thou wast offended with them, for that they had abused themselves by adoring & worshipping of such pictures as were not made, but only to teach the histories of such as they did represent to such as could not read: & that that was the occasion wherefore thou didst break them. And therefore upon condition that they will contain themselves within the bonds for which they were admitted and received, that thou art content to suffer them to enjoy them. And to be brief, if any man will make any, those hinder not: but if they begin or offer to worship any, then look about thee and suffer it not in any case. Now I could have wished that as Gregory said to him; Teach them by the scriptures, that they must not worship them: for it is written, etc. that he also had added: yea, but they ought not to have them for instruction: for so also it is written, etc. But the mischief is, 
jerem. 10, Abacuc. 2  that the good man found the clean contrary in the scripture. In jeremy: 
jerem. 10, Abacuc. ●  That the wood is a doctrine of vanity. In Abacuch: That molten images are nothing else but the tellers of lies. So that this Bb. though carried away with the wave of time, and the multitude of people, is one who speaketh all one with a certain Council, which was held in the same age: If thou canst, without the people their making of any stir or talk about it, 
Concil. Carthag. 4.  beat down the Altars which have been erected to any other end, then to be memorials of the Martyrs: but let them alone & tolerate them, if they begin to stir. And who hath not any other reasons then those of the Pagans, even the very same which the heathen Philosophers did use, to allege against Serenus, for the supporting of these relics of Paganism; Which (saith Athanasius) when they perceived themselves pressed hard by the Christians in the matter of their images, answered, 
Athanas. contr. Gent.  that they were visible signs to know the nature of the invisible God, and that they are as books unto the ignorant, by which they come to the understanding of celestial things. But Athanasius and Eusebius do scoff at these answers. And hereupon also S. Augustine hath told us: That those are subject and apt to learn lies, who seek for Christ jesus & his Apostles in the paintings of walls, & not in the scriptures. Within a short time after Pope Boniface (the same who advanced Phocas the parricide to the Empire for images, had exceeding great need of the patrons and protectors) opened the temple of all the Gods that were at Rome, called Pantheon, by the licentious liberty and free permission which he gave to every man to devise and do therein, and in stead of the images of all the Gods, 
Sigibert. & Plat. Blond. l. 9 Dec. 1.  he placed therein the image of the virgin Mary and of the saints: as likewise at the same time there were set up in the Chapel of Laterane the images of Phocas and Leontia his wife, because he had granted the Pope the supremacy and supreme authority over all other Bbs. Afterward about the year 700. it was ordained by the sixth general Council: 
Synod. 6. c. 82. Constant. 3. Gregor. Cedrens. in hist.  that whereas it had been the custom to picture & represent our Lord under the similitude of a lamb, he should from thence forward be pictured in the similitude of a man; seeing that the truth was come in place, & had abolished shadows: for thus it saith: To the end we may be put in mind of his conversation in the flesh, & of his passion & death, & in them of our redemption. And all this while no one word of the adoring and worshipping of them, howsoever Gratian do most falsely cite & bring this Synod for the adoration of images, 
Gratian. de consecrat. D. 3. c. venerabilis. Zonara. tom. 3  taking in stead thereof a canon of the second council of Nice, which began Venerabilis, as Zonora● doth teach us: & that Polydore, who had not as yet seen the canons of this council, allegeth at the sight of the country: that the worshipping of the images of the Saints was resolved upon.  
Now at this time fell in the great strife and contentions which happened about this worship and adoration, 
Wars falling out about images.  or to speak more properly, the wars of images, or rather of the Empires under the colour of images. This sixth general council had condemned the heresy of the Monothelites, that is, their heresy who acknowledged but one will in Christ, namely, a divine will. And Constantinus Pogonatus had caused to be painted in the porch of S. Sophy's temple in Constantinople, the images of all the fathers which had been present at that council. But Philippicus holding the foresaid heresy, & coming to be Emperor, caused such images to be taken away. Pope Constantine in despite caused them to be painted in S. Peter's porch, & not those only, which had been at the sixth general council, but all the fathers which had been at the 6. general counsels. Wherefore now the question of images which had been but as an accessory, becometh chief & principal, especially after the Synod held in the time of Constantinus Copronymus, 
Bedo. l. 2. Paulus Diacon. l. 6. c. 11.  wherein all the decrees of the sixth general Synod were approved, (that especially against the Monothelites) save only that therein images were condemned, for which alone the strife & contention continued, the controversy of the Monothelites lying extinct and buried. Then Constantine the Pope called a council at Rome, 
Lib. Pontisic. Plat.  where he caused it first to be affirmed and decreed, that images ought to be honoured, and excommunicated the Emperor Philippicus, etc. And it is no marvel, seeing he also was the first which would have his feet kissed in the city of Nicomedia by the Emperor justinian. And from that time forward, the cruel wars for images betwixt the East and West, the Greek and the Latin church, the Emperors and the Popes, entered and set in footing. Philippicus is driven out of his kingdom by Arthemius, and Arthemius by Theodosius: who having need of the Pope his favour, for the installing of him, ordained, that images should be restored. But this man dying about the end of the year, Leo the third, called Isauricus succeeding him, took upon him the hearing of this matter, 
Anno 730. Sigibert. Paul. Diacon. l. 21.  together with his divines, and to that end assembled a Council at Constantinople: all things being reasoned and debated by the scriptures, the worshipping of images & making of prayer unto them, was therein condemned: the Archb. Germanus, who defended them, deposed, the idols broken, & the painted pictures defaced & blotted out, a commandment and injunction from the Emperor, 
Bonfin. l. 8. dec. 1. Anton. Arch. Florent. 1. 14. c. 1. S. 1. Canon. Perlatum D. 3. de consecr.  that the determination and sentence of this council should be obeyed. Gregory the 2. to the contrary taketh this occasion to strengthen himself, & make his part strong in Italy, calling an other council at Ravenna, and therein causing it to be established, that whosoever should destroy, profane, or speak evil of images, should be declared and pronounced accursed: (he durst not say, whosoever did not worship; or this had been against the canon of Gregory the 1.) He further excommunicated Leo the Emperor; quit of all manner allegiance unto him all Italy, and forbade his subjects to pay him any thing: he confederated himself with the French against him, covenanting to part the western Empire betwixt himself and them. Again, this was one principal cause moving them thereto, for that images were nothing but images. Chroniclers observe, that upon these alterations, there appeared extraordinary eclipses of the Sun & Moon, lightnings & thunder, floods & earthquakes, as warnings of God's wrath, & of the declining and falling away of the church: but whereat the Popes did no more stir than their images. 
Anno 755.  After Leo succeeded Constantinus Copronymus: he assembled again an other council at Constantinople against the pretended one of Rome: the Pope was called thereto, but he would not appear. Therein it is decreed, that images shall not be honoured: and Gregory Bb. of Naeocesarea, had the charge of drawing into one book all the reasons: whereupon the council grounded this their decree, committed unto himal which were read & solemnly published in the hearing of all the people. Germanus the Patriarch, & johan. Damascenus the son of Manzar, were in express terms condemned: which treatise of Gregory is as yet extant and to be read. Now this Emperor was no Monothelite, but rather had taken his oath for the establishing of the six general Counsels, and whereto he ordained, that this should be added for a seventh, & this he signified to the Pope, to the end that he might have him to cause it to be kept & observed. Again, he sent in like manner to Pippin into France, who at that time did bear all the sway there; who caused a Council to be assembled at Gentilli: Pipin holding his place by the benefit of the Pope, did therein what favour he could to his part, & so it was concluded therein, that images should be tolerated: it was not as yet said, that they should be worshipped. Yea there were as yet many that resisted and stood out against them, & about this time it was, that they were received in England. At this time also it was, namely, in the time of Adrian the first, that Bbs. began to subscribe their public acts and writings with the sign of the cross. In the mean time Stephen the third cause it to be decreed in a Council at Laterane, 
Anno 768.  that there should be burning of incense before the images: but his chief and principal scope therein was to make his part good against Constantine the Pope, whom his faction & partakers had deposed, because he seemed to place & set himself above the Emperor in authority: as in deed he was brother to Didier king of the Lombard's, who sought aid at the Emperor's hand against the Frenchmen. And thus continually the matter of Divinity was crossed and thwarted by the matters and affairs of the state.  
But as Irene the Empress, daughter to a king of the Tartars, 
Anno 790.  being by birth & country a pagan, & widow of Leo the fourth, came to be guardant to her son, & so to the regency of the Empire: she sought for some means to enter again into the West, & for that purpose could not bethink herself of any more fit, then to gratify the Pope with the making of images, she then called a Council at Constantinople: 
Concil. Nic. 2 Diacon. l. 23.  a great part of the Bishops there present, maintained the abolishing of Images: the Empress for divers coloured considerations; went about to exclude them who had been present in the former: the people were offended, and thereupon she interrupted & broke off the assembly. But the year following, after she had disarmed such as were of the contrary opinion, she banished the best and most powerful families maintaining the same, and armed those which were the favourites of images, and so called another Council in the City of Nice. There appeared and were to be seen Pope Adrian the first his letters full of special favour & good will to her and her Patriarch Tharasius. There it was also in plain terms (for the devil was there set lose in all manner of licentious liberty) pronounced, contrary to the opinion of all those which had gone before, yea even of Gregory the great himself: That the images of Christ, of the virgin Marie, & of all the saints must be worshipped & adored. And there (to be brief) were accursed all those which should think the contrary: & the Bbs. who had condemned them in the former Council, constrained to revoke their sentence, as namely, Basill of Ancyra, Theodore of Myra, Gregory of Neocaesarea; not that old Gregory, but a later: & so when they had thus done, they were set every man in his charge & place again. And it was decreed, that this should be called the seventh general Council, and not that of Constantinople, held under Constantinus Copronymus. This Council was held about the year 800. which our adversaries are accustomed to allege for images under the name of the Nicene Council, but making semblance as though it were the first Nicene Council, & not the second, that so they might grace themselves with the name of that famous council, which maintaineth the divinity and adoring of the Son of God, whereas this, that is the second doth attribute both these unto images, whereas there is almost five hundred years betwixt the one & the other, the one being held in the time of Constantine the great, the deliverer of the Church, and the other in the time of a mad and brutish woman, that was the bloody butcher to murder her own son, addicted to soothsayers, borne of Pagans, and continuing no less by profession, of whom histories make mention, that the Sun was eclipsed, 
Eutrop. & Abb. Vsperg.  that it might not behold her enormous and detestable deeds, & that the earth did shake the City of Constantinople as weary of bearing them.  
And notwithstanding at the same time, as Adrian the first had sent to Charlemagne the decrees of this Synod, 
Concil. Francford. contr.  that he might approve them, there was a Council held at Frankford by the Bishops and Prelates of Italy, France and Germany. Therein were examined and discussed the two contrary Counsels, 
Eginard. in vit. Carol. Regino. Add. Vsperg. Ammon. l. 4. c. 85.  that is to say, that of Constantinople, and the second of Nice, and a decree passed, that the Nicene should not be held either for a general one, or for the seventh general one, neither in deed for any thing else of value.  nec septima, nec aliquid diceretur: but for an imagined and deceitful Synod, calling it a bastardly Synod: the decrees of the worshipping of images cut off and cast away, a book framed in express terms approving that of Constantinople, and confuting for false and counterfeit that of Nice, the same being signed by all the Bishops. And furthermore, for the further gracing of the same, published under the name of Charles the Great, which is yet at this day to be read: and was put forth here some forty years since, by my L. jean du Tillet, Bishop of Meaux. This book keepeth the mean or middle way betwixt the Synods of Constantinople, and that second of Nice: that is to say, That images might be had to be remembrances of things; which the Council of Constantinople denied: but, that they might not be worshipped, and this the Council of Nice affirmed. Neither doth it make, as the sophisters of our time use, by a false Grammar, that common distinction betwixt an idol and an image: but it rather affirmeth according to sound Divinity: We call not idols those images which are in Temples, but we forbidden them to be worshipped, for fear that they should be called idols, that is to say, that by worshipping of them they become not the thing which they are not. And to the end that no man may call this book in question, Augustinus Steuchus Bishop of Agobio, & the keeper of the Pope's library, testifieth that it is kept in the library of Laterane, 
Hinemar. Archiepisc. Rhemens'. c. 20 Bellarm. de eccles. trump. l. 2. c. 19  written in old Lombardy letters: and Hinemarus Archbishop of Rheims, doth allege whole pages out of the same: and Bellarmine likewise doth acknowledge, that in it is contained the Council of Frankford, yea and that which is more marvelous and strange, that is, that Adrian by letters which he writ unto the Emperor of Constantinople, and to Tharasius the Patriarch, the furtherer & advancer of images, doth approve that which was done at Frankford: as in deed the truth is, that he had his legates there which were ashamed of that which was done at Nice. But seeing that images had been retained in Churches, when Charlemagne was once dead, idolatry found an easy re-entry in the West, as will be seen in the time of Charles his son, who was constrained to write a sharper book than the first: as on the contrary Constantine the son of Irene, coming to his age, would not observe & keep that Council, held in the time of his mother's regency, who for that occasion wrought his death and dissolution. And this contention in the Empire of Greece, endured more than 200. years, according as the Emperors were well or ill inclined, working sometimes the ruin and overthrow of images, and sometimes, the establishing and confirming of the same.  
In this contrariety of Counsels, 
A comparing of these two counsels together.  to which of them I pray you, shall Christians have recourse to stay and rest their consciences upon? To whom say I, when as they see the East armed against the West, about this cause and quarrel? yea the East against the East, that is, the Churches and Empires of those parts at jar amongst themselves? Doubtless nothing can assure or certify them but the word of God: Thou shalt not make to thyself any graven image, etc. thou shalt not worship or serve them. The word which the Popes & Emperors never could, neither ever shallbe able to dispatch & quite destroy from out of the world, neither yet out of the hearts of such as are truly faithful: howbeit, it may be observed, that from this time, this commandment beginneth (such is the shameless boldness) to be razed out of the law of God: as may yet be seen in the ancient laws of England, 
Archaeonomia Anglicana.  written & published shortly after the second council of Nice; whose first title containeth the ten Commandments, but the second commandment is wholly wanting therein, & the third continued in place thereof.  
But let us notwithstanding briefly weigh the reasons of these Councils, the one against the other: because it may be, that out of their disagreement, we shall make the truth and light to appear. The Nicene doth allege the image which jesus Christ sent to Abgarus, that which Nicodemus painted under the name of a false Athanasius, which we have proved to be only imagined and supposed: likewise the vision of Constantine, as it was foretold him by Peter and Paul before that he was baptized, which all ecclesiastical histories, together with those next afore mentioned, do note for Apocrypha. It playeth and sporteth itself with the scriptures, as men use to do with Pasquil's. Adrian the Pope in his synodal Epistle: 
Concil. Nic. 2, Act. 2,  God took of the mire and clay, and made man according to his own image and likeness. And the Prophet David saith: Confession and dignity are before him. Again, I have loved the beauty of thy house, O Lord, I will seek thy face, etc. It behoveth therefore (saith it) to have images in Temples. Theodorus saith, As we have heard, so have we seen: wherefore we must have images to look upon them. And God is wonderful in his Saints: therefore we must have painted pictures. And, No man lighteth a candle to put it under a bushel: therefore it must be set upon Altars. To be brief, the Psalmist hath said: Worship his footstool, worship him in his holy mountain: O Lord, all the riches of thy temple, shall worship before thy face: wherefore we must worship images. But I would very gladly, that of all the ancient Doctors that have written upon the Psalms and Prophets, they would show me but one, who hath from these places, or any one of them found out images. They allege the fathers with like conscience, 
Quest. 16.  citing an Epistle written by Basill to julian, which is not to be found, and another of Gregory the Great, which is manifestly known to be written by Gregory the third: a certain book of questions under the name of Athanasius in the sixteenth question, and it is found to have been written by one Leontius, almost three hundred years after, in the time of the Emperor Mauritius. And how should they spare the Doctors, when they have not been ashamed to corrupt the first Council of the Apostles held at Antioch; daring to affirm, 
Acts 15.  that they therein ordained that the image of our Saviour Christ should be worshipped in stead of the images of the false Gods? Although it be so, as that there were not according to their own confession, any images in the Christian Churches before Constantine his time; thereby charging the Primitive Church with an unsupportable crime, for having made so small account of the Apostles their ordinance, yea or rather of the holy Ghosts, and that in a full Council. In the end they come to the legends of the Saints, and to pretended miracles. And what miracles? How that there was a woman healed of the gnawings and gripes that she suffered in her belly, by looking upon the images of Saint Cosme and Saint Damian: an other of the flux, in looking upon the image of Simeon: and that an other found a Well, by causing the image of Theodosius the Abbot to be brought her. An image of the virgin Mary kept the candle of a certain Abbot from going out a long way: and an other helpeth to convey water from the cistern to the house. And how a woman was tempted of the Devil by forsaking and leaving to use the image of the virgin; whereupon the Abbot Theodorus showeth her, that it were better to go to the stews and brothell-house a thousand times, then to leave and forsake the worshipping and adoring thereof. What baggage are these to oppose & set against the holy law of God, Given (as saith the Apostle) by the ministry of Angels, and uttered by his own mouth: Thou shalt not worship images?  
Now let us hear on the contrary the foundations of the Council of Francford: We must not (saith it) worship images, seeing we must not worship any besides one only God, & one only jesus Christ, who with the father & the holy Ghost reigneth eternally. Because likewise, there is neither commandment nor example, either of the Apostles, patriarchs, or prophets, or of the fathers of the primitive Church for the same. And on the contrary, that if any man have images for remembrances and monuments, that yet notwithstanding it ought not to be any precedent for the trimming & decking up of the Church: that such ornaments and courses are nothing else but the ways of the Gentiles: that the good fathers Antonius, Hilarius, and others, who loved well the beauty of the house of God, did yet very well leave off to have any dealing with them. And as little for the instruction of the people. That God hath given them the holy scriptures to this end; the law whereby to come to the knowledge of Christ, and not by Images. And not any more for imitation or example sake to be followed: That the virtues of the Saints, as faith, hope, and charity, are invisible: and that we must therefore seek them in their works, and not in their painted pictures. It further proveth, that whatsoever the patrons of images allege of scripture, it is either to no end, or contrary to the end for which they allege it; that their tales of the image of Christ are Apocrypha, their authorities out of the fathers merely imaginary, and their pretended miracles no better than either doubtful, or notoriously false, or else devilish; Yea and although (saith it) that they were true: because that God appeared to Moses in a bush, shall we therefore worship all bushes? or under the colour of Aaron's rod, shall we worship all rods? And so for Samson his jaw-bone, all other jaw-bones? Or from the shadow of S. Peter, all other shadows? etc. That this assertion of the Nicene Council is damnable: I adore and worship the image with the same worship wherewith I worship the Trinity itself, and do curse those that say otherwise. The word being so plain and evident. Thou shalt worship the Lord thy God, and that exclusively meant, (say they) of all other manner of worship, besides that which is due unto God alone, not excluding only that of images, but of whatsoever other creatures, be they never so excellent. In like manner, that their other reason is as weak, which they would draw from the nature of relation and reference, which the image hath with the thing whereof it is the image, seeing that Christ said not: He that receiveth Images, but he that receiveth you, receiveth me: Nor that which you have done to images, you have done to me: but rather, what you have done to one of these little ones. And therefore that whosoever doth say of a picture, This is Christ, sinneth, lieth, and committeth villainous wickedness: instead that the second Nicene Council hath by name said and affirmed, that a man may speak it in godly & religious manner. And all these things with such gravity, learning, and religiousness, together with such reasons drawn so to the purpose from the scriptures & fathers, S. Jerome, S. Augustine, S. Gregory, etc., and pressed with such good consequence and so necessarily, as that all the Dagons of the Philistines, be they never so firmly underpropped, shall not be able possibly to stand before them. And yet furthermore this book is approved by Hincmarus Archbishop of Rheimes, who allegeth a whole Chapter out of the same against Hincmarus Bishop of Laon, who lived in the time of Charles the great: and as for Ecchius himself, he doth not once call it in question.  
Let us go forward with the effects and success ensuing upon these two Counsels. 
The effect of these Counsels  It appeareth that that of Frankford did stay the course of idolatry for a time in the Churches of France and Germany: which is gathered hereby, namely, for that Haimo and Rabanus, who followed shortly after, do not speak a word of the worshipping of images: and in that Walfridus Strabo, living at the same time, continueth all one phrase and manner of speech: 
Walfrid. Strabo. c. 8.  That it is not lawful either to worship them, or else to banish and cast them out. And because likewise that Claudius a famous Priest brought up in the Court of Charles the Great, was no sooner made Bishop of Turin in the time of Lewes the Gentle, then that he pulled down and defaced the images: when as he found the people of his Diocese given to worship them, by reason of the Romish superstition which had gained and prevailed so far amongst them. 
Claud. Taurinens. de adorat. imaginum.  An Abbot called Theodomirus set himself against his proceed: whereupon this Claudius writ a book unto him, against the worshipping of Images, which he was not afraid to send to the Emperor Lewes, who committed the same to jonas of Orleans to examine. But he never vouchsafed to utter his judgement of it, till after that both Lewes and Claudius were dead, neither is it found that Claudius was disturbed or troubled by the French Church upon this occasion: 
Anno. 840. jonas Aurelian. adverse. Claud. Taurinens.  a sign that the doctrine of images was governed by the Council of Frankford. Now of this book of Claudius' Bishop of Turin, there is no part to come by, more than that which jonas his book (wherein he goeth about the confutation of the same) doth afford us, and that after his death. It may justly be doubted whether he have dealt faithfully with it in alleging and setting down the whole: but only that his own answers do sufficiently witness that Idolatry as yet was very young and tender in the Churches of France. Claudius reproveth the worshipping of Images according to the Council of Francford: jonas doth not maintain the same: for he answereth only as Gregory, answereth Serenus, that they may be had for instruction sake to the people, and not for to be worshipped; proceeding even to the cursing of them who do worship them. Claudius maintaineth and proveth by Origen, S. Jerome, Fulgentius, Lactantius, etc. That they ought not to be honoured either with inward affection, or worshipped with outward gesture: That we ought not either to worship or serve any creature, etc. And that it is likewise an error to do it for the contemplating of them, whose Images they are made to be. And it is so far off, that jonas should gainsay this, as that on the contrary he saith; As for those that maintain the worshipping of Images, and say that they give not that worship unto the similitude and thing representing, but unto them which are therein represented; as do (saith he) they of the East Churches, who are overtaken with this most mischievous error: we do reprove and detest them even as thyself: And the Lord become both to the one and the other gracious and favourable, as that they may be pulled from this vile and detestable superstition. Claudius' affirmed against the worshippers of Images: The law, Exod. 20. forbiddeth us not only the Images of Gods, but all whatsoever in general, that we should worship them. And jonas acknowledged that this was a wholesome, sound and holy belief. Again, If the works of God's hands be not to be worshipped (said Claudius) much less the works of men's hands. And jonas thereto addeth, Sobrie nobiscum sapis, testifying that in that point he dealt like a wise & prudent teacher. What is then the odds betwixt them? Truly this, (saith jonas) namely, that Claudius ought to have condemned superstition, and reproved ignorance; and not to have defaced the Images, and that he ought to have left them as they were, not to the end that any worship should be done unto them, but that they might serve both for an ornament in the Temple, and for a memorial of things passed unto the ignorant. As indeed saith he, France hath and suffereth them; howsoever it be held and reputed for a great abomination to worship them, and so likewise the case standeth with Germany. In brief, that it is a plain and manifest fault, ignorance, error, and superstition to fall down before the Images of Saints, but yet that the offenders are to be reclaimed by reason, & not by curses: in as much as that it can hardly be believed, that they abiding and continuing in the free and holy confession of the blessed Trinity, should have any purpose or resolution to turn aside to the worshipping of Idols. But how far I pray you was the belief of the French and German Churches at that time (that is, about the year 850.) differing from the faith and belief of the times that now are? yea and what great odds is there betwixt the present, and that which jonas held and believed, notwithstanding that he was fully armed and provided for the defence of Images? And indeed Nicetas teacheth us, that even in the time of Frederick Barberossa, about the year 1160. 
Nicetas in vita Isaac. Angel. l. 2.  the worshipping of Images was forbidden the Germans: For (sayeth he) as he took & surprised Philippople, the Armenians staying in the City, did not estrange themselves because of the Germans, inasmuch as the worshipping of Images was condemned and utterly detested both of the one and the other. As also Anastasius the Library-keeper, in his Epistle unto pope john the eight, 
Anno. 1160. Anast. Bibliot. in praef. in Syn. Nycen. 2.  witnesseth that the worshipping of Images was freely received in his time in the Church of Rome, but not in France: and this was about the year, 900. But the story following will make us to see the truth much more clearly: It is therefore to be known, that in the year 824. the Emperors Michael and Theophilus, the Father and the Son being troubled in the East, about the contention raised for Images, the same not being possibly able to be quieted by the second Council of Nice, do send Ambassadors of purpose unto the Emperor Lewes and Lotharius in France, setting before them on the one side, the superstitions that were practised about Images, since the breaking out of this pretended Council: & on the other side, the severity used for the beating down and suppressing of them every where, that so the very roots of superstition might be plucked up and die, desiring their best advise and council thereupon. 
Synod. Paris. Ann. 825.  Lewes and Lotharus for the shaping of their answer, caused a very famous Nationall Synod to be holden at Paris, which is yet forth coming entire and whole: wherein the learned that were assembled made a collection of the judgements and opinions of all the ancient writers upon this point, and the same was sent with a goodly Epistle from the whole Synod unto the said Lewes and Lotharus, by the hands of Halitgarius and Amalarius Bbs. 
Halitgarius.  The sum and brief whereof behold as followeth: That with special care they have read the letters of Pope Adrian the first, who ordained that Images should be worshipped, calling them saints, and pretending that it was the way to great holiness to serve and worship them, which (with the leave of his pontifical authority be it spoken) is contrary to the truth, and cannot be avouched without the note of undiscreetness, superstition and error: and that all the places whereupon he groundeth himself, whether they be out of the Scriptures, or out of the old Writers, are drawn by the hair, and that the same was likewise well advertised the Emperor Charles the Great, by Engelbert the Abbot, sent for the same purpose unto him, who finding himself hardly pressed, did in the end declare, and make known that he would contain and keep himself within those limits and bounds which Saint Gregory had drawn and set down; which were, that Images might be had for memorial, and remembrance sake; but for to worship or honour them was open impiety: That this superstition did afterward prevail in some Countries, partly through ignorance, and partly through mischievous custom: and that in very deed they are not ignorant, how that the Seat and Sea of S. Peter is tainted and defiled with this plague and pestilent error, 
Pessimae consuctudinis usu  (for so they call it) but that as yet sustained and strengthened by God's grace, they had not given it place of entrance in France: and by his further favour and assistance aiding them, they meant not to give it any more in any time to come. To this end they brought in all the places before by us alleged out of the Fathers, & that all along in their whole answer, but it shall be more fit and convenient to read than as they are there set down in the Synod, than tomake any repetition of them here again. If any should go about to establish this action and course of worshipping Idols with custom; Their original is from the Pagans, Egyptians, Simon Magus, Carpocrates, etc. That God is not to be found out or known by his old age, but by his eternity: That this is in sum, to run (as jeremy saith) after the Idols, which they have learned of their Fathers: That we must cleave and stick to God, as he is manifested unto us in his Scriptures. 
August. l. 3. de doctrine. Christ. Idem de locu. ad Genes.  As for that which is objected of the Cherubins, they answer it by S. Augustine; That there is a commandment from God for the making of them, and that it is the taking of the signs for the things. To the anointing of the pillar of stone by jacob, they likewise answer from the said S. Augustine: That jacob did it to signify a mysterte in the anointing of this stone, and not for to honour the pillar of stone. Coming in the end to that point, as to affirm, That when there had never been any Images in the Church; that then faith, hope and charity were no whit in worse plight: and that when they are in the same for monuments and remembrances simply, that then the same virtues, are not thereby embased or made worse. But that they may not be forced upon them, who would not have them, nor permitted them in any wise, who would have them to worship them in any manner or sort: whether it be by praying unto them, kissing them, or gilding them, and much less in offering unto them, etc. Now this book is sent unto Pope Eugenius the second, by the foresaid Emperors, by the hands and mediation of the Bbs. jeremy and jonas, that they may impart the same unto him, being therewithal enjoined, to beseech him in their names, that he would examine it throughly, and show himself willing and forward to satisfy the consciences of the Emperors of the East: as also that he would vouchsafe to send his Legates together with the said two Bishops unto them, with whom they shall also find for the same purpose, at the place of taking ship, Halitgarius and Amalarius in the behalf of the Synod, for the better yielding of an answer and reason of the resolution and judgement, which they embraced and approved therein. And it is to be marked, that in the letters which they writ unto jeremy and jonas, containing their advise how to demean themselves, they writ unto them that they should entreat the Pope kindly, and rather to incline to yield and give place, then to dispute and argue the matter: for fear (say they) of incensing the Romish obstinacre, pertinaciam Romanam, whereby he might take such an opinion, as from which he would never be removed. This was in the year, 825. 
Anno 825. Of the Cross.   
As concerning the Cross, we have seen what the old Writers have taught: & again, it is very certain, that those ages were far off from that, which is practised at this day. For the Synod of Francford speaketh of the Cross after the manner of S. Paul, and of the purer antiquity, understanding by the same the whole mystery of our redemption accomplished upon the Cross, as likewise the afflictions which happen continually amongst the members of Christ. In this sense S. Paul sayeth: That he glorieth in the cross, and would have that jesus Christ should be crucified daily before our eyes, that is, that we should every hour remember the shame full and ignominious death which he hath suffered for us, by dying for our sins, 
Chrysost. ho. 1. &. 2 de Cruse. Homil. de Cruse. & latrone, & de Cruse Dominica.  and so seek for our life in him. In the same sense Chrysostome sayeth: The Cross is unto us the cause of all blessedness, the hope of the Christians, the resurrection of the dead, and the over throw of the Devil. But of what Cross doth he speak? assuredly of the same whereof he had spoken before: To day he did hang upon the Cross; that is of the death and passion of our Lord: That Cross (saith he) which he hath not left here upon earth, but carried up to heaven, that is, which he hath overcome by his resurrection: which he hath garnished and clothed with all manner of glory: that Cross which we must bear: Not by laying (sayeth he) a piece of wood upon our shoulders, but by preparing and making ourselves ready to shed our blood at all occasions for his glory, etc. And S. Augustine in like manner: All the sacraments are perfected by the Cross. 
S. August.  For what are the sacraments both of the old and of the new law, but dumb signs without this Cross? Likewise Honorius Bishop of Autun: 
Honour August. in Cemma Animae.  Nowise man worshippeth the Cross, but rather Christ, that was crucified thereon, etc. notwithstanding, that he lived in the midst of gross and palpaple darkness. But what Communion or Fellowship is there betwixt the Cross, thus taken and understood, and these two cross pieces of wood, whereto jonas doth apply the former benefits & blessings? or with this doctrine of Pope Adrian? That when we see the Cross we must say unto it: We worship the Cross, and we worship the Spear, etc. And therefore the foresaid Claudius, Bishop of Turin, and brought up from his childhood under Charles the Great, 
Adrian in Ep. ad Constan. & Iren.  reasoned very well to the purpose: and doubtless like unto himself both for his style and intention, saying: If we must worship the Cross, because that our Lord suffered his death and passion upon such a piece of wood, then let us worship all virgins, because he was borne of a virgin: let us also worship the manger, and swathing clouts, because he lay therein, because he was wrapped therein: thorns, reeds and spears, for such were instruments used about him in his passion: Asses, for Jesus entered into jerusalem sitting upon an Ass, etc. But so the truth is, that our Lord hath commanded us to bear, and not to worship the Cross, etc. And I do not as yet see, that jonas hath devised or found out any thing to answer him withal.  
As for the second Council of Nice, as it was in all men's sight ill begun, so it contented not the consciences of the Grecians in any respect at all. For Constantine, as he grew out of his minority and came to age, and his liberty, did repeal & difanull the same. The Emperor Michael did set it up again, and persecuted the gainsayers. The Emperor Leo the fourth an Armenian, encouraged by the Monks of Greece, which cried out, that to worship Images was idolatry, did pull them down again. Michael le Begue and Theophilus his son, 
Zona. tom. 3.  did chastise and correct such as did maintain them. Theodore his wife, came by his death to the Regency, and being persuaded by other Monks, did re-establish them with great severity. Her son Michael Bardus being come to full age, did destroy and overturn them again. Likewise Zonara the great patron and maintainer of Images, doth tell us, that he made the Pope his Legate to consent and agree thereunto. Insomuch as that pope Adrian obtained of Basill the successor of this Bardus, that there should a Council be held at Constantinople, 
Anno 870.  which they call ordinarily the eight general Council, whose Acts and decrees we cannot find extant in the volumes of the Counsels, and but a very few of them else where in histories. And Bartholomeus Caranza sayeth that he met with them so depraved and falsified, as that he durst not copy them out. Only the Pope's favourites do affirm, that therein should be confirmed the worshipping of Images: and the curses of the second Council of Nice repeated. So that we need not doubt, if we consider the proceeding, such as it is set down in the Pontifical book itself, 
Lib. Pontificalis.  that is to say, that Adrian the Pope gave unto his Legates a little book containing all that he would have to be believed of the supremacy of the Pope, and of the worshipping of Images, with this charge, that they should not receive or admit any man into counsel or consultation with them, before they had first signed the same: but that by this means he prevailed in the cause having no adverse party to stand against the same. Again, that which is left remaining with us, is such stuff, as that it would make a man quake and tremble to read it; the Emperor Basill uttering these speeches therein; Now are you out of the devils clutches, true Christians, worthy of eternal life: for if you had not abandoned this heresy, Christ could have profited you nothing. How many heresies, yea and how many blasphemies be there in these few words? Christ (saith the Apostle) doth profit us nothing if we bring in again the ceremonies of the law. But what manner of conclusion is this: If we observe and keep this Commandment being one of the ten: Thou shalt not make any graven Image: Thou shalt not worship them, etc. Christ doth profit us nothing. another Canon saith: We ordain that Images be worshipped as the holy Gospel. The reason hereof is worth the noting: for say they, As men are saved by the syllables of these books: even so are both the wise and foolish mightily helped by Images. And notwithstanding these their beetle headed reasons; Nicaetas and Zonara, do write, that from that time forward, all such were accounted Heretics, as did not adore and worship Images. And yet so as that this kind of superstition, did never proceed or prosper in the Churches of Greece, as it did amongst the Latins; for besides the Greek Churches had but a few and those painted pictures only, and not any graven or carved Images, the difference betwixt them in the manner of worshipping them is so great, that Emericus in the volume of his inquisitions, rehearsing the errors of the Greeks', setteth down these; That they may not pray unto saints, no not unto the holy virgin Marie; That they hold, that to offer unto them, is to offer sacrifice unto the Devil; as also that to worship or kiss the Cross, is mere impiety, & senseless sottishness. But this must be distinguished of, according to the times and countries.  
But from hence forward, let us launch forth into the depth of Idolatry. We make ourselves offensive to the jews in giving them matter to stumble at, and as loathsome as any stench unto the Turks, whom it had been our duties rather to have won and drawn to have been one with us by the purity of doctrine, and the holiness of our ceremonies. The more contradiction we find, the more care and industry do we bring with us for the propagating and spreading abroad of the same, the more authority for to establish it, and the greater rage and fury for to warrant and make good the same withal. The Princes working the same sometimes in despite, sometimes upon envy and malice, which they bear one against an other, but all of them to gratify and pleasure the Bishop of Rome: The Pope by his Decrees, censures and curses, by degrading and putting down of Emperors, by absolving their subjects of their oaths, & by rooting out and burning of all whosoever shall dare to say any thing to the contrary, etc. In fine the pure service of God, maintained so long a time under the Primitive Church, becometh heresy, and from hence forward, no man speaketh of them, which will not worship Images by any other name or trtle then heretics: the worshipping of them on the contrary, is accounted for sound and good to be believed, yea and is reckoned up amongst the marks and principal signs of the Church. In the mean time to bring about the worshipping of Images in the French and German Churches; 
Frivolous & ●●fling distinctions.  the Church of Rome was forced from the beginning to bring into them some certain distinctions and limitations, carrying some more plausible construction and consideration as that of Dulia, and Latria, from the thing representing, to the thing represented: howbeit they are not of any force or worth either in Grammar or Divinity; but only as certain vizardes' serving in the time of shamefast bashfulness, to cover the folly of the second Council of Nice. For as for the first, such as are any thing acquainted with the Scripture, do know that Dulia and Latria are ordinarily used to signify one and the same thing: 
Gen. 9 Exod. 2 Esa. 14. ubi Septuaginta. Deuter ●8. 34 Rom. 1. Ephes. Coloss. ubi Occumenius. Matth. 6. Eustath. in Homer & Suidos. August. l. 8. c. 28 27. de civit. Dei. Idem de verb. Domini Secundum Mat. Serm. 6. Idem cont. Faustum Manich. l. 15. c 9 & contra Arrian. Serm. 5. c. 17. Idem ad Quod vult Deum. L. 3. de Tradit. 9 consider.  and those likewise that understand the Greek tongue do know, that Dulia is a more strict kind of service than Latria: because that to speak properly, Dulia is the service performed by a slave, who is altogether at the check, control and command of his Master, and Latria the service, which the mercenary and hireling taketh himself bound to perform, who upon the offer of the wages or the reward doth weigh with himself what it may be unto him, and accordingly undertaketh some such piece of service, as his pay shall countervail. And thus the best learned in the Greek do interpret and take it, what reason is there then, that the less part should be given to God, and the greater unto men? And who can think that S. Augustine who first brought up this dinstinction, did understand it after that manner; who shutteth the deceased Saints & Martyrs out of all Temples, and from having any Altars, sacrifices or services done unto them? And that yet our adversaries, should give them the same under the colour of this word Dulia? And in very deed S. Augustine hath no such intent or scope in that place, namely, to give us free liberty to serve creatures, but rather to detain and draw us back from the same, showing us what is the true service of God, that so we may not give it unto any creature. For he that reproved Marcellina because she burned incense to the Image of Christ, what would he have said to them which burn incense every day unto the Images of the Saints? And hereupon also it came that the Spaniard Peresius found fault with this distinction. And as for the other, namely, That they do not worship the Image, but the thing whereof it is a sign: can they deny that the Pagans said not as much unto S. Augustine, Lactantius, Arnobius and Tertullian, who yet did not therefore surcease or give over to reprove and condemn them? And if they could not tell how to excuse the matter or defend themselves against those Fathers; 
Idem l. 3. de doctr. Christi. c. 7.8. & 9  what hope is there left that our Idolaters can speed any better in the same cause and matter? But S. Augustine cutteth off all excuse by a general proposition, saying: The signs of the jews are profitable, because they are ordained of God: but those of the Gentiles unprofitable, as their Images, pictures, etc. notwithstanding that in them they be properly given to honour their Gods. afterward he speaking of the one and the other, saith; If thou honour the signs, in stead of the thing signified, intending the honour unto these, and not to them: yet this is notwithstanding a carnal servitude, whereas Christian liberty hath even delivered the jews. And so by this means this respective kind of worship goeth down the stream, 
Cassand. in consultation.  which Cassander likewise sincerely acknowledgeth never to have had any place, nor yet to have found any reason to plead for it in the old Church.  
But after this, they speak a great deal more plainly: 
The growth & proceeding of Idolatry.  and Idolatry beginneth to lift up her Mask. Theodore Bishop of Myra, had said in the second Council of Nice: There are not two sorts of worshipping, Latria and Dulia, there is but one: There is likewise no question to be made of relation or respective regard, the resembling thing and the thing resembled, are worshipped both the one and the other in one and the same degree and measure. But this proposition was not well and equally liked of all. 
Thom. in 3. sent. D. 2. Idem Sco●us.  But behold the Schoolmen have now found out the means to remove the block out of the way, by virtue of a place out of Aristotle, (but what hath he to do with our Divinity?) saying, The thought that is bend upon the Image, and that which is bend upon the thing signified by the Image are both alike: and therefore the worship of the one and the other is alike. And therefore they conclude and resolve that the Cross and Image of Christ must be worshipped with Latria. And therefore they use to sing to the Cross in the Church of Rome; Behold the wood of the Cross, we worship it; O holy Cross, grant that justice may grow and increase in good men, and pardon thou the transgressors and the sinners, etc. And of this opinion are likewise Thomas, 
jacob Nancl. Clugiens. Epis. Anno 1557.  Scotus, and Bonaventura, etc. so long as till that jacobus Nanclantus, Bb. of Chioggia in Italy, did sharply reprove them which said, that Images ought to be worshipped, and would have had the words to worship Images to be cut out. But what increase ensued there, upon these goodly principles? Surely thus much, that even as they held their Images by the tenure of imitation, counterfeiting therein the Pagans; so they borrowed of them all the fashions which they used to worship their Gods withal, as to offer offerings unto them, to make vows, Temples, Altars, and Sacrifices, to say also their Masses, that is to say, to sacrifice the Son of God, 
Tertul. in lib. de Idololatria. Germanus in. Ep. ad Thom. in Nice. conc. 2  so far as in them lay, unto them: and afterward gorgeous apparel, garlands of flowers, burning of incense, wax-candles, burning lamps, fastings & solemn feasts in honour of them: the carrying about of their pictures, and a worshipping of their bones. What one thing is there of all these, that was ever practised in the Church of Israel, or in the Primitive Christian church? Or on the contrary, what one is there amongst them all, which is not confirmed both by testimony & example in the stories of the Pagans? And what then can they have reserved as proper and peculiar unto God himself under the name Latria? Or what becometh of Lyranus with his distinction: That we are not to bow or kneel upon both our knees to any but to God alone, when as it is in this service done unto the creatures made by God, and the works of men's hands? But neither have they yet contented themselves and stayed here: for after the manner of the Pagans, they have likewise so consecrated these Images in such blasphemous sort, as that Paganism itself would have been ashamed and blushed to have done the like: a thing (as appeareth by the Council of Francford) utterly unknown, at such time as it was held and kept. For in consecrating of the Cross, they pray unto God: That all such as shall kneel down unto the same, may have remorse and compunction of heart and remission of their sins. Now what remaineth beside this for the true Cross, that is, for the mystery of our redemption, accomplished in that death upon the Cross suffered by Christ? Again, That this wood of the Cross, (so they call it) may besaluation unto the soul, health to the body, and a remedy unto mankind, for the strengthening of faith, the increase of good works, the ransom of souls, and for a defensative against the Devil. What shall now be left behind for the power of the holy Ghost to effect and work, for the spirit of Christ which regenerateth us, sanctifieth and strengtheneth us, making us inheritors of eternal salvation, & c? Pope john the 22. 
In Antidotar. Animae.  ordained a prayer to be said, that to the Veronique, that pretended Image of Christ, which was imprinted in a handkerchief: Salue sancta facies Redemptoris nostri, etc. And in the same place it is prayed unto: To cleanse and wipe away all the stains of whatsoever vices: to vouchsafe to infuse light into the heart: to increase and add unto the merits of such as do believe therein: to destroy heretics: to defend the Christian faith: to conduct and guide those which pray unto it: to the fruition of eternal life: to the beholding of God: to their conjunction and joining with Christ, who of bread is made God, etc. And the Pope last above named, granteth in the same place ten thousand days indulgences to him that observeth the same. And what do they reserve more for Christ himself? Or who shall allege and say, that this is but some particular man's devotion, when the pope himself is author thereof? 
Pius 2. comment. l 8.  And when as likewise Pius the second, ordained that upon Easter day it should be showed at Rome, and that the people with a loud voice crying and weeping, should ask mercy of the same? When in like manner they consecrate an Image of the holy virgin, they pray: That it may be of power against thunderings and lightnings, against floods, civil wars and invasion by foreign and barbarous people. What will they ask of God himself, if they pray unto the virgin for these things? yea which is more, if they ask them of her image? But yet much more, That who so shall pray unto this Image, the Queen of Mercy may by it obtain pardon for whatsoever sinful deeds he hath committed, and for every good work which he hath omitted, as also merit present grace & salvation for all that time that is to come. What meaneth all this, but to make the Cross of Christ of no effect? These and such like blasphemous superstitions are those which are practised about the Images of Saints, yea even to the blessing of the incense; That the Devils may run from it, that such as shallbe sensed therewith, may never be bitten of the old Serpent: that is may be exempted from sin, etc. He that expecteth and looketh to receive such graces of a dead creature, what remaineth for him to hope, or look for to receive of the Creator? But these and other such like things have been handled by others more particularly; and their Pontifical book doth testify and witness the same, so that this which is now done, is rather but to point out then to examine the things. And who is there that cannot thereby discern the spirit and word of Christ from the spirit and word of Antichrist: of Christ, as being he who even of stones doth raise up children unto Abraham: of Antichrist, as being he who of the children of Abraham maketh stones, yea worse than stones, seeing that he maketh them to fall down and worship stones?  
God in the mean time taking care of his church hath not left these abominations without contradictions: 
Such oppositions and gain-sayinge as have beer taken up against these abominations. Durand. in ration. divin. Offic. Holcot. in l. Sapient. lect. 158.  but rather in the thickest of the darkness hath caused some light to shine forth, and that even out of the darkness itself. The first Council of Mentz saith; Images are not set up in the Churches that they should be either worshipped or honoured. Durandus the Bishop of Miniate saith; If neither men nor Angels must be worshipped, let them look well to themselves what they do, who under the colour of devotion do worship diverse Images: for it is not lawful for us to worship the work of man, aliquid manufactum, etc. There is but one Image of the Father, which we must worship as the Father, that is to say, the Son, etc. Robertus Holcoth a Friar jacobine, living about the year 1350. whom they called Doctorem Moralissimum, reproveth the deciding of the difference by Thomas, saying: Latria cannot conveniently be given to any thing but only God, the Image of God is not God, and therefore Latria or divine worship cannot be attributed unto it, for if it should, then should also the Creature and the Creator be worshipped after one & the same manner: that is to say, otherwise Idolatry should be committed. And therefore the Fathers of the Council of Nice are Idolaters. Durandus de S. 
Durand. tit. 57  Portiano is of the same opinion, both for the Cross, as also for the Image of Christ, but he feareth the censure; Loquendum (sayeth he) ut plures, we must speak as the greatest number do. And so are Henricus de Gandavo, Petrus de Aquila, johannes de Guiverra, and other schoolmen. About the year 1380. in the time of the schism of Vrban the 6. and Clement the 7. 
Anno 1380. lib. de Concil.  whereof Theodorus a Niem hath written, there was published a book de Concilio, wherein is handled how necessary a council were, both for the taking away of the schism, as also for the reforming of the Church. And amongst other abuses, he complaineth much of the multitude of Images, saying: That they gave occasion to the people to commit Idolatry. In the time of the Council of Constance, Gerson the Chancellor of the University of Paris, 
Gerson in Ep. de neglig. praelat. Anno 1415.  writ an Epistle of the negligence of prelate's, saying: It is great pity to see how religion falleth away from day to day, and becometh worse: every man is continually adding unto it some one or other thing that is nought: but no man doth cut off or lop away any part of all that is evil. All abroad in our Temples we see not any other thing exercised, but the relics of the Idolatries of the Pagans, and our spirituality will not have any man so much as to touch them. And for the like reprehensions and reproofs, he was driven out of Paris, and died at Lions. The same thing was taught by Nicholas de Clemangis, a Doctor of Sorbone, and Archdeacon of Bar, in his book Of the corrupt estate of the Church. So in like manner did the Cardinal of Alliaco in his book Of the reformation of the Church, presented by him to the Council of Constance. And these were the lights of their time. That great worthy Picus de Mirandola in his Theses, which he propounded for to be disputed at Rome, saith: 
Conclus. 3. Gab. Biel. in Cant. lect. 43  Neither the Cross nor the image of Christ can be worshipped with Latria, neither yet after that manner that Thomas setteth down. Gabriel Biel the interpreter of the Canon of the Mass, holdeth with them that taught: That an Image could not be worshipped either in regard of itself, or in regard of the thing which it represented, saying: That in what manner soever it be considered: yet it is ever more a senseless thing and a creature, for both which respects it cannot be worshipped with Latria. And hence (sayeth he) we may see the sottishness of such as attribute a certain kind of Divinity, grace or holiness unto Images, waiting and looking for the healing and curing of diseases, or some other miracles from them: and likewise the undiscreetness of some others, which are more willingly drawn to worship such as be fair then such as be fowl, the new rather than the old, and the trimmed and tricked up, rather than the rude and nakedones: and the gross lightness of others, who make their vows unto them, bind themselves to go on. Pilgrimages, sometimes to one Church, sometimes to an other, to behold and take the view of certain Images, think to find some miracles or powerful works more in one then in an other, or more in one place then in an other. All these things are altogether wrapped in superstition, whereinto we shall never fall, if we know what the right serving of God is, or else be willing in humility to learn the same. For the way to serve God is found out in his sovereign and singular works of creation and government: in the creatures also there are some virtues, which are communicated unto them by God: in the Image there is neither the one nor the other: 
Polyd. Virgil. l. 6. c. 13.  for it can neither see, hear, nor understand, etc. Polydor Virgil doth likewise take offence against these superstitions, and concludeth in these words: We are fallen into such a vain of folly, and doting rage towards our Images, as that the duties and services of piety, 
Caietan. in Pentatcu. Exod. c. 20.  which we seem to perform in that behalf, are nothing but very impieties themselves. The Cardinal Caietanus is taken up and checked for comprising and lapping up together both the Idol and the Image in a like defence, notwithstanding that he make a distinction inter Dolatum & Similitudinem, in respect of the words: and Paulus Burgensis likewise one of the most learned Hebricians which had been amongst them: and in whom notwithstanding our adversaries do place and put their chiefest hope of defence. Paulus Ricius sayeth frankly and freely, after he had weighed all the reasons and answers to the same, which were brought to that end and purpose: If we must abstain from things sacrificed to Idols, because of the infirm and weak in faith, how much more than (whatsoever Thomas can say) from this pestilent worshipping'of Images, & c? These are the wild vine growing up, and overspreading the natural vine of Christ: these are the Darnell in his field. The jews have brought in the works of the law, & the Gentiles Images, etc. which I would to God that they had never come in our Temples, than we should have learned to have lift up our hearts to heaven, in stead of bowing and casting them down to fix them upon Images. In a word Ludovicus vives writing upon S. Augustine saith: That he cannot see any difference betwixt certain Christians addicted to the honouring of Images, and the Pagans, worshipping their Idols. And Erasmus concludeth: That it is more safe and sure to take them away, then to expect or wait until there be some rule & good directions for the moderating of the same, 
Cassand. in Consult.  devised and established. But Cassander after that he hath alleged Biel, saith; Who shall be able to do it? who shall be able to bring back the people from this their entered course of superstition, especially seeing that such as teach them, are themselves the authors of these superstitions, 
Michael Episc. Mersburg. in Cathechismo.  are those that nourish and cherish them in their hearts, to the end they may suck out some profit from them? But our Fathers of the Council of Trent imagined that they had well looked into the curing of all the mischiefs threatened against them by all these so evident testimonies, when they ordained in their Index expurgatorius, that these places of Polydore, vives, Erasmus, Cassander and others, should be razed and left out in the first impression ensuing. But the very defenders of these abuses committed in this our time have been in some sort ashamed of their doctrine, as Martinus Peresius, Ambrose Catharinus, & Nicolaus Saunderus, entreating of this matter, holding against Thomas, Scotus, & Bonaventura: That the Images cannot be worshipped after the same manner that the persons may, whom they do represent. And Alphonsus of Castres' their resuter of heresies, proceedeth yet further, That we must not at all worship or do any reverence unto Images, but rather before the Images, for fear of being condemned for Heretics ourselves. And Bellarmine willing to set them at one, cometh so far as to say, 
Bellar. de Ima. l. 2.  First; That we must honour, but not adore or worship them by praying unto them: Secondly, That no man may teach especially in any sermons, that they ought to be worshipped with Latria, no not the Image of Christ himself, but rather the contrary: Where is now the second Nicene Council affirming? That there is but one kind of Worship, one I say for the original, and for the image framed after the same, & c? thirdly, That images cannot properly and of themselves be worshipped, as the patterns themselves, whereby they are made, and that neither Latria, nor Huperdulia, nor yet Dulia, or any other adoration or service is properly due unto them: but I know not what, after the proportion of those, whereof they are Images. What will now become of Thomas his ordering of the controversy betwixt Scotus and Bonaventura, & c? And finally, That there is no other honour dew unto them, than such as is vouchsafed and given to the books and vessels of the Church, as to the cups and their coverings, etc. And what is now become of these kneel, invocations, and clear & evident worshippings? For who did ever worship the Mass books, the holy linens or cups, & c?  
But how much more brief and shorter course had it been, to have held themselves to the pure & undefiled word of God, & to the observations of the ancient church, them to encumber the people with so many superstitions, ignorances and impieties, as that no man is able to free them again, no not with all the distinctions, limitations, & fine devices or shifts that can be imagined? And how much better had it been to have followed the counsel of Gratianus in his Decree, and that upon far better ground, 
Gratian D. 63. C. Q●ia Sancta.  seeing that all Images in the Church of Rome are of man's ordinance; whereas the brazen Serpent in Israel was of God's ordinance? And notwithstanding he saith, Ezechias destroyed the brazen Serpent which Moses had set up in the desert by the express commandment of God, because the people moved by the miracles which they saw, betook themselves to the worshipping of it: whereupon (saith he) we see the greatness of the authority of the church, as that if our fathers & predecessors have done any thing in their time blameless, & without fault, & that the same afterward do turn into superstition or error, that them & in such case the succeeding persons are to destroy and undo the same, without delay, & that with great authority. In the end they make God a party with them: It is he, (say they) who hath taught it us: for wherefore did he commaud Moses to erect a brazen Serpent in the desert, and to make Cherubins over the Ark? As if God had bound himself by the commandments that he hath given us, and left us free: As if Abraham had answered God, I will not sacrifice my Son: for thou hast said; Thou shalt not kill. But we have authority to bear us out for the carving and worshipping of Images; let them show us a contrary commandment, forbidding us to make any. To this blasphemous objection, by which they make God the author of their abomination, they shall be answered by Tertullian for me; Tertullian being beaten with this argument by the Idolaters of his time: 
Tertul. de Idolo.  (for even as they have borrowed their Idols, so have they also their arguments for their defence,) saith; It agreeth very well, that the same God who hath forbidden in his law to make any similitude or likeness, hath likewise commanded by an extraordinary commandment for to make that of the Serpent: If thou worship and fear this same God, thou hast his law for thy direction therein: Make not any similitude or likeness, and if thou consider the commandment that cometh after, enjoining one to be made, in that thou art to imitate and do as Moses did: Make no image or likeness contrary to the law, if this same God do not expressly command it. And by this means Tertullian cutteth them off quite, inferring that the law of God is general, and that no man must dare or presume to do any thing to the contrary, without an express exception, and the same to issue and come forth of the same mouth: which thing Paulus Ricius though one of their side doth resolve them of in this manner, saying: The law of the Lord forbiddeth thee to kindle any fire for thy family upon the lords day, and thou sinnest mortally if thou do it, and yet notwithstanding he commanded thee to kindle a fire in the very same day in the Tabernacle. The like is that of the Cherubins, ordained by the express word of God, howbeit to have Images is fetched from some other fountain, than his commandment, being such an abomination and mischief as cannot be answered. Wherefore our adversaries deal herein, as our first Father did, being taught thereunto by the Devil: for when God went about to tell him of his sin, he would post it over to another, saying: The woman which thou gavest me was the cause: and so they became the woeful accusers of the most upright God. If we be Idolaters it is thy work: for wherefore didst thou ever cause that the similitude of Cherubins or Serpents should be set up, & c? But their condemnation waiting for them is just, having drawn it upon themselves, in as much as they will pretend unto themselves licence and privilege to lift and advance themselves above all that is of God, yea even above his plain and express laws. And that such a privilege, as may seem to belong to him alone, and that in this very respect, being denied unto all others: For the Greek churches notwithstanding, the curses and excommunications of the second Council of Nice, did cleave unto their pictures: but honouring them rather after a civil than a religious sort. The Abyssines and Armenians in like manner, howbeit there are also some, as Aluarez reporteth unto us, which have not any at all, and those which have, to show that they be the goodly presents of the Bb. of Rome, do foresee that it is good, that they should have no other but Latin inscriptions: so now this same which would be but the fountain & original, is become the stream to overflow the service of God, and as a mighty flood, to cover and drown up the whole earth.   

CHAP. FOUR Of unleavened bread, wine mingled with water, and of the things which served to the administration of the Sacraments.  
NOw we have entreated of Temples, and of their principal ornaments (as our adversaries esteem them) that is of Images: we have likewise spoken of the holy Tables, otherwise called Altars: whereupon the bread and the wine ordained for the sacrament were wont to be set, the wine in certain clean vessels, either of Glass or of metal, the bread wrapped in a linen cloth, that so nothing might fall upon it: without any manner of superstition or curiosity, and in some places these Tables were shadowed with some vail or curtain. It remaineth now that we look about us to find out, how this simplicity did change into curiosity, and this purity into superstition, as likewise how the indifferency and liberty, which was in old time in these things, is turned into a necessity and slavish servitude, worse than ever was that of the jews.  
Our Lord celebrating the Passeover with his Disciples, 
Leavened or unleavened bread.  used unleavened bread. And there is no doubt thereof; for the Passeover according to the law must be celebrated without leaven, it was by express ordinance so appointed: and our Lord came to fulfil the law, and that in matters of far more weight and difficulty: howsoever Epiphanius and the Grecians after him may seem to say, that he did keep the feast sooner than it was appointed by the law, and that he also gave unto his Disciples leavened bread. 
1. Cor. 5. v. 7.8.  But that the institution should bind us to this circumstance, S. Paul the true Interpreter of Christ, showeth to the contrary, saying: Our Passeover hath been sacrificed, etc. Let us there keep the feast not with the old leaven of maliciousness & bitterness, but with the unleavened bread of sincerity and truth. It might then be kept and observed, but without keeping of a leaven more dangerous, namely, a schism betwixt the Greek and latin Churches: as also without binding of themselves to the circumstances of leaven, being a ceremony belonging unto the jews; seeing that the Christian Church had taken through acknowledgement, how that the Passeover might be celebrated without offending of the law upon the Saboth after the 14. day of the Moon of the month Nisan, and not the 14. according to the institution, as also that the day of rest might be kept upon the Lord's day, and not upon the Saturday, after the manner of the jews, whiles as the substance of the institution was kept whole and inviolate, inasmuch as the feast of the spiritual deliverance accomplished by the resurrection of Christ was celebrated in stead of the carnal and corporal deliverance, and the feast of the second birth and creation of mankind in stead of that of the first creation. Now in the time of the Apostles and their first Disciples, we see not any title of this distinction. It is to be thought, that they did keep themselves to S. Paul his admonition: Purge out the old leaven, that so you may be a new lump: That is, that they should purge and cleanse their hearts to become new creatures in Christ. For as for the Decretal Epistle of Alexander the first, it is not good, but that it should be read, that so it may be reputed and held for a devised and counterfeit thing. In the Council of Laodicea about the year 400. 
Concil. Laod. 29.36.37.38.  it was forbidden that any Christians should use any part of the ceremonies used in the jewish service, as to rest upon their Sabath, to have phylacteries, to keep any solemn feasts upon the days of their solemn feasts, and by name to take of their unleavened bread, that is, to tie themselves unto the jewish ceremonies, and more particularly unto that. This had not been to any purpose, if then the Church had taken herself to have been bound to use unleavened bread at the celebration of this divine mystery: as indeed there is never any mention made but of bread simply. And all the offerings from amongst which the bread of the holy supper was taken, was such bread, as was ordinarily used to be eaten in houses, which as all men might see, was not without leaven, seeing that the old church did communicate every day; except we will not believe that the Christians likewise did not eat any other bread at their own houses but unleavened bread. 
Chrysost. 1. Cor. c. 5.  Chrysostome saith: Take no care hereafter about this leaven: for now likewise thou hast an other lump, the shadows are past. And Gregory the Great maketh not mention of any other bread in the holy supper, than the common and usual, such as they kneaded and baked at the Baker's house, and was sold in the market at Rome. 
Gregor. in Registio.  Likewise in his Register we have these words; When we take the bread, whether it be leavened or unleavened, we are made a body of the Lord our Saviour. Again, expounding the Passeover unto the Christians he saith: He eateth unleavened bread which doth good works, and when they are done, doth not mar them with vain glory, and he that doth the works of mercy, without the mingling of sin with them, etc. To be brief, 
Niceph. l. 8. c. 53. & 54.  Nicephorus entreating of the heresy of the Theopaschites, and Monophysites, so called because they taught that the godhead itself did suffer, doth observe and note for our behoof, that in the supper they used unleavened bread; and not common and ordinary bread. And this they affirmed that they held from Gregory the great, Bb. of Armenia, so far was it off to be held at that time, either for an heresy, or for an error, to use common bread in the celebrating of the holy supper. And this was after the year 700. Insomuch as that it may seem, that this custom entered into the Latin Church about the same time that the pope's delighted themselves to trim up their churches, with all manner of jewish ceremonies, after they had once spoiled and robbed it of all her principal and goodly ornaments indeed, as humility, simplicity, purity, etc. And indeed the Decretal of Clement the third, about the year 1188. against the Priests which used cups of wood & leavened bread; showeth that this ordinance was not as yet throughly established. 
De celebrat. Miss. count lit.  We read that about the year 1100. there began a schism betwixt the Greek and Latin Church about this matter, and that the reasons were handled on the one part and on the other by Nicaetas Monk of Constantinople, standing for the party of Michael the Patriarch, and Humbert Bb. of Sylva Candida, standing for the side of Leo the 9 the one and the other, showing himself but weak, in that they strive to make that necessary, which the Church had held indifferent. The worst was that upon this question and controversy, these two Bishops fell into an other, namely, the Primacy or supremacy: 
Durand. l. 4. c. 41. Extravag. de celebr. Miss. C. finali. Thom Aquin. op. 1. cont. error. Grec. c. 32. Hildebert Ceneman. Ep. 44.  which caused that neither of them to avoid the impeachment and weakening of his authority, would yield a hairs breadth from his conceived opinion. For about this time Durandus wrote, that the Mass might be celebrated with leavened bread, and brought in to prove his purpose the Extravagantes de Celeb Miss. And Thomas Aquinas after him: That of a truth it agreeth better with the purity of the mystical body, to use unleavened bread in this sacrament: but not (saith he) as though it could not be well administered with leavened bread. And the Epistle of Hildebert Bb. of Man's, which censureth the Priest that had offered common bread, useth these words: Therein he swerveth from the rule of custom, but not of faith and it behoveth thee to correct the fact, 
Concil. Ferrar.  as a scandal and offence, rather than as a sin, and that thou carry thyself rather like a Father towards him, then like a Judge. And this thing was afterward decided by a Council held at Ferrara, for the agreeing and reuniting of the Greek and Latin Churches: That it was indifferent to celebrate the holy Supper either with leavened or unleavened bread. And therefore why should such differing and disagreeing affections continue so long, for things so reasonable and indifferent? 
Of the wine.   
The like hath been about the wine of the lords Supper. Some under the colour of sobriety, would use water and not wine. Of such S. Augustine and Epiphanius make mention amongst the Heretics, and not without cause, seeing they abolished one part of the substance of the Sacrament. But S. Cyprian doth refute them sharply: and bringeth them back to the institution of Christ, who only must be heard in all things concerning them. And hereupon it is, that he hath it so oft in his writings: That in this sacrament which is Christ, no man is to be heard but Christ himself. Others would have the wine delayed with water: and the most ancient Christians did so use it, and that not without apparent show: inasmuch as the people of the east, did not ordinarily use wine without water, as the Hebrew and Greek phrases of speech do prove: howsoever they allege other reasons for thus their using of it: as, that there came out of our Lord his side water and blood: That this is a sign of the two natures in Christ, or rather of the union of Christ with his church, allegorizing upon every thing according to their accustomed manner. Howsoever it be notwithstanding, it may be that the course of the text, would not show us in this particular point of the blood and water, any thing but the true and undoubted death of the Lord: in this that the wound had pierced the case of his heart: because also, that if we should fall to allegorizing, then with the greatest part of the Fathers, we should thence collect and gather the two sacraments of the Church, that is, Baptism from the water, and the Eucharist from the blood, etc. Only let us not find fault with this observation, provided that it be void of superstition, that is, free from condemning of those, which do not administer any thing but only wine, as also without any prejudice to the liberty which Christ hath left unto his children, which will not admit any manner of necessity, but that which is grounded upon the holy word. If any do contrariwise bring in any other necessity, we affirm that it is not without an error, because as they themselves do say, to make that to be a matter of faith, which is not, is to sin and err in the faith: And therefore we condemn the Canons of the church of Rome, which say absolutely, that the wine cannot be administered without water, 
Canon. Oportet. & C. in sacrament. D. 2. de Consy.  seeing there is nothing said or spoken in the scriptures, but of the fruit of the wine: showing thereby how much dearer their own inventions be unto them, than the institution of our Lord, in as much as they have made the wine of the holy supper, according to their doctrine to be superfluous, he having by his institution made it necessary, and the water on the contrary, which is of their own invention necessary, which the institution of our Lord hath left indifferent. It is certain that the Churches of Armenia unto the time of the Council of Ferrara, which was under Eugenius the fourth, did not use any thing but only pure wine, and yet were never excommunicated therefore: and as yet to this day, they do not obey unto that which they were made subscribe unto in the Council. And the Abyssines stand so strictly upon the point, as that they would never consent, that the daughter of their Prince should be married to any that received the Communion without the wine. And as for the Grecians, Durandus, Scotus and Innocentius do say that in their time for the most part they did the like: howbeit that in the Lithurgies, which we can come by, 
Niceph. l. 8. c. 54. Concil. Aurel. 4. c. 4.  it is mingled and delayed, and that with warm water, which thing saith Cabasilas, is, That it may represent the blood the more fully: so deeply is the spirit and mind of man tickled and delighted with his own inventions. And as for the Churches of the Latins, the Council of Orleans forbiddeth to offer wine delayed with water, adding the reason thereto: Because it is sacrilege to offer any other thing, than what our Saviour hath instituted. 
Conc. Worm. c. 4. Concil. Tiburt. c. 19 C. Sicut. D. 2. de Consecr. & ibi. gl. Thom. 3. part. q. 74, art. 7. & q. 8●. art. 6. & add 4. Sentent. D. 11. q 2. art. 4. & in 1. Cor. c. 11. johan. Scot D. 11. q. 6, l. 4. Sentent. Innocent● de office Miss. bonavent. D. 11. q. 3. Richard. D. ead. art. 3. Vessels. Hieronym. ad Rusticum.  And this was in the time of King Childebert, when as Pelagius lived, that is, before S. Gregory. The Council of Worms more than 200. years after ordained the contrary: after which followed the Council of Tivoli or Tibur, a City of the Sabines, wherein it was ordained, that there should be one third part of water put to two third parts of wine. And these differences may at the least suffice to show the indifferentnesse. But the Gloss of the decree saith, that this is De honestate tantum, only in regard of honesty. And Thomas: that this is not fetched or derived from the Gospel, but that it hath some apparent show for itself, as that by reason of the strength of the wine, it is delayed in some countries. And Hales, Scotus, and Bonaventura say, It hath no hold or warrant in the scriptures. And Richardus: Non de necessitate, sed de congruitate: not for any necessity, but for seemliness. And thereupon it followeth, that the council of Trent doth excommunicate and cut off from salvation, as far as lieth in it, for fantasies and things nothing making unto salvation. That more is, that this mingling of wine and water is not any whit significative or respecting the mysteries which are therein sought and searched for; but growing only, either of the custom of the country, or of some apparent seemliness.  
Now the bread provided and prepared for the holy Supper, was carried either in a linen cloth, or in a small chest, as we read in S. Jerome, and set upon the holy table, covered with some table napkin, for to keep it clean, without any other ceremony. Men and women did touch it without any superstitious scrupulousness, according as they brought their offerings, yea and after the blessing or consecrating of it. It was distributed unto the faithful, not into their mouths, as we have seen it, but into their own hands. And as for the wine, it was carried, as we read in the same S. Jerome, in vessels of all sorts, even of glass, notwithstanding the danger of breaking of them: yea and sometimes it was sent in that sort, in sign of unity and agreement from one to another. Vain & curious superstition came in afterward, first forbidding women, and then afterward men also, to touch either the linen clothes, 
Concil. Altisiodor. c. 36.37.  wherein the bread was wrapped, or else the cups. Transubstantiation was set at a higher price and rate then all the rest, for in respect thereof the cups must be hallowed, as also the patens of the same, with unctions and words expressly uttered, because of it, all the instruments and vessels of this sacrament, were turned into Sacraments, the Altar stone was called the sepulchre or grave, and the linens, the shroud wherein the body of our Lord was enwrapped: that from thenceforth the cups should be of metal, & that silver, not any longer of glass. Things which antiquity (more regarding the things than their signs) did never so much as once dream of: because that she could never once bethink herself, or conceive any thing of this monstrous doctrine of transubstantiation, the fountain and wellspring of so many and so foolish vanities. And in deed whereas the Primitive and ancient church had care according to the admonition of S. Paul, that the faithful the proper vessels of the body and blood of our Lord, should receive them worthily: we see the counsels after these times to convert and turn all this zeal, & all this care, from the spirit to the flesh, from spiritual temples, to material ones: from the vessels of God, elect unto salvation, to the implements & instruments only which they used in the administration hereof. Witness hereto let be the Council of Rheims, held about this time, 
Concil. Rhemens'.  as the decrees thereof which are extant do show: Let the cups or chalices be, if not of gold, yet at the least of silver, and let the people be exhorted to contribute thereunto, as for the tabernacle in the time of Moses: not of copper, neither of brass, for fear they should provoke men to vomit, the wine being apt to make them rust: but in any case neither of wood nor glass. Let the clothes wherein it is wrapped be a very fair and clean linen cloth. After the Mass let them be put into a book of the Sacraments, and before they be delivered to be scoured and washed clean with lee, let them be washed in the Church by the Priest, Deacon or Subdeacon: because (saith he) that they be spotted & stained with the blood of our Lord. 
Conc. Colon. c. 7.  We read the same and something worse in a Council held at Collen about the year 1300. Let the priest smell diligently the little pots, that he may know the water from the wine by the smell thereof: and then let him so mark them as that he may know afterward the one from the other, & not be deceived: let the cup have a sound and large foot, lest it might overturn. But and if there do any thing of the body or of the blood fall upon the covering or pall of the Altar, let them in any case cut it away and burn it, and lay the ashes in some clean place, &c: a great matter, if so be such regard & care were so necessary, that the ancient church should forget this; or that the ancient church whereof we stand so greatly, having neglected it, we should notwithstanding hold it so needful and necessary.  
Before the holy table, 
The vail.  whereupon the elements gifts or offerings were set, there was especially in the Greek church a vail drawn, which after that they, which were as yet to be catechised, 
Chrysost. in hom. ●d. Pop. Antioch. & hom. 36. in 1. Cor.  were departed & gone forth, was drawn together: & then they went forward with the blessing of the Sacraments. Chrysostome in many places: When thou hearest, let us pray altogether: and therewithal seest the vail drawn together, then think that heaven is about to open, and the Angels to descend, etc. This custom was retained as having been first borrowed from the jews, for they had a vail in the midst of the temple, and this vail was cloven and rend in sunder, in sign of the uniting of the jews and Gentiles, the one with the other: or else from the Gentiles, for they likewise had veils spread and drawn abroad before their altars. 
Tertul. in Apol.  Apuleius saith: Velis candentibus reductis, the white veils being drawn together. Tertullian: Conspectus caeterorum velo oppanso interdicebatur: There were (saith he) not any but priests that came near, for even the very sight was kept from all others by the means of a vail hanging before it. And in these indifferent things the ancient church did apply itself very wisely, sometimes to the jews, and sometimes to the Gentiles. But all this great ado and preparation came in a long time after, the Church through the corruption of the time proceeding by little and little from the inward to the outward, from the centre to the circumference; from the substance to the circumstance; and from the discipline of Christ, to an imperial stateliness and eminency in the world.  
Now these sacraments being there placed, we have declared the manner of the blessing, consecrating and distributing of them to the faithful, with what prayers & with what holy words, etc. But there is yet behind one circumstance, which is, whether these prayers and words were uttered in a language known and understood of the common people or not: which is a matter in controversy betwixt us and our adversaries.   

CHAP. V That the old and ancient service was said in a language understood of the people: and by what degrees it was altered and changed.  
ASsuredly, 
That the service used in the Church of the jews was understood of all  the care that it hath pleased God to take for the instruction of his people throughout the whole course and carriage of the Church, should be able in a word to make this question frivolous and needless: He that would have all his people to know all his law and all the ceremonies likewise of the same at their finger's end; who so much commanded them to get knowledge, and condemned ignorance so sharply; who would have it as a frontlet betwixt their brows, and as a glass before their eyes, that the father should teach it unto his children in the fields & in his house, lying & standing, &c. cannot in any wise be thought that he would have it kept hid & secret from him by the barbarousness of a language not known or understood, that is locked and clapped up in cyphers, that it might not be comprehended or attained. He likewise that so expressly commandeth fathers to teach their children the cause of the institution of his sacraments, (namely, that of the Passeover, into whose room that of ours, called the holy Supper is come:) who would that children should question their fathers thereof, & that fathers should answer their children, & that in the time of the shadows of the old Testament, & rudiments of the law, shall not be understood and taken to have meant, that his people should be taught in a language not understood, neither yet to have taken it for an honour and worship to be prayed unto and served of them, without understanding. And in deed the Sacraments of the old law are instituted in the Hebrew tongue, which was the vulgar and common language amongst the people. And again, when he would terrify and make them afraid, he threateneth them with a strange and barbarous language, 
1. Cor. c. 14  and with lips which they do not understand. And S. Paul concludeth, saying: Tongues are signs not to the believers, but to the infidels and unbelievers. And there is no cause why it should be here alleged, that from the time of Esdras unto Christ the people had learned the Chaldee tongue under the captivity, and that yet notwithstanding the Scriptures were always read in the Church in the Hebrew tongue. For the question is not in what tongue it was read: but whether it were understood of the people or not. 
Nehem. 8.2.  And for that let Esdras himself be believed, saying: Esdras the Priest brought the law before a multitude of men and women, and all those which could understand. So than it may be seen hereby, that not so much as the women but they understood it. He read the same unto them in the street before the water gate, from the break of the day until noon: and the ears of all the people were attentive to the book of the law. Wherefore were they thus attentive, but that they had a purpose and intent to understand? But that is more: 
Nehem. 8.8.3  They themselves did read distinctly & plainly for to understand, & did understand it in reading of the same. What is that other properly, but to read Esdras, without having any purpose to understand him? But say they, It is said, that Esdras and the Levites did expound the law unto the people. True, but it is as plain and clear, 
Nebe. 8. v. 7.9.  that it was the sense and meaning of the law and not the words or phrases of speech, for this self same Chapter hath already certified and assured us that they understood them. And in the same sense it is said, 
Act. 8.35.  that our Lord and Saviour expounded Esay in the Synagogue, whereat the people were ravished: and the scriptures likewise unto his disciples in Emaus: 
Suk. 24.27.  that Philip expounded the 53. of Esay to the Eunuch. Who will believe that this great noble man did not understand the words, seeing he did read them? seeing also he demanded whether the Prophet did speak of himself or of some other? But in deed he did not know that this prophesy was of Christ. For whereas they go about to make us believe, that the jews did not understand Hebrew, under the colour of certain words, which their familiarity with the Chaldeans had dropped into their language, 
joh. 5.39. Act. 17, 11.  the truth may easily appear: for wherefore then should our Saviour have said unto the people: Search the scriptures? And how should the jews of Berea have otherwise done as they did. And what will they say to that in the Acts, that S. 
Act. 21.40.22.2.21.  Paul made an oration unto the people in the Hebrew tongue, & that the people hearing him speak unto them in that language made the more silence? And if they did not understand, whence cometh it, that when he spoke of going to the Gentiles, the people should be in a mutiny, & cry out: Away with such a fellow, let him be taken from off the earth; it is not meet that he should live?  
Now therefore we stand resolved and firm: 
That it was not otherwise under the new Testament.  that in the time of the old testament the service of God was practised and exercised in a language understood of the people: and who can believe that it was otherwise in the time of the new? who will believe that the light should be more dark than the shadow? & the fullness of knowledge more barbarous and rude than the rudiments? without all peradventure our Lord is come to dismaske the mystery concealed & kept close from before all worlds, to unfold them, and lay them broad open to the jews, to the Gentiles, to all nations and to all languages. 
Gal. 3.  And before him (saith the Apostle) there is no distinction or difference betwixt the jew & the Grecian, nor yet betwixt the Grecian and Barbarian. Therefore let us conclude, that whatsoever hath served for the better clearing and manifestation of his holy mysteries, or for the instruction of Christians, hath likewise been acceptable and well pleasing unto him. But let us not once imagine, that any thing tending to the darkening and dimming of that which is light and bright, can proceed from any example given by him: and then much less from his laws and commandements. He instituted his holy Supper amongst his disciples: who doubteth but that all the words thereof were uttered in the same tongue & language by him, which he ordinarily was wont to speak in unto them? It is his will that it should be celebrated after his example in his Church: that so we may therein show forth his death until his coming. What manner of showing forth & declaration doth he require, to utter it in a language which the people doth not understand? Now in deed, in as much as it was decreed, that his Gospel, death & resurrection should be preached unto all nations, and that it was hindered by reason of the manifold variety of languages that possessed men, he sent his spirit in tongues of fire unto his Apostles, he granted and continued the gift of tongues a long time unto his Church. Such as affirm that upon the same day of Pentecost the Mass was instituted, and will notwithstanding, that throughout all Christendom the same should be said in Latin, let them tell me I pray them in what language it was delivered, if it were delivered but in one, or what tongue was excepted if it were delivered in all? There are some that come after, and do abuse this gift unto vanity and ostentation in the Church. What saith S. Paul unto them? 
1. Cor. 14.  Languages are for signs, not to the believers, but to the unbelievers: they are given unto us for the gracious work of edification, and not for our overthrow and confusion. If you utter a language that is not understood, you speak in the air: you are as Barbarians one unto an other; unprofitable as the trumpet which giveth a sound that no man understandeth. If thou bless with thy spirit and not with thy understanding, the simple and vulgar sort of people that are there, how shall they be able to answer Amen, to thy thanksgiving? how can they possibly be edified by thee? And the Conclusion is after all these general propositions, (the least whereof all the rabble of our adversaries are not able to avoid: I love it better to speak five words in the Church, in my understanding (that is, that are understood) then ten thousand in a language that is not understood, etc. And a little after, I teach so in all Churches: if any man be spiritual, let him understand and know that what I writ unto you, are the commandments of God. 
Hieronim. in 1. Cor, c. 14.  If they doubt of the interpretation and meaning of this place: let us hear the Doctors what they have delivered upon the same. S. Jerome expounding it in plain and express terms: Every word which is not understood, must be judged and thought barbarous. Again: The spirit signifieth in this place the tongue, as when he hath said: he that speaketh tongues, that is to say, an unknown speech. He maketh no question whether Greeke or Latin. 
Ambr. in 1. Cor.  S. Ambrose: This is spoken because of the jews, who in their sermons and oblations did use amongst the Greeks' sometimes the Hebrew tongue. And yet this was the holy tongue, the language of the patriarchs: and he saith in their oblations by name, that is, in the administration of the Sacraments: as in deed it seemeth that in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. Paul would speak of the holy Supper. Again, he saith; If thou bless with the spirit, he speaketh of such a one as speaketh unto himself in a language which he knoweth: and saith, that he giveth thanks well, in as much as he knoweth what he saith, but another (saith the Apostle) is not edified: so that if you come together to edify the Church, you must speak such things there as the hearers do understand. For to what end is it, that a man should speak in it a language that he himself doth only understand, and whereby the hearer doth not profit a dodkin? but rather he should hold his peace in the Church, to the end that such may speak, as can profit the hearers. And his conclusion is; So the ignorant which doth not understand, cannot say Amen: for he knoweth not the end of the prayer, to answer thereto with this word, 
Basil. in reg. contract.  which is the confirming and sealing up of the blessing in his place. S. Basill maketh this question, entreating upon this place: How can the spirit of any man pray, when his understanding is idle and unfruitful? This (saith he) must by name be meant of them which make their prayers in a tongue unknown unto the hearers: For when the words of prayer are not understood of those that are present, his understanding that prayeth is unfruitful, 
Chrysost. in 1. Cor. 14.  in as much as no man reapeth profit thereby. Chrysostome: S. Paul would say, if I speak not the things which you may easily and plainly understand, but that I go about as it were no other thing, but to show that I understand tongues, you cannot choose but go away without profiting any thing: for what good can there come of a word not understood? you altogether in like manner if you speak, but not with such words are as significant and sensible, do speak to the wind, that is, to no body. Again; 
Idem in ho. 36  If the unlearned do not understand that which thou prayest, he is not edified, he cannot give his consent unto thy prayers: thou speakest to the wind and by consequent in vain. Again: Thou who speakest an unknown language, if there be not any that can interpret & expound it, hold thy peace: for in the church there is no place to do any thing that is superfluous or tending to ostentation. Let such a man speak unto God & himself, that is, 
Theodor. in 1. Cor. 14.  in his spirit, without making any noise, & by himself. Theodoret: The Apostle commandeth that every thing may tend to edification in the church: and therefore (he saith) he that hath the gift of tongs, let him pray unto God, that he may also have added thereunto the gift of interpretation, that so he may be able to do some service in the church: for the fruitfulness of the speaker consisteth in the profiting of the hearers, and this cannot he possibly have, that speaketh in an unknown language. He therefore calleth the spirit the gift of tongs, but the understanding, the interpretation or giving of the sense of that which is said, etc. Oecumenius, who hath made a collection out of all the Greek fathers: I call the spirit the spiritual gift of tongs; the understanding, the faculty and ability to interpret & expound that well which is said: To pray then with the spirit, doth no good to any, but himself that so prayeth: but to pray with undetstanding, is available unto the edifying of thy neighbour. And therefore when he saith: If thou bless with the spirit, it is as much as to say, that thou thyself dost only understand, and art not understood of others, etc. Whereunto Chrysost. added: And there is as much difference betwixt the one and the other, as there is betwixt the whole Church and one man, and as there is betwixt the edifying of the whole Church and himself only. 
justin. Novel. 123. S. interdicimus.  justinian the Emperor in his Novelle, wherein he commandeth the Ministers of the Church to do the divine service in a language that is plain & understood, hath not otherwise expounded this place: for he saith: Thus the divine Apostle teacheth us in these words: If thou bless with the spirit alone, how shall the simple people be able to say Amen unto thy blessing, seeing that they understand not what thou sayest? And this he commanded with such earnestness, as that he proceeded against them to the death, which did the contrary. And yet no more than the Council of Aix doth the Chapter, which Council saith: The speech and the understanding of those that sing unto God, must accord: that so it may be fulfilled which the Apostle saith, I will sing with the spirit, & I will sing with the understanding also. Haimo Bb. of Halberstat in the time of Lewes, the son of Charlemagne, saith: 
Haimo in 1. Cor. 14.  I am a Grecian and thou an Hebrew: if I speak Greek unto thee, I shall seem to be a Barbarian. I pronounce the Creed in Greek, because I have found it so written, & I am a Latin: I am a Barbarian unto thee, etc. If then (saith he) an idiot be with thee, a man that knoweth no more than his mother's tongue, & thou sayest thy Mass in a tongue not understood, how shall he answer thee Amen, when he knoweth not what thou sayest? etc. I had rather therefore (saith he) to speak five words in the assembly of the faithful that are understood by them, than ten thousand otherwise which will do no good. And Cardinal Hugo in like manner. In a word, 
Hog. Cardin. 1. Cor. 14.  Lyranus expounding this scripture in his place: The Apostle speaketh here of public prayer: wherein if so be that the people do understand the Minister his giving of thanks, he is a great deal the better stirred up to God, & made the more devout & ready to say Amen. And Thomas after him: That in the Primitive church service was celebrated & solemnly done in a language that was understood. And S. Augustine his general rule tendeth to the same end: 
August. l. 12. de Genes. ad lit. c. 8. The practice of The old church.  That no man can be edified by hearing that which he understandeth not. Now next after the institution of our Saviour Christ & his Apostles, it followeth that we look into the practice of the ancient Church. And first it is to be noted, that the practice of the public service was such, as that the people did answer the Pastor: whereupon it must needs follow (as saith the Apostle) that they did understand him, but which is more, that all of them did answer to all, the people doing their part in the office and service, no less than the clergy: which could not well & conveniently be done without understanding. S. Paul saith: how can he (qui supplet locum idiotae) that occupieth the room of the unlearned, say Amen? 
Theodor. in 1. Cor. 14. l. 7. stromat. jostin. in Apol. 2.  S. Jerome: He speaketh of the laity, & not of the clergy. Chryso. & Oecumenius after the same sort. Theodoret; He calleth him an idiot, which is of the order of the laity, as we likewise call them idiots, which are void of subtlety & craftiness. And all the old writers do testify this custom & use. Clemens Alexandrinus: In their prayers they have but one common speech, as likewise one spirit. 
Hieronym. in 2. procem in Galat. Chrysost. in 2. Cor. hom. 18.  justinus in the description of the holy Supper saith: All the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speak aloud in sign of approbation, Amen. And the pretended Dionysius Areopagita useth the same words. And S. Jerome: All the Church like a thunder soundeth out, Amen. Chrysostome: The prayers are common both to Pastor and people: they say prayer together: the people pray for the Pastor, and the Pastor for the people, etc. Again, All that which is used about the Eucharist is common to both: all the whole body of the sacred liturgy is common unto them: why dost thou marvel then to see them speaking together in their prayers? 
Basil. in exa. hom. 4. Idem epist. 63.  S. Basill: Men, women, and children cast forth their prayers unto God: you would say that they were floods beating against the shore. In another place he describeth how they sing Psalms divided in the halves, and intermingled with prayers, meditating deeply, and with a fervent zeal upon that which they did sing. And can any man in his conscience affirm this of those who understand nothing of all that which they say? And now what followeth hereupon, but that, (seeing that the lay man did understand the service to say Amen,) all the laity, (for that all had to answer, and did perform a part & duty therein) had also the understanding thereof, and by consequent, that the service of the ancient Church was solemnised in a language understood of every particular person. And how could every particular person understand it, if it were not their vulgar and common speech?  
The proofs of this practice, 
Proofs from all nations.  drawn from several & particular nations will make the same more clear and manifest. In the Church of jerusalem and regions thereabout, it is not doubted but that they used their prayers in the Hebrew tongue; and we have proved that it was commonly known & understood of all. But to the end that they may not allege that this was one of the three tongs which were sanctified by the title upon the Cross of our Lord, 
Theodor. l. 4. c. 29.  Theodoret telleth us that Ephraim an Archdeacon of the town of Edessa in Syria, used the Syriac, a corrupt kind of Hebrew, and that his Homilies were in this language, and so were his canticles likewise and songs, saith Sozomenus, which were sung in the Churches of Syria. For as concerning the Greek tongue, 
Hieronum. de Eccle. Scriptor. Basil. ep. 63.  Theodoret & Amphilochius do testify, that he was ignorant therein. Now this was above 400. years after the death of our Lord. S. Basil after he hath delivered & set down, how that all the church did sing together, & kindle their zeal by meditating of that which was sung, which cannot possibly be conceived to have been in a tongue not understood, addeth these words, saying: If you avoid & shun us for this, then also shun the Egyptians, the Lybians, the Thebans, Palestines, Arabians, Phoenicians, Syrians & Euphrateans, for amongst all these, the vigils, singing of psalms & prayers that are common, are had in honour & chief account. 
Hyeronym. ad Heliodor. in epitaphio Nepotian.  S. Jerome in like manner, saith: Now the tongues and lips of all manner of people do sound out the death and resurrection of Christ. I cease to speak of the jews, Greeks' and Latins, which our Lord hath consecrated by the title of his cross: but the wild and savage nation of the people called Bessi, even this whole people clothed in skins, and who sometimes were wont to kill and sacrifice men, have broken the harsh and rough vein of their tongue, and turned it into Christian hymns: and now what speech or talk doth there sound throughout the whole world, but only Christ. And furthermore at this time the Maronites had their service in the Chaldie: the Armenians in the Armenian language: the Abyssines, in the tongue of the Abyssines: & these namely which make such a sum & measure of the name Christian, as that all the countries, which at this day have given their names to the Bb. of Rome, do not amount or rise to a greater number. In the Churches living after the manner of the Greeks', their liturgies were kept and continued in Greek, & that throughout every place, whereas this language had planted itself: as appeareth by the liturgies attributed to S. Basil and S. Chrysostome: as also by the very use and custom of Greece. But to the end they may not attribute that, either to the worthiness of the tongue, or to the prerogative which they pretend to be purchased by the title of the cross; in such place as where their language is not greek, and yet their Church ordered after the manner of the Greek churches, their service is in the vulgar language of their country, and not in Greek. This is evident by all the Churches that are in that great Empire of Muscovia and Russia, in all which there is no other language received or heard then the common and vulgar: howsoever they acknowledge and approve of the course of the Patriarch of Constantinople and the Greek confession.  
And as for the Latin and Western Churches, 
The like in the La●ine churches.  let us not imagine that there was any other rule kept and observed in them. The Greek tongue, saith Cicero, went in his time almost over all the world: the Latin, also because of the Empire had spread very far. And this is it which maketh some show and likelihood, that the service of divers of the Western regions was said in Latin: but yet so notwithstanding as that even there also the rule will prove general, namely: that were it in Latin, or were it otherwise: yet in the old and ancient Western Churches it was always so as it was in others, namely, in a language understood of the hearers. The vulgar and natural speech in Italy was Latin, and therefore we are of judgement, that in the neighbour provinces of Spain, France, etc. there is likelihood, that the Empire in establishing his laws, did likewise propagate and multiply the use of his language: as in deed the provinces were reported to speak Roman, that is the tongue of the Empire; howbeit that their original language was never altogether abolished and extinct. But if it be doubtful whether the service there were done in Latin or no, yet it standeth certain and firm, that it was done in a language known and understood of the people. Sulpicius in the life of Saint Martin, saith; As the Reader, 
Sulpicius in vita Martin.  whose course it was to read upon that day, was detained by the throng of people, one of his assistants taking the Psalter, betook himself to the first verse that be met withal. Now the Psalm was, Out of the mouths of babes and sucklings thou hast perfected thy praise, etc. Which place being read, there was a shout and cry made by the people, in such sort, as that all their adversaries were ashamed and confounded. The people no doubt was moved with that which they understood: yea it is most clear and manifest, that it was so: for if this portion of scripture were read at this day in the midst of our common people of France: it is most certain, that seeing the ignorance that reigneth amongst them, there is not one that would be moved to cry, in as much as not any one would take any regard thereto. And as for Spain, it appeareth that the Latin tongue hath been familiar in it of old, by the steps and marks thereof remaining amongst them still, by the laws which the Goths established amongst them, by the Gothish Code (as they call it) which is written in very good Latin, 
Lucius Marmiculus. l. 5.  and by those worthy personages which have sprung out from amongst them, as lights of the Latin tongue, as Lucan and the Senecas, with divers others. In so much as one of their Chroniclers saith, that if the Goths and the Moors had not come into Spain, the Spanish tongue had remained as pure and incorrupt, as the Romans' their language was in the time of Cicero: and therefore if their service were in Latin, it was vulgar: if it were not vulgar, then had Isidore, Archbishop of Seville, said in vain: 
Isidor. de eccle. Offi. c. 10.  That when there is singing in the church, it behoveth every man to sing, and when there is praying, that every man do pray: for what edge or quickening to the spirit can the singing of a Psalm, or the making of a prayer that is not understood afford & bring? And so of England; the language of their Island was peculiar to themselves, and no Latin amongst them, save what the Roman Colonies did speak. They will have it, that Christian religion was established there in the time of joseph of Aremathia: howbeit Chrysostome saith, that it was about his time. And yet nevertheless S. Gregory saith, that in his time, the tongue of the ancient inhabitants of great Britain, called at this day England, 
Gregor. in job. c. 27.  had no better a sound then a barbarum frendere, a rude and barbarous kind of grunting: and how then could the Latin service be found there? But the truth is, (as certain English jesuits do confess) that S. Augustine the Monk sent by Gregory, did there change and alter both the form and tongue wherein they had before celebrated their service: for they could not fetch or derive the antiquity of their religion any further off. They say, it cannot at the least be denied, but that the Latin service was used in the Churches of Africa: then let us add thereto, that the Latin tongue was also common there amongst the rascal and poorer sort of people. This appeareth, for the sermons of Saint Cyprian and S. Augustine Bbs. of Africa, were made in the Latin tongue. Now we are of the same judgement with our adversaries: that sermons ever were, & so ought to be made for the instruction of the people in the common & vulgar tongue: because (say they) that properly they are to be applied and fitted for the capacity of the people, & prayers directed unto God. But in another place. S. Augustine saith, that being borne in the City of Tagusta in Africa, 
Idem. l. 1. retract. c. 10.  he had learned the Latin tongue, Inter blandimenta nutricum, by means of the sporting & pleasing speeches which are currant amongst cockering nurses: that is, in his swathing clothes, or whiles he was very young & tender: whereby it appeareth that nurses had the knowledge of it. Again he saith: To the end, that even the most simple and ignorant may see & perceive, that it is of purpose because of the Donatists, I have turned a psalm into Latin, that it may the better remain with them & be remembered. Hence is proved, that it was common to the basest and coarsest kind of people. And for as much as that the people there did not speak good congruity, S. Augustine applieth himself unto their Solaecismes, 
Idem in psal. 118.  saying; ossum for os: and sometimes taking one case for another, saying: Because it is far better that the Grammarians should reprove us, than that the people should not understand us. In a word, he saith, This is a Proverb amongst the Carthaginers: I will tell it you in latin in as much as you all do not understand & conceive the Punicktong. Hence it followeth that the Latin tongue was better known in Africa, than the Punic itself. But will you further see, that whereas the knowledge of this tongue was wanting in this country, there they did not tie themselves to have their service in it? Throughout all Sclavonia, they had their service in the Dalmatian tongue, 
Ecchius de Missa Latina.  & S. Jerome likewise did translate it into their tongue: and our adversaries are of judgement, that it is still so observed there unto this day. In this part of Italy likewise called great Greece, over against Sicilia, it is said in Greek, because the Greek tongue was there vulgar and common. In Germany, to the coming in of the pretended reformation of Boniface, that is to say, until after the year 800. 
Walasr. c. 7.  it was observed after the like manner & order: in so much as that Walafridus the Abbot saith, that even in his time the Northern countries had their service in the German tongue. 
Aeneas Sylu. histor. Bohem. c. 13.  And Aeneas Silvius after the time of Pope Pius the 2. reporteth after many others, that as Cyril & Methodius were converted to the Christian faith, certain people speaking the Sclavonian tongue were come to entreat the Pope about the year 800. that it might be permitted them to have their service in their vulgar tongue: whereupon the Consistory being gathered together, and standing doubtful what to do therein, there was heard a voice, as it were from heaven, in these words: Omnis spiritus landet Dominum, & omnis lingua confiteatur ei, let every spirit praise the Lord, & let every tongue confess & acknowledge him. And in deed whatsoever our adversaries do allege against this, as done, is more than 600. years after the death of our Lord: that is to say, all that which they allege, after the time that the Popes for to establish their authority did undertake as we have said in another place, to impose and thrust the set form of the Romish service upon all nations, abolishing others as theirs came in place: & that in their Roman language: for so of this exploit some attribute the first attempt & onset to Pope Vitalian, about the year 700. Now this old custom of the Church is to be compared & joined with those goodly Maxims & general rules of the ancient Doctors. S. Augustine saith: 
August. in psal. 18. Basil. in ps. 28.  Let us be well advised & look that we take hold with a clear & enlightened hear of that which we sing with one consent of voice. And Basil conformably: Let the tongue sing, but let the heart & understanding at the same time sound and reach the sense & meaning of that which is sung. 
Cassiodor. in psal. 46.  And Cassiodorus; Let us look that the understanding of the thing, be joined with the singing of it; for nothing can be done wisely without the understanding of it. Which things cannot concur & go together after the rules and practice of popish doctrines. And justinian the Emperor for to remedy such abuses took the matter in hand, about the time that the Pope laboured with might & main to bring them in, in these words saying: We will and command, that the Bbs. and Pastors do celebrate the oblation and prayers in baptism with a loud voice, 
justin. Novel. de divers. eccl. c. 123.  such as may be understood of the people, to the end they may be stirred up to greater devotion to praise God, etc. alleging for the confirmation of his constitution, the places of S. Paul, 1. Cor. 14. & menacing & roughly thundering out against them the judgements of God if they should do to the contrary. And whereas they answer, that this constitution was not further of force then in the Greek churches, it is not to be taken for any answer. 
Euseb. in vita Constan. ora. 4  For we know that if the jurisdiction of Rome have bound the whole empire, that then in like manner this constitution made by justinian, and his drift in the contriving and ordaining of his ecclesiastical laws, is known by these words: 
C. de judic. l. propemod. C. de Epise. & Cleric. I. generaliter. Carol. l. 1. c. 70. & 173. l. 6. Orig. contr. Celsum. l. 8. Thom. in 1. Cor. 14. Lyranus ibid. joh. Belet. in summa de dium Offi. Cardin. Caieta. in 1. Cor. 14  Which we understand & take to be of force, not in the old & new Rome only, but universally without any prescription of place throughout the whole world. Charles the great for the same purpose ordained, that the people should know and understand that which they demand of God, & that which is said in the Mass, and not the priest alone. Thus we have sufficiently proved, that which Origen saith in one word: That all the people of his time did praise and call upon God in their own proper language. Whereupon Thomas and Lyranus do both of them say upon the 1. Cor. 14. That that without all doubt was the custom of the Primitive Church, and by that means more zealous and devout. And john Belet saith further: But what shall we do now a days, sith there are so few that understand any thing, whether you mean the hearers or the readers? But that we should rather hold our peace then sing? In a word, our adversaries, even the most wilful & obstinate amongst them, are constrained here to submit themselves. The Cardinal Caietan who saith: That it is more for edification to do service in a language understood of the people and of the Clergy, then in Latin: 
Sixtus Senens. lib. 6. ●nnot. 263.  and is reproved by Ambrose of Compsa a city of the Hirpines', and censured by Sixtus Senensis. Harding likewise, who acknowledgeth that that was necessary in the time of the rawness of the Primitive Church: which being confessed, let him show a reason why it should be less necessary in ours? and let him lay his hand upon his conscience and answer, if the darkness of that Church were not more precious and of greater value, than all that which we call light? and their rawness and unlettered condition, better than our learning? But what will this matter come to, 
Innocent. 3. Extravag. de offi. iud. ordin.  if we conclude & shut it up with a sentence against the Pope, & that uttered by a Pope? For thus saith Innocent the third: In as much as in divers places in one city or diocese, there are people, which holding the same faith, use divers tongues, we most straightly charge and command the Bishops of the same, that they be provided of capable and sufficient persons, who according to the diversity of ceremonies and tongues may celebrate and say them service, and administer unto them the Sacraments. 
Concil. Latera. c. 9  And the same is ordained in the Council of Laterane, Chap. 9 Our adversaries say, that the same extendeth no further than to the two languages of Greek & Latin: which thing we desire to be proved. Yea rather let us say and boldly affirm to the contrary, that this was decreed upon the requests of divers nations that had taken Constantinople: as namely, Germans, Frenchmen, Italians, Englishmen, etc. whereunto they reply and answer, how that at least it was never yet kept or observed. And I can tell them, that Leo the tenth did permit unto the Chaldeans and Syrians their service in their vulgar tongue, & that at Rome. But for a second answer, who knoweth not that the best Canons are neglected even in the Church of Rome? And further therewithal take this, how that this decree was about the year 1200.  
It is then the next question to know how so great a change and alteration should happen? In which point let us note, that it is but in the Latin Church: 
A tongue not understood in the Roman Church only, and by what means.  for in all other places service is understood of the people: a prerogative purchased & obtained partly of ignorance, & partly of malice, which is fallen upon them more than upon any others. But yet further, how and by what means in the Latin Church? certainly in part by the alteration and changing of tongs, and in part by changing of services, for that Pope Gregory did undertake the change & alteration that is in the Latin church, which the Popes his successors caused to be received, as we have already said by the authority of princes, & above all the rest by the work of Pippin & Charlemagne: the Popes and they, the one of them lending their hand to the other, the one by the authority of the spiritual Monarchy, and the other by the authority of the temporal. And to the end, that all might depend and rely upon Rome: they caused their service to be received in all the Western provinces, and that not only after the Roman order, but also in the Roman tongue. The abettors and furtherers whereof were Remigius Archb. of Rouen, brother to Pippin: amongst the French men, Boniface an English man, Archbishop of Mentz in Germany, and Augustine the Monk an Italian Archbishop of Canterbury in England. And afterward, as the nations of the infidels were sudbued by the Christian Princes, the Latin service was established amongst them, after the manner of the Romish Church, as in Sueveland, Denmark, Saxony, Bavaria, &c: The tongues also, in as much as the Northern nations did overflow the whole Western Empire for a long time, did likewise there take root, and settle their abode: whereupon ensued so great and gross a corrupting of tongues, and especially of the Romish, which was for the most part admitted and received in those places, in so much as that by little and little it came to pass, that the common people did not any more understand it: so far differing from itself, in process of time became the tongue which had been ordinary and common, that is to say the Roman tongue, from that which sometime it had been, when they did use both to speak and write in it. Which thing is easily found out and perceived to have happened in Italy, Spain, and France, where the tongues used at this day were but dialects or manners of speech somewhat differing at the first: and then afterwards all of them, 
Or the Latin tongue somewhat corrupted.  corruptions of the Latin tongue. The service therefore continuing still in Latin, and the vulgar language altering and changing: the service, which at the first was easy to be understood of the people, became rude and barbarous unto them, that is, such as they understood not, the prelate's having no care to draw them back again to the first institution, whether lulled asleep through careless security, or willingly admitting the means whereby they might excel and go beyond the laity, & therewithal the well inclined being still oppressed & kept down by the authority of the Pope. Even just after the same manner as it would have fallen out in other cases with us in France: in as much as the case so stood in the beginning, as that matters of suit and law were pleaded in Latin, and all manner of writings made in Latin, howbeit that the common people by reason of the change that happened, did not understand it: but that our kings as those which did more carefully watch over the goods of the people, than the Romish Bishops did over their souls, have been very provident wisely to foresee, and by their ordinances to provide for the same.   

CHAP. VI That in the Primitive Church and a long time after, the holy scriptures were read amongst the people in all tongues.  
THe liturgy then or divine service, 
That the scriptures were translated into all languages, even from the first times.  was retained in the Church in the vulgar and common tongue for a long space, following the precept of Saint Paul: Let every thing be done to edification in the Church. And as for the Maxim of the Church of Rome, which is to hold the people in ignorance, that so they may not come to the knowledge of their faluation, it did not take place but of late, and that for no other end but to bind their consciences and knowledge, to go no further, neither yet to come short of the conscience & skill of their curates, that so they may pray upon their simplicity, either by leading them into vain superstition, or into servile subjection. The holy scriptures of the old Testament, say they, were written in Hebrew, and those of the new Testament in Greek, and not in any other tongue. Let it be so, and good cause why, seeing the Hebrew tongue was the language of Israel, to whom the law was properly and peculiarly given, and the Greek likewise very common, known unto all the East parts, where Christianity did first spring and spread abroad. But what prerogative do they show us why they should so advance and cleave unto the Latin? Let them answer them that the Gospel was notwithstanding preached by word of mouth in all tongues, and to that end was the gift of tongues sent unto the Church: which was no sooner ceased, but that the scriptures both of the old and new Testament were found as a supply of the same, translated into divers tongues, as Hebrew, Syrian, Arabic, and Scythian, as the ecclesiastical history doth witness unto us: that this diligent endeavour continued and endured by the industry of good pastors, in such measure and sort, as that the knowledge of Christ, gained and got ground in the world. Thus we see that Saint Jerome translated the holy scriptures into the Dalmaticke tongue: 
Hieronym. in ep. ad Sophron. Gregor. Patriarch. Alexand. in vita Chrysost. Sixtus Senens. in l. 4. in lit. l. k. Postellus in ep. ad Ambr. Theseum.  Chrysostome into the Armenian: ulphilas, Bishop of the Goths into Gothicke: Methodius into the Sclavonian: and their translations are found as yet both extant and in use. And that the same zeal was followed and imitated in the end in all Churches, so that we have as yet the Gospels in the Ethiopian tongue, the Psalter in the Egyptian, as also in the Indian tongue, but imprinted in Syriac Characters: the five books of Moses in the Persian tongue: the Psalter & all the new Testament in the Gothish or old Frizeland speech: all the Bible, from the time of Ethelstanus king of England, that is, nine hundred years, in the British tongue, etc. And therefore Chrysostome saith: The Syrians, Egyptians, Indians, Persians, Ethiopians, and innumerable other nations, have the heavenly doctrine translated into their natural tongues, and by this means have left off their barbarousness to play the philosophers in good earnest. Theodoret: 
Theodor. de corrig. Graecor. affect.  The Hebrew books are not only translated into Greek, but also into Latin, Egyptian, Persian, Indian, Armenian, Scythian, Saromatian, and in a word, into all tongues, which the nations use as yet unto this day. All these good Pastors zealously and fervently affecting the wholesome instruction of their flocks, and all these famous Churches had not yet studied or busied their brains about the title of the Cross, to conclude from thence, that the scriptures could not be read but in three tongues: because in deed they had no desire or will by any such shift, so to work their purpose: as that the poor people might not learn the way whereby they might be saved, that so they might hold their consciences in homage unto them. 
Whether it be dangerous or no for the common people to read them.   
But whatsoever any man may seem to be able to say to the contrary (say they) it is and always hath been dangerous for the people to have and read the holy scripture in their common and natural tongue. And to whom then was it that our Lord said: Search the scriptures? And wherefore had all Christian Churches so translated them? But now therefore let them hear, even they which make such vaunts of the ancient writers, into what danger those ancients did bring men's consciences, by the reading of the holy scripture: and into what danger, if a man will believe them herein, they brought the whole Church.  
Irenaeus without all doubt did not conceive any such danger to be therein, 
Iren. l. 4. c. 12. & 31.  when he said of the heretics the Valentinians: That their not knowing of the scriptures had brought them to this heresy. He found preservatives therein: and our adversaries are afraid to meet with poison. And as little pains did he take to draw back the faithful from the reading of them, because of obscurity, for he saith: The scriptures are open and clear, without ambiguity or doubtfulness: 
Origen. in Esa. hom. 2. in Exod. hom. 9  they may be alike heard of all. Origen in like manner, who took so great pains to translate and publish them in all tongues, saith: Would God we all believed and did that which is written: Search the scriptures: they are shut and sealed to the negligent, but they are found to be open and unlocked to them that seek and knock at the door. By them he would have his parishioners, his people that were, still to be instructed and catechised, and his disciples to try and examine his doctrine, for he saith: 
Origen in josuam, hom 20. Idem in Leuit. hom. 9  When I teach you that which I think, then examine and judge you, whether it be right and true, or no. For we desire (sayeth he in another place) that you should not only hear the words of God in the Church: but therewithal that you should exercise yourselves in them in your houses and meditate in his law day and night. 
Idem in Ios. hom. 20.  Yea and to the end that they may not be afraid of any difficulty, he saith: Whatsoever difficulty thou shalt meet withal, yet if thou read them, thou shalt profit by them: for if our Lord find us occupied in the scriptures, he will not only vouchsafe to feed us, but also if he find these meats ready dressed at our houses, he will bring us the Father thither with him, 
Hieronym. in Epist. ad Ephes. l. 3. c. 4.  etc. Saint Jerome giveth a general rule, saying: We must read the scriptures with our whole affection, to the end that as good exchangers, we may know to distinguish the good money from the false. So far off was he from fearing lest we should therein receive the false and counterfeit. For (saith he in another place) our Lord hath spoken by his Gospel, 
Idem in Psal. 86.  not to the end that a few might understand, but all. The laity are not excluded: but rather on the contrary, he saith: The laity must not only have sufficiently, but abundantly, that so they may instruct one another, that so they may also reprove one another. 
Idem in ep. ad. Coloss. c. 3. Idem in Epitaph. Paulae. Idem de virginitate ad Demetriad.  And he taketh his assertion from the third to the Colossians. Let the word of God dwell abundantly amongst you, etc. The women in like manner as little: for he saith of his Paula in praising of her: It was not tolerated or winked at in any of her sisters, that they should be ignorant in the Psalms, or fail to read and learn something daily out of the holy scripture. And he giveth the same counsel to Demetrias. On the contrary, he condemneth certain of his time, who did refrain to read them as our ignorant friars do, under the shadow of humility, 
Idem in 1. ad Tit.  saying: They give themselves to ignorance, idleness, and sleeping, thinking in the mean time, that it is their only sin to read the scriptures: and therewithal they contemn and set light by those which meditate in the law of the Lord day and night, accounting of them as prattling and unprofitable fellows. And Saint Augustine speaketh to the same effect: 
August. serm. 1. fer. 6 post Dom. passionem.  We take great comfort and consolation in the reading of the scriptures: for in them a man may view & see himself as in a mirror. This reading purifieth and purgeth him from the filth of sin, partly by setting before him the horror of hell, and partly by kindling the fervent desire of coming to heavenly joys. Who would be oft with God, 
Idem in psal. 33.  let him pray and read. When we pray, we speak to God: when we read he speaketh to us. And he further giveth this lesson to all, saying in these words: Read the holy scriptures, for God hath commanded that they should be written, 
Idem in Volus. epist. 3.  to the end that you might all receive consolation both learned and unlearned, and as well Clergy as laity: for (sayeth he) God speaketh in the scriptures as a close and private friend: He speaketh without any colour or painting, unto our hearts, whether we be wise and skilful, or ignorant. And he is not contented, that one should hear in the Church: 
Idem in c. jeiunn.  But furthermore, saith he unto those of his Diocese, It is not sufficient that you hear the holy lessons in the Church: it behoveth you to read them yourselves in your own houses, or that you seek out such as may read them unto you. On the contrary, he censureth certain people of his time, who thinking to be more humble than the rest, would not read them, who fear (saith he) to learn, lest they should grow proud: 
Idem in psal. 131. Idem in lib. 2. de doctr. Chri. c. 6. & 〈◊〉 tract. 45 in johan.  And by that means (saith he) they continue still as sucklings in their milk, which the scripture reproveth.  
In like manner he armeth us with courageousness against all obscurity and difficulty that may be conceived or thought to be in them, saying: There is nothing spoken obscurely in one place, which is not made very clear and plain in some others. All whatsoever belongeth to faith and good works, is therein set down very clearly. There are therein plain and clear points to satisfy thy hunger, and there are again some obscure and dark places to whet thine appetite. And the same thing is given out by Fulgentius and Gregory in other words: 
Fulgent. in ser. de confessionib. Gregor. in ep. ad Leandrum. Basil. in psal. 1.  There is store and plenty for a strong man to eat, and for the child and weakling to suck upon: in this river the lamb may sport itself and be merry, and the Elephant may swim, etc. Saint Basill: The holy Scripture is as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a shop or storehouse furnished with medicines, from amongst which every man may make choice of that which is fit for his disease: the only way to come to find out the truth, is the meditating of the scriptures: And he handleth this point at large. Bellarmine replieth, saying, 
Idem in Ep. ad Greg. Mang.  that he sent the Steward of the Emperor Valens his kitchen unto his kitchen, when he went about to be speaking of the Scriptures. And what and if against so many places, he did allege this one little story in truth? But Theodoret only sayeth, that this was not in respect of the Scriptures, 
Theodor. lib. 4 Eccles. hist. c. 19 Chrysost in hom. de Lazaro.  but in respect of his course and barbarous carriage towards him. But let us hear Chrysostome: for he perplexeth them greatly, and maketh them in a pitiful case, saying; The reading of the scriptures, is a great bulwark against sin: the ignorance and not knowing of the Scriptures, a headlong downfall, and a bottomless mudpit. To know nothing of the law of God is a mighty means of the overthrow of our salvation: This is it which hath begotten heresies, and corrupted the manners of men, which hath turned all things upside down: 
Idem ad Hebrae. hom 8.  The manichees (saith he) and other heretics do beguile & deceive the simple: but if we have acquainted our souls with discerning betwixt good and evil, it shall be easy for us to know & find them out, and this acquaintance and familiarity we shall attain by the use of the scriptures. Theophilact, who followeth them almost step by step, saith of the scriptures, which arm us to withstand such delusions, because that they are that light which doth discover & catch the thief, etc. They are good for our Monks and Doctors of Sorbone, will our adversaries say. But to this point let us hear further, for the same Chrysostome saith; 
Idem in Mat. hom. 3.  Lo here the plague and bane of all, you think the reading of the holy scriptures doth not belong to any but Monks: but it is more necessary a great deal for you then for the Monks; & it is so much the more your sin, to think that one ought not to read them, than not to read them yourselves. Such speeches cannot but come from a devilish meditation. We are assaulted by the weapons and fiery darts of the Devil, how shall we shun or quench them? surely by the reading of the scriptures: for I tell thee, and tell thee again; 
Idem in hom. 3. de Lazaro.  that without the continual reading of the scriptures no man can come to eternal life. Every artificer is furnished with such tools and instruments as serve for his mystery and occupation, as are necessary for his work: and I tell thee O thou Christian, that the books of the Prophets and Apostles are the instruments of a Christian to amend his soul, to redress what is amiss, and to renew that which is grown old in us, etc. But thou wilt say, happy is every simple soul, he that walketh simply, walketh surely. But S. 
Idem hom. 16. in joh. Proverb. 10.9. 1. Pet. 5.15. Colos. 3.16.  Peter hath said unto thee: Be ye always ready to render a reason to any whosoever shall ask you any question of the hope that is in you. And S. Paul, let the word of Christ dwell plentifully in you, etc. The cause of all evil is, that for the most part there is not any, that know how to allege any places of scripture to the purpose for that which they speak: for the simple is not there to be taken or understood of one that is a sot or an ignorant person, but for that man which is not given to wickedness, which is not given to guile & deceitfulness, etc. For otherwise how should our Lord have said: Be wise as Serpents, but simple as Doves. 
Chrysost. hom. 3. de Lazaro.  But I have an occupation or office to attend upon in the kings Court, or in some of the Courts of the law: I have a trade: I have a wife: yea, but is it not the property of those that have forsaken the world to read the scripture? Is it not the property of those which sit upon the tops of the mountains? O man (sayeth he) what will't thou here say unto us: hast thou nothing else to do but to turn over the books of the scriptures? and certainly that a great deal rather than they: for they being freed of these worldly cares, are as it were in a haven: But thou who art tossed continually amidst the waves of this world, hast thou not so much the more need to take unto thee these same to be thy consolation? But certainly they who shall use such speeches, I know not how they should be worthy to live and breath, how they should not be ashamed to look upon the Sun. But we cannot all have books, we are too poor to buy them: I pray thee tell me, 
Idem hom. 10. in johan.  hast thou not as poor as thou art, the tools and instruments of thy craft & occupation? and wilt thou excuse thyself of poverty, when thou shouldest provide thee instruments of thy professed Christianity? these implements and tools, whereby there groweth so great commodity? But in the end, for he stoppeth as it were by the way of prophesying of these latter times, all the holes that our adversaries do set open; We shall not (it may be) understand that which we shall read in the holy scriptures. But (sayeth he) will you do well? At the least upon the sabath day be diligent to read the Gospel. 
Idem ibid.  And before that you go to hear the sermon, repeat me it oft at home, take pain and diligently endeavour thyself for to find out the sense: 
Idem hom. de Lazaro.  which will show itself to be either plain or obscure and dark, or will seem to hang and agree well together, or to disagree: mark me these things well, and then prepare thyself to hear the sermon with all attention. I tell thee moreover, that although thou do not understand the things which lie therein hidden and secret, that yet there doth not cease to rise and come unto thee a great measure of sanctimony and holiness. Notwithstanding it is impossible that thou shouldest be every where alike ignorant in them, seeing that the holy Ghost hath in such sort tempered them, as that the Publicans, Fishers, Dyers, shepherds, his simple Apostles, and in a word the unlearned were saved by the same. And that to the end, that the most ignorant may not excuse themselves in that sort, to the end that it may appear that the things which are there spoken of, may appear unto all to be most easy to be known: and finally to the end, that the artificer, the servant, the widow, the silly woman, and the most rude and barbarous, may take profit by the reading of the same, seeing they are not written upon any vain glory of them that were the Penmen thereof, as the books of the Pagans were, but for the salvation of the hearers. For it was the course of the Philosophers, that although they delivered that which was profitable, yet they would fold it up in obscure terms, the rather to be admired: the Prophets and Apostles their course was contrary, for they delivered all things plain and clear, they made them manifest and evident to all men, as they which were the common Doctors of the universal world: insomuch as that every man may learn by the only reading thereof, the things that are delivered therein. 
Idem hom. 3. in 2. Thessaly.  Learn (sayeth he again in an other place) without a Preacher: For (saith he) in that we have Preachers, it is but as the remedy of our negligence. All things are clear and plain in the holy Scriptures, all the necessary doctrines therein are manifest. And as for you which are otherwise addicted to be hearers rather than readers, you become delicate, and given to seek forth such Preachers, as will please and flatter your cares. But Thou answerest again, and sayest I understand not the scriptures. And tell me why? Are they written in Hebrew? are they in Latin? are they in any strange and unknown tongue? hast thou not them in Greek? But thou answerest, so in Greek, as that therein abideth much obscurity. From whence should this obscurity come? are they not stories which thou understandest clearly? and dost thou speak unto us of obscurity? These are but excuses and vain words. 
Idem hom. 12 in Genes. Idem in Psal. 95. & 49.  The scripture sayeth he in an other place, expoundeth itself, it suffereth not him that giveth his ear thereto to err: So soon as the testimony thereof is produced, it confirmeth both his word that speaketh, and his spirit which heareth. And that so far as that the common people by them may be able to judge of Antichrist. If you have not (sayeth he) recourse to the scriptures, if your affections run after other matters, you will stumble and take offence, you will perish, you will not be able to discern which is the true Church, you will fall into the abomination of desolation, 
Idem opere impers. hom. 29. Idem in Ep. ad Coloss. hom. 9  which is in the holy places of the Church, etc. Because (sayeth he in another place) that we must not believe the Churches, if they say not and do the things which are agreeable to the Scriptures. Now than what is there further to be expected after so many reasons, but that we should cry out with him: Look about you, you of the secular sort, ye Laity which have wives and children, how you are here commanded to read the scriptures: (and he taketh this his exhortation from the Coloss. 3.16.) not simply, nor slightly, but diligently: 
Coloss. 3.16.  look about you (I say) and consider well of the matter, buy ye Bibles, the medicines of your souls, at the least the new Testament, the Acts of the Apostles, the Gospels, etc. And here you have no need of Logic: the peasant and the simple women understand them, the husband may talk thereof with his wife, the father with his son, etc. The heretical Priests do shut the doors of truth upon you, 
Chrysost. hom. 1. in joh. Idem in opere imperf. hom. 44. Sixt. Senens. l. 6 annot. 152.  because they know that you forsake their Church, and that they shall come from the Priestly dignity wherein they are, to be no better then popular persons, and of the common sort. But what do our adversaries answer hereunto? There was a time (say they) when the faithful received the Sacrament with their hands: which custom was afterward, as having been an unworthy manner of using of it, corrected, and an ordinance made by the church that they should not touch it any more: the same hath she thought good of the holy Scriptures. Is this in conscience to unloose and dissolve the hard tied knots, or else to cut them in pieces? to answer, or to wrangle? And hath not the Council of Trent yet dealt more frankly, who have appointed in their Index expurgatorius: 
Ind. Expurgatorius. pag. 27  That wheresoever these words, Scripturae omnibus necessariae, the Scriptures are necessary for all persons, are found in the Tables of the works of the holy Fathers, that they should be razed out, and that to the intent that the Tables thus wiped, there might not remain any direction to guide a man to the places in their works, where this doctrine is handled. And how much rather would they have razed the very places themselves out of the books, if there had been but one or two copies of them? Epiphanius was not altogether agreeing and of one mind with Chrysostome, and yet the truth hath conjoined and knit them together in this point, for he saith: 
Epiphan. count Anomantas.  All things are clear and manifest in the scriptures: no contradictions or contrarieties, no deadly traps laid in them. For such (sayeth he elsewhere) as with the upright sway of sound reason have to do with the same, not coming thereunto with a devilish conscience, to throw themselves down headlong into the bottomless pit of destruction. And wherefore (saith Lactantius,) 
Lacta. l. 6. c. 26  He that hath made the understanding, the tongue, and the voice, was not he able to speak so as that he may be understood? Yea on the contrary, he would in his singular providence ordain, that the divine things which he spoke for all, should be without all painted and deceitful colouring, to the end that they might be understood of all. Whereupon also Theodoret saith, 
Theodor. de natura hom.  We see commonly that the points of Christian doctrine are not only understood of them, which are the chief in the Church, and teach the people: but even of Shoemakers, Locksmithes, and those that work in wool, and of all other sorts of Artificers, yea and which more is, of all sorts of women, as Sempsters, Chambermaids, and others which get their living with their handy work, aswell having no learning, as those which have learning, if any such be. Again, they which dwell and keep in the cities, are not only become skilful therein, but in very good sort those also, that are labourers in the fields, as neatheardes, and setters of plants, whom thou shalt find disputing of the holy Trinity, and of the creation of all things, yea, and those more skilful in the nature of man, than ever was Plato or Aristotle. Now let it be judged by this place, if this people had been thus instructed and taught by that manner of instruction which is delivered and taught in the Church of Rome.  
Now it remaineth, that after we have done with these good Fathers, 
The answer of the Council of Trent. Index lib. prohib. Reg. 4.  that we take a view of that which the Fathers of the Council of Trent shall say unto us. Inasmuch (say they) as if the Bibles should remain in the vulgar tongue, men through their rashness would take more harm, then good thereby, we forbidden them to have any without the leave and licence of the Bb. or Inquisitor, and that under their hand writing; who will be ready to grant them the same, upon the certificate or witness of their Curate or Confessor. If any man have any otherwise, we declare and make known unto him, that he cannot have absolution from his sins until he have given up his Bible unto his Curate or Ordinary. And as for the Printers, they shall lose the value of such books to be bestowed upon the poor. Likewise it is our meaning that the Regulars shall not read or buy them without the permission of their Prelates. What shall we say here or rather what shall we not have to say? The old Writers did chide the Laity as culpable of a notorious crime, for not having of Bibles, and here the Pope and his shavelings do punish the Laity for having of them, they do confiscate the Bibles, they forbidden them not as a sin only, but upon the penalty of not having their sins forgiven, yea and which is more, the Regulars themselves vowed by their institution and ordaining to the study of holy Scripture, are likewise subject to the penalty. I pray you, is it possible that one and the same spirit can say and unsay? And what will follow hereupon then? but that those good Father's being assured of the soundness of their doctrine, did take pleasure that it might be viewed and looked upon in the light, and that these which avoid and shun the same, who can doubt but that they do doubt of theirs, as convinced in their consciences of abuse, superstition and heresy.  
Now they are not satisfied with having their service in an unknown language, 
The secret of the Mass.  as if the strangeness of the language did make it so much the more to be reverenced, even as it falleth out in the receipts of conjurations, and witchcraft, whereof we read in Cato, Trallianus, Scribonius, etc. But further they have added thereunto the pronouncing and uttering of the principal part thereof, according to their construction, which is that, which containeth the consecration to be done secretly and closely, & thereupon they call it a secret, and that of purpose in such sort, as that neither the words nor the sound thereof can be understood of the people, learning the same of the Pagans, who under the muttering of certain strange and unknown words, concealed and privily covered their mysteries: Whereas the glory of our Master is to publish and make open proclamation of his, this great secret especial which hath lain hid from before all worlds, of the salvation purchased for mankind, by the blood of his Son, whereof he saith unto his Apostles: Preach my Gospel, this good tidings unto all creatures: which by name he would have published and repeated at all times in his holy Supper, instituted of purpose for this end in these words: You shall show forth the death of the Lord unto his coming. But what meaneth this showing forth, but to utter and speak it so loud, as that it may be heard and so plainly, as that it may be understood? And what then is there more contrary to the institution of the holy supper of our Lord, and to the renewing of the remembrance of his death & passion in the Church, than this pretended mystery? this strange and unwonted kind of muttering and whispering? 
Concil. colonians.  yea and yet furthermore the Council of Colen, about the year 1300. hath added: That the Priest must hasten as fast as he can, in the saying of the Canon, for fear of being interrupted by some hicket, yexing, sneezing or otherwise: as if it were the property of our God to take us at a word, or at a half syllable, or as if this mystery depended, and had his whole force upon the bare pronunciation after the manner of the conceived words of the Pagans their sacrifices: whereas indeed our God worketh therein by his holy spirit, which cannot be interrupted, and looketh therein at the faith, as we shall see afterward (and yet so as that he examineth and trieth the same in great mercy) of him who presenteth himself unto this holy Table. But let us hear notwithstanding what the Fathers will say unto us. Saint Paul will that the people should be able to answer Amen; which they cannot do, as we have already seen, except they understand, and yet a great deal less, if they do not hear. So also it was observed and noted by all the ancient Writers. 
Clemens Constit. Apost. l. 8  Their Clement whom they so much allege unto us, testifieth aswell in his liturgy, as in his Apostolic constitutions, that after the uttering of the words which they call the words of consecration, that is, of the institution of the holy supper, the people said Amen: a sign that they heard and understood them. Seeing then that the Apostles had so ordained, 
Ambros. de Sacram. l. 4. c. 5.  by whom and by what authority is this change and alteration? S. Denys sayeth of one who had been baptized by the Heretics: That he heard the Eucharist, and said Amen, together with the rest. S. Ambrose sayeth: And after these words, thou sayest Amen, 
August. in Psa. 33. Cardinal. Bess. de Sacrament. Euchar.  that is, it is true. S. Augustine, Our brethren likewise do celebrate the Sacraments, & answer the same Amen. S. Basil. S. Chrisostome, and all the Greek Churches do the same to this day in their Lithurgies, whereupon also the Cardinal Bessarion sayeth; The Priest according to the order of the East Church, uttereth with a loud voice these words: This is my body, etc. And justinian the Emperor in his new constitution before alleged, commandeth the same upon pain of grievous punishment, adding thereto the threatening of God's judgements, grounding the same upon the precept of Saint Paul, and rendering this reason thereof, saying: To the end they may be the better understood of the faithful people, and that the hearts of the hearers may be so much the more pricked with repentance, as also moved and stirred up so much the more to praise God. And all are of that mind, that in the Primitive Church it was never practised otherwise. Where then will these our adversaries ground this their new devise? 
Gab. Biel. in Exposit. Can. l. 15. Lit. D.  And of what time, by what Scripture, Tradition, or Council? They say, we must have a reverent regard of the Sacrament. And our Lord will say unto them, who hath taught you this pretended reverence? Who hath required this honour at your hands: And that S. Basill sayeth: That contempt is companion unto that which is common. From whence Innocent the third, doth ground his speech: Ne sancta verba vilescerent, Laicis nota, for fear that these words being understood, should become vile. But why do they not rather say with Moses: Would to God they had all prophesied: with S. Paul, Labour above all things that you may prophesy; that is, that you may understand yourselves, and make others to understand? But and if S. Basil would have stretched this rule to this Sacrament, and to this kind of pronunciation, wherefore hath he left us a contrary example? And why do we not as quickly call to mind the saying of Lactantius: 
Lactanc. l. 5. c. 20.  That these mutteringes so greatly recommended, have been devised and ordained by wily and crafty Merchants, to the end that the people might not understand what they worshipped. 
Concil. Laod. c. 19  They are not ashamed to allege the Council of Laodicea, but yet so as that they will not seem to know that there is any thing spoken of the Canon, nor of the consecration made by the Priest: but rather of the first prayer of the service of the faithful, which every one of them being exhorted thereunto by him, made unto God, with a low voice, praying him that it would please him to bless this holy action and ministery, the steps and prints whereof are yet to be seen in the Lithurgies. In the end, when they can say no more, they fly unto miracles: as that certain shepherds who had learned these words by heart, did abuse them in saying them over their bread: for which they were presently punished of God: and from thence forward, the church ordained that these words should not be spoken otherwise then in secret. But where may we read this history? Where is the council or decree that followed upon this so evident and important a miracle? And what other thing do they herein, but oppose & set a tale made for sport, and in a word the whole shepherds Calendar, against the institution of Christ, the use and custom of the whole Church, the constitutions of Emperors, and the testimony of all the Fathers? Yea and therewithal our adversaries are not ashamed at this day to say: that who so doth use them otherwise, 
Harding.  doth fulfil the saying of our Lord, In giving pearls unto swine, and casting holy things before dogs. And what will they say then of all the old Church? and amongst whom shall all the faithful during the time of so many ages be accounted, but amongst hogs and dogs? Again, the Council of Trent is so bold as to pronounce and say; 
Concil. Trident. c. 8.9.  If any man condemn and disallow the manner and fashion of the Church of Rome, for speaking the Canon and words of consecration very low, or by affirming that the Mass ought to be said in a common and vulgar tongue, let him be accursed. Now it is certain that this custom slipped in for company with the rest of the abuses of the Mass. The lords supper was wont of old to be celebrated every lords day, and never without the communicating of the faithful in the same: all the people made one party, both of the whole service, as also of the holy supper. By little and little it began to be more rare and seldom, as also less frequented and resorted unto: insomuch as that in the end there came but a very few people to it, yea there was not any to communicate in the same. The Pastors notwithstanding, to hold fast their former authority, were very ready to persuade them that their alone presence was profitable, and to this end they went and disguised this sacrament, and put upon it the visard of a sacrifice: and closed up this general communicating of the faithful in a particular action performed by the Priest. The Priest then which was either alone with his only Clerk to answer him, or else very slenderly accompanied, began to speak with a lower voice: and Transubstantiation coming upon this solitary condition of the Mass, tied the force of the sacrament to the pronunciation of words: which the old Church was always wont to attribute in part to the power of God's spirit, and partly to the faith of the communicants: 
Gab. Biel. in expos. Can. l. 4. l. f. g. h.  and that so far as that Gabriel Biel was so bold as to say, that the consecration was wrought by a hidden and secret power of these words, even altogether in such sort, as charmers and witches are wont to draw milk out of a bench or form, and a helue out of a hatchet. So that to give honour and reverence unto the Mass, but especially to the consecrating thereof, it grew by little and little to be a custom, to pronounce these words as secretly and mystically as may be. And this for a certainty was not found to be observed before the Council of Lateran in the Roman Church, nor after it in any other.   

CHAP. VII. Wherein is entreated of the Ministers of the Church, and of their charge and calling in the same.  
IT followeth that we entreat of persons; 
That the Ministers of the Church are to preach the Gospel, and not to offer sacrifices.  and inasmuch as the Mass hath no ground in the scripture, or if it would, yet it cannot have any other then that of the institution of the holy supper, whereof we avouch that it is the mere depravation: the Ministers of the same can consequently be no otherwise sought or found in the scripture, then in those which have the charge of administering the holy supper, that is to say, in those which are called Ministers of the word, as Pastors, Ministers, Bishops, diverse names, but signifying one and the self same charge, that is to say, the preaching of the Gospel, and dispensation of the sacraments: for as for sacrificing Priests, which they call Sacerdotes, we have none of them in the new Testament: inasmuch as all the sacrifices of the law (as we shall see hereafter) had relation all of them to the only sacrifice of our Lord, finished and consummate upon the Cross: and inasmuch as that in this sacrifice were ended and accomplished all the other sacrifices, there remaining none other but the sacrifice of thanksgiving, instituted in the holy supper, to declare this death, to renew it unto the believers, and to stir up in their hearts the praises of God, in acknowledging of this benefit. And in this sense (sayeth Saint Peter) all the faithful are sacrificing Priests. Neither was there any order of Priesthood more fitting the name; and the rather, for that they are all anointed, in as much as they are Christians, and so have received the anointing of the holy spirit from jesus Christ the first borne amongst his Brethren. Our Lord sendeth his Apostles, 
Matth. 18. Mark 16.  he giveth them his holy spirit. But is this to offer Sacrifices? Preach (sayeth he) the Gospel unto all creatures: Baptizm in the name of the Father, of the Son, and of the holy Ghost, etc. that is, declare my word, dispense and distribute my Sacraments. 
Tit. I. 1. Tim. 3.5.  S. Paul sayeth: Let the Bb. be firm in the word, faithful and mighty to exhort by wholesome dostrine, fit to instruct and teach, as also to reprove and correct the sinners, etc. Of the sacrificing of the body and blood of our Lord for the quick or dead, not a word. And furthermore we do not see that in the ancient Church at such time as they received the imposition of hands, that any such charge was given unto them, notwithstanding, that for to apply themselves both to the jews and the Gentiles, the ancient Doctors did sometime call them Sacerdotes, and their ministery, Sacerdotium, that is to say, Sacrificing Priests, and the action of Sacrificing: as S. Paul also saith, 
Rom. 15. Orig. in Ep. ad Rom. l. 10. Nazian. in ora. ad plebem. Chrys. in Ep. ad Rom. hom. 19 Pac●ym. in Dionys. 1. Pet. 2. Cyprian. de Vnct. Chrisma. Origen in Leu. hom. 9 August. in exposit. inchoata ad Rom.  I sacrifice the Gospel of God: calling the ministery of the word a sacrifice: and so in like manner the most ancient Writers. Origen: This is the work of a Sacrificer to preach the Gospel of Christ. And Nazianzene to his people: I have offered you to God, as an offering or beast that is sacrificed. And Chrysostome: My offering and sacrificing is to preach and publish the glad tidings of the Gospel. Whereupon also Pachimeres the expounder of Dionysius saith, He calleth a Priest him, who is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Elder, because that custom hath so obtained. On the contrary, all Christians are called Priests in S. Peter: You are a royal Priesthood. In the Revelation of S. john in like manner, etc. Whereupon S. Cyprian uttereth these words: All those which of the name of Christ are called Christians, do offer unto God a daily sacrifice, and are ordained of God Priests of holiness. And Origen. All such as are anointed with the holy unction, that is, with the holy spirit of Christ, are made Priests thereby. And he presseth the place of S. Peter to that purpose. And S. Augustine goeth further, saying: Every man offereth the whole  offering of the passion of our Lord for his sins. Which is the cause also, that S. Ambrose would have men to be throughly intentive; 
Ambros. 1. Cor. 83. Chrysost in 2. Cor. hom. 8.  To the end (sayeth he) that this oblation which is of many, may be celebrated together. And Chrysostome seateth it down unto us for a general rule; That in the mysteries, that is in this sacrament, the Pastor differeth not from the Parishioner, etc.  
In like manner the form and ceremony of ordaining and instituting of Ministers in the Apostolic Church, is most clear and evident. 
The manner of the laying on of hands, used of the old Church.  The Church prayed God that it would please him to be present by his holy spirit, at the election, & to bless it. And to the end that they might be the more fervent in prayer, they used to fast before: after which, those which were elect by the Church, received the imposition of hands, in the beginning by the Apostles, and afterward by the Pastors & Bishops, but never without a perfect knowledge and trial of their doctrine and life. It is also to be observed, that whereas our Lord breathed upon his Apostles, saying unto them: Receive the holy Ghost: the Primitive Church notwithstanding, did not practise the same, because such signs have no other power than that which God hath given unto them, and therefore must not presumptuously be conceived to have any such, except there appear the express institution and ordinance of the Lord for the warrant of the same.  
In the election of the Bb. Fabian, 
Eus●b. l. 6. c. 29  we see the simplicity that was in the old Church. The Church came together, aswell the Elders and Deacons, as the other people: many were propounded, as thought worthy to undertake the charge: in the end Fabian by the common consent and voice of the whole Church is named Bb. and sometimes we see the common people make the election and after to present the elected to the Presbytery, that is, to the ecclesiastical assembly: and other sometimes we see the Presbytery to propound them unto the people for to approve them, if there be no man that can say any thing against them: only it was always used, that before they were ordained and installed in their ministery, there was a general agreement and consent of the people and ecclesiastical order, that is, of the whole Church, as concerning the soundness of his doctrine, and unspottedness of his life, which was to be chosen Bishop or Elder. And this we could prove through all ages successively, if so be it were any controversy amongst us. For the present, the question is, first of the charge of the Minister of the church, whether Bishop or Priest: for the first were entitled by the Ancients, with the name of Ministers, & the old Episcopal books do yet make mention thereof: secondly, of the ceremony, which was observed in the ordaining of the same. And seeing that these two points do one of them clear and make plain the other; we purpose to insist and stand upon them. The charge of such a one I say, was to preach the Gospel and administer the Sacraments: not to say Masses, not to sacrifice the body of Christ for the living and for the dead. 
The form of giving of orders in the ancient time. Theodoret l. 4 c. 23. Concil. Carth. 4. c. 1. & 2. Epiphan. l. 1. tom. 2. Sozom. l. 4. c. 24. Iust. Novel. 123 de eccles. diver.  The ancient form and manner also (say we) had not any ceremony that did show any thing either of Priests or sacrifices. And this we must prove by taking the search and view of the ancient records of antiquity. Theodoret teacheth us in the election of one that was to succeed Meletius the Great, that it was the custom in ordaining of a Bb. that all the Bbs. of the Province should be present thereat, at the least three or four. Where he was examined of his doctrine, and sometimes called to make confession of his faith: and in his life, so far forth as that he was to answer therein to whatsoever he could be accused of, or charged withal; whereupon we have a most express law made by justinian the Emperor. afterward it was agreed that the Metropolitan, or in his absence the most ancient Bishop should lay his hand upon him and bless him: and all the others likewise laid to their hands in sign of consent. And to the end that he might be advertised and put in mind of his duty by an eye sign, two Bishops held the holy Gospels over his head, to the end he might know that his calling tied him to the preaching of the Gospel. And this ceremony was ordinarily done before the holy Table, where the Sacraments were wont to be administered. 
Nazian in leudem Basil.  In some places likewise it was observed, that the Bishop passed through all the degrees of the Church, before that he came to that place and room. S. Denys describing this ceremony, sayeth The Bishop is kneeling before the Altar, he hath the books given of God, held over his head, and the hand of the Bishop, that is, his, who layeth his hands upon him, and is blessed of him by most holy prayers: the consecrating Bishop doth set upon him the sign of the Cross, etc. but of the Mass, or any sacrifice, or yet any other ceremony, he speaketh not at all. 
August. l. 3. cont. Crescon. c. 21. & 22. Sozom. c. 19 l. 8. Chrysost. 2. Cor. 8. hom. 18 Volaterr. l. 22. Herman. Gigas Concil. Aquisgran. c. 9  The same form and manner was practised in the person of Cresconius, Maximilianus, Theophilus Alexandrinus, etc. and these always with public prayers and fasting going before. And from thence the Roman Church retaineth as yet the fasts of the four times, because that Pope Gelasius did ordain that Orders should be given only four times a year, upon a Saturday, the days going before being spent in examining their lives and manners. The ages following added thereto the staff and the ring, saying; The staff as a shepherds crook to reform and call the straggling into the way, as also to uphold the infirm and weak, and the ring in sign of the honour due unto Bishops, and for to seal their secrets withal. But the truth is, that this was after that they were become Lords of great Lordships, & that the Popes and Emperors would receive fealty and homage from them; investing them with these ensigns and badges, as Knights and Squires are wont to be noted out by the spear, the sword and shield, etc. But what get we hereby? but that the Bb. both in his election and examination, as also in the whole form and manner observed in his ordination, was charged only to teach the word of God well and faithfully, and to administer his holy sacraments purely and sincerely, & to correct his people by his prescribed form of discipline, and his church with such a government as is truly Christian? And look what we say of the Bbs. 
Bishops and Priests in old time were all one. Paul. in Ep. ad Philippens. Acts. 20. Tit. 1. 1. Peter 5. 1. Timoth. 4. Hieronym. in Ep. ad Titum. in Ep. ad evag.  in the old church, the same we say also of Priests, and that by a much more stronger and more forcible reason: first, because there is no likelihood, that the Priest should have power by his orders to sacrifice the Son of God, and that it should be denied unto the Bb. secondly, because as we have already said the minister or priest, and the Bb. in ancient account were but one. And indeed S. Jerome entreating of this matter, proveth the same by many plain and express texts out of S. Paul as may be seen in the place, and thereupon he also inferreth, that they were diverse names of one and the same person; the one having relation to the age of the party, the other to the dignity of his office: and that the Priests had power in the old time to lay their hands upon such as were to be ordained: and that whereas the Priests did choose one from amongst themselves to be Bb. it was not because indeed one was greater than an other, but only for the continuing of unity, and cutting off of schism: and that by the law of God, the Bb. could not assume or challenge any more to himself then the Priests: and that the Priest or Elder did nothing which the Bb. did not, 
Ambros. in Ep. ad Eph. c. 4. Chrysost. in 1. Timoth. Isidor. D. 12. c. Cl●ros. Beda ad Philip. Sedul. Scotus. in Epist. ad Titum. Anselm. Cantuar. ad. Titum  and so on the contrary: that in his time Ordination & giving of Orders was allotted to the Bb. for the reasons abovesaid, & he handleth this matter of purpose, not by the way, and that even to the very bottom. S. Ambrose, S. Chrysostom, Beda & Isidore affirm the same, concluding in fine, that the Bb. had not any more to do to give Orders then the Priest: whereupon it should come to pass, that the controversy would remain always undetermined amongst the Schoolmen & the Doctors of the Canon law, the Schoolmen striving to place the Bbs. in the Order of the Priests, and the Doctors lobouring to make a several Order, for the Bbs. And of all this we conclude: seeing that the office and charge of the Bb. and Priest was but one, and that the Bbs. did not consist in any thing, as we have seen, but in the dispensation of the word and sacraments, and in the conferring and exercising of discipline, and ecclesiastical policy: that there were not besides these any Priests, sacrificing for the quick and the dead in the Primitive Church.  
In like manner we shall find as little of the Priestly anointing in S. 
Of Unction. Dionys. Hierar. c. 5. Ambros. de dignit. Sacer. 5.  Denys himself, though he may seem to be wholly composed and compact of ceremonies: for although he say, that the Bb. did use unction or anointing in many of his offices and functions, yet it is not mentioned that he ever used it about Ordination. And from the practice of Bbs. we conclude the same of Priests. S. Ambrose saith: Man layeth on his hands, but God giveth the grace, Sacerdos, the Priest layeth on Supplicem dextran, his right hand, making request to God for him, and God blesseth with his powerful right hand. So then this was his place, for in this book he entreateth expressly of the Priestly dignity. The very same is set down in the Council of Africa, which was held in the time of S. Augustine, 
Concil. African. c. 2.3.4. etc.  & from whence we have heretofore brought and alleged the Canons concerning Ordination, & yet all the ceremonies used thereabout are handled throughout the same. In a word amongst so many elections and promotions of Bbs. to be found in the ecclesiastical history; there is not any manner of mention made thereof, except we will believe the Legends of one Simeon Metaphrastes, who taught in the College at Constantinople about some 150. years ago. They object unto us S. Cyprian: 
Cyp. de unct. Chrysin.  but Bellarmine himself is of judgement, that the book of Chrism is not his work, and for any place elsewhere, he speaketh of the ordination of a Bb. not one word. On the contrary, he maketh the true unction or anointing common not only to all the Clergy, but unto all Christians. They themselves are ashamed of Anacletus his Epistle. To be short, the first that speaketh plainly thereof is Gregory the Great, 
Gregor. 1. Reg. 9  in the sixth age in his Commentaries upon the Kings; who as much as lay in him, did cast upon the Christian Church all the jewish ceremonies, for the abolishing whereof the Apostles took so great care and pain, saying; Now we anoint them which are in Culmine, that is, which have the principal charge in the Church: as though the thing had but sprung up in his time. The Greek Church did not use it, as is confessed by Pope Innocent the 3. 
Innoc. 3. de unct. sacr.  in his time, that is, about the year 1200. neither in the ordination of Priests, nor in the consecration of Bbs. He addeth moreover, that for this cause the Church of Rome was taxed of certain ancient Writers, for having fashioned themselves to the jewish Traditions. We allege the text his proper words, howsoever Bellarmine do change it after his own fancy, and will that it should have Aliqui, 
Duran. in Rational. l. 2. c. 10  and not Antiqui And Lombarde saith by name, that it is borrowed from the old law. Durand also saith, that it was derived from the Priesthood of Aaron, commanded by Moses, Leuit. 8. Now therefore what may we judge of the audacious boldness of the Council of Trent, in pronouncing such accursed, as should not think unction to be necessary, that is, against the whole ancient Church?  
We have heretofore touched the matter of garments: 
The Priestly garments.  but this place craveth that we should say somewhat more thereof. The simplicity & plainness of the old Fathers made no difference thereof, save only in respect of modesty, and not of the fashion: insomuch as that the habits or apparel of a Minister, when he was to be occupied in discharging his place, did not differ from his ordinary garments. Walafridus Strabo, 
Walafr. Strabo  who hath written of the time of Charlemagne and since, doth speak it very plainly: That in the Primitive Church they used no other apparel in the action of their ministery, than their ordinary; and that likewise in his time in many places of the East, they lived as then after that sort and manner. The Council of Gangres likewise, held near the time, 
Concil. Gangr.  when the Nicene Council was, doth excommunicate them which judged that one garment was more holy than an other, as our Monks do at this day. And Erasmus noteth upon S. Jerome, that the apparel of Churchmen was all one with the apparel of the time, 
Index Expurg. pa. ●6.  & not of any set or affected sorts or suits. As likewise the garments of the Monks of the Order of S. Benet's, were not any other thing then the Latus-claws of the Romans'. Which when our Fathers of the Council of Trent perceived, they caused this place in the Table of the notes of Erasmus upon S. jerom, to be set down amongst other places that they decreed to be razed out and defaced. Afterward as the apparel of men doth hardly continue in one state, they begun to alter amongst the secular sort, and were notwithstanding continued in one fashion amongst the Churchmen, & thereupon grew the difference betwixt the one and the other. And notwithstanding that the ancient Canons do stay there, yet by & by after the time of Constantine, 
Plat. in vita. Syluest●.  when the church was in her prosperity, it followed that the Ministers were appointed to wear a special kind of garment by the ordinance of Sylvester the first: Let them refrain and abstain from all cloth of silk, and from died or coloured cloth, contenting themselves with linen at the time of the administration of the Sacraments: and further let them not go. But as Gregory had undertaken to reduce all the old Testament into the new; changing the Elders into the sacrificing Priests of the law, the Tables into Altars, the sacraments into sacrifices, and the Deacons into Levites, than there entered an endless piece of work. And then also began from time to time these priestly garments, consecrate for the action of their ministery, which we read to have been given to Churches, sometimes by princes, as by Charles the Great, and Lewes his son: as also these goodly Canons and Rules: that every man even to the Porter should be appareled otherwise then the common people, and that of these garments there should be a differenec betwixt those which were to be worn on working days, and those which should be worn on festival days: as also that they should be diverse, according to the diversity of feasts, as white, black, red, green, etc. white ones, upon the festival days of Confessors and Virgins; red ones, upon the festival days of the Apostles and Martyrs; black ones upon the days of affliction and abstinence: and from Aduent to the Nativity of Christ, as also from Septuagesima sunday, to the Saturday before Easter, green ones, upon common and working days: and a thousand other such like particular observations, which it would be too long to repeat, wherewith the Romish Church hath sported herself from time to time, to hold up with novelties, and not to instruct in the old and ancient truth, the poor simple people. Through which also the Doctors addicted to speculation, as Innocent the third, Durandus in his Rational and diverse others, have run themselves out of breath in allegorizing upon the vestments of the Massing Priests, upon their stoles and tippettes, etc. and in blazoning of the colours, after the manner of the old Romans': fond Curiosities, which the first antiquity did never think of, but have been devised by that antiquity, which in respect of the former is but as a yesterdays Novelty.  
Now it was likewise about the same time, 
How Unction and the Order of Priesthood grew up and prospered.  that Unction grew to be received for a Priestly Order. Gregory the Great began the same by a perverse imitation of the jewish religion. The times so shaped, whiles the Barbarians did bear sway in Christendom, that every man, as the scripture sayeth, filled his hand, that the calling of the ministery was prostituted to every ignorant fellow, and the imposition of hands offered to every one that came. By the same means also the zeal of Christians waxed cold, and resort unto the sacrament of the holy supper was rare and seldom. So that what through the negligence of the Bishops busied with the affairs of this world; what through the multitude of Priests, unable for the most part to teach the word of God; and lastly, through the coldness and benumbedness of the faithful, in the bestirring of themselves in holy exercises, all these abuses were bred and brewed; namely, that the Bishops and Priests preaching the word of God no more, and the faithful repairing to the sacraments but certain times in the year, the whole service was become a hearing, or as the Italians say, a seeing of the Mass. As also that whereas the Bbs. and Elders were wont to be called to the preaching of the gospel, the Elders from henceforth were not ordained, but only to celebrate the Mass: which at the first they termed to consecrate, and afterward to sacrifice. They were ordained by these words, Accipe potestatem, etc. Take the power of sacrificing for the quick & the dead, 
Duran d. l. c. 9  without any one word spoken of the preaching of the Gospel: set into their charge per calicem & patinam, with a cup full of wine, and a dish full of hosts, and not by the delivering of the Gospel, as being enjoined to this only duty, and with these words: Take unto thee power and authority to offer unto God, hosts able to appease his wrath, etc. And they were anointed for this work, by the anointing of hands with this prayer: Vouchsafe O God to consecrate and sanctify that which these hands shall consecrate and sanctify, 
Anno 1000  etc. And this change fell out about the year 1000 in a time most famous for all manner of ignorance, of all others that had been since the time of our Lord, and that in the common opinion of all men, and wherein all manner of superstition grew and increased more than it had done in many ages before. In the end, Transubstantiation was added unto the rest, and that the Priest who was to be received into the Order, 
Hostia 40. dierst Fulbert. Epise. Carnot Ep. 2. ad Finard.  should have given him by the Bb. a consecrated host, which he should be eating for the space of full 40. days, every day taking some part thereof, though never so little, that so he might be sanctified by little and little, in sign of the forty days which our Saviour Christ conversed with his Disciples after his resurrection etc. But what ground have all these new inventions in the scripture? what stay or hold in that which is true antiquity? If so be that we will not entitle with this name all that which may be alleged and brought within the compass of some hundred years, against the privilege of the Church: whose privileges and laws, and much less doctrine, but least of all, the truth of Christ, there is no prescription, or number of years that can prejudice or impeach.   

CHAP. VIII. That the Bbs. and Ministers of the old Christian church were married.  
THere is yet remaining to be spoken of, 
The scripture contrary to their single & unmarried life.  the unmarried estate or sole and single life, a law and ordinance of the Romish church, by which the Ministers and Pastors of the Church are bound to abstain from marriage: those which do administer their sacraments, to abstain and renounce (according to their doctrine) one of their sacraments. But the scripture speaketh plainly, how that our Lord ordained and blessed marriage from the Creation: he vouchsafed to honour it in the patriarchs, to command it to his Priests, to approve it also in the Prophets, the clear and manifest vessels of God's spirit, having an extraordinary vocation in the Church, approved by signs and miracles. These good fellows which otherwise are most forward in bringing back again and heaping upon us all the ceremonies of the old Testament, why do they banish and drive from us this order & ordinance? In the new Testament our Lord worketh his first miracle at the marriage of Cana, the comparisonis often used in the Scripture of the mar riage of Christ and his Church. If it had been a work of the flesh, as they say, would he have been present at it? If it had been a profane conjunction and copulation, was it for necessity and lack of other comparisons, that the holy Ghost should use this? 
1. Cor. 7. Hebr. 13.  and that in laying open and pointing out of so high and holy an union? But furthermore the Apostles say generally; Let him that cannot live continently take a wife, the marriage, and bed undefiled are honourable among all men: and afterward particularly: A Bb. and a Deacon must be the husbands each of them of one wife, etc. If the Bb. do not govern his children well, how shall he govern the church of God? They likewise give caveats and provisoes against the contrary doctrine; For it will come (saith S. Paul) upon the people given over to spirits of deceit and doctrines of Devils: teaching lies in hypocrisy, seared in their conscience with a hot iron, who shall forbid to be married, etc. But after all this I leave to speak of diverse other places for brevities sake, what will they have to say unto us? against so plain and manifest a matter, what needeth either reason or interpretation? against the express commandment of God, why should we admit the invention of man? and from whence can it come but from the spirit of lies? covering itself with the spirit of hypocrisy? and from whence cometh this feigned holiness, this making of conscience of that which is no sin, but from a conscience which is dead and without feeling of any manner of sin, and which, that it might not seem past feeling of all sin, showeth itself indifferently and alike feeling of that which is, and of that which is not?  
If we object against them the example of the Priests of the old law, they tell us, that this was because it behoved that they should come of the same stock and race. Who hath told them then, that the Ministers of the new Testament ought not to have any? They add further and say, that those Priests did one serve after an other in their several courses, and that then they abstained from their wives. Let them prove unto us therefore, if for that cause they renounced and altogether forsook marriage. And how did the high Priest use his married estate, who was commanded to sacrifice evening and morning? 
1. Paralipom. 24.  And how in a word did they pass over all the other whole four hundred years? For they cannot dissemble or cloak the matter, how that this order of serving by courses came not in but by David, a long time after the law. And where will they find us, that it was commanded them during the time of their service to forsake their wives? and yet we see that all manner of uncleanness which might defile them, was most precisely forbidden them, and all manner of cleansing and purifying of themselves so distinctly commanded them. If again, we object unto them the Prophets, who all of them were married, 
Chrysost. in Matth. hom. 56 in fine.  and are acknowledged so to have been by all the old Writers, but more specially by S. Chrysostome: then look what they cannot unloose, they will not let to cut in sunder, saying: They had not the charge of sacrificing. Or else they imagine, that they did put away their wives during such time. And in the end they are not ashamed to ordain in the Council of Trent by their Index expurgatorius, that it shallbe razed out of the Table of Chrysostome his works: That all the Prophets were married.  
jesus Christ was found present at the marriage in Cana of Galilee. Marriage therefore (say we) is not accounted amongst the things that are unclean and do pollute, nor amongst the works of the flesh. But (say they) he was present at it, because it was the marriage of S. john the Euaugelist, that he might hinder the marriage, and to that end they find us out by and by, one Abdias Babilonius a late compiler of Legends, who telleth us the whole story from point to point: If thou waste not mine, saith our Lord in that place unto S. john, I would suffer thee to marry. Directly against the express word: for God the Creator did institute and ordain it, as also consecrate it both by his blessing & presence. And to the manifest calling in question of S. john his faithful and sincere dealing, who should have had great wrong and injury to be thought to authorize and allow marriage, as by the contents of this story, it may seem he did; if jesus Christ had condemned it in himself, and so also it should follow, that it is not possible to be the servant of jesus Christ, and to be married together. 
August. serm. 1 Dom. 2. post Epiphan. & tract. 8. in joh.  But how cometh it then to pass, that the old Fathers were not advised of this point? As S. Augustine, who handling this place, sayeth: That the Lord hath not disdained or thought scorn of marriage, that it was his will and pleasure to honour it: that it was his will that thereby children should be begotten: that he hath by his presence established the laws of unity and concord therein, and turned the marriage songs into holy psalms to the glory of God, 
Cyril in Io l. 2 c. 22. Chrysost. count judae. Gentil. & Heretic. Heb. 13.4.  etc. Saint Cyril, That therein he would declare the holiness of marriage, and sanctify the principal cause of our birth, etc. Saint Chrysostome, That he hath honoured marriage, and that therefore it is not any let or hindrance unto piety; and indeed (saith he) why should it be more hindrance to ours, then unto Moses, Helias, or S. Peter his p●etie and godliness? The Apostle sayeth; Marriage is honourable in all men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the bed unde filled: but God will judge fornicators and adulterers. There is no manner of exception to be made against this general affirmation? And Paphnutius doth allege it in the Nicene Council, against those that would forbid Churchmen to marry, and this place decideth the whole controversy by the clearness thereof, notwithstanding whatsoever cavillations, that may be brought to the contrary, insomuch as that this manner of expounding and taking of it, is ratified by this famous Council. And yet the spirit of lies doth take an exception against it saying; In omnibus continere non valentibus, amongst all them that have not the gift of continency. What ground can this exception find in this text? which is so woven & set together, as that this exception doth cut away the whole strength of the Apostle his argument, which is such, God will judge all fornicators & adulterers so much the more severely, for that he hath given them a remedy against the concupiscence of the flesh, even marriage, which is honourable amongst all, of what condition soever they may be: namely, saith Chrysostome, Against the pollution of wandering pleasures, the bed undefiled: 
Chrysost in ep. Heb. in Marn. 15 hom. 52. 1. Cor. 7.2. 1. Timoth. 3. Caretan. ibid. ad Hebr. Haimo ibid.  following herein the same, which the Apostle saith in an other place: For the avoiding of temptation, let every man have his wife, and every woman her husband, etc. And this is also the very same that Cardinal Caietanus saith: In omnibus, that is to say, non in aliquibus, sic in aliquibus, non; that is, not in some; yea, and in other some, no. And Haimo Bishop of Halberstat addeth; That a man riseth from the marriage bed undefiled, in using it according to the institution of the Lord.  
Saint Paul presseth the matter further, saying; A Bishop must be unblamable, 
1. Tim. 3. Titus. l. 6.  the husband of one only woman. The same also is delivered of priests, and that in the same words. Wherefore to be married is a thing for which they cannot be blamed: seeing that one and the same man may be unblamable, & the husband of one woman both together. Again, he saith: It is meet and requisite, 
1. Tim. 3. & 5. Tit. l. 2. & 3. 1. Timmoth. 3.4.5.6.  that he hold the mystery of faith and wholesome doctrine, that is, that he be able to teach: Let him pray for himself, and for the Church; let him know to govern it with a holy wisdom in all the parts thereof, to establish the ministery, to convince the adversaries, to censure the offenders, and to be earnest for the relief of the poor: that he do all this with a good conscience: exercising himself in godliness and charity, in faith, and in holiness, giving all manner of virtuous example, avoiding all contrary vices, even so as he may make the enemies of the truth to blush with shame, etc. And yet notwithstanding it is meet and convenient that he should be married, that he should have children, that he bring them up in the fear of God, that in the training up and instructing of them, he express the scantlin of that care, which he hath over the Church. Then it must needs follow, that all these virtues may agree together with marriage: seeing that S. Paul will, that Bishops and Priests may be married, and yet all these virtues looked for at their hands, and which is more, even chastity, shamefastness, and honesty of life. This place needeth no clearing, and notwithstanding against the sons of darkness, we will not find fault with the light of the Doctors, if it shine thereupon. Chrysostome saith: Thou demandest why S. 
Chrysost. in ep. ad Tit. 1. & in 1. Timoth. 3.  Paul doth here lay out unto us, that a Bishop should be the husband of one only wife? dost thou know wherefore? It is to shut up all be●etickes months, which give out and teach abroad, that marriage is impure: thereby showing them to the contrary, that it is so honourable and precious, as that a married man may notwithstanding be admitted and advanced to the great and honourable place of a Bishop. And yet that there may be observed a modest and commendable measure, he saith but of one only, that so they may not unlawfully take unto themselves liberty to enjoy two together, after the manner of the jews. 
Theodoret. in 1. ad Tim. 3. & add Tit. 1.  And Theodoret saith the same upon these places, confuting such in express words, as would abuse them against the second marriages of Churchmen. Chrysostome also saith the same: The Apostle saith, if he know not to govern his family, etc. seeing that he which is a good house keeper, becometh quickly wife and skilful in matters concerning a common weal: and he that hath attained, to keep and contain within the compass of duty, a wife, children, and servants, is so much the more able to govern all sorts of people in the Church: as if marriage were an introduction and way of direction, teaching him to become fit for the degree and dignity of the government of the Church: so far is it off, that he should hold it as a means to cause him to stumble and fall. S. Jerome, 
Hieronym in 1. Tim. 3. & ad Titum. 1.  though sometime not very favourable to marriage, expounding this place unto Timothy, doth not find therein any argument to disprove the marriage of Ministers: upon the place to Titus he doubteth whether he should understand it, that a Bishop cannot have but one wife as who say, that thereby their second marriages should be excluded, or else that he may not have two at one time, as the ancient patriarchs, whose example the jews following, took it for a dispensation for them to do the like: & yet he preferreth & maketh more account of a modest and chaste second marriage, then of one sole and only marriage wanton & lasciviously entertained. 
Idem adversn-iovinianum.  Being overcome of choler (as he oftentimes was) against jovinian, he cutteth off all, saying, that the Apostle meaneth, that he hath been married, 
Idem ad Oceanum. ep. 83.  but not that he may be. But his heat being quenched, and passion overpast, writing to Oceanus, he pleadeth the cause of Carterius Bishop of Spain, who had had one wife before his baptism, and one afterward, saying: For him it is written: Marriage is honourable, & the bed undefiled: but for thee who findest fault with him, (he speaketh of his adversaries) God will judge the fornicators and adulterers. Again: The Apostle was amongst the jews, and the first Church of Christ was of the residue and remainder of Israel; he knew that it was permitted by law, and accustomed amongst the people by the example of the patriarchs, and of Moses, to beget and multiply children by divers women: yea and this liberty extended even to the priests: wherefore he ordained that the priests (Sacerdotes) of the Christian Church should not give themselves such licence, as that they should have two or three wives (uno tempore) at one time, etc. Coming again afterward to Carterius: And dost thou think therefore, that this good man did offend against the Apostle, who accounteth it amongst the virtues of a Bishop, that he be the husband of one wife only? And all the world (saith he) is full, not of priests, nor of inferior persons, but of Bishops, so that the number would become greater then that which was found in the Council of Rimini, etc. Tertullian himself, 
Tertull. de Monogam.  although he were a Montanist, alleging these places of Timothy and Titus, is of judgement, that Bishops and Priests should be married: only he standeth upon the disallowing of second marriages, for which he is reproved by Saint Jerome in the place above named. But this point should not be to our purpose. In the mean time we are not to believe, as some would go about to wrangle out the matter against us by this place of Saint Jerome, disagreeing with himself, whiles he was carried away with the stream of contention, that we should nourish this opinion, that the Bishop had been married, but that he may not be so, derogating and detracting the credit due to other places, wherein he handleth the question, & that of purpose and void of all passionate affections. Let us say then, for it followeth by like reason, from the coherence and scope of the text: that the Apostle doth likewise understand, that the Bb. hath been vigilant, sober, of good report, given to hospitality, apt to teach, etc. but that he may not be so any more. But the holy Ghost hath prevented such wrangling and false assertions, who saith: In the present time Let the Priest be established, 
Tit. 1. 1. Timoth. 3.  & let him be the husband of one only wife: let the Deacons also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be the husbands of one only wife, etc. And Saint Paul doth describe afterward unto us what manner of women the wives of Bishops, Priests and Deacons should be. And thus you may see whither a blind passion had almost led us, against the clear and evident light. 
Chrysost. in ep. ad Tit. hom. 2. In ep. ad Heb. hom. 7.  Chrysostome therefore saith better: There are some that affirm, that S. Paul his purpose is to speak of one that hath been married, but that he may not be so any more. But (saith he) although he shall be so still, yet he may demean & carry himself honestly therein. Use (saith he) marriage soberly, and thou shalt be the chief in the kingdom of heaven. 
Ambros. D. 26. C. Qui sine.  Likewise Saint Ambrose saith: Who so otherwise blameless is the husband of one only wife, is beld by the law to be capable of the office of the Priesthood. Saint Augustine: 
August. in quest. ex utroque testam. Hug. Card. in 1. Tim. 3. Caiet. in 1. Timoth. 3. & add Tit. 1.  The Apostle saith, that he which hath a wife, may and aught to be made (Sacerdos) a priest, a Minister, a Bishop. Cardinal Hugo saith: At that time it was lawful for Priests to have wives. And Cardinal Caietan after him: This estate and condition must be understood negatively, that is to say, Non plurium uxorum virum, not a husband of many wives. But Pope Calixtus the second about the year 1100. did turn & make it into an other manner of sense: The husband of one only wife, that is, consecrate and put apart for one only Church for one only Bishopric, & that to be taken so, as that he was not to have any more than one, or that he was not greedily or proudly to labour, to be translated and removed from one to another. And in S. Jerome his time this Allegory was begotten and borne, and by some preferred and better liked then that which was according to the letter: and Carterius his adversaries themselves, saith he, did find that interpretation to be violently forced, and very harsh. To whom he answereth thereupon: Restore them to the scripture his simple sense and meaning, that so we may not reason against you, from the constitutions and conclusions of your own laws: that is to say, that we may not oppose allegory against allegory, and judgement against judgement, but may hold and keep ourselves simply to the words of the Apostle. Otherwise, what will become of S. Paul his argument: If he know not to govern his own children, how shall he be able to direct and guide the Church of God? As also when the Apostle shall tell us of widows: that choice must be made of such as have been the wives of one only husband; shall we understand it of Bishoprics or Dioceses, that have had but one only Bishop? But, to draw to an end, what should hinder the Apostle, that be could not more plainly say: It behoveth that the Bb. to the end he may be without blame, abide unmarried, or at the least be a widower? etc. But shame maketh them mingle these absurdities with a blasphemy: as that during the weakness of the church these marriages were permitted, but prohibited and forbidden, when it came to be strong. And what will they say to Chrysostome, who saith plainly: That S. Paul gave this law to Timothy, not for himself only, but for all them which were to come? Or rather unto Egesippus, who endeth the flower and virginity of the Church, at the death of the Apostles: 
Euseb. l. 3. c. 32  And presently after there followed (saith he) an infinite number of impurities and corruptions.  
They labour further to prove the matter in controversy against S. Paul, by himself: 
1. Cor. 7.5.  for (say they) he telleth us in another place: That they must abstain from women, to attend upon fasting and prayer. And what shall they do then who are to pray every day? let them with conscience carefully read this place, & they shall see that which Chrysostome observeth in the same: that he speaketh not there of an ordinary prayer, but of an extraordinary made with rare & singular attending thereunto by fasting. And therefore he saith: Defraud not one another, except it be by mutual consent, and that for a time. Again, And come together again, to the end that Satan do not tempt you, because of your incontinency: And Chrysostome saith expressly: If he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the married which lie together, could not pray; how should that which he commandeth all Christians in another place agree therewith? Pray without ceasing: wherefore he speaketh of an extraordinary prayer (saith he) which requireth an exact attention: not that the society betwixt the married, doth convey or carry about it any impurity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but rather business and affairs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whereupon also Saint Ambrose saith: 
Ambr. in ep. 1. Cor. 7.  We must pray without ceasing: but this is spoken,  orationi insistatur: by courses and distances of time (saith he) to strengthen and increase meditation. And Theodoret: For to sanctify the fast. And likewise he saith in another place: That the Apostle hath deemed him worthy of a bishopric, that liveth and dwelleth chastened with one only wife. Now I am not ignorant, that Origen, who gelded himself, against the express Canon, 
C Apostol. cap. 21.22.  which they attribute to the Apostles, which declareth him to be a manslayer, hath badly expounded those words: Qui potest capere, capiat, & that he was reproved of the church for the same: as having therein gone about to conclude from this place, that it appertaineth not to any, but such as are chaste, to offer a continual sacrifice unto God; although notwithstanding that he speak it simply, It seemeth so unto me: which he would not have done, if it had been an ecclesiastical determination, wherein he was imitated of S. Ambrose in a certain place: whereas (in good sooth) they should both have learned of S. Paul, that the bed undefiled is not at debate with chastity, neither yet by consequent with the sacrifice. And the Council of Gangres, 
Concil. Gangrenes. 4. D. 28. c. Si quis discernit.  held about the time of that of Nice, for the repressing of such superstitions, doth remedy this ill thrown exposition by an express Canon, saying: If any man make a difference of a married Priest, as though by reason of his marriage he ought not to offer: & do for that cause keep away from this oblation, let him be accursed. But it is further said, 
1. Cor. 7.33.  that married folks have care of the things of this world, and the unmarried of the pleasing of the Lord, etc. Grant that to be true: but let them consider therewithal, that which Chrysostome observeth against the superstitious of his time: that Saint Paul speaketh not there of Churchmen, but generally of all Christians. And what is it then that can follow thereupon, but that all Christians indifferently and without exception should abstain from marriage? whereas he that hath ordained the Bishop, will that he should have care of the Church the house of God, and his own together. And as for his own, to the end he might receive comforts for the cares which this world might minister, he hath assisted and seconded him with a wife: such a one (saith Nazianzene) as was his mother to his father, 
Nazianzen. de matre.  who helped him much, yea so much as that thereby he had a great deal the more leisure & time to his ministery. And Chrysostome would have a Bb. to be a good housekeeper, before that he come to be a good politician. And our Bbs. at this day who have no wives, do nothing slack their desire to have the government of all the world. But O man, who art thou which judgest another man's servant? who wouldst teach God, how, & by whom he must be served? who controulest the state and government of his house, & the rule of his service; after that he hath given & published it in such plain and express terms? and which knowest better then he what is agreeable for his service? when as that which thou addest of thine own invention, what is it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a service framed according to thine own will and pleasure; condemned by his spirit, because it proceedeth from thine? And again, who knoweth better than he, how deep man may plunge himself; 
That the unmarried & sole life doth stand only by the positive law. D. 23.28. etc.  or how high he may rise by the power which he giveth him? But furthermore, they have been constrained to acknowledge after all their shifts & turning wiles, that there is not any place in the holy scripture, which bindeth ecclesiastical persons to a sole and unmarried life. Gratian saith absolutely: The marriage of Priests is not forbidden either by the authority of the law or Gospel, neither yet by the Apostles: but rather by an ecclesiastical law. Hereafter we shall see what manner of one and from whence it is. 
D. 84. ubi Gl. Thom. in 2. secundae. q. 88 art. 11.  And the Gloss upon the decree saith in another place: That before the Pope Syricius, marriage was permitted unto priests. Thomas Aquinas: That the vow of continency is not essentially tied to the order, but only by way of accident, and by occasion of ecclesiastical constitution. And of this opinion were many of the most famous schoolmen. 
Caietan. in opusc, tit 1. tract 27.  Cardinal Caietan of our time: It cannot be showed either by reason or authority, that a priest sinneth in being married, neither can his order, in that it is an order, neither yet in that it is a holy order, hinder or let him, either before or after the taking thereof, he abiding within the bounds prescribed by Christ and his Apostles, etc. The Cardinal Cusan writing to the Bohemians, 
Thom. in summa quae incipit, Commiserationes Domini, c. 165. Posthac dicendum. Durand. sent. 4 D. 38. q. 2. Innocent. 4.1. de convers. coniug C. Placet.  doth likewise hold the same. Thomas of Aquin also goeth as far, saying: But and if an ecclesiastical person make known to his Confessor, that be cannot contain himself, the Confessor shall not commit any great sin, to counsel him to marry secretly, without the knowledge of his bishop. And who cannot gather hereby what he would have said, if he had not feared the censure? Durand, the author of the work, called Speculum juris, speaketh more boldly: That the Council should restore the liberty of having wives to the priests again, seeing that it is but in vain, by the strictness of a number of Canons to go about to force them to chastity. And yet nevertheless he holdeth that the Council can do nothing contrary to the express word. Pope Innocent the fourth, who lived about the year 1250. saith: Marriage by the law of nature doth not hinder any man from being received into orders, and he which should be ordained, may enjoy and use a married estate, being already contracted, as it is practised in the East Church: as also contract a new marriage, if the ecclesiastical constitutions did not hinder the same.  
Now as a sole and unmarried life hath no law in the scripture, 
That abstinence from marriage was not observed in the old Church. Ambr. in 2. Cor. 11. ●. Cor. 9.5. Clem. l. 4. & 7. storm. August in quaest. ex vir. jest.  nor yet constitution from the Apostles, so likewise hath it no maintenance or defence from any practice of the Apostles, or from any of their disciples. Saint Ambrose upon the 2. Corinth. holdeth that all the Apostles except Saint john were married: and all of them (but that some writers do except Saint john) notwithstanding, Martyrs. The Gospel maketh mention of S. Peter his mother in law. S. Paul saith: Have not I power to lead with me a wife, a sister, as well as Cephas. And Clemens Alexandrinus doth expound it of a woman in the state of marriage: & from thence reasoneth against such as were given to boast & brag of the goodliness of an unmarried life. S. Augustine saith, that S. Peter did not cease to be the chief amongst the Apostles, because he had begotten children. And we must not say, that he had had one, but that after his calling he had not any: for from this example in the same place, S. August. concludeth thus: And for this cause the Apostle showeth, that he that hath a wife, 
Fieri posse & debere sacerdes. Clem. l. 7. stro.  provided that in other things he keep the commandements, aught and may be made a priest, using by name the word Sacerdos. In a word Clement and Eusebius witness, that Saint Peter lived to lead his wife unto death, for the name of Christ, and comforted her, being joyful that she was called thereto. Of Saint Paul the place of the 9 to the Corinthians, alleged by Clemens Alexandrinus doth give a sufficient and most evident note and mark, howsoever our adversaries by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, would understand Mulierem, a woman, not Vxorem, a wife: and as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is joined therewithal, they weigh it not. But yet notwithstanding Clemens Alexandrinus, near unto the time of the Apostles, understood it of marriage. And Tertullian alluding thereunto, 
Tertul. in exhor. ad castir. c. 8. Hillar. in Psal. 118. sgnat. ad Philadeph.  saith: It was allowed the Apostles to marry, and to lead their wives about with them. And Saint Hilary concludeth: That virginity and abstaining from marriage, is of free will and not of necessity. These are the oldest writers. But Ignatius the disciple of S. john cutteth off all, saying: Virgins I rejoice with you because of your holiness, even as I rejoice in Elias, josua, Melchisedech, Elisaeus, jeremy, john Baptist, S. john, Timothy, Titus, Euodius, and Clemens; all which lived unmarried: But not (saith he afterward (that I would detract or withdraw any thing from the rest of the Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for living in marriage: For on the contrary I long and earnestly desire, that God would make me worthy to sit at their feet in the kingdom of heaven, even at the foot of Abraham, Isaac, and jacob, joseph, Esay, and other the Prophets; of Peter also and Paul, and other the Apostle, who led a married life. Note this word, Lead or keep company, to signify that they had not put away their wives: as also it is to be noted, how he putteth them in the number with Abraham and Isaac, who continually without ceasing kept household together with them. Then he concludeth: If therefore any man confess God and Christ, 
Mixtionem legitimam, uz. copulam. Habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. l. 3 c 30. ex Clement. Act. 21.  and notwithstanding call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lawful bed, uncleanness or pollution, or abhorreth any kind of meats, by the same name, such a one is inhabited and possessed by the Apostate Dragon, that is, by the Devil. Clement saith of Philip the Apostle, that he was married, had children, and married his daughters. The Acts make mention of Philip the Evangelist, how that he had four daughters. In a word Platina maketh mention, that S. Luke lived a married man, having his wife in Bythinia, till he were fourscore and three years old. And the Nicolaitans do take their name from Nicolas the Deacon, companion to S. Stephen; of whose wife there is so oftentimes mention made in the history of the church. And likewise Clement the pretended successor of S. Peter, 
Eus●b. l. 3. c. 29.  in the Epistle which is attributed unto him, speaketh of wife and children in such sort, as that it is likely that he was married himself. To be short, Polycrates Bishop of Ephesus, saith to Pope Victor, that he is the eight Bishop of his race, being come of seven predecessors, Bishops.  
Our adversaries do make great account of the Canons of the Apostles though they be declared to be Apocrypha, by Isidore himself. Notwithstanding let us hear them: If the Bishop, priest, or Deacon, etc. do abstain from marriage, flesh or wine, 
Canon Apost, 50.  not for to have his spirit raised higher, and lifted up in the exercises of piety, but as having them in detestation, let him be deposed and rejected of the Church: and let him remember himself, that God created them male and female, etc. They will say, that this is meant against heretics, which absolutely condemned marriage, and that they are no such. But listen what is said upon the same matter: Let the bishop (say they) Priestor Deacon, 
Canon. Apost. c. 5. D. 28. Si quis docuerit, & D. 31. quicunque declare. C. 11. in secret. Clem Alex. l. 2. c. 10. Paedag. & 3. storm.  have no cause to put away & reject their wives, under the colour of religion: but and if they do it, let them be cut off from the communion; and if they persevere & continue, let them be deposed. Let us go on & see further of the old writers. Ignatius his opinion is well enough witnessed unto us, by the place above alleged. As also the opinion of Clemens Alexandrinus, who teacheth, that the married & unmarried life have both of them their divers gifts & means to serve God by: that to live well, whether it be in the one or in the other, is his gift; so that he maketh them equal. Irenaeus maketh mention of a certain man named Mark, an heretic, who had corrupted & defiled the wife of a certain Deacon, being a very fair woman; whereby it appeareth, that the orders of those times did not forbid them to marry. 
Hieronym. de eccles. script.  Tertullian was a priest, as may appear by that which Saint Jerome saith, and married, as it may appear by his books to his wife: and yet a Martyr notwithstanding, if we credit some men. But the matter is, that he falling to be of Montanus his heresy, did likewise embrace Montanus his opinions against marriage, the steps and signs whereof are very manifest and evident in his latter books: but in so doing, 
Tertul. in exhortat. ad castit. c. 8.  he giveth some more scope unto the word above alleged. Licebat & Apostolis nubere, & uxores circumducere, Licebat & de evangeliis vivere, etc. It was lawful for the Apostles to be married, and to lead their wives about with them: & it was lawful for them to live of the Gospel, etc. joining these two lawful things together, although he conclude, that whatsoever is lawful, the same is not expedient. And although he condemn second marriages in all persons, yet he teacheth us, that the Catholics or Orthodoxes of his time did not so: when he upbraideth them with their Bishops, which were not once only, 
Tertul. de Monogam. c. 12.  but twice married, saying: For it seemeth that all things amongst you are lawful for Bishops: how many are there that rule over you, & have been twice married? which are not ashamed of themselves, when they read the words of the Apostle, the husband of one only wife? 
Euseb. l 4. c. 23.  Dionysius Bishop of Corinth, in an Epistle which he writ unto the Gnosians about the year 170. dissuadeth Pynitus, who laboured to bring in the condition of a single life amongst his brethren, that is, amongst his fellow ministers: That he would not impose the heavy yoke of a single life upon his brethren, as of necessity to be observed, but rather that he would have regard unto the infirmity of many. And it is to be noted, that in the Index expurgatorius, 
Ind. Expurg. pag. 76.  the Council of Trent ordained, that Langus should be razed, which had noted the same in his annotations upon Nicephorus. And Spiridion used the like custom, 
Sozomen. l. 1. c. 11. Eccles. histor. l. 10. c. 5. Tripart. l. 1. c. 10.  who being ordained Bishop of Cypress, was reported by Sozomene to have been neither worse in that which concerned piety, nor less diligent in his charge: and whom the story calleth a person of the order of the prophets, having a daughter whose name was Irene. And so likewise in Dionysius, Faustinian, Syluerus, Cecilius, Sergius, Hormysdas, Talatus, Valerius, Tertullian, Leo, and Felix, all Bishops and Priests, and confessed by our adversaries themselves to be married: 
Athan. in ep. ad Dracont.  and in many others of these first ages, of whom Athanasius reporteth, that he knew in his time many Bishops, yea many Monks that had children: and this continued for many ages after. To be brief, the determination of the Synod is expressly for the same, as it was set down in the first general Council of Nice, about the year 330. where it having argued by many, that from that time forward Bishops, priests, Deacons, and Subdeacons', should not lie with their wives, Paphnutius, a Confessor rose up and said: Marriage is honourable, and the company of a lawful wife is chastity: as we shall declare more at large hereafter. Whereupon all the Council being moved, 
Socrat. l. 1. c. 8. Sozom. l. 1. c. 22.  it was left to the liberty of ecclesiastical persons to continue married, etc. Neither will the lie or double dealing, which Bellarmine chargeth upon Socrates and Sozomene the ecclesiastical historiographers in this place, be sufficient to salve the sore.   

CHAP. IX. What bath been the manner of growth and proceeding of the ordinance of abstaining from marriage, in the Romish Church, until the time of Calixtus his decree.  
ANd thus behold we are come to the first council of Nice, a notable Period of the Christian Church: ended & shut up with a law containing great favour to the cause which we defend. But notwithstanding let us not persuade ourselves that this spirit of lying, 
1. Timoth. 4.2.  wherewith the Apostle hath threatened us, was asleep all this while: but rather that under the shape of an Angel of light, he was sowing the doctrine of the Devil, & under the hypocritical mask of chastity, he set up the standard of shamefastness and honesty, but in deed bringing in all lasciviousness, foolish love, adulteries, (and yet worse than all these) into the world. 
Abstinente from marriage proceeded from the Gentiles. Hieronym, l. 2. contr. joum. Clem. Alex l. 3  The Christian Church was compounded of jews and Gentiles, and was not well at ease till it had brought their leaven into it. Now the spirit of fornication had so blasoned marriage amongst the Gentiles, as that it was forbidden to many of their Priests, namely, to their Hierophantes, who (as we read) did make themselves chaste with the use of hemlock, to those which were consecrate to the Mother of the Gods, and to those of Egypt, etc. And of them (saith Clement) the first heretics learned to condemn marriage. And the heretics called Essaei, about the time of the wearing away and declining of the jewish religion had likewise learned of the Gentiles, but especially of the Pythagoreans, as saith josephus, to contemn and despise marriage: 
joseph. Antiquit. l. 15. c. 13. & l. 18. de bell. judaic. c. 2. Philo apud Eus. l. 8. Epiphan. l. 1. t. 1.  and those are they of whom Philo speaketh; and not any Christian Monks, as we have observed before. Likewise Epiphanius teacheth us, that this superstition passed on even to the Scribes and pharisees, whereby we need not doubt but that by the husbandry of the spirit of lying, it glided forward very smoothly: First amongst the heretics called Marcionites and Gnostikes, who by Irenaeus and Epiphanius are reported to abhor and detest marriage altogether: grounding themselves upon an uncertain Gospel, written (as Clement saith) by the Egyptians. The manichees also, who defended the same, at the least in their elect and chosen: and finally, by contagion into the Church of Christ. The dispute which is in S. Paul, affordeth a lively & round testimony, as the thing is. 
1. Cor. 7.  For let us not think that Saint Paul fighteth there with his shadow, but that he maketh way for his entrance into the matter: namely that to live and lead a single life, is not fitting all men: that he hath no commandment from God, for virgins: that he would not put a snare about their neck: that he that cannot contain himself should marry. And in another place he stretcheth this generality unto the several kinds and sorts of people, as meaning thereby to repress and beat down the lightness of young widows, counseling them to marry, and to keep the Bishops in the way of giving good example, to direct them in express and plain terms, even so far as to say, 
Ehiphan. l. 1. c. 2. haeres. 25.  that the forbidding of marriage is the doctrine of Devils, etc. Then it infected Nicholas one of the seven Deacons. Epiphanius reporteth, that he seeing that many were admired and highly accounted of by reason of the leading of a single life, resolved, and renounced his wife, notwithstanding that she was a fair and beautiful woman: & then not being able to contain himself, neither for shame to return unto her again, he gave himself (as did likewise all his sect & followers) to all kind of uncleanness, even to the committing of Sodomitry, persuading himself, that all was holy unto him, or at the least tolerable, provided that he came not near his wife to touch her. And as there is not any sect so infamous, but it hath his followers, so there was no waist of these kind of people in Asia, being a delicious & pleasant country, who of their captain were called Nicolaitanes. But S. john who taught in the cities of Asia, did oppose and set himself in his holy and godly zeal against this seducing deceiver, and shut the Church doors against him.  
The Apostles for the most part being dead, 
Apocal. 2.  and thereby the great lights wholly and for ever eclipsed: the spirit of darkness assured himself the better to work his feats: but the holy scriptures, which they had in this point left so clear and bright, 
apocrypha books.  did stand in his way to his great trouble. Whereupon he opposeth and deviseth others against theirs, namely apocrypha, and bastardly writings against the canonical and manifest books of the scriptures. As for example a certain pamphlet, of the peregrination of S. Paul & Tecla, made by a priest, & the contents thereof are, that S. Paul having 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 overcome her by the praises of virginity, as that he should take her away from her espoused husband, drawing and leading her after him throughout the world; that he had put a vail upon her, and given her power to do the like to others, as also to teach and baptise. Now think with yourselves how answerable this is to the scope of S. Paul his doctrine, who teacheth that wives should cleave to their husbands, who will not have them to speak in the Church etc. S. john, who was as yet alive, saw the book, caused the priest to come before him, convinced him of having forged it, deposed him from his ministery, and for the instruction of the posterity to come, condemned the book: which book notwithstanding the Monks of our time have absolved & set at liberty again, under the name of the legend of Tecla, for the founding of their Monkery; although it have been rejected & put down again since the first time, by Pope Gelasius. And thereby we learn how to esteem & think of the traditions, which they thrust upon us under the name of the Apostles, & also of those goodly books whereupon they so build & stay themselves: the Protoevamgelion, Abdias the Babylonian & 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 year 230. who buckleth himself with spear and shield to bid marriage the combat. He maketh Tertullian holding a hot and fiery pen, 
Tertul. de Monogam.  his champion; especially after that (being turned about upon a certain conceived spite and stomach) he had embraced the heresy of Montanus: but yet not being able to purchase the establishing of a single life to be observed by the Priests, he standeth and striveth that they may not be permitted any more than one single marriage: he presseth (I say) and urgeth that against the sincere and Orthodox Church, falling upon the same in plain terms with bitter reproaches, for the practising of the contrary. And in as much as he was a man of great reputation, he caused to fall away a great number after him: whereby we may see, that some think that they have never sufficiently praised virginity, if they reproach not and speak evil of the married estate and life: others make scruple, that married persons should administer holy things: 
Euseb in l. 9 de monst. c. 9  Opinions which at the first were amongst some few, the seeds whereof we have in Eusebius & Origen, uttered in some dumb and muttering manner, and defended as yet in very faint and feeble sort: That it seemeth to them that it would do better so, that the Bishops might be at more leisure to receive this great multitude of people, which flock in so fast unto Christianity, etc. And which notwithstanding within a while after, had so far prospered and prevailed, 
Provincial Synods. c. 10. 2. c. 19 Concil. Elibert. c. 33. Concil. Arelat. c. 2. D. 16. Concil. Ancyr. c. 10.  as that in the Provincial Synod held at Neocaesarea, it is said: That the Priest that is married, shall be deposed, and he that shall commit adultery shall be rejected of the Church. And in the Synod assembled at Rome: That he that shall be married, shall be deprived and put from his charge for ten or twelve years. And in that of Elibert in Spain: That Church men shall abstain from their wives upon pain of being degraded. And in that of Arles the second, somewhat more mildly: That married men shall be no more received or admitted unto the same: and all these were held under Pope Sylvester the first, before the Council of Nice, which fell to be in the time of Pope julius the first. And in that of Ancyra: That the Deacons, which shall protest that they cannot contain themselves, may marry, but with the licence of the Bishop. Thus the presumption of man runneth on headlong, when once it hath taken liberty to itself, further than the word of God doth grant it.  
In the end, 
The general Council of N●ce. D. 31. C Nicena Synodus.  the question already forestalled by these Provincial Synods, cometh to be debated and examined in the Council of Nice: The writ given out, the parties heard, & the holy scripture sitting as judge, by the report of Paphnutius, (an old man, who had been always married, and suffered much for the testimony of the truth, setting before them the pollutions & manifold uncleanness, which might spring up in the Church by this enforcement unto a single and unmarried life,) it falleth out, that the liberty of marriage, as we have seen, remaineth whole and entire unto the Church men. And yet so great is the subtlety and wiliness of the Devil, and of such power with frail & weak men, is a prejudicate opinion, when it hath once taken further liberty, than ever the word of God did give it, as that rather than all should be lost, they would be content with small pay, & so they obtain: That those which shall have been received into the ecclesiastical orders unmarried, shall not be permitted to marry, because of the tradition of the Church. Even as it fell out with Montanus his Spirit of Comfort, who not being able to obtain a law for the cutting off of second marriages in the laity, did forcibly and violently wrest it out against ecclesiastical persons.  
Now this general Council became a bridle unto superstition for some time, and held back the execution of the Canons of these Provincial Synods, in as much as the most famous & notable Bbs. from out of all the nations and provinces of Christendom were found to be present at the same. Hosius Bb. of Corduba did subscribe thereunto for Spain; 
Mantuan. de Hilario. Non nocuit tibi progenies, non obstitit uxor, 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 ancient writers, who without all contradiction was married, testifieth likewise, that it was observed and kept amongst the Frenchmen, notwithstanding the Synod of Arles. And so likewise of other provinces, as appeareth by Oceanus, Numidicus, Severius, Restitutus, Cheremon, Philogonius, Apollinaris and Synesius; all of all them Bbs. or famous priests, who lived and exercised their charges with great commendation, & yet were married. Whereunto for an overplus we will add Gregory Nazianzene his father, S. Basil his father, and Gregorius Nyssenus his brother, 
Greg. Nazian. in Monach. Niceph. de Basil. Mantuanus, Praesule patre satus, nam tunc id iura sinebant, Pastorale pedum gessit post funera patris. Sozom. l. 3. c 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. Gangrenes. c. 4. Epipha. l. 2. t. 1 haeres. 59 contra Catarrh.  all Bbs. and great men in their time. But this Nicene Council was not better executed in any place then in Armenia, by the diligent endeavour of the fathers of the Council of Gangres. Now Sozomene saith, that a certain Bb. in those countries, called Eustathius brought in new devices, & amongst other, did forbid the marriage of the Elder of the Church, commanding all men to abstain and refrain the prayers and Sacraments administered by such as were married, as profane and polluted: and under the shadow of holiness this abuse prevailed in certain countries, the neighbour Bishops not daring to make head against it. Those than who had been present at the Council of Nice, being returned, condemned his Monkery: and suitable to that of Nice, they make the Canon under mentioned: If any man put difference betwixt a married Priest and another, let him be accursed.  
About some 40 years after, iovinianus was not thought to speak highly enough in the commendation of virginity. S. Jerome maketh himself an adversary party in the matter, and taketh him up very roughly, as it was his manner to do in all other things. And Epiphanius in the Greek Church becometh of a strong opinion, that the Church ought not to receive into the priesthood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Such persons as yet did beget children. These were the remainders of the old leaven, that had been cast out in the Council of Nice. And these men did not think themselves to have praised virginity sufficiently, if they had not detracted from the married estate: and yet both of them the gifts of God, as justine and Clement do both of them teach very well. Of this controversy did rise hyperbolical and improper kinds of speech about this doctrine; which by reason of the reputation of the persons delivering them, did prove to be of great moment in the Church: and yet notwithstanding to signify that the use and practise of the church was contrary to their opinion; 
Hieronym. l. 1. contr. jovinia.  S. Jerome teacheth us in the example of Bb. Carterius, who had had two wives, & that without contrarying of the precept of S. Paul 1. Tim. 3. that the Bbs. of his time might be married. Against jovinian he useth these words: If Samuel brought up in the temple, was married, what maketh that against virginity? Are there not at this day priests enough married? and that so far, as that in some places he would break forth into some signs of anger, that there was choice made rather of such as were married, than others. And against Vigilantius he saith: That in his time the Deacons were married before they were made Deacons, 
Sacerdotes. Idem contra Vigil.  to the end that they might afterward be promoted & preferred to higher dignities & orders; very contrary to that which he would seem to conclude out of S. Paul: namely, that those which had been married might be made Bbs. provided that they were not so any more. But we have showed before, that he letteth not to be contrary to himself. And as for Epiphanius how hard soever he be, yet he praiseth a Bb. of Constantinop. for that he was descended from a priestly race: & teacheth us, that in his time it was an usual thing for priests, Deacons; & Subdeacons' to have wives and children. He addeth, that it is against the Canons. But what Canons? considering what we have showed out of the scriptures, and pretended canons of the Apostles; out of Ignatius, Clement, Tertul. & all the old writers; 
Chrysost. contra heretic.  yea & from the general Council itself which was held at Nice. And therefore Chrysost. himself in that point unto him, and that roundly, maintaining that marriage is no impeachment unto piety, seeing that Moses, Peter, and the Centurion were married: and that S. Paul hath freed and set the Church at liberty from such heresies, 
Idem in 1. Tim. 3.  when he placed marriage in the Episcopal chair, and seat of the Bishops themselves. And although that these disputes had left some doubt and scruple in some places of the East, as in Thessalia (where he that was married after he had taken orders in the Church, was put out of his place) yet Socrates telleth us that this was against the custom of other Churches: 
Socrat. l. 5. c. 22. Nicephor.  and that as many famous Bishops in the East did abstain from marriage of their own voluntary inclinations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not compelled thereto by any law: so also very many during the time of their exercising of their bishoprics, had & did beget children of their lawful wives, and that in the houses belonging to their bishoprics.  
In the end (notwithstanding the authority of the scriptures, of the old Church, & of this famous & worthy Council) the Church of Rome, 
Syricius his law.  about the year 400. made a firm & stable law of these particular opinions. And in deed from whence could it rise or spring, but from the mother of fornications, seeing that according to the prophecy of Paphnutius, she was to broach and set abroad Sodomitry throughout the whole world? And whereas this law is fathered upon Syricius, it may be that he hath wrong, 
Syricius, ep. 4. c. 9 Innoc. 3. c. 1. ep. 3. D. 27. 32. 81. 82.  in like manner as certain decretal Epistles written concerning the same matter, may seem falsely to be attributed to Vrbanus the first, Lucius the first, and Calixtus the first: for thus they have delighted and pleased themselves to abuse the people, under the colour of antiquity. Wherefore it saith: Suademus sacerdotib. & Levitis, etc. Our advice & council is to priests and Deacons, not to lie any more with their wives: because they are occupied in the ordinary ministery: than it fowlloweth, that they were married as yet at that time. 
D. 14. c. Is qui C. Christiano.  But this mild advice ended in a fierce and furious commination in these words: If any man carry himself contrary to this Canon, be it known to him that he is not to be partaker of our Communion, and furthermore that he is to endure the pains of the infernal Lake. 
1. Cor. 7.  And by the Consuls (concerning the date) it appeareth that this Epistle was written in the year, 405. But that which the Apostle calleth, The bed undefiled, it there calleth, Carnal concupiscence. And whereas the Apostle hath termed, him blameless, that is the husband of one only woman: it interpreteth it, that it is upon condition, that he shall forsake her, & cease to keep any company with her, adding this reason: Because that they which are in the flesh cannot please God. And shall God then have commanded a man to displease him, for he hath ordained and appointed, That they shallbe two, one flesh? Now therewithal be it known, that it is of the same time which we read in the Canons. That he which hath not a wife, may have a concubine, & not be put from the communion for having of the same. And this course of life they did not judge to be to live in the flesh, or to live reproachable and worthy of rebuke, etc. against the express commandment of Christ. 
Gentilitas. Grounded upon the Gentiles and heretics.  But look a little with me I pray you to the spring & fountain from whence their divinity floweth. Let us take away (saith it) this reproach, which the Gentiles might justly object against us: that is to say, because that the Gentiles (as we have said) ordained and decreed in many places, that their priests should be unmarried. Innocent who lived not long after, in his Epistle unto Exuperius Bb. of Tholosa, uttereth the same, & upon the same foundation & pains: & whereas the other hath alleged the example of the Gentiles, this fellow hath made him a shield of all the places which the Gnostics, 
1. Tim. 4.  Montanists, Marcionites, & manichees did abuse against marriage, that is, of the doctrine of devils, & of the spirits of error, aforesaid by the Apostle.  
But this law was not received and embraced all at one time, 
The proceeding of the executing thereof.  as may plainly be seen by the Provincial Counsels that ensued, as being troubled with the renewing and further establishing of the same from time to time, with the addition of some one article or other: but by little and little, by large distances of time betwixt point and point, and in the revolution of divers ages: the Popes continually gaining and encroaching, sometime by the example of some one Province set against another, and sometimes by the power of great Princes, standing in need of their authority. Tertullian had rough hewed the same in Africa by his writings. 
Conc. Carth. 2. c. 2.  Then Syricius caused a council to be held at Carthage, where he caused this decree to be propounded by Faustine Bishop of Potentia, in the Marquesdome of Ancona: Whereupon it was pronounced: That they which did handle the sacraments, should keep themselves chaste, and abstain from their own wives: as though chastity were not properly so called in regard of marriage. And that it might the smoothlier pass, they add: To the end that we may observe that which the Apostles have taught: & which antiquity hath observed. But Gratian was ashamed of this reason, & therefore to cover this lie, he added this word Exemplo, that which they have taught by their example; his conscience accusing him, and telling him that the word which they had taught was contrary thereunto. 
Grat. D. 84 Cum in praeter D. 82. C. Plurimos. Conc l. Carthag. 5. c. 3. D. 84. C. Come de quorundam. Pelag. 28. c. de Suracus. & ibi Gratian.  And their Gloss saith upon the word Antiquity, that this antiquity cannot be derived or fetched from any elder time, than the time of Synecius: that is, that it was a very new & late thing. For it is granted, that this second Council of Carthage was held in his time; & in the fift, (held within a while after under Pope Anastasius;) the Canon is renewed, but in more mild terms, grounded upon the former decrees, or such as were merely their own (for there are divers readings of the matter) & not upon the Apostles. But Pope Pelagius about the year 550. doth tell us more boldly the intent & scope of this decree in the cause of a Bb. of Siracuse in Sicily, as namely that, The principal cause should be to avoid the spending of the goods of ecclesiastical persons, in the maintaining & advancing of their wife, children, or kins' folk, etc. Where Gratian addeth: And therefore such authority doth not let, but that a man which shallbe chosen Bb. may take a wife and have children, it being pronided that he take very good heed, as did this Bb. of Siracuse, that he do not lavishly spend and consame them. And whereas none can be chosen, but such a one as is either priest or Deacon, 
Leo. 1. D. 31. in ep. ad episc. Maurit. Hilar.  they may lawfully take upon them the married estate. Leo the first saith: Let them not put away their wives, but let them abstain from them: Again, he commandeth the Bbs. of Mauritania to deprive of their charges such as have had many wives. And Hilarius the second would have them deprived, who had married widows, or any other than maids, and yet amidst all these inhibitions we see that marriage continued. In a word, 
Sidon. Apollinar. in ep. ad Aquil. Euag l. 1. c. 15.  that great and worthy person Sidonius Apollinaris Bishop of Auernia was married, and had children after he was Bishop. And Synesius Platonicus refused to be Bb. of Damascus, if he might not be suffered to lie with his lawful wife: Protesting & openly affirming that he would pray oftentimes unto God, to give him children: and it was granted him. And at this time, that is about the year 600. Olympiodorus writ: 
Olympiod. in Eccleslast. 3. cap.  There is a time when we may keep company with our wives, to avoid the temptations of the enemies' and there is a time when we are not to come near them, as when we are to power out our prayers before God.  
Let us peruse and overlook the Provinces and countries abroad, 
The resistances made against the receruing of this Decree. In France.  to see and observe the difficulties which did every where break out, when the execution of this writ and Decree should be put in practice. In France we see it renewed after some importunity used in procuring and furthering of the same in the counsels of Agatha, Aurange, Aruernia, Orleans, Tours, Mascon, Auxerre, etc. And yet it is certain that the first Council of Tours did mitigate the punishment, contenting itself not to promote to any higher degree, those which were married after they had taken orders. And by the second Council of Tours held under king Cherebert, 
Concil. 2. C. 13 14.2 c. etc.  almost 160. years after the decree, it appeareth that the Bbs, Priests, & Deacons were as yet married, and that their wives were called, Women bishops, women priests, and women Deacons, which lived with them, only they were forbidden to lie with them, and were punished when they were taken doing otherwise. The same appeareth by the council of Auxerre, held after the year 600. 
Concil. Altisiod. c. 21.22.  by which it was forbidden to sleep in the same bed with them, and to mingle themselves in sin; as also their wives to marry again: a hard commission to the Archpriestes, to watch betwixt the husband and the wife. We have said that Sidonius Apollinaris, Bishop of Auernia was married, 
Soluian. Epise. Massi●. l. ●. de provid. Dei.  and had children being a Bishop. But let us hear Saluian the Bishop of Marselles upon this matter, at such time as Pope Gelasius would have bound the Church of France with the same bands: You think it (sayeth he) a goodly conversion: alluding (as it may seem) unto the Canon, 
A labe & scelere.  which saith, that the married priest must not be received unto the priesthood, if he have not promised, At his conversion to abstain from pollution & wicked dishonesty: for so they called the married estate: When as they abstain from their wives, but not from other men's goods: when as they profess continency of body, but let lose the reins in most dissolute manner to all incontinency of the soul: a new and strange manner doubtless of conversion: they do not the things which are lawful, nor make any conscience of that which is unlawful: they abstain from marriage, but not from rapine & stealth. What dost thou O foolish and fond persuasion? God hath forbidden sins and not marriage: you do every thing quite contrary. This is not a conversion or turning to goodness, but a turning from all goodness. You that are reported to have left the honest company of marriage, do you at the least abstain from dishonesty, yea at the least do you abstain from monstrous dishonesty? Now he writ this against the priests of Rome and Italy in his time, not dissembling or hiding the matter, how that from that time Sodomitry became public & common in Rome.  
In a word, about the year 800. Zacharie writing to Pippin, & sending him the decrees, which he intended should be observed in France, in the 37. Canon, he recommendeth the abstaining of Bbs. Priests, and Deacons, from their wives. And one Claudius Bb. of Auxerre being countenanced and beloved of Charles the Great, declaimed boldly against the abuses of the Church of Rome, & amongst others, against that of forced continency. And Sigibert telleth us, that the Emperor Lothairus towards the year 855. great resistance being made against this law, did also oppose himself thereto: 
D. 32 C. de illo Clerico.  as also about the year 860. one Odo Bb. of Vienna permitted Aluericus a Subdeacon to be married: whereupon Pope Nicholas was offended. And very near to the year 1100. 
Gebwiler.  Lambertus Schafnaburgensis, and Gebwiler a German writer, although a Romanist, witnesseth that 24. Bbs. as well Germans as Frenchmen, with the whole clergy of their dioceses, were married, and defended their marriages constantly. The secular sword in the end was drawn out against marriage, even that sword which Innocent the first had threatened against the same a long time; as that what the authority of the canons could not effect, that same should forcible violence persuade. And in the mean time it is not to be forgotten, that at the very time when Gregory the 3. ordained in France, that no man should marry any woman that had been wife to any Elder, 
Liber Pontificalis. Bonifac. in ep. ad Pechelin. & Nothelin. Idem ad Zachariam. tom. 2. Concil. Naucler. gener. 25. In Spain. Hieronym. ad Oceanum. Sectator libidinum, & praeceptor vitiorum. Concil. Elibert. 1. c. 33.  Deacon, Monk, or witness at the baptizing of any of his children, etc. alleging to the Frenchmen, that to do any of these was an enormous sin, that then notwithstanding Boniface in the right & behalf of the Germans, saith, that he hath not yet acknowledged or conceived of it so to be. This same Gregory permitted against the express word of God, a man to marry his own aunt, the wife of his uncle, & to forsake his own wife, because of her barrenness, or sickness, following that which is written of the pharisees: Which strain a Gnat, and swallow a Camel.  
In Spain it seemeth usual by Carterius a Bb. who was twice married, & yet not blamed for the same by S. Jerome, neither yet accounted to have transgressed the Apostles precept: as also the resistance which was made against forced singleness by the choleric mood of Syricius: What will these lose livers (saith he) say unto me, or else these masters of vices? Thus speaketh he of the married priests of Spain: and the Bb. of Arragon telleth him, that he is not able to prove that by them Likewise the 33. Canon of the Council of Elebert, is so contrived and laid down, as that it cannot well be said, whether it condemn or approve a single life, because of the ambiguity and doubtfulne, which is in these words: Placuit in totum prohibere, abstinere se a coniugibus, etc. And yet notwithstanding in the first Council of Toledo, held under Syricius, Patronus the Bb. began there, saying: That he purposeth to stand fast unto all that which shall be found to have been ordained in the council of Nice. In so much as that marriage (to speak properly) is not forbidden there: but by a consequence falsely gathered from the conclusion & latter end which was left in the Decree of Nice, for them which should marry after orders, they exclude from all further & greater promotion, such as after the said orders, shall have had children by their wives. 
Concil. Tolet. 1. c. 1.2.3.4.5.  But the Counsels of Girond, Sevil & Toledo, which followed, did make the case & condition to be worse, even to the arming of the secular power against it: & yet about the year 600. Isidore the younger, 
Isidor. de vita Cleric.  uttereth this speech, namely: That clerk must either live chastened, or else at the least content themselves with one only marriage.  
Neither let us think that it went otherwise in Italy, 
In Italy. D. 56. Plate & Volat.  as the diverse Popes begotten of Priests in marriage, may sufficiently confirm unto us: Boniface the first, son of jucundus the Priest: Felix the third son of Felix the Priest: Gelasius the first, son of Valerius the Bishop: Agapet the first, son of Gordian the Priest: Syluerius the son of Hormisda the Bishop: Deusdedit, the son of Steven the Subdeacon: Theodore the son of Theodore the Bishop: Adrian the second, the son of Tolarus the Bishop, etc. all of them borne betwixt the years 400. and 900. and more, legitimate notwithstanding, although they were borne after the taking of Orders: Because (sayeth Gratian) that before the prohibition was received, 
Gratian. C. Cenomanuensem D. 56. & in Palea Oluis. D. 28. C. de Syracus. urbis. D. 31. c. 2.  such marriages were lawful, and are as yet in the Eastern Church.  
In Sicilia likewise we read in the Decree, that those of the City of Siracusa, having chosen a Bishop who had both wife and children. Pope Pelagius delayed the well accepting of him, but in the end by their importunity was constrained to yield unto them. And as Gregory about the year 600. went about to forbid the Subdeacons' of Sicilia the use of their wives, contrary to the custom which had continued amongst them till then; they did so stiffly stand in the cause, as that he was constrained to let them alone as they were, with this charge, that from that time after there should not any be received to the Orders of the Church, but such as had promised in express terms their abstaining from marriage. In like manner Lambertus Schafnaburgensis a learned Chronicler, who writ the Chronicles of Hirtsfeld, witnesseth that in his time, which was after the year 1000 there were many that had wives in France and in Italy. But Calixtus the second held a Council at Rome of 300. Bishops, for the establishing and making authentic of the Decree of abstinence from marriage, about the year 1123 and how mightily Sodomitry increased thereby, it was reported in two Counsels held at Rome successively; 
Sinon. Ro. c. 11  Let the clerk that shallbe found defiled, do penance in Monasteries; and those which are found to retain and keep their wives, let them be deprived of their offices and benefices: but such of the Laity, as shallbe found attainted of Sodomitry, let them be excommunicate: a proper proportion of the punishments, whether you consider the persons or the crimes.  
In Bulgarie a part of the Realm of Hungary, 
In Bulgarie. D. 28. C. Con. sulendnm. ubi Nicol. 2d. Consulta. Bulgar.  the ecclesiastical persons continued married in the year 800. This is manifest by the question which they make to Pope Nicholas the first, which was to know whether they should retain and maintain, or else reject and cast off a married Priest: whereunto the answer is, that such a Priest is very blame worthy: whereas S. Paul would have said, unblamable, the husband of one only woman, etc. notwithstanding, that he may be tolerated, as judas was by our Lord amongst his Disciples. Guntherus and Thetgaudus their Bishops, did oppose themselves therein very stoutly, as they in like manner did against the Legates of Adrian the second his successor, Sylvester, Leopard and Dominicke, who went about to alter and change all their service into Latin, bringing to that effect their Latin priests with them, for to establish them amongst them: whereupon it followed, that they, joining themselves to the Church of Constantinople, were excommunicate by the Pope, as the most execrable and accursed men of all the world: the very name also of Bulgaria became so abominable, that until this day it is derived of the most abominable vice that is stirring in the world.  
Germany for the great severity and strictness whereto it was given, 
In Germany, Hillar. in Ep. ad Epis. Germ. Ambros. ad Reginam Frid gildam. Hieronym. ad Simonen & Fridelum.  being more unfit to admit any entrance for the practices of Rome, was not assayed or assailed with this abuse and detestable mischief till of later time, and being assailed, did resist and hold out a longer time than any other nation, before they would yield thereunto. It had received the faith in the time of the Apostles, as we read in Ireneus; it had stood and continued in the same according to their first institution and training up; as S. Hilary, S. Ambrose, and S. Jerome do testify unto us in certain of their Epistles. About the year 730. the Bishop of Rome sent thither one Vinofridus, otherwise called Boniface, to establish his ceremonies there; for which purpose he bound himself by an oath to Pope Gregory the second in express words, (and this is the cause why he was called the Apostle of Germany, and not for that he did establish the Christian faith there). Now when he came into Germany, he found there one Geholibus, otherwise called Gerbilio, Bb. of Mentz, married, and being the son of Gerard, one that was Bishop before him in the same place, and afterward we read of one Paschal, 
Auent. l. 3. P. 294. Gasper. Nedio. in Eccles. hist. Nichol. 1. in Ep. ad Radul. Episc. Argent. Auent. l. 5. p. 574.  Bishop of the City of Coire, the head and chiefest City of the Country, called Rhetia, whose wife was called Antistita, or Episcopa Curiensis. And Pope Nicholas the first, about the year 865. enjoining penance to a Priest, that he should not offer for the space of seven years, did close it up with this conclusion; And yet notwithstanding, let him not be separated from his lawful wife, lest he should fall into the pit of fornication. And about the year 1080. under Pope Gregory the seventh, Aventine maketh mention; that all the Priests were married, & had children: that their wives were called Presbyterissae, who also were found engraven in the foundations which they made in their Temples and Monasteries: which thing Gebioiler above alleged, did not dissemble or conceal. But now behold how the Pope doth get and gain foot after foot upon the Germans. 
Greg 2. ●d Bonifac. Ep. 2.  Gregory the second durst not command Boniface, that upon his arrival and coming thither, he should wholly take away marriage: but contenteth himself to enjoin him that he should not admit to the taking of any cure or charge, 
Auent. p. 290.  such as had been twice married. Gregory the third commandeth likewise: That they should either live chastely, 
Zachar. in Ep. ad Bonifac.  or else that they should take unto them wives: a thing that cannot by any means be lawfully denied them, etc. Pope Zacharie proceedeth further, and answereth Boniface to the things wherein he craved counsel and direction: That after Orders given he forbidden them to marry, but and if they be married, that then they should live and keep comparie with their wives. But in the Synod which he caused to be held in the time of Charlemagne, described and set forth by aventinus, there is nothing determined or enacted concerning that matter, notwithstanding that there were diverse articles drawn to bridle the dissoluteness and looseness of Priests: a sign and token that Boniface saw not things as yet to fall fit, and marriage amongst Priests did still continue, 
Concil. Mogunt. c. 10.  and was celebrated every day. And that which we read in the Council of Mentz, held about the year 813. That clerk do keep for ever an inviolable chastity in their bodies, is, as it hath been very well noted, a place drawn from the rule of Isidore his clerk, fraudulently mangled by these compilers and gatherers together of things, 
D. 23. C. his igitur.  who do conceal and keep back the words that follow, Aut certe unius matrimonti vinculo faderentur, that is, or let them be once married: and yet they are not ashamed to allege Isidore therein. And indeed it is so set down in the laws of Charles the Great, 
Car. l. 7. c. 384 ex Regul. Cleric.  and in Gratian his decree also. The main battle happened in the time of Pope Nicholas the first, about the year 800. betwixt him and S. Vlricke, Bishop of Ausbourg, whose Epistle we have. The matter was, for that Odo Bishop of Vienna, having permitted a Subdeacon named Aluericke to be married, Pope Nicholas took occasion to make this Decree; That it should never be permitted, that any clerk should be married, 
D. 32. C. de illo Clerico.  except the Readers of the lessons and the Song-men: and for that also the said Nicholas the first, went about to press the execution thereof in the highest degree, and that every where, even in Germany. And certainly this Epistle deserveth to be throughly read, 
Vlrich. Episc. August. ad Nicol. 1.  both for the zeal and doctrine of this Vlrich: but we will only touch the principal points: Reading (sayeth he) thy decrees upon the continency and single life enjoined the clerk, I was taken with great fear and sadness both at once; with fear, because the sentence of a man's Pastor, be it just or unjust, is to be feared; and withal I feared, lest they who hardly obey just and upright sentences, should trample and tread under their feet, the unjust and wrongful, their Pastor going about to lay upon them an unsupportable charge and commandment: with heavy pensiveness, or rather with compassion: for how can the members far well, when the head is so grievously diseased? for what more grievous malady, what more to be pitied of the whole Church, then to be out of the way of holy discretion? Wherein you are not lightly overtaken, in going about to compel and imperiously to force them to lead a single life, whom you ought with all gentleness to exhort: when against the institution of the Gospel, and that which is spoken by the holy Ghost, you will notwithstanding that your private decrees be executed. Of many, (sayeth he) I will tell you of some: God in the old law permitted the marriage of Priests: and it is not read that he forbade the same afterward at any time: in the Gospel there is mention made of eunuchs, who gelded themselves for the kingdom of heaven: but every man saith, our Lord cannot learn this manner of speech. The Apostle saith, as concerning virgins, I have no commandment from the Lord, I advise, etc. And you ought further to consider that all men are not fit to receive this counsel: And whereas they say, that this place concerneth the Laity only, they lie like hypocrites, in going about to wring the tender teats of the scripture; they have sucked blood in stead of milk. That which the Apostle saith: Let every man have his wife, hath not I assure you any exception to be taken against it, in respect of any man, except it be of such as have vowed chastity, whereunto they are not to be constrained. But the Apostle saith: It behoveth that the Bishop should be unblamable, the husband of one only wife: and he saith the same also of Deacons. And to the end that they may not say, that this is meant of the church, he addeth: he that cannot guide and govern his house well, etc. Again, you know very well, that by the decrees of Pope Silvester, it is said, that the wives of Deacons must be blessed by the Priest. (And this by the way is to be noted, that this Decree of Syluesters, hath been razed out of the Decretal and Counsels). There he allegeth Isidore in the rule of clerk, and that entire and whole, not maimed and mangled as in the Council of Mentz, the Canon of Gangres, the story of Paphnutius, etc. And whereas they allege furthermore, That without chastity, no man shall see God: he answereth, Truth, but chastity consisteth not only in the flower of virginity, but also in the bond and knot of marriage. And whereas they hold forth S. Gregory as a strong bulwark for their defence; I cannot but laugh at (sayeth he) their rashness, and I pity their ignorance: for he earnestly repent himself of this dangerous heresy. Thereupon also he taketh occasion to make mention, how that S. Gregory having sent to fish his pond, there were brought unto him more than six thousand heads of young children, which drew deep sighs from the bottom of his soul, caused him to confess that this was the just fruit of his forced single life; and to fly from his Decree, to the good advise and counsel of the Apostle: It is better to marry then to burn: and he added thereunto, it is better to marry then to give occasion of death. He passeth on forward to adulteries, incests and buggeries, wherewith this Decree which was made in his time, made the earth to stink: and further showeth, that it was grown to a conclusion amongst men, that it was better secretly to defile themselves with whoredom with many, then in a good conscience to live openly, and in the sight of men with one lawful wife etc. And that in a word, to forbid marriage unto ecclesiastical persons, is a plague, a Pharisaical doctrine, a perverse sect, a dangerous heresy, and intolerable offence, and scandal to the whole Church, the fulfilling of that which was threatened by S. Paul: That there should rise a people, that should give ear to spirits of error, etc. forbidding marriage. And there upon adjureth him to leave off and forsake it, even as he loveth the spouse of Christ, and desireth the undefilednes of the same, and that he would take this reproof in good part, and remember himself, that though a Bishop be more than a Priest, yet S. Augustine may be less, and come behind S. Jerome, that is, may be taught by one of less account and dignity. For otherwise he feareth that his Holiness by this private decree (for so he calleth it) will be found to oppose and set himself against the old and new Testament, etc. That which is here further to be noted for the proceeding and growth of this abuse, is, that there were certain Bishops that being unmarried despised others, and to those he saith: Presume not, neither be proud of your gifts, judge not another man's servant, beware that under this fair cloak of continency, there lie not hid many infamous delights and pleasures. As also that in his time, they obtained and got their wills, rather by the frank and voluntary accord of men, then by the sway and force of any law: and that the clerk whom they admitted, did promise by word of mouth, or by the giving of them their hand, that they would continue to live a single life. From which S. Vlrich freeth himself, as putting in a caution, That there be no necessity & constraint to be urged. Now this Vlrich was a great parsonage of the house of the Conties of Riburg and Dillingen in Suevia, & afterward canonised for the holiness of his life. But to the end that no man may think that this Epistle was made by some other to pleasure and gratify any body, although the style itself do sufficiently resolve all such doubt: Pope Pius the second in his Germany allegeth it, and reciteth the argument thereof: again, it hath been seen in famous Libraries, before the controversies of this time. And Bertold Priest of Constance, 
Berthold in appendice. ad Herman. count act. Chronic.  who writ in the year 1079. allegeth it in these words: Gregory held a Synod at Rome, wherein he condemned the Epistle of S. Vlrich, unto Pope Nicholas the first, concerning the marriage of Priests, as also the chapter in Paphnutius, entreating of the same matter. But the effect fell out to be, that until the time of Pope Gregory the seventh, that is, 200. years after, the forced single life was not admitted and allowed in Germany: insomuch as that the Canons of the Bishopric of Auspurge were married, yea and the Monks themselves of the famous Abbye of Fulda, about the year 950. 
Bruschius.  in the time of the Abbot Hadamarius: whereupon it holdeth and continueth as yet in many Nunneries in Germany and in the Low-countries, that the inferior Nuns do take unto them husbands, when they find an honest man, but not the Abbess or chief of the Sisters.  
The former reasons being found too weak to give head and entrance unto the forced single life. 
New reasons for the establishing of the forced single life. Pet. Damian. in Ep ad Petr. Lateranensem. Anselm. in Ep. ad Heb. 7.  After the year 1000 the doctrine of Transubstantiation (as one deceit doth further and help forward an other) as it grew strong and of authority, did furnish them with new store: Even as (say they) our Lord would be conceived in the womb of a virgin: so would he be received at the Altar with impolluted and virgins hands. And from hence Petrus Damianus and Anselmus do conclude that Bishops, Priests, & Deacons, cannot in any wise be married; and that this sacrament cannot be administered by married persons. And what shall then become (and what can our adversaries annswere in this point) of so many holy Bishops and Priests, that were married? who have administered the same in that estate? and to all those faithful people which have received the same sacrament at their hands? shall the sacrament have been unto them in all nations, and for so many ages, an abomination, and notorious sacrilege?  
As therefore their reasons seemed to grow stronger, so likewise they added more force unto their Canons, and fierceness to the execution of the same. Leo the ninth a German by nation, held a Synod at Mentz, the Emperor being there present, to ratify the execution of his Decree, 
Nicetas de coniugio Sacerdotum.  with 40. other Bbs. but therein he mended his matter nothing at all: for at that time one Nicetas surnamed Pectoratus, a Grecian Abbot, but resident and ruling in the West Church, made head against him saying: That that was not the doctrine of the Apostles, neither yet any of their Traditions: and that if it had been any of the Apostles their Traditions, that then it had behoved Pope Agatho to have alleged it in the sixth general Council, where this Edict was so solemnly discoursed and debated, and sentence given against the forced single life: and notwithstanding he rested satisfied in the same, (as we shall see hereafter in further process) as knowing in his conscience that these were base begotten Traditions, devised and surmised Canons, proceeding from the spirit of error, 
Humber. count Nicetam.  spoken of before by the Apostle, etc. And Pope Nicholas the second who succeeded Leo, caused an answer to be shaped by one Cardinal Humberte, Bishop of Sylva Candida, who in this his answer cast in his teeth, that to maintain the marriage of Priests, is the heresy of the Nicolaitanes, and he goeth about to prove it out of Epiphanius, devising a place that is not there to be found, neither any thing coming near unto it, whereas we have showed indeed out of the very same Epiphanius, that Nicholas began the error of single life, superstitiously deuorcing himself from his wife: he did also corrupt and deprave the Can on of the Apostles: That a Bb. Priest or Deacon, should not forsake & leave his wife under the colour of religion, adding thereto these words: as concerning to make provision for her food and apparel and not otherwise. And in the end he groweth to presume, that by his sole authority he may cut the throat of Nicetas his reasons, the same Pope Nicholas did likewise command Petrus Damianus Bb. of Hostia to answer Nicetas, whose book pinched him at the heart, and that so much the more, because that Auxentius Bb. of Milan did hold with Nicetas his opinion. And then it was that Petrus Damianus found out this new reason: That our Lord conceived of a virgin, could not be received or handled but with chaste and virgin's hands, etc.  
But Gregory the seventh called Hildebrand, about the year 1074. (the whole service of the Church being almost turned at that time to a only hearing or seeing of Mass, by reason of the ignorance which had seized upon all Christian people,) in the end frameth and squareth out a Decree, by which he forbiddeth all under pain of excommunication to hear Mass of such as were married, or to pay them any tenths, 
Vincent l. 26. c 146.  and he caused the same to pass in a Synod at Rome: By a new example (saith Vincentius) and by a prejudicate unadvisedness, contrary to the Decrees and sentences of the holy Fathers, etc. And this Decree seemed to carry the execution of the same always about it, insomuch as that the people which could not live without Masses, tied their priests to abstain from marriage, except they would be willing to lose their tenths, which were due unto them. But here it was that the great conflicts and contentions began in Germany: for Hildebrand commanded all Bishops that they should cause his Decree to be obeyed in these points: 
Epist. Hildebr. ad Constantiens. Naucl. 1. 2. p. 140. Auent. p 603. Cran●ius in Metropol.  That the married clerk should forsake their wives: that the unmarried should not take any: that none should be admitted to the Priesthood, who had not bound himself to lead a single life: that the Masses of the married were as an infectious plague unto them, etc. whereas we have showed in the Epistle of S. Vlrich, that this vow was free even in his time. But Otho Bishop of Constance, and Rathold Bishop of Strausbourg, did allege the scriptures against him, as also the ancient custom of the German Church, against whom he bestirreth himself to cause them of their Diocese to rise up in a mutiny, as appeareth by his letters to them of Constance. And not contented therewith, he summoneth Princes and Princesses, 
Ep. Gregor. ad Constantiens.  Clerks and Laity, to put to their helping hand: he forbiddeth them all manner of conversation, and all manner of speech with married Priests, upon pain of the most extreme censures, 
Auent. 564. Fasciculus rerum sciendar. impress. Colon 1553.  and upon pain to be accounted heretics of the sect of the Nicolaitans, etc. absolveth the subjects from the rule and government of their Princes, the Diocesians and Parishioners from the obedience of their Bishops and Curates, he apprehendeth and layeth hold upon the Emperor Henry the fourth his own person. And as his predecessors in the matter of Images had made their market by driving their Emperors out of the East, and out of Italy: so this man prevailed by controversy, and plucked the Empire from Germany, or at the least did so lop and clip it, as that it retained not so much as the shadow of his ancient Monarchy. This controversy notwithstanding being debated in diverse Synods, at Milan, 
Lamb. Schasnaburgens. & Nauclerus.  at Mentz, and at Erphord, supported by the Archbishop of Mentz, and furthered to the uttermost by the Pope, was notwithstanding gainsaid both by all the Bbs. as also by all the Clergy, opposing and setting against the Pope his Canons, the plain and evident texts of scripture, as the Chroniclers themselves of the same time do declare, and had no other end, save that the Archbishop did well see and perceive that the whole Clergy of Germany was resolved rather to forsake their charges, than their wives, and which is more, took upon himself, to become the executioner of so notorious a tyranny in his own proper person, letting pass all further conference with the Pope about the matter.  
In the mean time in the year 1076. there was a Council held at Worms, 
aventinus.  where were present all the Bishops both of Germany and of France, and therein Gregory the seventh is condemned and deposed by the common consent of them all, Adulberon the Bb. of Wirtzbourg, and Herman the Bb. of Mets, only excepted. Amongst other causes this was noted for one; He separateth husbands from their wives: he preferreth whores and strumpets to lawful wives: fornications, adulteries, and incests to lawful marriages: he stirreth up the common people against the ecclesiastical persons: and the ecclesiastical persons against the common people, 
Sabellie.  etc. And this Decree was signed by the Bb. of Mentz, (who was chief Precedent in the same,) as also by the Bishops of Treves, of Vtrecht, of Mets, of Luques, of Verdune, Thoul, Spire, Halberstat, Strasbourg, Basile, Constance, Wirtz bourg, Bamberg, Ratisbona, Brichsen, Eichstat, Munster, Hildescheim, Mind, Osnabourg, Naumbourg, Padeburne, Brandenbourg, Lausanna, and Vienna upon Rouen: as also subscribed shortly after by the Bishops of Italy, assembled in the Synod of Pavia. Whereupon Pope Gregory enraged more and more, stirred up the Monks against the Priests, the subjects against the princes, 
Auent. p. 564.  and the Princes against the Emperor. Never was the silly flock of Christ, sayeth aventinus, afflicted with so cruel a sedition, as was this which sprung of the forbidding of the Priests to marry. All divine and human things were turned topsy-turvy, even to the pilling and spoiling of the Temples, to the trampling and treading in the mire of the hosts that were consecrate by married Priests. If any Bbs. would not admit them Priests without the vow, the people that had elected and chosen them, did not let to cause them to exercise their charges, to administer the sacraments, etc. The Priests on the other side did openly preach and avouch, that Hildebrand was that Antichrist, set in Babylon, in the Temple of God, advancing himself even above God himself, etc. That he did invent fables, falsified the histories of every years actions and accidents, depraved and misconstred the scriptures, turning them by his expositions to what best pleased him, etc. & all this to bring in a novelty, a pestilent thing, yea a heresy. In the end aventinus saith; 
Auent. 573.  How that many more delighting themselves to abuse many women, then to use one lawful wife, had given over themselves to the same madness with the Pope. About the year 1080. the Bbs. of Italy, Germany, & France, to meet with and remedy this mischief, 
Nauclerus.  did assemble at Brixen in Bavaeria, where Pope Hildebrand was deposed the second time, as a Churchrobber and heretic: Nauclerus saith, that one of the causes was, The law of forced abstinence from marriage, & the divorcements, that in like manner he had violently made. 
Auent. l. 5.  Aventine saith, that the Council useth these words: suavis homo, This sweet fellow denieth that Priests lawfully married can hollow the host, and yet receiveth for that business whoremongers, adulterers, and incestuous persons. The said Hildebrand died an exile at Salernum, whom the Germans called Hellebrand, a firebrand of hell, for having kindled and set on fire all Germany, by his execrable life, and particularly by his devilish magic and incantations. Who so is desirous to know further of this matter, 
Cardin. Benno in vita Greg. 7. Ponta in his Chronologie. Vrban. 2. D. 32  may read Cardinal Benno, who lived at that time: and therefore one of their own Doctors living in this age hath well and deservedly written of him, vir Pontificatu dignus, etc.  
And yet the spirit of error and deceit doth not give over. For Vrbane the second, about the year 1090. returned to the breathing out of his excommunications, and freeing of subjects from their allegiance to their Emperors, and serveth himself with this Decree, to trouble Christendom, and more specially Germany, whereupon Chroniclers give him to name Turbanus. And this speech is particularly given out of him; That he letted not strait to deprive the clerk of their offices & benefices, if they were married: Because that then benefices had gotten the places & room of offices. Again, That he did ordain that their wives should become slaves unto the prince or Lord whose subjects they were. These good Father's exceeding one another, in making impiety & tyranny every day more and more precious: Paschall the second goeth on forward about the year 1105. for he armeth the Emperor which was Henry the fift, against Henry the fourth his father, not knowing how to accomplish a wicked and sacrilegious purpose, otherwise then by a heinous murderer, & having engaged him deeply in the matter by reason of this enormous fact, he causeth him to ordain in the Parliament and Synod held at Northausen, in the time of his father's life: That this Decree should be looked to and seen executed by the secular power of the Empire. And always under the counterfeit and sottish colour of the heresy of the Nicolaitans, whereof themselves were rather guilty and culpable. And this was executed by Henry the fift, and the Princes of Germany, about the year 1120. in the time of Calixtus the second his successor, and therefore some do attribute this Decree to him in particular. And for the working of some more credit and authority thereunto, some allege him by the name of Calixtus the first. 
Calixt. 2. D. 27  This man enlarged and added more unto it, for it was not meet that he should do less than all his Predecessors: That it was forbidden Bishops, Priests, Deacons and Monks, to have either concubines or lawful wives: matching marriage, the work and institution of God, with the keeping of Concubines, the suggestion and devise of the Devil: And that if any were married, they should be separated and put a sunder: and this is the cause why the verse saith; 
O bone Calixte, nunc omnis Clerus odit te,  
Quondam Presbyteri poterant uxoribus uti, etc.   
And Polydore Virgil writeth, that about the year 1100. marriage was taken from ecclesiastical persons in the Western Church, 
Polydor. l. 5.  as shall appear true hereafter in other nations. Now our good Fathers of Trent have not forgotten to note down in their Index Expurgatorius, that these words Coniugium quando Sacerdotib. Occidentalib. interdictum, should be razed out, and others which we shall set down hereafter. 
Index expurg. pag. 195.    

CHAP. X. The further proceeding and growth of abstinence from Marriage, and the full and peaceable establishing of the same until our time.  
THis thing will further verify itself by the sequel of other nations. 
In England.  Some hold that the Gospel came into England in the year 170. so that they heard not of abstaining from marriage, till such time as Augustine the Monk was sent unto them from S. Gregory to establish the Roman ceremonies there. The beginning there was, with the preaching of the praises of chastity, and after by the planting of Monks of the Order of S. Benet, and in the end, as other inventions of Rome were laid for a foundation, they assayed to bring in this single life. Brithwoldus Bb. of London began about the year 714. assisted by the authority of Beda, the Monks banding and opposing themselves against the Priests, the hypocrisy of the one against the looseness, which the people knew well to be in the other: but for this time without prevailing or profiting in their enterprise. Otho Archb. of Canterbury, about the year 950. declared marriage of Priests to be heretical: but he was convinced mightily by the authority of the scriptures, and of the ancient Church, so that his attempt took no better effect than his Predecessors. On the contrary, Elserus Prince of Marsh took upon him the defence of the married Priests against the Monks, who had driven them out of their Churches, and set them in again by force. 
Polyd. & Malmesburiens.  Dunstan a man much spoken of in stories for the Art Magic, doth reprehend and take him up for the same very sharply, goeth to Pope john the 13. at Rome, and there offereth him his service, (a precedent & example much commended in the stories of that time) bringeth back with him the Archb. of Canterbury his Pallium, for to succeed Otho: as also thunderbolts newly forged and sharpened; causeth a Council to be held at Winchester. And yet notwithstanding, (the cause being debated and decided by the scriptures) he was overcome, notwithstanding all the sophistry that Etheluold the Monk, whom he had brought from Scotland, could bring out of his budget to help him withal. Whereupon he presently bethinketh himself of other sleights & courses, & so it was feigned, that the Angel Gabriel had brought a certain schedule, which condemned the marriage of priests. And S. Paul saith unto us; Although it should be an angel from heaven, etc. 
Polyd. l. 6 & M. Imsburiens  And further in the heat of the disputation causeth a voice to be heard from behind a crucifix; These men do not well which maintain the marriage of Priests. The people being astonished upon the coming of the same, the priests replied courageously and said, that the voice of God could not be contrary to his own word. And a Bb. of Scotland named Fathbodus, amongst others (being called thither by Elfred the K. as one recommended for his great godliness & learning) maketh all the faction and partakers of Dunstan to be ashamed and at their wit's end. 
Ranulph. l. 6. c. 11. Capgranius. Polyd l. 6.  In which extremity he hath recourse, either to his magic, (as some writers of that time do affirm) or else to some other devilish practice, and saith: I am now too old for to dispute, but much more for to study: and yet you shall not carry it away on this sort. And by and by after having caused his adversaries to be called into a hall, it shrunk under them, and overwhelmed the greatest part: he only having provided for his own safety, stood still upright, possessed his archbishopric in peace, and established the Monks of Saint Bennet, in stead of the Priests, which were called Canons Regulars. This was continued by king Canutus, about the year 1020. in the Church of Cambridge: and by K. Edward in that of Oxford, etc.  
And yet for all this, priests did not cease to take them wives in England: whether it were (as some say) that king William took a certain tribute for to permit them, or that the liberty thereof could not be taken from them in so general a contradiction and gainsaying at one blow. 
Anselm. ad ad Arnulph.  The truth hereof appeareth by Anselmus the Archbishop of Canterbury his letters, unto Prior Arnulph, which acknowledge that under the former king, and Lanfranke the Archbishop his predecessor, they had both Churches and wives together. Anselme then returning from Lions out of exile, held a Council at London, about the year 1100. wherein after many solemn protestations, he forbiddeth the Priests to marry. A few years being overpassed, there grew a general complaint throughout the whole realm, that of abstaining from marriage, they were come to fall to adulteries and incests, and from them to Sodomitry, and that it spreadeth by the infection and contagion thereof, from the Clergy to the Laity, and getteth whole Countries even to the public committing of the same. Anselme thereupon made notable ordinances for the repressing of the same, in a Synod held for the purpose in the Church of S. Paul in London: he excommunicateth them which were convicted of Sodomitry, until such time as they shallbe thought worthy by reason of their confession and penance to be absolved, and the like to be done with them who shallbe furtherers unto them in the committing of this crime: he ordaineth, that such as are religious, shall not be advanced unto higher order: (becoming by this his over mild and soft correction, no less faulty than the offenders themselves). On the contrary, he excommunicateth the Priests, who shall have been found talking with their wives, without two or three witnesses, not contenting himself with having deprived them of their offices and benefices, etc. In the end the mischief continuing, he goeth being perplexed in his mind, for a remidy unto Rome: whereupon the Pope in stead of having recourse to that which God hath ordained, sent one john of cream a Cardinal, into England, with letters to the Clergy of England, that he should be received with all due reverence, as the Vicar of S. Peter, and the like also to David, K. of Scotland, then keeping his Court at Roxbourg, who caused the profession of a single and unmarried life to become much more authentic, that is, caused the plant of Sodomy to propagate and multiply far more plentifully, in a Synod held at London. 
Ranulph. & Roger. Cestiens. & john Trevisa in Chronic.  And histories make mention, that the same night that he caused it to be published, he was taken with a whore in London: whereupon it followed, that his decree losing authority, K. Henry who then reigned, did licence the Priests to be married and take their wives again, paying unto him a certain sum of money by the way of tribute, until such time as Pope Innocent the 3. about the year 1138. sent Albert Bb. of Hostia, into England, who held a Synod at Westminster, and there made a full establishment of abstaining from marriage, save that for a certain time it was tolerated (what a stinking and loathsome prank of impiety?) that they which forsook their wives, should keep them as Concubines. And it was at this time that these verses were made in England: 
Prisciani regula penitus cassatur,  
Sacerdos per hic & haec olim declinatur, etc.   
And as for Ireland, it appeareth plainly that unto the coming of the Archbishop Malachi, that is, unto the year 1150. 
In Ireland. Symeon Dnne●●nensis. Balaeus centur. 14.  Priests enjoyed their married wives without any interruption or molestation, whereby we have this confirmed unto us, as with an everlasting witness, that is, and such other their stuff is not out of that heap of good seed, which was first sown by the householder and farmer himself, but of those tars, which the enemy rising by night did sow thereupon. For Malachias sent thither by the Pope, called The marriage of Priests a perverted privilege, a wicked custom, an execrable succession, and a mischievous and adulterous generation, etc. 
Beruard. in vit Malach.  And S. Bernarde in the life of Malachi saith, that unto his time the Bishops there were married: likewise that in the metropolitan City of Armaghe, before Archbishop Celsus, who lived at the same time when he lived, there were eight married persons of good learning, who that they might not fall into the snares & traps of vowed and forced continency, had no purpose to send for their bulls to Rome: and that this Malachi did first bring forced continency into that land. Whereupon we read that Pope Adrian an Englishman, commanded K. Henry the first to oppress and beat down the Irish as heretics, that is to say, as Nicolaitans: Because (saith he) they suffer and maintain their Priests to be married: and this was about the year 1150.  
At this time or near there about, 
In Polonia. Martin Cromerus. in Polonic. l 7.  fell the establishment of forced continency in the Northern provinces. In Polonia, about the year 1190. two hundred years and more after they had received the Christian faith, Celestine the 3. sent Petrus Diaconus, Cardinal of Capua, who accordingly did his best endeavour, & after some further time, Henry Archb. of Gnesna, in the time of Honorius the 3. who having called a Synod there, took an oath of the Clergy, to obey the Legate his ordinances, upon pain of being deprived of their offices & benefices. In Bohemia, the same Cardinal about the year 1196. being come thither to the same end, 
In Bohemia.  failed not to be well beaten and knocked, the Prelates and Priests consenting together and conspiring the same. In Denmark, Clement the 3. excommunicated the Danes, 
Saxo. l. 15. In Den mark. In Sueu land.  because they maintained their Priests to be married. In Sueveland and Gothland, Cardinal Gulielmus sent by Innocent the 3. about the year 1200. assembled a Synod at Schoening, where he took from the priests their lawful wives which they had married publicly, 
johan. Magnus l. 9 c. 15. Goth. histo. & l. 3. de Pontificib. Vpsalensib. in vit. jarlerit. Execrable and cursed speeenes given out against marriage. Heb. 13.  and before the whole congregation, and that by the assistance and aid of Ericius the K. his power, and the Duke Brigere, but not without a great commotion and hurlie burlie, throughout the whole realm. And thus you see by this time the law of forced continency established throughout all the Western Church.  
Likewise it is of the same time, that the spirit of error thinking to mount and raise itself on high by the hypocrisy of the Monks, and favour of the Popes, began to speak more shamelessly against marriage. Innocent the 2. that he might yield a reason for the forced continency of Priests, saith: It is not meet that Priests, which are the lords servants should serve at bed and in the works of uncleanness: as if he should speak in despite of S. Paul, who calleth all the faithful the Temples of God, and marriage the bed of cleanness, and the pure and undefiled bed. Alexander the third said; 
Alexand. 3. extrauag. de cleric. coniug. 1. Timoth. 3.  It is not possible to be at leisure to attend the service of God, and carnal pleasures together: setting out holy marriage by this name. What shall become then of S. Paul, who could not find, but that the government of a private family, & of a public assembly, that is, the government of a man's own private house, 
D. 81. C. Ministr.  and of the house of God might be matched together in one man? Lucius the 3. saith: Those which are married, are unworthy to administer the sacraments, imo indigni qui urceum ad altare suggerant, yea unworthy to carry the water pot to the Altar. What shall be done now with so many holy Bbs. and holy married priests, who have in their own persons served at the Altar, in all nations and throughout all ages? And yet notwithstanding after all this, 
Concil. Late. ranense. c. 14.  Innocent the third in the Council of Lateran, about the year 1200. having promised to repress and take away the filthy vice of Sodomitry in the clerk, which the Decrees before alleged, had spread & multiplied throughout the world concludeth: Let the Clerks, 
Regionis, alias Religionis.  which according to the custom of their country have not forsaken and put away their wives, if they be taken in fornication, be the more grievously punished: inasmuch (sayeth he) as they may use lawful marriage: an evident sign that, notwithstanding all their thundering and terrible Decrees, there were found in many places that continued their married estate: and an argument likewise, that they did not hold them prohibited and forbidden, Ipsoiure; seeing that after so many Counsels, Pope Innocent still calleth them legitime and lawful.  
Now we have hitherto seen sufficiently, 
The fruits of the Popish sole life.  that this forced continency was never instituted of God, but devised not so much by man, as by the Devil himself: and the fruits thereof, if we should stand to reckon them up, will show, that God did never plant this plant in his Church. For our Lord said: By the fruits we know the trees: and as truly are the doctrines of men tried by the fruits which they bring forth. This law sprung and took his beginning from the Gentiles and the Priests of 〈◊〉 ●●●tiles. 
Arnob. l. 8.  Arnobius sayeth; Where do these Priests more willingly commit their whoredoms and fornications, then in their own Temples? then in the midst of their Altars? where do they contrive their bawdry? where do they bethink themselves of their adulteries, but there? Assuredly, whoredom is ofter lodged in the little Chambers of the Keepers, then in the very brothelhouses. And the same is to be said of this pretended continency. Nicholas the Deacon upon an ambitious superstition renounced and cast off his wife: & he had no sooner done it, but we may learn by Epiphanius into what uncleanness he fell. The Heretics called Gnostici, would likewise have their Levites to lead this single life: and the same Epiphanius reporteth that presently thereupon buggery set in foot and took place. 
Iren & Epiph.  But Syricius his decree is no sooner made (and indeed how can it be otherwise, there being such a mighty multitude of men to exercise their mischievous villainies and looseness of life, 
Saluian. l. 5. de provident.  more than ordinary?) but we hear Saluian Bishop of Marseillis, crying: Ye who forsake honest Marriage, at the least abstain and keep yourselves from villainous wickedness, if not for altogether (sayeth he) for it might be too hard, yet at the least from that which is abominable and monstrous. S. Gregory, saith S. Vlrich, upon the report of 6000. children's heads found in his fishpond, being all confounded, fell a crying, being driven thereunto by the remorse of conscience, striking his heart, and said; I have sinned, it is better to marry then to burn. Saint Vlrich Bishop of Ausbourg, who vexed and tormented himself thereat, saith: This people which say, that the chaste marriages of clerk are abominable unto them, are not afraid of whoredoms, adulteries, incests, buggeries, and other vicious practices, yea, to speak in a word, of nothing of all that which the scriptures call the abominations of the Chananites. In England we have seen how far this cursed law prevailed, and what grief and trouble it put Anselme the Archbishop unto, himself being the broacher and procurer of the same. As also in Germany, where Aventine reporteth, that under the shadow of sanctimony and holiness, All sorts of incests were committed without the sparing of any degree. 
Bernard in Serm. de convers. ad Clericos. c. 29.  And what can be said more than S. Bernarde hath said, who tormented and vexed, yea who killed himself with crying, (it is shameful to speak, and yet more shameful to conceal:) That the devil hath strewed the ashes of Sodom upon the very body of the church: (for so he calleth the clergy) That the number is marvelous great, but which is more, exceeding shameless, not caring to cover and conceal themselves: That they have consented to forsake the lawful remedy, Marriage, to take their swinge and liberty to the committing of all manner of villainy, covering it under the vail of continency. But how much better (sayeth he) had it been for them to marry, then to burn? To be brief, Mantuan sayeth, notwithstanding that he was a grey Friar: 
Sanstus ager scurris, venerabilis ara Cinaedis,  
Seruit, honorandae diwm Ganymedibus aedes.   
And to the end that the vice (as reason requireth) may the more plainly appear: let us repair to the mother of fornications: There we shall see the Cardinals carrying the courtesans about with them in their Coaches, and the Pope taking ordinary tribute and yearly sums of money of them, and to keep a stews, (I loath and abhorred to speak of the worst) himself. There we shall find Aretine's, not in painted shapes, but in their lively persons, john de Casa, Archb. of Benevento, Deane of the Apostolic Chamber and the Pope's Nuncio, 
joh. a Casa. excus. venet. apud T●●anū. Nawm.  writing the praises of buggery in Italian verse, and causing the same to be imprinted at Venice.  
But I could heartily wish that this law were left indifferent, or that it were not at all, seeing that it hath a contremaund, and that from the great and mighty God, who knoweth better both our infirmities, and the remedies thereof, than we ourselves. But if that which is said in the Decree, ought ever to take place; That a Positive law given and ordamed for edification, should be abolished and repealed, when it turneth to the desiruetion of any: then let us willingly look down into our consciences, & it cannot possibly be denied, but that it ought to be put in practice in this point? for it cannot be excused, seeing the law was no sooner published, but the vice & villainy did also manifest itself and break out into open sight, and not only make itself to be seen, but to be complained on of every man, yea to be written against of every man. Let us cease to speak of the brawls and broils of many ages, about the publishing of this Decree: calling only to mind, how that in the time of Calixtus the 2. (yea even when he was in his full authority, reigning and ruling every where,) there were many great personages, which ceased not to summon the Pope by their writings, and as it were to set affixes upon his gates, showing the deeds and works that it brought forth, that so all manner of excuse might be cut off, that otherwise might have been made for him unto the posterity following? Thomas of Aquin, 
Thom. in sūm●, quae incipit, Commiserationes Domini. c. 165. Anno 1270. Durand. de modo celebr. conc. Anno 1320. Anno 1430. Reformationis articuli Sigismundi editi Argentinae. Anno 1520. Aene. Sulu. in Act. Basil. l. 2. Quamplurimos.  adviseth the ecclesiastical person to make his infirmity known unto his Confessor, if he cannot contain & subdue the lust of the flesh, & afterward to marry secretly without the privity of the Bb. Durand disputeth the case by many reasons: That a general Council should be held for the restoring of the Priests unto their former liberty of marrying. Marsilius of Padua in his book called Defensorpacis, at the same time: That it might without breach of piety be permitted unto them. Danta and Petrarcha in like manner: To the matching of marriage with virginity: but the latter of them more sharply, as one that had been solicited to have prostituted his sister to Pope Benedict. Against the time of the Council of Basill, Sigismunde the Emperor caused certain articles concerning things to be reform, to be made ready, of which this was one: The Decree of Calixtus the second, hath wrought more mischief in the church then good, it were better therefore and more for the soul's health, to permit Priests their honest marriages, after the example of the Eastern church, etc. Aeneas Silvius, which was after Pope Pius the second, sayeth: It may be it would prove ill done, if many Priests were married: for so it would come to pass, that many of them might save their souls in a married Priesthood, which in an vumaried are condemned. And he reporteth that it was alleged in the Council of Basill: Wherefore do our Doctors use all this disputation, whether a married man chosen to be Pope, be not bound to give unto his wife all due benevolence, but that because a married man may be received and taken into that place? For was there never any Pope's married? 
Aen. Syl. in Ep. 307.  was not Saint Peter himself? And in his Epistle unto john Freund, who asked his counsel upon the same, he saith; It had been more meet and convenient that thou hadst thought upon this matter before thy taking of Orders: but seeing thou hast proceeded so far, know now, that it is better for thee to marry then to burn. But as for the present, seeing the Pope will not give thee any dispensation, being settled and throughly resolved to continue the strict and severe course which he hath begun: thou must stay, till some other do enjoy the Apostolic See, whom thou mayest find more tractable and easy to be won. 
Ad Panorm. O Cum olim de Cleric. coniug..  The authority of Panormus, first an Abbot, and afterward an Archbishop, was great in the Council of Basill, which propounded a question: If the Church could not make a statute, that the clerk might be married? And he answered that it could: and his reasons are: Because abstinency is not any branch of God's law: neither yet any part of the substance of Orders: and that otherwise the Grecians should sin: Yea, (saith he) I am persuaded, that in respect of the salvation of souls it ought to be made, and so much the rather, because that we see that there hath followed upon it a clean contrary effect to that which was pretended: for now they let not, the greatest part to pollute themselves with unlawful copulation, whereas their lying with their own wives, according to the Council of Nice is chastity. And would it might please God (sayeth he) that there might be a course taken with all those positive laws, that are so multiplied, as that there are not many living, whom they have not caused to corrupt their ways. And many other canonists were of the same judgement after Panormus; 
Stephan. Aufrer. & Francis●n decisionib.  saying, that this Decree served for no other thing, but to entrap weak souls in the snares of sin: and that they had good hope, that the Church would discharge the Clergy thereof, for their salvation. And thereupon it went as it were in a Proverb, mentioned by Platina, and Sabellicus, which attribute it unto Pius the second: Marriage was suppressed and put down for certain reasons, it must be restored upon more weighty and necessary considerations. 
Polydor. l 6. Index Expurg. pag. 2 c 3. Erasm. de laud. matrim. Idem in 1. Timoth. 3. Index Expurg. p. 249. 255. Item 210.211.227 Mantuan. l. 1. Faster. de Hilatio. Stan. Orich. de. lege Syricii, ad jul. 3. Oricho. Episc. Russiens'. de Celibatu.  Polydore Virgil, after he hath alleged some reasons and authorities, concludeth that it should be restored. The Council of Trent ordained that that should be razed out, and so in like manner of Munster. Erasmus also in his book of marriage did give advise, that it might not only be allowed unto Priests, but unto Monks also for to matrie; For (sayeth he) let them extol their single and unmarried life as much as they please, there is no life more holy than a married life chastely observed. Again, he noteth; that this single condition of life, was not so much as known by his name in the most ancient Fathers. But the foresaid Council hath decreed, that this whole treatise, and all other places wherein he speaketh of the same, should be defaced and left out. And we need not to doubt, but that they will do the same by those verses of Mantuan in the life of S. Hilary, Bishop of Potiers, who was married. To be short, Stanislaus Orichonius a Bishop of Russia, put up a petition to Pope julius the third, in the year 1551. to the end that it might be permitted him to be married; showing unto him the iniuriousnes of Syricius his law, as being contrary to the whole law of God, alleging unto him further, that Pope Paul the second, had condemned it secretly amongst his friends, hardly digesting it, that a daughter of his, which by God's law he knew to be lawfully given unto him, should be accounted for a bastard, and that in such sort, as that he was resolved to have revoked it, if death had not prevented him; and reproaching him with the children of Paul the third, worthy (sayeth he) of a loyal marriage; and not sparing to tell him of his own dissolute looseness. And Lindanus, who elsewhere defendeth the most gross abuses in Popery, doth yield in this point, and concludeth with Paphnutius. And in the Council of Trent the greatest part of the Ambassadors for the princes, do require the liberty of marriage: as likewise the Emperor Ferdinand by his articles, how entirely affected soever he stood unto the Church of Rome, alleging the pollutions and uncleanness, that already ensued thereupon, and the great inconveniences that were yet to come: and do we not justly then marvel at shamelessness itself, as also at the mother of fornications, why, 
Turrian. l. 2. de Dogmatic. Character.  notwithstanding all these warning peals, she still persisteth so busily to bestir herself for the hatching of whoredoms? For the Council of Trent doth pronounce them accursed, which say, that those of the Clergy may lawfully be married: and likewise executeth the same with like rigour even to this day in every place, where their power and authority may extend. And as for the jesuits they are not ashamed since then to teach, that continency is of the essence of the Priesthood, and that the Pope may aswell murder or rob a man without sinning, as dispense with a Priest in the matter of marriage and not sin: thereby condemning all the western and Eastern Churches in all ages.  
In the East Church this doctrine was likewise assailed, 
Of the East Church.  and we have heretofore seen how far Epiphanius his opinion went: but it never came so far as to be made a law, but rather gave an occasion of a law to the contrary. Doubtless these two Churches, before the division of the Empire, or rather before the distraction & renting away of that of the West, remaining as yet undivided by the faction of the Popes, it could hardly be, that the evil which had infected the one, should not likewise fasten itself upon the other. And therefore we read, 
justinian in auth. de ●●nttissima cor. 9 & col. 6. & 9  that justinian ordained & made a law about the year 530. that there should not be any clerk made which had had concubines, or bastards: but either such as had never been married, or else such as had been and were not; or such as yet were with a lawful wife. And hitherto he was in a good way, and went not besides the word of God: And the same no widow, neither yet divorced or put away. And this also rise of the doubtful interpretation of the place. But afterward he goeth further: 
In Auth. Qu●modo Op●●ter, Concil. 6. Occumen. Constantin in Trullo. D. 32. C. Quoniam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Familiaritatem. Cohabitatione.  Let such as amongst the married do abstain from their wines, he preforred. But the East Church about the year 680. to stay the further course of that stream, decided the controversy in the sixth general Council, held at the palace of justinian the second, called Trulla, there being assembled to the number of 227 Bishops. For in the thirteenth canon, recorded by Gratian, we read these words: In as much as we have known, that it is ordained in the Canon of the order of Rome, that such as should be ordained priests and Deacons, should declare that they would abstain from the keeping of company with their wives; we following the ancient canon of the Apostles special care & diligence, and the constitutions of the fathers, do decree that loyal and faithful marriages take place from this time forward, and that the knot of conjunction of priests with their wives be not dissolved, as also that they shall not be deprived of having familiarity with them, in due time. Wherefore whosoever shall be found worthy to be ordained Subdeacon, Deacon, or Priest, shall not be drawn back, by reason of his company keeping with his loyal wife, neither bound in his ordaining to promise to abstain from having due familiarity with her. In like manner it behoveth them which serve at the Altar, at the time of the offering of holy things, to be continent in all things, etc. And therefore, If any man presume contrary to the authority of the Apostolical Canons, to bereave the abovenamed persons of the enjoying of their lawful wives, let him be deposed: and as for those who under the colour of religion do cast off their wives, let them be excommunicated: and if after the same they continue obstinate, let them be deposed. Where is to be noted, that these fathers opposed against the Canon of Rome the Canons of the Apostles, and the decrees of the Fathers. But in as much as this Canon did torment them as if they had been cast into some scorching furnace, 
D. 16. C. Habeo.  they have taken upon them to maintain (notwithstanding their champion Gratian be against them) that it was not made and decreed for one of the Canons in the sixth Council, making the world believe, that this Council was held at two several times: and that at the first time they did not make any Canons: but at the second only the fathers begun therewith, saying: That after the manner of other general counsels going before, it behoved them to ordain and make some. And Peter the Bishop mentioned by Gratian, saith unto the Bishop of Nicomedia, that he had a book containing 102. And Nicaetas Studensis citeth this same for the thirteenth. Nilus likewise Archbishop of Thessalonica, save that he leaveth out this part of it: Likewise it behoveth them that serve at the Altar, etc. because it seemeth not to hang well together with that which goeth before. But we have thsi Canon all whole in Photius his Canon law, & in such terms as do give much light to that of Gratian, and being further expounded by Gentian Heruet, and Perion: in so much as that it hath not stood them in any stead to have cut it out of the volumes of the Counsels. And that we may not make any more repetitions thereof, we will only observe, that in stead of this clause: Likewise it behoveth them, etc. there is set down in the Greek Canon: Sed vicis suae tempore abstinebunt: That they should abstain from their wives, when their course was to do service. Again, the words are much more proper & forcible throughout the whole tenor of the Greek text, than they are in the Latin translation: whether it came, that Gratian in favour of the Roman Church did of purpose weaken the same: or of the unsufficiency of one tongue at all times to express an other. And it is furthermore not to be forgotten, that Pope Agatho was presented in this Council by George of Constantinople, and Theophanes of Antioch: which thing Nicaetas being assured of, did not let to object the same against Cardinal Humbert, who writ against him by the commandment of the Pope, and in particular of this matter. Whereupon ensued that which is ordinarily happening in contentions: namely for peace sake, to remit and lose somewhat both of the one side and the other, that so they may accord in a middle opinion. For the third Canon debarreth such as have been twice married from taking of orders: the twelfth doth except from the general liberty of ecclesiastical persons, the Bishops: (and some make the reason there of to be, that the goods of the Church might not be wasted and spent: and yet this not to be understood, save only of those who should marry after they were called to the Bishopric: for the sixth doth excommunicate such Bishop whosoever, as under the colour of religion should forsake his wife: as also the sixth doth counsel them who would be employed in any ecclesiastical function, to take a wife before hand; esteeming it not so convenient to do it afterward: and according to this law, it is to be seen practised in Greece at this day. But in deed the most certain course is to cleave fast unto the law of the Lord, & the Apostles Canon: for after that we begin to make the decree of God to be arbitrary, it is not possible for us to keep within any measure. And again, all the Churches professing the name of Christ, those excepted which are under the government of the Bishop of Rome, have retained their married Priests, as the A byssines, Syrians, Armenians, Russians, Muscovites, etc. And that in so much (saith Aluares) as that amongst the Abyssines the Canons and Priests have wives and children: amongst the Greeks' & Muscovites, saith the Baron of Herbestein, according to the Council of the Canon of Constantinople, it is oftentimes seen, that Priests and Deacons are oftentimes married and called to their charges in one and the same day: to the end, that amongst so many other marks of Antichrist, which do so fitly and properly paint out the Church of Rome, as also amongst so many lively representations of the spirit of error working by hypocrisy, it hath yet over and above this one peculiar and special from all other Churches: namely, the forbidding of marriage, forespoken by the Apostle, and entitled by the spirit of God, by the express name, Of the doctrine of Devils.  
Thus far then have we already discoursed of, 
The sum of the second book.  and examined the dependences & circumstances of the ancient divine service, and of the Mass, which hath intruded itself into the place thereof in the Church of Rome: examining what manner of ones they were first instituted in the Church of God; and after what manner they were observed by antiquity, what new inventions and depravations have ensued thereupon, and at what times, as also by what ways and paths. We have seen the Church now shrouding herself into some pit or cave of the earth: and afterward to have seated and assembled herself in fair and comely Temples, and that such temples as have neither altars nor images: then we have seen altars usurping the places of the tables for the holy Supper, and after some long tract of time, employed about the offering up of a pretended sacrifice: and we have seen how images being admitted for remembrances, at length grew to be worshipped and adored. And in the end both the one and the other to have so increased & prospered, as that they have brought the true altar Christ unto nothing, to the offending of the jews and to the scorn and reproach of the Turks, through the madness of silly miserable Christians. We have seen the vessels of the Church changed, from decency and comeliness, to great charge & costliness; from costliness, to be honoured; from honouring, to adoration. In like manner the apparel and habits of the priests, from common ones into peculiar and special ones; from indifferent ones, to certain and unchangeable ones; from simple ones, by degrees into comely ones, yea into a ceremony, into holiness, and into necessity: the whole service in the vulgar tongue, such as was understood of all, even unto the infants; common both to priests and people in all the Churches of Christendom; afterward by the corruptness, partly of languages, and partly of men, to become unknown, not understood of all the people, no not by those which were of best understanding: to the bringing of men thereby to dispute against the scriptures, against the fathers, against reason, & against common sense; how that it should be both more profitable & holy for the same to continue so. We have seen the Bbs. & Ministers of the Church, ordained to preach and to administer the sacraments, and afterward in succession of time, both the servants and their service banished and driven quite out of place, & the bright burning lamp of God's word altogether quenched in the Church, the whole service turned to a Mass, and all the charge and office of the Priests, to the saying of Masses, and that for the most part with their hearts and ears at home, when their tongues are pronouncing the same. And in the end that they might be thought and seem rather than be holy in deed, from married ones they become unmarried, and promising abstinence from marriage for ever. And by what degrees? Surely, virginity & chastity in marriage having been praised as a well matching pair at the first, and as the singular gifts of God, and recommended both the one and the other unto the church, were afterward (in steed of this seemly and loving yoking together according to the Apostle) opposed and set the one against the other: and the praise of the one was never thought sufficient without the dispraise & disgrace of the other: whereupon it followed that the Bbs. & ecclesiastical persons who first were married, began to put more holiness in an unmarried estate: and so in things that were free and indifferent, men have not let to place, both difference and the prerogative of excellency, and thereupon exhortations to ecclesiastical persons to embrace abstinence from marriage, then to bind them to it with fair speeches: and after to compel them thereto by law, and to force it upon them by severe punishments and penalties, and in the end, by the depriving of them of their Offices and Benefices, and by shamefully disgrading of them. Whereupon so much uncleanness ensued, as that the world stinketh thereof, as whereby the name of a Churchman is evil spoken of, all over the world.  
Now it followeth, that we come to the third part, which entereth into the handling of the doctrine of the holy Supper, and consequently into the doctrine of the Mass.  
And here I desire the Reader to be yet both more attentive and more fervently affected: that so he may be the better able to judge, both where the abuse is crept in, as also where the true use is retained, as also where profaneness hath entered, and where the holy ministery & true mystery is kept and observed.   
The end of the second Book.   

The Third Book, WHEREIN IS ENTREATED OF THE SACRIFICE OF JESUS CHRIST: and of the pretended sacrifice of the Mass.  

CHAP. I. That the propitiatory sacrifice of jesus Christ is not reiterated in the holy Supper: and in what sense the old Church did use this phrase and manner of speech.  
THe Lord our God having vouchsafed through his infinite mercy to choose unto himself before all worlds, a people from amongst men, which we call the Church: (which he hath by the same grace continued against all the changes and mutations which have happened thereunto: and amidst all the broils & confusions falling out in the world) was purposed to bind and tie the same unto himself by certain holy and consecrated ceremonies, full of instruction and efficacy: by which it is continually advertised of the duty which it oweth unto God, and of the grace of God towards it: even that grace of God, wherein it pleased him, according to the purpose of his good pleasure, to give himself to his Church, namely to his faithful: and that duty of man, which in the acknowledging of this grace, he is bound to offer and consecrate himself wholly unto God, and that so much the more, because he could not find any thing in his own nature, that could merit even the least thing that possibly could or should allure and draw on this grace: nothing, yea on the contrary, not any thing but that which ought to provoke the wrath & curse of God upon him. But for as much as the justice of God, and the sin of man were (as it were) two extremes, there was requisite a Mediator to join them together: and that for the same cause he should hold of the said two extremes, that is, that he should be God and man: this is that jesus Christ our Lord, begotten from everlasting, before all time, borne notwithstanding and given in his due time. And therefore in this Mediator, all the holy ceremonies of the Church of God, do take their root and foundation; whether they be those which are ordained for to offer up our holy service unto God in: (for if our works be not considered in the perfection of this Mediator, the natural imperfections cleaving thereunto, will cast them out of his presence, & cause them to be taken for trespasses & offences; so far will it be off, that they should merit and deserve grace:) or those which are ordained to assure us of the grace of God: for where is the conscience, which being informed and roused up, be it never so little by the law of the most mighty, yea if it have never so small touch & remorse of itself, that can promise or persuade itself of the grace of God, how good, and merciful soever he conceive it to be? yea, which on the contrary doth not tremble & quake before his just anger, or doth not thereby condemn itself, save that it pleaseth this Mediator to take it by the hand, and to lead it before the judge, not so much to beg or crave any thing for it, as to seal up unto and graft in it his grace? to say unto it in full assurance and confidence: Father this is one of them which thou hast given me, by the merit of my obedience; or rather one of those whom I purchased with mine own blood. Now of them I will not lose one, take them unto thy grace: 
joh. 17.  it is for them Father that I pray and entreat thee: Keep them in thy name, let them be one as we are, let my joy be fulfilled in them, etc.  
Now these holy ceremonies are of two sorts: such as are offered by man to God, 
Sacrifice and Sacraments.  are properly called sacrifices: and those which are given by God to man, sacraments. In so much as that to speak properly, we may say: that in the sacrifices, man (as much as he could) was admonished to renounce himself, and to give himself unto God: in the Sacraments he was advertised and assured, that God putting off his justice to  himself with mercy, did vouchsafe to give himself unto him: the people in their sacrifices, and every faithful man making protestation to endeavour themselves to become the people and children of God: God in the Sacraments bearing witness unto them, that he vouchsafed to be their God in jesus Christ, according to his free promises, as also their father. To be short, a sacrifice is an act or work, by which we acknowledge, in the knowledge of the true God, the whole homage which we own unto him, and the faults which in our infirmity we commit therein. A sacrament is a holy ceremony instituted of God, in which the faithful are confirmed, by signs exhibiting that which they represent, of the grace of God promised unto the faithful in the covenant which it hath pleased him to make with them. Now on God's behalf the covenant halteth not; he is faithful, far more ready to offer himself, and to deliver himself to us, with all his good things, than we are to hold out our hands to receive them. But on our behalf all our actions are maimed, this fleshly heart, given to the flesh, cleaving fast to itself, cannot offer itself to him, of or by itself, he must violently draw and pull it unto him, when he will have it. And there remaineth nothing in us of all that which we own unto God, besides the manifesting and declaring of our knowing of it, and the testifying of the sorrow and grief which we have, for that we are not able to render him the same; as also to acknowledge in our sacrifices, that all our good things, that all our prosperity and good success are of God alone, of his blessing and of his favour, and that all that which he can receive of us in stead of recompense, are nothing else then our new trespasses; that is, in stead of his bountifulness our ingratitude, and of his benefits, our misdeeds; 
Psal. 16. & 19  in saying with David, (a man notwithstanding according to Gods own heart:) My soul, thou hast said unto the Lord, thou art my Lord, my goodness reacheth not unto thee. And again: Who knoweth O Lord the faults and errors of his life? O cleanse me from my secret sins. And this was the cause why the old Church had two principal sorts of sacrifices: peace-offerings, by which all & every one did protest, according to the measure of increase which they enjoyed, that all that whatsoever they had was of God: & the propitiatory sacrifices, by the which they did testify all & every one, that in stead of so many good things which they did receive, they could not render unto God any thing but uncleanness and transgressions, which by the blood of beasts shed therein, they testified and declared to be worthy of death: and by the ordinary reiterating of the kill of so many innocent beasts, they did give to understand, that they could not be forgiven or pardoned, but in the blood of that immaculate lamb, and of the true, only, eternal and perpetual propitiatory sacrifice of the Church, jesus Christ our Lord.  
And notwithstanding it is here to be noted, 
That the holy Supper may be considered both as a sacrifice & a sacrament.  that although it hath been already showed, that there is a difference betwixt a sacrifice and a Sacrament, that yet there are some ceremonies in the Church, which may be considered in divers respects, both as sacrifices and sacraments. The Paschall lamb in the Church of the jews, is taken for a Sacrament, and that in as much as it is given of God, for a certain sign of salvation promised unto the Church, and to every faithful member in the same: as also in that, that this blood of the lamb, wherewith the door posts are sprinkled, doth represent unto us the blood of jesus Christ, which sprinkleth our souls, and remove far from us and our Christian families, the destroying Angel: and therefore it is said: This blood shall be for a sign upon your houses, that so when as I shall see it, I may pass over. And yet notwithstanding it may be taken for a sacrifice of thanksgiving, in as much as it is commanded to be continued for ever, for a remembrance and thanksgiving for the preservation of the first borne of Israel, out of the midst of all the sorrow and grief which they suffered in Egypt: as also it is a sign of the preservation of the elect of God in the Church, from out of the midst of the condemnation of this perverse and wicked world. And therefore it is said: This day shall be a memorial unto you, you shall keep the same holy in your generations, etc. As also in some sort for a propitiatory Sacrifice, in that it was a figure of the true and only propitiatory Sacrifice offered by the Son of God our high Priest, for our sins to God his father upon the altar of the Cross, according to the Evangelist his exposition: You shall not break a bone of him. And the Apostle Saint Paul: Our Passeover, that is, jesus Christ slain or crucified. The same may be said of the holy Supper of our Lord: It is instituted for a Sacrament of the new Testament, in as much as it is the real receiving and communicating of the body and blood of Christ, truly God, and truly man, delivered to be put to death upon the Cross for our sins, raised again for our justification, given in the use of the holy Supper according to his own institution, for the nourishing of our souls unto eternal life. And therefore it is said: Take, eat, this is my body, which is given for you. And yet it ceaseth not, considered in some sort, to be in manner of a sacrifice, in as much as this is a remembrance of this propitiatory sacrifice of our Lord on the Cross, according to that which is said: Do this in remembrance of me: show forth the lords death unto his coming: In such sort, that as the lamb was after a certain manner a propitiatory Sacrifice, in that it did prefigure him: so the holy Supper in like manner, in as much as it bringeth him unto our remembrances, in that it representeth him unto us before the eyes of our faith. And yet furthermore of this remembrance, there proceedeth an other sacrifice, even the true sacrifice of praise and thanksgiving, which the Church hath called by the name of Eucharist. That is, that when we call to mind, that God hath so loved the world, or rather the Church, hated of the world, as that he hath given his dearly beloved Son, the eternal and everliving, for the mortal; the just for the unjust; to the ignominious and reproachful death of the Cross, to redeem them from their sins: we adore the bowels of his mercies: we are lifted up with a holy ravishment, even into the heavens far from our ourselves: we utter our cries in a certain fervency of faith, from all in general, saying: praised be thou O Lord, for that thy grace hath appeared in the world: for that it hath superabounded in love, for the saving of sinners: and afterward let us say with Saint Paul, being humbled in our infirmities, but emboldened in his grace, to the appropriating and particular applying of this benefit unto ourselves: Even the sinner's Lord, whereof I am the chief, I, a blasphemer, a persecutor, and oppressor, etc. And this faith applieth this sacrifice unto ourselves, it maketh it several and peculiar unto every one of us, it maketh us then to say with confidence: No more, He that eateth the flesh and drinketh the blood of Christ hath eternal life: No more, I say: God so loved the world, as that he hath sent his son, etc. For what good doth this serve us unto, but to increase our sorrow and grief: if we be not the parties ourselves? But more boldly with the Apostle: I am crucified with Christ, I live, and yet not I, now, but Christ in me: 
Galath. 2.20.  in that I live in the flesh, I live in the faith of the Son of God, who hath loved me, and who hath given himself for me, etc. Thus in remembering this sacrifice, the shameful death of the Lord, we acknowledge ourselves lost in ourselves: yea utterly lost, seeing that for to save mankind, it was requisite that the Son of God should be made man, and expose himself to the revilings and slanderous speeches of men. And this knowledge begetteth in us an acknowledgement of the free mercy of God, which hath given us his only begotten Son, yea who hath given us himself in his Son. How can we then do less than offer up, than sacrifice ourselves to him? To offer up unto him, as saith the Apostle, 
Rom. 12.1.  Our bodies a living sacrifine, holy, acceptable, a reasonable service? In such sort, as that in the holy Supper we communicate really and effectually, in the body and blood of jesus Christ, even to the sucking of life & nourishment to our souls from the same: and this is that which proceedeth from it as a Sacrament. We celebrate likewise his death, from whom as out of a fountain we draw life, and that the rather, because this his death is our life: in as much as we have the propitiation for our sins in his blood: and the celebrating of the remembrance of this propitiatory sacrifice, although somewhat improperly may be called a Sacrifice. Seeing that consequently upon the deep meditation of this high mystery and unspeakable benefit received by the faithful, & adored of the Angels, we enter into a serious thanksgiving, in which we resolve to renounce and forsake ourselves, that so we may offer up ourselves the more freely unto God, ceasing from thenceforth to fashion ourselves any more according to this present world, seeking rather to transform and change ourselves, by the renewing of our understanding, etc. And here we have another sacrifice, even a sacrifice of peace, in as much as there is a peace concluded betwixt God and the faithful man; a sacrifice of praise, in as much as all increase and prosperity, are given unto us by God, and God in this peace. Finally, a sacrificing of ourselves in the offering up of our thankful hearts, and resolving therewithal to live and die in him, and unto him, who hath given himself for us, who hath vouchsafed to offer up his body, and to shed his blood for to purchase us life, who giveth us them in ordinary bread and wine, to nourish our souls unto eternal life, Amen.  
And it is not for any other consideration, 
Wherefore the old writers did use this word Sacrifice.  that the old writers do sometimes call the holy Supper a sacrifice, a Sacrifice of remembrance and thanksgiving of the faithful. And if our adversaries do keep themselves within these bounds, we shall not need to reason and dispute about words, neither yet refuse or reject the word Sacrifice. But and if that they tell us, that the Mass is a sacrifice propitiatory for the quick and the dead; we tell them, that we would have them to answer us, whether they ground it upon the holy Supper, or else borrow the institution thereof from else where. If from else where, than we boldly avouch unto them, that there is no title of the Mass in all the holy scripture, neither of any thing belonging thereto, neither yet in the works of any of the ancient writers: and this we have already proved, and shall be able further to prove most plentifully, if any thing be wanting therein. But if they fetch and derive it from the holy Supper, than we avouch and say unto them, that it is no propitiatory sacrifice: that the Lord did never ordain it for any such end: that the Apostles did never so teach it: neither yet that the fathers did so understand it. And this is the matter that we are to handle and entreat of in this Chapter.  
In the mean time we will note and observe by the way, that these words Sacrifice and Sacrament, do not always keep the proper limits and bounds: but that sometimes they run in their general signification, and are taken either for all holy offices, or for all the signs used in the Church to signify any thing. 
August. l. 19 contr. Faust. c. 14. In Psal. 141. Psal. 65. de peccat. meritis. Bernard. de caena Dom.  And to the end that the doubt of this general using of this word Sacrament, may not trouble us: it appeareth in certain old writers, that they have given this name to the sign of the Cross, to all the ceremonies of baptism: to the bread given to those that were catechised, which we call the hallowed bread, to the washing of feet practised upon the Apostles, etc. which nevertheless do show unto us at large in their treatises, that howsoever they abuse the word, yet they do not let, as need requireth, to take and understand it in the right use and signification. And as for the word Sacrifice, the Grammarians likewise say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the priesthood, that is the care or administration of holy things. And this is the cause that every consecrated action hath been called by this name: likewise it hath purposely been used to signify the divine service, because that the jews and the Gentiles did use it so, 
Rom. 15. Phil. 2. Orig. ad Rom. l. 10. Chrysost. ad Rom. hom. 29 Epiph. haeres. 79. Angust. de civit. Det. l. 10. c. 6 Tertul in Apolog. Idem ad Scapul. Iren. l. 4. contr. haeres. c. 34. Psal. 50.69. Ecclesiastic. 35 Ad. Heb. c. 13. August. epist. 120. ad Honorat. Euseb. de Demonstr. l. 1. c. 10. Tertul. c. 4. contr. Martion. Philip. 4. Hebr. 3. Iren. l. 4. c. 32. & 34. Cypr. serm. 1. de cleemos. August. ep. 122 Psalm. 51. Ecclesiastic. 35. Rom. 12.2.  who placed all their services in Sacrifices. Thus we see that Saint Paul called all the ministery of the Gospel, a Sacrifice. And Origen saith: This is a very work of the Priesthood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to preach the Gospel. Chrysostome: My Priesthood, or sacrificing office is to preach the Gospel. Epiphanius speaking of them which were chosen in the thirteenth of the Acts, saith: They did sacrifice the Gospel. And in the same sense Saint Augustine likewise hath said: We call a sacrifice every work, that hath relation unto God, being done to the end that we may cleave and stick unto him in a holy society. As Tertullian speaking of prayers: I offer unto him the fattest sacrifice that I am able, even prayer, which he hath commanded, proceeding from a chaste body, from a harmless soul, from a holy spirit, etc. Ireneus: Our altar is in heaven, whither our prayers and offerings are directed. And the praises of God and giving of thanks are called by the name of Sacrifices in the Psalms. Whereupon Saint Augustine saith: We give thanks to the Lord our God which is the great Sacrament, in the sacrifice of the New Testament, etc. And Eusebius: We sacrifice and burn the memory of this great sacrifice, etc. rendering thanks to the God of our salvation, etc. And Tertullian: The Samaritane intended to offer a true sacrifice, even the sacrifice of praise and thanksgiving, in the true temple, and to the true sacrificer jesus Christ, etc. The offerings likewise which are made in the Christian assemblies, for the relief of the poor, have had this name given them in Saint Paul: A smell of a sweet savour: a sacrifice acceptable unto God: offerings wherewith he is well pleased. In Ireneus; We offer unto God the first fruits of his gifts, feeding the hungry, and clothing the naked, etc. In Saint Cyprian where he reproacheth a rich widow: Comest thou to the Lords banquet without a sacrifice? And Saint Augustine which calleth the alms of certain matrons, sacrifices; the table of the Temple whereupon they were laid, an Altar: and to be brief, a broken and contrite heart is a sacrifice unto God, Psalm 51. so is charity towards a man's neighbour: and the vows which we make of consecrating and dedicating of our lives unto the Lord, Rom. 12. And why then should any man make it strange, that the old writers have called the holy Supper, a Sacrifice: seeing that all these actions do meet together in it, namely a holy office, a remembrance of the sacrifice of Christ upon the Cross, the reading and preaching of his word, fervent prayers, a serious and deep meditation of sin, and of the grace of God both together, the contrition of heart, the vow of sacrificing from thence forward, soul and body unto God, and the opening of the bowels of compassion towards the brethren: all of them such actions, as every one whereof by itself is called both in the holy scriptures, as also in the fathers, Oblations and Sacrifices: and how much more than that, which doth comprise them all in itself alone?  
But that we may not contend about words, let us come to the question, which is: If the Mass be a propitiatory Sacrifice: and also, if the holy Supper in his purity, were instituted for the same end, if our Lord jesus be there sacrificed a new, really and in very deed, for a propitiation of our sins, that is to say, for the sins of the quick and the dead, by the Ministers or Priests, which things we deny, and our adversaries affirm.  
The scripture telleth us; 
That there are no propitiatory sacrifices in the new Testament, besides that of jesus Christ himself.  That the lamb was slain before the foundation of the world: And this lamb is the eternal Son of God, whose sacrifice cannot choose but be almighty, all-sufficient, & absolutely perfect, in respect of the desired end, namely, the salvation of men. And therefore for the salvation of man, we have no need, neither of reiterating any sacrifice, neither of any other new and never before offered Sacrifice whatsoever: on the contrary all the Sacrifices of the law, in their imperfections, do lead us to the perfection of this same: in their being often reiterated they show us their insufficiency and weakness to be cut off and ended, in the strength and efficacy of this only one. Whereupon it cometh, that in the new Testament, we hear not any more of Sacrifices or Sacrificing Priests: Of Sacrificing Priests, save where as it is taught to be the name and office of all and every Christian. You are (saith Saint Peter) a royal priesthood, a holy priesthood, a holy people, 
1. Pet. 2. Apocal. 1.  etc. And Saint john: Christ hath made us kings and priests unto God his father: to offer (saith the Gloss) acceptable sacrifices unto God by him. Of sacrifices also in like manner, save that we render continual thanks unto God for this great sacrifice, by the consecrating of whatsoever is in us: To offer unto God (sayeth the Apostle) spiritual sacrifices, which may be acceptable unto him in jesus Christ: 
1. Pet. 2. Rom. 2.  even ourselves a living sacrifice, which is our reasonable serving, etc. Likewise in the holy Supper, from whence they would derive the Mass, there is no work of sacrifice for sin. The sacrifice of jesus Christ was accomplished upon the Cross, where he was slain for us; and not in the holy Supper: but the remembrance of that sacrifice offered upon the Cross, is renewed in the Supper, according to the institution of the Lord, until his coming, that is, without the being of any other sacrifices for sin that partition wall; and to the utter cutting off of all expectation, or further looking after of either his offering up again, by the hands of the jews; or else any daily sacrificing of him, by any action of the priests.  
The Apostle saith: The law which had a shadow of good things to come, 
That the sacrifice of Christ cannot be reiterated. Heb. 8.9.10.  and not the express form of things, by the sacrifices which were offered every year, could never sanctify those which approached thereunto, etc. What doth the Apostle conclude out of this proposition? He setteth the law against the Gospel; the priests of the same, against our sovereign priest jesus Christ; their sacrifices repeated and oftentimes renewed, against his sacrifice which hath no need to be renewed; their weakness and disability to sanctify, against the holiness and effectual sanctifying power which was in his. And afterward he concludeth: He taketh away the former, for to establish the latter: the sacrifices of the law, for to establish this only Sacrifice. Now how could this conclusion be good, if this sacrifice were again to be reiterated? And that not yearly, as under the law, but daily: yea hourly, nay which is yet more, every moment, and in every moment of a thousand thousand times? Whereupon it is said: the sacrifices of the law are abolished, in the sacrifice of jesus Christ: but it is not said, that he himself cannot be sacrificed again: let us hear the Apostle; 
Heb. 9 v. 12.24  Christ being come to be our high priest of good things to come, etc. not by the blood of goats, or of calves, but by his own blood, is entered once into the holy places, having obtained an everlasting redemption. Is entered (saith he) into the holy places, even into heaven, that now he may appear for us before the face of God: but not to the end to offer up himself oftentimes, in such sort, as the high Priest, who entereth into the holy places every year, with other blood: for than it should have behoved him to have suffered oftentimes since the foundation of the world: But now in the fullness of time, he hath appeared once, for the putting away of sin, by the sacrificing of himself. And as it is appointed for all men to die once, and after that followeth judgement: even so likewise Christ having been offered once, for to take away the sins of many, will appear the second time without sin, to those which attend unto salvation. Where we are to observe, that the Apostle goeth over it sundry times: That Christ hath offered himself once. Where is now their pretended reiterating? seeing that, by his one only oblation he hath purchased everlasting redemption: that is, hath wholly accomplished and fulfilled the work of the redemption of the Church, and that sufficiently (as the schoolmen speak) for the whole world; but effectually for his elect only. And therefore what need is there of a new propitiation? That he did appear in heaven before the father, that is, to bestow by his intercession, the efficacy of this sacrifice upon his faithful ones: himself making the application of his own sacrifice: That by this only appearing, this only sacrifice once offered, he hath abolished sin: I say not the sins of some few, but sin, that is, destroyed the kingdom of sin itself: in such sort, as that every other propitiatory sacrifice is from henceforth unprofitable, even unto his second appearing: that is, unto the end and consummation of the world. And no man is here to say, that in deed he hath offered himself once, but that others are to offer him hereafter: for in that he hath showed the sufficiency of this sacrifice, he hath annihilated and disannulled in one word, 
Heb. 10.  all others whatsoever: Others (saith he) which are not reiterated, but because of their imperfectness: in as much as it is impossible that the blood of Bulls and Goats, though they should be a thousand times reiterated, should take away sins. For which cause (saith he) there is a yearly remembrance of sins reiterated: whereas our Lord by one only oblation, hath consecrated for ever those which are sanctified. Whereupon it followeth, that where blood is of sufficient effectualness, there is no need of any reiteration. Now we are of judgement, that this effectualness is absolute and perfect in the precious blood of our Lord, that so we may stay and content ourselves with this only Sacrifice. And as by the sufficiency thereof, being opposed and set against the insufficiency of all others, the reiterating thereof is excluded; so by the perfectness of the Priest, opposed and set against the unperfectness of those before him, all others are excluded, and we tied unto one only, and him resident and sitting in the heavens, at the right hand of the father, in whose sacrifice as all sacrifices have an end: so in his person every priesthood is both fully finished and accomplished; One priest according to the order of Melchisedech, without father, without mother, without stock or kindred, without beginning of days, and without end of life: that is, which hath not had any such like predecessors: neither yet shall have any such like successors in the line and tribe of Levi: an everlasting priest, and therefore one only: and therefore also, not succeeded of any other sacrificing Priests, and much less of any other priests which should be employed in the sacrificing of him: For (saith he) the cause why there were many priests, was because they were mortal; because that death would not let them endure. But this priest abideth for ever, and God hath witnessed the same of him by an oath: and therefore he hath an everlasting and eternal priesthood in himself and in the Church. A priest which is able to be both the Sacrificer and Sacrifice, together and at once: a holy Priest, which hath no need to offer daily, both for his own sins, and for the sins of the people: and such a one is jesus Christ the son of the eternal God, and God himself. A Sacrifice also perfect and sufficient: which thing cannot possibly be found in the blood of all the creatures that are living, no not in the offering up of all men, and the whole world therewithal: and such a one again is jesus Christ, God and man, but man without sin, separated and set apart from sinners: the lamb without spot: 
Hebr. 7.  Who (saith the Apostle) offered himself once for the sins of the people, ordained by the word of the oath, to be consecrated for ever: always living, that so he might always be our intercessor: always mighty and powerful, that so he might perfectly save those, which draw near unto God by him: that is to say, continually offering up the prayers of his brethren, sanctified and authorised by his own, continually applying the merit of the sacrifice of his obedience, by his intercession; 
Hebr. 10.  by this sacrifice; by this oblation, of which it is said: That by one only oblation he hath perfected for ever, them which are sanctified: that he was once offered to abolish the sins of many: that by the offering of his body once made, we are sanctified: that by his own blood he is entered into the holy places, having obtained an everlasting redemption: that having offered up this only sacrifice for sins, he sitteth for ever at the right hand of God his father. And in all this there is likewise as little to be replied: that Christ is no more offered after a bloody manner; but by a certain kind of sacrifice without blood. For beside, that this distinction hath no warrant in all the scripture, the Apostle, as if he had foreseen the same, cutteth it off in a word: for not being contented to have gone over it oftentimes, how that we have propitiation for our sins in the blood of our Lord jesus Christ once shed: that all manner of other blood is void and destitute of this effectual power, etc. To the end that we might place our propitiation in this his only blood, he yet further giveth us these general rules: That it behoveth, that the death of this Priest should be wrought for the ransom of transgressors: that whereas there is forgiveness of sins, (that is to say, after this ransom paid) there is not any more offering for sin: that as concerning the rest, there is no purifying or cleansing, no remission without blood. Whereupon it followeth, that there is no more oblation for sin, other than that of our Lord, no more propitiation, save that in his blood: and therefore not any more by that pretended sacrifice of theirs without blood. But if they reply: that if this bloodless sacrifice of theirs be not propitiatory, yet it helpeth us to make application, and to take hold of the true propitiation. We answer, never a deal: for we are all Priests in this behalf, all anointed by the spirit of Christ, to represent and daily offer up unto God, the sacrifice of his only Son, in the fervency of our prayers, made in a lively faith, to the end that it might please him, upon the view of the same, to forgive us our offences. He himself likewise (as saith the Apostle) is sitting near unto his father, to make intercession for us, to make way of entrance for our requests, to apply unto us his faithful ones, the merit of his obedience, the benefit of his death, and the efficacy of his sacrifice; supplying the defects of our petitions, by his intercession; the infirmities of our faith, and the imperfections of our obedience, by the faithfulness of the covenant made in his blood, and by the perfect obedience performed by him upon the Cross.   

CHAP. II. An answer to the objections of the adversaries, which they pretend to gather out of the holy scriptures, for a Sacrifice.  
NOw therefore what is there that our adversaries can object against this doctrine grounded upon the anology of the whole body of the holy scriptures, both of the old and new Testament, and that by so manifold, plain, and express places? They tell us, that the sacrifices of the law have in such sort shadowed out the sacrifice of our Lord upon the Cross, as that nevertheless they have not utterly bereft us of all manner of Sacrifice: and that in very deed the Sacrifice of the Mass, is prefigured and foretold in the old Testament, and that such a one as they use to celebrate at this day, sacrificing the body and blood of our Lord under the kinds of bread and wine upon their altars. But let us see upon what ground. In Genesis the 14. it is said: Melchisedech king of Salem brought, 
Genes. 14. Melchisedech.  or caused wine & bread to be brought: and he was the priest of the high God. They cannot deny, but that this is not the true text in that place: and yet notwithstanding they gather with a full hand this conclusion: Christ is a Priest according to the order of Melchisedech; and he brought bread and wine; therefore jesus Christ hath sacrificed bread and wine, and under bread and wine his body and his blood: and the priests do the same daily according to his example. Let us agree in the grammatical and literal sense, and the whole controversy in divinity, will be altogether void and ended. The Hebrew word which is used there, is never used in the scriptures, about the matter of sacrifice: & cannot be better expressed, then by that which we say in French: To draw forth, set forth, or to cause to be brought, or to bring forth. In this sense we read the same word for the drawing forth of a sword, Ezech. 21. & the drawing forth of the winds, Psalm the 135. And louse brought forth, Exod. 8. and water from the rock, 
Cypr. in epist. ad Cecil. Chrysost. in hom. 35. in c. 14. Genes.  Numbers 30. in which places and infinite others, the holy Ghost hath used the same word. The Chaldie Paraphrast saith: He brought, or caused to be brought: The Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Latin, Protulit. Cyprian, & Chrysostome in like manner. josephus saith: He entertained him as a guest, 
joseph. l. 1. c, 18. Ambros. ad Hebr. c. 7. Cardin. Caiet. in Genes. c. 14  and suffered not him or any of his followers to want any thing. Saint Ambrose also: Protulit in refectionem. And Cardinal Hugo seemeth to hold himself satisfied with the same sense, affirming that the Hebrew Doctors had so expounded it. The vulgar translation, Proferens panem & vinum. And Cardinal Caietan in like manner: Here is not any thing written of any sacrifice or oblation, Sed de prolatione seu extractione; but of bringing forth, or causing of bread & wine to be brought (as josephus saith) for the refreshing of the conquerors. And thus also Erasmus & Sigonius do take it, for which they are reproved of Possevinus the jesuite. 
Possenin. Bibliothec. Select. l. 4. c. 14.  But the Apostle decideth the whole matter, who telleth us, that Melchisedech came before Abraham, and blessed him. He speaketh not of the bread & wine, he findeth not any such profound mystery there: he concealeth it, as accessary and privy to that which went before it: and he proceedeth to the mentioning of the blessing, without making of any other stay or delay. Now if the proof of a Sacrifice do lie in this word, and that this word by the consent of all interpreters, containeth not so much as any shadow of a Sacrifice in it: what need we then to seek to proceed or wade any further, to fish out long discourses, the fountain fathered upon the word, being already dried up and stopped? Grant it, (say they) but yet he bringeth forth bread. But now let them not go about to be ignorant of that which they know, namely, that the Hebrews under the name of bread do comprehend all manner of food and sustenance, which likewise the Septuagintes have translated in this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, loaves or meats, in the plural number, to show that they were to be distributed unto the troops, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bread to be sacrificed. They reply, that there is added, For he was the Priest of the high God, and yet false, and that more than all the rest: for the Hebrew saith, But he was, or and he was: and not as they would have it, for he was: whereupon it is thus turned into Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Chaldie, Et erat Minister coram Deo. The conjunction causal not being acknowledged by any but themselves. Caietanus likewise: And whereas it folowtheth in the vulgar translation: For he was the Priest, etc. as though this were the cause of the offering, the same is not so in the Hebrew, uz.  causa, sed ut separata clausula, that is, not as a cause, but as a distinct & separated sentence: so weak & wavering are the foundations of so great a building. But & if we make any question here of a sacrifice, than it must likewise be known to whom Melchisedech did offer his sacrifice? to Abraham? to a man? this cannot but prove impiety; & an absurdity also, when the greater is made to sacrifice unto the less. But they will say, that he sacrificed unto God? And in conscience, can they gather any one word to show the same? And whether do we read the holy scriptures to gather from thence the things it speaketh not of, or to hear therein that which it teacheth? But which is more, the Apostle to the Hebrews undertaketh the comparing of the Priesthood of Melchisedech, with the priesthood of jesus Christ. He handleth it throughout all the parts thereof, making them both to be kings of righteousness and peace: and making them both also to be permanent and enduring Priests, etc. What could there be of greater weight and moment, then to say: And he sacrificed bread and wine, 
Hebr. 6.  in token of the sacrifice which Christ offered in his holy Supper? etc. Hosius saith, and Bellarmine after him; that this mystery was too great for the Hebrews to conceive. 
Heb. 6.  But wherefore then had the Apostles said before: Let us leave the word, which delivereth the beginning of Christ, and let us go on unto perfection. etc. And what could there be more hard then to setre before them a man, without father, without mother, without beginning, and without ending, etc. And if there had been any darkness therein, of whom could they have learned the same more clearly and plainly, then of the Apostle? then of the spirit of God himself? And to what time, or for what manner of men, will they say, that he did reserve the knowledge thereof? But let us grant them that he sacrificed to God bread & wine: this is all that they can gather out of this text with the help of all their falsifications; 
Exod. 29. Numb. 28.  and what shall they gain thereby? For first, is this any other thing but that which the Priests according to the order of Aaron did every day? And wherein then will the excellency and prerogative, that the Apostle seeketh after, be found? seeing namely, that they hold, that in respect of the matter the sacrifice offered by Melchisedech, is not any thing more precious than the sacrifices of the levites: 
Veg. de Missa The. 68 fol. 33  and that the death of our Lord was more amply and lively figured out in these, then in that. And afterward, if it must needs be, that because that Melchisedech offering bread and wine, became the figure of Christ, and that Christ may be offered under the kinds of bread and wine; then why not aswell under all the other kinds, which did represent him under the law, being offered by the priests according to the Order of Aaron, which in like manner did figure and shadow him out? And again, if this sacrifice were the figure of Christ, hath he not accomplished the same, as he hath done all the rest? And than what remaineth there yet behind to be done again therein? to what end should there need a reiterating of that which is perfect? and when he himself hath given this testimony, Consummatum est, who shall gainsay and deny the same, seeing that he came to fulfil them all? But let us say on; They compare Christ to Melchisedech, Melchisedech his offering to the Eucharist; now betwixt the Offerer and the offering there is always a proportion to be kept. As therefore there is not any Priest. that can assume and challenge to himself, to enjoy and hold the Priesthood of Christ according to the Order of Melchisedech: so in like manner it cannot possibly be, that any should be found to whom it might be attributed to offer the Eucharist: and if Melchisedech, did offer bread and wine, than it was the substance thereof, and not the accidents or qualities, whereas notwithstanding in the Mass, there is nothing offered but the accidents: why therefore do they allege Melchisedech, if they will hold themselves unto the figure? And wherefore likewise do they hold Transubstantiation in the Mass? In a word, though they should be able to prove this same to be a sacrifice, yet could they never prove it but a sacrifice of thanksgiving, or peace-offering, and not a sacrifice propitiatory: for it is said, that Melchisedech said unto Abraham: Blessed be the Lord, who hath given thine enemies into thy hand, etc. words all of them consisting of Thanksgiving, and contain nothing in them of any sacrifice for sin, neither therefore the Mass of any propitiatory sacrifice, if this be a figure thereof. Against all this which we have said, they object certain places out of the old Writers. But what will they say, if they be showed the contrary, if all those likewise which speak of offering, say, that Melchisedech offered bread and wine to Abraham; to whom he that blessed him had no regard or purpose to offer up any sacrifice. Clemens Alexandrinus: Melchisedech gave sanctified bread and wine for food and sustenance, as a figure of the Eucharist. Mark, He gave, that is, to Abraham, and not he offered: and the word, food or refreshment that followeth, proveth it sufficiently. S. Augustine: He came before Abraham, protulit, he caused bread and wine to be brought, 
S. August. in quaest. ex utroque test 109. Ambros. l. 4 de Sacram. c. 3. Tertul. adver. jud. Chrysost. in Psal. 110. Epiph haeres. 55. Damas'. l. 4. c. 14. Thom. D. 8. l. 4 Primas. c. 7. in Ep. ad Haebr. Cass●odor. in Psalm. 109. Hieronym. in Matth. c. 26 l. 4 August. de civit. Dei. l. 17. c. 17.  he offered them unto him, and blessed him. S. Ambrose, Abraham returning a victorious conqueror, Melchisedech came before him, and offered bread and wine unto him. Tertullian, Melchisedech being uncircumcised offereth unto Abraham being circumcised, and coming from the battle, bread and wine. Chrysostome sayeth: According to the Order of Melchisedech, because of the sacraments: seeing that he offered to Abraham bread and wine. Epiphanius, proposuit ipsi, he set before him. To be short, Damascene saith: He entertained Abraham with bread and wine. And Lumbarde is very clear, Obtulit Abrahae, he offered or set before Abraham. And as for those few which they allege unto us, as having said that he offered unto God, as Primasius Cassiodorus, and a few others, stumbling at the naughty and corrupt translation of the text, they cannot yet deny, but that even these do make the comparison to stand, not with the pretended sacrifice of the Mass, but with the Eucharist, with the holy supper: so far are they off from having ever dreamt of a propitiatory sacrifice. For as for all the rest, they have not spoken any otherwise. S. Jerome saith: Melchisedech had prefigured the sacrament of the body and blood, in the bread and wine which he offered. S. Augustine, Offertur sub sacerdote Christo, quod protulit Melchisedec, etc. The same is offered under Christ the Priest, which Melchisedech brought forth. Where is to be noted the difference that he maketh betwixt Obtulit and Protulit, Saint Ambrose speaking of the bread and wine of the holy supper: We have known the figure and shadow of these sacraments, since the time of Abraham. And so likewise have others. But Lombarde thus: The Priests take the cup with wine, and the dish with the hosts, to the end that they may know, that they receive power to offer unto God sacrifices of atonement and reconciliation: and this order descendeth from the sons of Aaron. And why now do they object unto us Melchisedech? Seeing also it is most certain, that we are to hold ourselves bound by due and sound dealing, not to allegorize so lightly upon these or those places, especially against a clear and evident doctrine, such as we have proved this to be, out of the Epistle unto the Hebrews. 
Idem contra lib. Petil. c. 16. D. 9  S. Augustine saith to like purpose: Let no man allege unto me the things that are spoken darkly or figuratively: faith must be builded upon that which is clear, and not subject unto diverse interpretations. And in an other place he saith: The things which you allege against me, are mystical, hidden, and figurative, but I desire that you would allege that which needeth no interpretation, etc. And this may serve for whatsoever shall follow hereafter. And indeed it is not to be concealed, that there are some which do so far delight and sport themselves with this place, as that they let not to say, that Melchisedech was either an Angel, or the holy Ghost, or the Son of God himself. 
Hieronym. ad evagr. August. in quaest. vet. & Nou. test q. 209. The Pass●ouer  And in these opinions we find Origen, Didymus, and S. Augustine in a certain place to be: so dangerous a thing it is to speak without Scripture, and to go about to find that in it, which is not there to be found.  
Now followeth the Paschall lamb, They will have it to be a figure of Christ, sacrificed either in the supper, or upon the Altar of the Mass. We also say and affirm, that it is truly and indeed the figure of Christ, and of Christ crucified, but upon the Altar of the Cross. 
john 1. 1. Pet. 2. Apocalyps 5. 1. Cor. 5.  The scripture speaketh thus; The Lamb was slain, did bear the sins of the world in his body upon the tree, hath purchased us unto God by his blood, etc. that is to say, the true Lamb, in stead of the figurative. S. Paul: Christ our Passeover hath been sacrificed: he saith not, must be sacrificed hereafter from day to day: but on the contrary he saith: Let us make our feast, not with the old leaven, but with the unleavened bread of sincerity and truth. 
john 19 Exod. 12. Nom. 9  The conclusion according to their meaning seemed to follow of itself: Let us sacrifice him then daily upon the Altar. But S. john in more plain and evident manner saith: To the end that the scripture might be accomplished, that not one of his bones shall be broken. And this was fulfilled upon the Cross, not at the Table, as likewise it should not be upon the Altar of our adversaries: though the Canon I Berengarius, were believed, which will that he should be broken and bruised with teeth, as every man knoweth. The Paschall Lamb then is not properly the figure of Christ eaten in the holy supper, but of Christ crucified: although that in the holy Supper there be celebrated the salvation which we reap by his death, as in the feast of the Passeover, there is celebrated and remembered the deliverance out of Egypt. Let us admit that the paschal Lamb was a figure of the Eucharist: what will follow thereupon? That as the Lamb (say they) was sacrificed upon the Table, so Christ should be upon the Altar. But rather let us say: The Paschall Lamb to speak exactly, had never granted it the room of a sacrifice: It had not the throat cut by the Priests, neither yet upon the Altar. And again they say, when they define a sacrifice, that it is meet that Ab electo Ministro offerat ur, that it should be offered by the Minister chosen for the purpose, etc. But in this action the Master of the family performed that duty, and besprinkled with the blood thereof the posts of his house, and his family did eat it. And that this is the truth, the jews, wise, and well seen in the law, did not sacrifice out of jerusalem, and yet notwithstanding, they did continue evermore in all their removinges from place to place, 
August. Retract. l. 8. c. 10. & de Genes. allegor. l. 1. Exod. 8.  out of jerusalem to eat the Paschall Lamb. And Moses likewise putteth a manifest distinction therein: for when Pharaoh permitted him to sacrifice in Egypt, he answereth, that it is not lawful, and yet it was lawful for him to eat the Passeover there. But let us likewise grant that it was a sacrifice, it shall then be requisite for the accomplishing of the figure, that Christ should be sacrificed a new. But the Apostle did not understand it so when he said: Our Passeover is sacrificed, etc. It shall be requisite that his blood should be shed: for otherwise how should a sacrifice made with the shedding of blood, become a figure of their pretended sacrifice, made without blood? Again, it shall be forbidden them to keep or reserve any thing of the Eucharist; for so did the law ordain concerning the Passeover. jesus Christ likewise (a thing that cannot be uttered without blasphemy) shall either have left this ceremony of the law vnaccomplished, or else but slightly and unprofitably accomplished. Now in these their perplexities and cases of doubt, they have no manner of refuge but to the Fathers: but let us see upon what good grounds or reasons. The Fathers (say they) have spoken of the Lamb, as the figure of the Eucharist: well, let it be so. 
Charles the Great compareth the sacrifice of the Lamb with the sacrifice of the Cross. Cent. 8. pag 63 64. Iren. adverse. haer. l. 4.  But what agreement is there betwixt the Eucharist and the Mass? A thanksgiving, and a propitiatory sacrifice? But let us say, they have spoken of the Lamb, for to be a figure of Christ, yea of Christ crucified: whereupon Ireneus saith: Christus passus adimplevit Pascha, Christ in suffering, did fulfil the Passeover, etc. And again of the Passeover, as a figure of the supper, inasmuch as the supper consisteth partly of a thanksgiving for the salvation of our souls, received by jesus Christ, as the Passeover likewise in part doth consist of a thanksgiving, for the deliverance of the people out of Egypt: and so by consequent have made a comparison not of the sacrifice, but of the eating, which was performed both in the one and in the other. Chrysostome saith: 
Chrysost. in 1. Corinth. 13.  The Jews did celebrate the Passeover: but they know not the unspeakable mysteries contained under these shadows: That the Son of God having clothed himself with humane flesh, was to be slain, and to set at liberty the whole world: That he should give his blood to be drunk both to the Grecians and Barbarians: That he should open the heavens to all men: That he should advance and lift up this flesh unto heaven, and set it at the right hand of the Father, etc. 
Idem hom. 14. in johan.  And in an other place: The figure saith, Take a Lamb according to your families, and sacrifice, etc. Christ giveth no such thing in charge, but he is become himself the sacrifice, offering himself unto God his Father: whereby you may see how the figure was given by Moses, & the working Truth by jesus Christ. 
Tertul. Cont. Marc. l. 4.  So then the question in this place is of jesus Christ crucified. Tertullian (and yet they blush not to cite him): Our Lord having declared, that he was desirous to eat his Passeover, (for it was an indignity for the Lord to desire anet thing but his own) gave and distributed it unto his Disciples, and made it his body, saying, This is my body, that is to say, the figure or representation of my body. So then the matter of regard and note in this place, is not any sacrificing but eating, 
Hieronim. in in c. 26. Matth. 1.4.  but distributing to be eaten, and not his body, but the figure of his body. S. Jerome: Our Passeover is sacrificed, he saith not, provided that we sacrifice it again, but provided that we eat it with the unleavened bread of sincerity and truth. S. Bernarde, The Lamb hath been slain from the beginning of the world: Mors eius profuit antequám fuit, his death was available before that it was: yea, This Lamb, (saith Peter of Clugnye, Sacrificed upon the Cross. S. Thomas saith: And therefore let us banquet and make a feast, 
Thom. in 1. Cor. c. 5. john 6.  feeding upon Jesus Christ, and that not only sacramentally, according to that which is in S. john: If you eat the flesh of the Son of man, etc. but also spiritually, in imoying his wisdom. Anselmus: By the sacrificing of the Passeover, the Israelites were delivered out of Egypte, and by the sacrifice of Christ, the christian people are delivered from the power of the Devil. 
Nicol. de Lyra. Exod. c. 12.  But Nicolas de Lyra speaketh more plainly, saying: All whatsoever Moses hath written, hath relation to Christ: and therefore in the sacrificing of the Lamb, there is a double sense, the one is the estate of the people coming out of Egypt, and this is the literal and first sense: the other is the foreshowing, or shadowing out of Christ, who was to be crucified, and this is the first in intention, though it be the last in accomplishment. And this Lyranus goeth on with this comparison throughout all the parts thereof: And so also doth Petrus Alphonsus, but more particularly, and both these were converted from the jews unto Christ. But yet what availeth all this that hath been said of the figure of the Paschall Lamb, for the Sacrifice of the Mass?  
Esaye sayeth: I will bring them into my holy mountain, 
Esay 56.61.66.  their whole  offerings shall please me upon my Altar. Again, I will take of them for Priests and Levites: And you shallbe called the Priests of God. Behold here (say they) Sacrificing Priests: behold also the ordaining of Sacrifices: for these prophecies have relation to the new Testament, and therefore to a propitiatory Sacrifice, for the quick and the dead: and therefore to the Mass. How many Syllogisms had there need to be brought in, before that we shall come to make this conclusion? But rather they should learn to acknowledge and confess, that it is the custom and manner of the Prophets, to speak of the service of the new Testament, in the terms and phrases of the old: for else we should be put to build jerusalem again, as also the Temple and the Altar, etc. Or rather, they should be forced to pull down all their Temples and Altars for to make them up into one. 
Esay 60.  And to this end we see that Esay sayeth in an other place: All the sheep of Cedar shall be assembled thither, all the sheep of Nebaioth shall ascend upon mine Altar according to my good pleasure. S. Paul likewise speaking of the Gospel in the phrases of the old Testament, saying: I sacrifice the Gospel, I sacrifice the Gentiles unto God, etc. And S. john describing the re-establishment of the Church of Christ, speaketh of jerusalem, the Temple, the Altar, and Censers. etc. All which things being abolished in Christ, he allegorically maketh allusion unto in the Church of Christ. But shall we look a little further into these Priests and Levites? S. Peter telleth us: You are a chosen generation, a royal Priesthood: And S. john, 
1. Pet. 2. Apocalyps. 1.  He hath made us all Priests unto God his Father, etc. All those which worship God in Christ. Esaye likewise in the verse going before, doth expound himself sufficiently, saying: The sons of strangers shallbe your vine-dressers and husbandmen: but you shall be Priests &c. putting a main difference betwixt the Gentiles and the Christians, by opposing the one to the other. And if you ask what Sacrifices? Saint Paul will tell us: The sacrifices of your souls, a living sacrifice, your reasonable service: And Spiritual sacrifices: will S. Peter say, Acceptable to God by jesus Christ. The Sacrifices likewise of our Saviour Christ upon the Cross, which every true Christian offereth to God for the remission of his sins, which the great and Sovereign high Priest of the new Testament by his intercession, apply unto all those which call upon God in the power and merit of this Sacrifice. 
Cyp. de unct. Chrysmat. Orig. in levit. homil. 9 August. in Romanchoatae exposit. Hieronym in Psalm 51. Idem in Es. y. 61. Haimo Halberstat. in Isay. Daniel 11.31.  Whereupon S. Cyprian saith unto us: That all Christians do offer unto God a daily sacrifice, being ordained of God priests of holiness. And Origen, All such as are anointed with the holy unction, that is, with the spirit of Christ are made priests. As also S. Peter sayeth to the whole Church; You are a royal Priesthood, etc. And S. Augustine: Every man offereth to God for his sins, the whole burnt offering of the passion of our Lord. S. Jerome saith, Thou wilt accept of the sacrifice, either when thou thyself dost offer thyself to thy father for us, or when thou receivest of us thanksgiving and praises. But especially in this place, I will take Priests and levites from amongst them, to the end (saith he) that they may preach salvation unto others. And thus do all the Ancients conceive and write of this place.  
But there must be in Christian Churches a special and ordinary kind of Sacrifice (say they) of an other sort then all these, for Daniel saith: After the time that juge Sacrificium, the continual sacrifice shall be taken away, and that there shall be set up the abomination of desolation, 1290. days, etc. Wherefore this must be the Mass. But before all other things it is to be noted here, that the word Sacrifice is not there at all, and therefore that which is left unexpressed, may be aswell supplied by this word Service, as Sacrifice. As indeed S. Jerome saith: Ablato Detcultu, the worship and service of God being taken away. Whereby we may plainly see that their Mass hath his foundation most uncertain. But that Daniel meaneth the abolishing of the legal Sacrifice, appeareth by Daniel himself, and that in the eleventh Chapter, The sanctuary which is the fortress and strong hold, shall be defiled: the sacrifice or continual service and worship shall be taken away, and in stead thereof, there shall be set up abomination, which shall cause the desolation thereof. Which place is expounded by all the old Writers, partly of the desolation made in the jewish Church by Antiochus, and partly of the rooting out of the whole priesthood of the jews, accomplished in the over throw and utter ruin of jerusalem: whereunto our Lord the true expounder of the law and the Prophets, hath referred this place in these words, saying: When you shall see the abomination of the desolation which is spoken of by Daniel the Prophet, set in the holy place, (let him that readeth, take heed thereto,) 
Matth. 24. Orig. in Mat. tract. 29.  let them then which are in judea, fly into the mountains, etc. Origen saith: Daniel doth signify and note out unto us the seventy years, after the coming of our Lord: for this week doth confirm and ratify the Testament, etc. And in the midst thereof the sacrifice of the Altar was taken away, even in the 35. year, and so was accomplished that which had been written, in the midst of the week, etc. Then also was the abomination of the desolation, etc. when they saw jerusalem besieged, etc. Chrysostome sayeth: The custom of the jews was to offer a sacrifice unto God evening and morning, and every day, and they called this sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a continual action: now Antiochus at his coming took away the same. And therefore they have not as yet found the Mass here. If they oppose and bring in S. Jerome against us, referring this place to be understood of Antichrist, then let them continue & hold themselves to his manner of speaking: From the time (sayeth he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this continual action, which we have translated juge Sacrificium, 
Theodor. in Daniel. Chrysost. in Ep. ad Rom. hom. 29. Origen ad Rom. l. 10. Turrian. tract. 2. c de Miss. Ve●a de Miss. Thes. 46.  when Antichrist having taken possession of the world, shall have forbidden the service of God, Dei cultum: and thus Theodoret, Ecclesiasticum cultum. S. Chrysostome sayeth: My priesthood consisteth in fishing, in preaching the Gospel, this is the sacrifice that I offer. Origen also in like manner: This is a work and duty belonging to the priesthood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to publish and preach the Gospel. But how in the end will they reconcile these contradictories? I am (sayeth jesus Christ) with you unto the end of the world, that is to say, saith Turrian, in the mystery of the Mass: And yet notwithstanding, Vega saith, yea Turrian himself in an other place upon Daniel: Gabriel that cannot lie, sayeth that Antichrist shall abolish and put down the continual sacrifice: and what other thing is that (sayeth he) but the very Mass?  
A Monk of Ausbourg laboured to find out the Mass in an other place of Daniel: The Angels (saith he) offered the son of man to the Ancient of days, etc. to offer, 
Dan 7.13.  is taken in this place to sacrifice. If then the Angels do offer him to God, why should not the Priests do it aswell? So than you cannot choose but find the Angels themselves in the prophesy of Daniel to have said Mass. What a heap of fooleries wrapped up in one? And who shall be able to undertake the sifting out of them all? Here in this place the Prophet maketh mention, how the Father giveth all power, rule and judgement unto the Son, that the Angels do serve him, that they bring him into the presence of the Father. What place is there, but that the Mass will be found in it, if it be met withal here? They do stiffly pitch themselves upon the word, Obtulerunt: The Hebrew saith, They caused to approach: The Greek in like manner, 
Hieronim. in Daniel c 7. Chrysost. t. 5. hom. Quod Christus Deus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Jerome: This must be understood according to the saying of the Apostle: That he who thought it no robbery to be equal with God, did make himself of no account, etc. And S. Chrysostome; All people do service unto him, all principalities are offered up to him: both of them drawing an argument, not for the Mass which they knew not, but against Arrius: or and if they will hold themselves to their interlineall Gloss: Obtulerunt in Cruse, upon the Cross, not in the Mass: and moreover it is from this only place so fitly alleged, that they defend these words of the Canon: jube haec perferri permanus sancti Angeli tui, Command these things to be carried by the hands of thine holy Angel, to be offered upon thine high Altar, before the face of thy Majesty, etc.  
Malachi sayeth: 
Malachi. c. 1.  Every where there is offered and sacrificed a pure and undefiled offering in my name, because that my name is great amongst the people: This therefore must needs be the Mass. What will they say then unto their Arrius Montanus, of whom they make so great account, who expoundeth the same of the Sacrifices of the Gentiles? But the text indeed is thus: In every place incense is offered unto my name, and a clean offering etc. and so hath the Greek translated it: The Chaldie Paraphrast in like manner: Your prayer shall be unto me as a clean sacrifice, etc. But the Prophet his purpose is to oppose and set the Gentiles against the jews, the levitical Sacrifices, which they had defiled, to the purity of the service which shallbe at the coming of Christ, not of one people, but amongst all manner and sorts of people. If incense be taken according to the bare letter, will they say, that incense and the Mass are both one? will they bring us back again to the jewish ceremonies? or rather to the ceremonies of the Gentiles? but if it be taken figuratively, who shall better interpret the figure than David: My prayer cometh unto thee O Lord as incense? Then S. john, There was offered up unto him, (saith he) much incense, to the end that he might offer up the prayers of all the Saints upon the golden Altar, which is before the throne. Again, The smoke of incense rise up from the prayers of the Saints; the golden viols were full of perfume, which were the prayers of the Saints, etc. Let us add, that they are of judgement, that incense carrieth not with it any propitiation. 
Genebrard. in Lithurg. Dion●s.  And if this word Oblation or Offering be taken literally, can they deny that Minha, the word which the Prophet useth here, doth not signify in the whole book of Leviticus any other thing then the offerings of fruits and other things without life, peace-offeringes and sacrifices of praise and thanksgiving? And what analogy or correspondency can it then have with a sacrifice for sin? And if it be thus, what shall follow then, but that in the Mass there is nothing offered but bread? and for a thanksgiving? But and if it be taken figuratively, what better interpreter can there be found then the spirit of God, and that in the new Testament, which speaketh not to us but of spiritual sacrifices, of the preaching of the word, of thanksgiving, and of the consecrating of ourselves, 
Tertul. a duer. Martion. l. 4. & aduers●ud.  & c? Tertullian saith, expounding this place: In every place shallbe offered a pure sacrifice, that is to say, (sayeth he) a simple and single hearted prayer, from a pure conscience. Again, He addeth (saith he) speaking of spiritual sacrifices, and in every place there shall be offered in my name pure and undefiled sacrifices. 
Adverse. Martion. l 3.  Again, Bring unto God, O ye nations of the Gentiles, because that undoubtedly the preaching of the Apostles was to pass throughout the whole world. Again, Every where there shallbe offered pure sacrifices unto my name. And what manner of once? 
Hieronym. in 1. Malach.  Gloriae scilicet relatio, the yielding of glory, blessing, praises, and hymns: and not a word of the Mass. S. Jerome upon this place: Let the jews know that they are not to offer any more goats and bulls, but incense, the prayers of the Saints: and that not in any one province of judea, as in the only City of jerusalem, but throughout the whole world, a clean sacrifice, as is to be seen in the ceremonies of Christians. And again, The sound of the Apostles is gone throughout all the ends of the world: 
Idem in Esa. c. 52.  Every where there is sacrifice offered to God. And herein is accomplished the word of the Prophet, namely, in that, that God is purely preached, and purely called upon in every place. And Chrysostome after the same manner. 
Chrysost. t. 2. hom. 16. ex varus in Matth. Euseb l. 1. Demonst. evang. c. 6. & 10.  Eusebius in expounding this place: We sacrifice therefore and burn the memorial of this great sacrifice, according to the mysteries which have been taught us, yielding thanks to God for our salvation, offering unto him religious hymns, and holy prayers. We sacrifice unto the high God the sacrifice of praise, a sacrifice full of sweet smell. We sacrifice the same after a new fashion, according to the new Testament, a pure offering and sacrifice. But in all this what matter is there concerning propitiation? Theodoret doth expound it of the abolishing of the legal sacrifices, 
Theod. in Malach. c. 1.  and of the serving of God in spirit and truth, as our Lord himself avouched in the speech which he made unto the Samaritanish woman: and thus doth the greatest number take and expound it. But here they reply upon us, all this is old: is there no question of any thing that is new? this may be answered in a word: That the Prophet sayeth, A pure offering: and not a new offering. But let us grant unto them this word new: Ireneus will answer them: 
Iren. l. 4. c. 34. Chrysost. count jud. l. 3.  Oblationes hic, Oblationes tillic, There are sacrifices, and here are sacrifices, sacrifices in Israel, sacrifices in the Christian church, the kind and manner is only changed, inasmuch as then they were offered by servants and bondslaves, but now by freemen: or rather to speak more fitly, by sons and children. Chrysostome in like manner sayeth: A new sacrifice, because it proceedeth from new hope, because it is no more offered by fire and smoke, but by the grace and spirit of God. But say they, there are certain Doctors that have understood it of the Eucharist, and we say unto them again on the other side, that there are other some which have understood it otherwise, as we have caused it apparently enough to be seen heretofore. But we contend not in this place about the Eucharist, but about the sacrifice of the Mass, not about a sacrifice of praise, but a sacrifice propitiatory. And therefore let us not abuse the Fathers under the colour of this word, seeing there is not any one to be found, 
Iren. l. 4. c. 32.  that hath so much as once thought upon it. Ireneus saith: Christ giving advice and counsel unto his Disciples, to offer unto God the first fruits of his creatures, not as of any necessity in God, but that they might not be unthankful and unfruitful, took that which by creation is bread, and gave thanks, saying: This is my body etc. teaching that the sacrament of the new Testament is new. And he addeth thereto: Which the Church taking from the Apostles, offereth throughout the whole world unto God, the first fruits of his gifts, to him that giveth whatsoever food and nourishment we have. That is to say, because that the ancient Christians were wont to offer of their fruits unto God, as we have seen heretofore, by many places out of the same Ireneus: and from out of them, they took the bread and the wine, which were distributed in the holy Supper, the remainder being given to the poor, or converted to the necessary uses of the Church. The question then that riseth hence, is of the sacrifice of thanksgiving, and not of a propitiatory sacrifice: of the sacrifice of fruits and things without life, and not of the real sacrificing of our Lord jesus Christ: of a solemn thanksgiving for good things received: and not of any atonement or appeasing of God's wrath for sins committed. And indeed Ireneus sayeth in an other place; Every where incense & pure sacrifices are offered to my name. S. john in the Apocalyps, hath called the prayers of the Saints, the offerings of incense. And again, In as much, (sayeth he) as the Church offereth in simplicity and singleness of heart, their offering unto God is by good right, reputed a pure & undefiled sacrifice, as S. Paul saith to the Philippians: I was filled, having received that which you sent me by Epaphroditus, etc. Now this was nothing else but a contribution made by them of their goods: and therefore Ireneus addeth: For it behoveth, that we offer up our sacrifices to God, and that we be found such as will acknowledge and become thankful for all things that we receive. And this offering is yet further declared and made plain in that which followeth; We offer unto him, not because he standeth in need, but that we may be thankful to him for his gifts, and so by this means sanctifying the creature. For as God hath not need of any thing that proceedeth from us: so have we need to offer unto him, according to that which Solomon sayeth: He that hath pity upon the poor, giveth upon usury unto God, etc. Now in all this place which they make such a shield and buckler of, let them point us out any one word concerning a propitiatory sacrifice, yea which concerneth not on the contrary a sacrifice of praise, of thanksgiving, and of charity, inasmuch as that which is given unto God, is given unto the use of our neighbour, and that which is given to our neighbour, 
Iust. Martyr. adverse. Tryphon.  is sacrificed to God. justinus Martyr saith; We are truly made the Priests of the Lord, according to that which he witnesseth himself: because that throughout the whole world, there are offered unto him pure and acceptable sacrifices. In which place he generally opposeth the Christians to the jews, according to this place of S. john: Who hath made us kings, and Priests, etc. But (say they) he addeth, that these are the sacrifices of bread and wine, that is to say, of the Eucharist. Admit it so, provided that they did not cloak or dissemble that which followeth: To render and give (sayeth he) thanks unto God, aswell for that he hath created the world, and all that is contained therein, for the favour and loving affection sake which he beareth unto man, as principally, for that he hath delivered us from all the malice whereunto we stood subject, and hath slain with a perfect slaughter, the principalities and powers, which did opprese us by him, who of his own accord and free will, hath given himself to suffer. But because that Langus hath not expounded this place after their manner, 
Index expurg. pag. 75. Chrysost in Psal. 109.  it is ordained and determined by the Council of Trent that he should be razed. Chrysostome sayeth, The Church that followeth the steps of Christ, whither soever he goeth, is not excluded from any place: for it hath his Altars every where, and his doctrine also every where. In which speeches he maketh doctrine to be a part of these sacrifices, whereof Malachi speaketh, according to that which he sayeth in an other place: My Sacrifice is the preaching of the Gospel, etc. he addeth, See and be hold how well he hath described the mystical Table, the sacrifice without blood, etc. That is the holy Supper. But afterward, This is then (sayeth he) the chief and principal sacrifice that I have spoken of before, even this mystical and spiritual gift, whereof Saint Paul speaketh: Be ye followers of God, as well-beloved children: and walk in love, even as he hath loved you, and given himself for you unto God, for a sacrifice and offering of a sweet smell and savour: and this sacrifice he calleth, The gift of salvation: namely, because thereby we renew the memory of jesus Christ sacrificed and crucified for us: binding us in the bonds of charity by his own example, towards our brethren, which are his members, and so we are made one with him in the receiving of this holy mystery, that is sacrificed and crucified in him, and with him, in his death and passion, inasmuch as he hath suffered for us, and not for himself: that so also we might rise unto glory with him. Saint Augustine allegeth this place against the jews: 
August de Civit. Dei. l. 18. c. 35.  This sacrifice (sayeth he) is that which is offered throughout the whole world, by the Priesthood of Christ, according to the Order of Melchisedech, the jews could not deny it, and therefore why do they wait or look for an other Christ, etc. But we still stand in doubt, whether this be a sacrifice of praise, or of propitiation, except that he can likewise rid us of this scruple. The church (sayeth he) sacrificeth to God, in the body of Christ the sacrifice of praise, seeing that the God of Gods having spoken, hath called the earth from the sun-rising, unto the setting thereof. For this church is the spiritual Israel, distinguished from the carnal Israel, which served God in the shadows of sacrifices, in which was signified and set forth this singular sacrifice, which Israel now offereth according to the spirit, etc. Out of the house of this Israel he hath not taken any calves: for in it are sacrificed and offered unto God the sacrifice of praise. In every place sayeth he afterward, incense is offered unto my name: And Saint John expoundech it in the Apocalyps, the prayers of the Saints.  
Thus now you may behold and see what it is that these men allege for themselves out of the old Testament, namely, figures, allegories, and general speeches, as also the Doctors upon these places, by which they would make men believe, that wheresoever they have used this word Sacrifice, they meant and understood it of their Mass. And yet the Latins themselves four hundred years after our Saviour Christ, had not so much as heard of the name. That they have acknowledged and taught their propitiatory sacrifice for the quick and the dead, and yet they do not acknowledge any sacrifice for sins, but in the propitiation which we have in the blood of Christ, neither yet any Sacrifice in the holy Supper, save only that therein we do celebrate the memory of this great Sacrifice, and offer up praise and thanksgiving unto God for so great a benefit: there we sacrifice and offer up ourselves to his service a living sacrifice, and consecrate ourselves for our brethren, the members of Christ, and of one and the same body with us, in true charity, in the beholding of the Creator and Redeemer, and the gifts which we have received from him. And now it followeth that we make trial, if they have any better ground for this their pretended sacrifice in the new Testament, wherein there remaineth not any more question of shadows and figures, and wherein if it be nothing but a silly sleight representation, if it be nothing but an intricate and enfolded thing, if it be not altogether plain and clear, assuredly, we may be bold to say, and that without any doubt, that it is but an humane invention, yea and therefore that it is not there to be found at all.   

CHAP. III. That the pretended propitiatory sacrifice of the Mass hath no foundation in the new Testament.  
Our adversaries say, Our Lord said to the woman of Samaria: The hour is come, that you shall not worship the Father any more, 
john. 4.  either in this mountain or in jerusalem: but the true worshippers shall worship in spirit and truth. And what prove they from thence? To adore (say they) is to sacrifice: but if they said, that it were to serve God, they said somewhat to the purpose. But yet what followeth of this? Certainly, that the serving of God shall not be any more tied to one place, but spread all over the world, according to the saying of Malachi. And as assuredly, that in stead of the more carnal manner of service, wherewith he was served under the law, he shall hereafter be spiritually served: and in a word, that after the material sacrifices, as say the Fathers, the spiritual sacrifices shall succeed. Saint Augustine sayeth: Dost thou seek for any holy place? 
August. in johan. t. 15.  make thyself in thine inward parts, a Temple unto God: for the Temple of God is holy, and that are you. wouldst thou pray in a Temple? Pray within thyself, etc. changing all this outward and material service into an inward and spiritual. Cyrill: 
Cyrill in joan. l. 2. c. 93.  He signifieth and setteth forth the time of his coming, which changeth the figures of the law into truth, the shadows into a spiritual service according to the doctrine of the Gospel, etc. And Origen in like manner: 
Chrysost adverse. jud. hom. 2.  Chrysostome sayeth: That is, there shall be no more Sacrifices, nor Priesthood, neither yet kingdom in judea, that so they may be waned from the received custom of the necessity of worshipping in one certain place, and to bring them to a kind of service, that is more spiritual and full of Majesty. 
Idem de cruse & de spiritu hom. 3. & in hom. veniet hora, etc.  In like manner expounding this place in an Homily for the purpose, he could not find any Sacrifice but that of prayer grounded upon the doctrine of verity, neither any word tending that way. Cardinal Caietan in the same sense: In spirit, that is to say, not in the Mountain, not at jerusalem, not in any one certain place, nor with a temporal service, but with an inward and spiritual, etc. And in faith, that is in knowledge, etc. Ferus likewise, In spirit, in as much as they shall have received the spirit of adoption, crying in him, Abba, Father. In truth, in as much as they shall call upon him in his Son, which is Truth itself. Offering (sayeth he) afterward, no more any quick or live creatures, but their own bodies in Sacrifice, a holy oblation, and offering: and not the Sacrifice of the Mass. But how will they possibly now frame themselves to make their conclusions from this place? God shall be adored and served in spirit, no more in one place but every where, no more in the sacrificing of beasts, but in the sacrificing of ourselves. Therefore the Mass is a sacrifice propitiatory for the sins of men, therefore the Mass must be said every where, etc.  
But they come nearer unto the point, and give an instance from the institution of the holy supper: and this is also our proper part and possession. It is said: 
Luke 22. 1. Cor. 11.  Do this in remembrance of me: and to do in the scripture, signifieth sometimes to sacrifice. Therefore the matter here in hand must needs be a sacrifice. And our Lord had taken the bread and the cup, and had said: This is my body, This is my blood, therefore he did sacrifice under the kinds of bread and wine, his body and his blood unto God his Father: and by virtue of these words iujoineth all succeeding Priests to do the like: a world of errors, cavillations, and false surmises in a very few words. And the long time since they were confuted and overthrown, in all these their arguments, might have been sufficient to have caused them to cease from the using of them any more: Facere in Latin signifieth to sacrifice: but by an abridging of the language, to do some holy thing: but that this is more usual in the writings and works of Poets, then of Orators, and that seldom, not often, and only then, when the matter in question doth manifestly appear to be about a sacrifice: (as I say) may evidently be seen, & needeth not to be guessed at. And here therefore we stand upon the quite contrary: As that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is never used to sacrifice, as far off is fair in the French tongue: but the Evangelists and Apostles writ in Greek. So that the controversy here is about an ordinary or common, and not any picked or unwonted phrase: the contention is not evidently and manifestly of a sacrifice: for it is so far from apparatives as that the sharpest sighted Fathers did know nothing thereof. And further the Hebrew word Asa, (and how much more the Greek) doth never signify to sacrifice, but when a sacrifice or oblation doth follow it: as facere haedum agnum, etc. or facere haedo agno, etc. to offer a kid, a lamb, etc. their interlineall Gloze is not acquainted with this subtle shift. Hoc facite, that is, saith it: At oft as you shall eat this bread, and drink this cup, show forth the death of the Lord until his coming. But let us admit that it is so; Hoc facite, sacrifice this: what shall we make then of it? To sacrifice the body of Christ? But Christ saith; Which is given for you, and to give, is not to sacrifice. Wherefore it is not the same action which Christ performed, for a man to sacrifice, if Christ did not sacrifice. And afterward; Which is given, that is, which is now at this present instant given, and delivered up to be crucified for us. The old translation approved by the Council of Trent, hath translated it, Dabitur, and not Datur, referring the same to his suffering upon the Cross, and not to the holy supper. Chrysostome and Origen: Dabitur, effundetur, which shallbe given, which shall be shed and offered up. And Chrysostome addeth the reason, how that for the comfort of his Disciples, our Lord taught them, that his passion was the mystery of the salvation of mankind: the Mass also enemy unto itself in this point, hath read it so. Let us say then that these words, Hoc facite, have relation to the institution of the supper, and that by them we are enjoined to do the same that he hath done, as to bless the bread, to eat the bread, to bless the cup, and to drink the cup, to distribute them both, and to receive them both. But as for the matter of sacrifice, there was none but upon the Cross: The communicating of him and his graces, and the action of thanks, is ordained & instituted to be practised at this Table, and upon this Cross, he hath borne our iniquities upon this Cross, he hath been broken for our sins. God forbid (saith S. Paul,) that I should ever glory but in this Cross. If then this be to sacrifice the body, than it is not, hoc facere, to do that which Christ hath done: who took the bread, who distributed it, who performed not in all this any action of a sacrifice: but if it be thus: Do that which I have done, than it must not be any work of sacrificing, here will not be found any sacrifice: and so there must needs follow as poor & slender Divinity, as the Grammar or sense that went before, was poor and slender. To be short, if fair in that place, be to sacrifice, it is said; Do this as oft as ye shall drink it, etc. by which reason it should follow, that the sacrifice hath no place, but at such times as a man doth drink. And yet they say, that the Sacrifice & Transubstantiation do go before. And again, if it were said unto all those which were sitting at the Table with our Lord, Hoc facite, than the commandment of sacrificing was general to all: for in like manner unto all in general, even to all the whole Church of Corinth, S. Paul said, Hoc facite. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Priests by this account, shall have as weak a foundation for their places, as the sacrifice hath. But who can better expound this place then S. Paul, Do this (saith he) in remembrance of me? And how? For as oft as you shall eat of this bread, and drink of this cup, you shall show forth the death of the Lord until his coming. Not by standing & gazing on, in a fond sort, not by the means of an Interlude or play, neither yet by any such apish fooleries: but by a serious & earnest, either meditation, or laying open of the horror of our sins, and of the mercy of God, who hath so greatly loved the world, as that he hath vouchsafed to give his Son to the death of the Cross, for us miserable sinners, to the end that he that believeth in him, may have eternal life. And this is the same with that which their Gloze saith: Do this in remembrance of me: For saith it, the sacrament ought to be received in the remembrance of the lords passion: show forth the lords death, etc. that is to say, make your account and set it down for certain, that the suffering and death of the Lord came through you. For Whosoever (sayeth Oecumenius) showeth forth this death, he displayeth and maketh a show of all manner of gifts, and of all manner of love towards men, yea in a word, 
Oecum. in 1. Cor. 11.  (sayeth he) of the whole means of our salvation. Let these fellows now draw near, which have the Fathers so full and so rife in their mouths, but cannot bring forth so much as any one, who hath found the sacrifice of the Mass in these words, Hoc facite, that hath expounded this word, for to sacrifice. And yet notwithstanding, if there were any place wherein it might be found, who doubteth, yea, or who can deny, but that of all others, that is no place for to find it in?  
A great man of this time, seeing himself thrust out of this place, 
Genebrard.  hath invented this shift, namely to say, that the Apostles did say their first Mass upon the day of Pentecost. And this he would tug out by the hair, both out of a place of Deuteronomie, where mention is made of the offering of new fruits, which then was ordained in the law; as also from the 2. of the Acts, where these words are: 
Act. 1.2.  They did persevere in the doctrine of the Apostles, in communicating and breaking of bread, and in prayers, which we have already sufficiently refuted. For what agreement is there betwixt any thing therein, and the sacrifice of the Mass, for the remission of sins? And yet notwithstanding, we will further take the pains to call to mind, 
Hugo Card. in Act. c. 2.  what their Gloze saith upon this place of the Acts; Of bread, aswell common as consecrated, that is to say, aswell ordinary, as sacramental. And Cardinal Hugo after the same manner. And Lyranus: Partly (sayeth he) because they did communicate every day: partly also, because they did eat together in common. And Oecumenius sayeth; This is for to show the simplicity that they used in living and conversing together. And the Syrian and Arabic interpreters: They received the Communion or Eucharist, Vcharisto. And Caietanus: This is to show the distribution of the meat, as it was practised from family to family. So that on every side the standing of the Mass, doth still fail and deceive it.  
But let us come to other places. It is said Acts 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Acts 13.  as they sacrificed: Their old translation sayeth: Ministrantibus, as they were executing their office and ministery. And the Gloze addeth, In good works every man according to his charge and degree. The Syrian and Arabian: As they were in prayers: because it is added that they did fast. Chrysostome and Oecumenius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they preached. Caietanus, As they preached and prophesied, that is to say, as they expounded the word. And Cardinal Hugo, Ministrantibus scilicet praedictis Prophetis. And of him we have spoken else where. But let us grant them according to their own desire, Sacrificantibus: let it be said; As they sacrificed. Epiphanius saith concerning this place: These were chosen with Paul and Barnabas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacrificing the Gospel. Chrysostome saith to the same purpose: Let him sacrifice the Gospel. But where shall we have a better expositor then S. Paul himself? This grace (sayeth he) hath been given me of God, that I should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Minister of jesus Christ: Let us say a Priest if they will, towards the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacrificing in very forcible terms, the Gospel of God, to the end that the offering of the Gentiles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, might be well accepted of, being sanctified by the holy Ghost. In which place Theodoret sayeth, The Apostle called hit preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a holy ministery, a holy sacrifice, and a true and sincere faith, an acceptable offering.  
It is said, 1. Cor. 10. You cannot be partakers of the Table of the Lord, 
1. Cor 10.  and of the table of diuelles. Now the Table of devils say they, is an Altar: and that of the Lords is also an Altar: and so an Altar doth infer a sacrifice, and a sacrifice the Mass. So that Amensa, ad Missam, from the table we find the way to come to the Mass: I fear nothing here but least that these arguments should be taken for mine own: but this is one of Bellarmine his arguments in this matter, & such a one too, as he taketh to be a goodly one: a wonder to consider that none of the old writers could perceive this mystery: yea that their Gloze being so new as it is, could not find any thing in these words, but our coupling with Christ, which is confirmed and ratified in the sacrament of the holy supper or Eucharist. And it is no less manifest and plain, that S. Paul speaketh here de Mensa, not the Missa: that he here forbiddeth all Christians to be at the feasts of the Idolaters, wherein they gave themselves to sit down and eat, after their sacrifices, the meats offered to Idols: as the words going before do make it plain and evident: You cannot drink the cup of the Lord, and the cup of devils. For there is nothing to testify and witness, that ever the Pagans did use to drink upon their Altars, but that they used to feast afterward. Whereupon Atheneus sayeth, that it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because that they did drink themselves drunk after their sacrifices. 
Tertul. de Spect. c. 13.  Tertullian did not take this place in any other sense, for he saith: Non sacrificamus, nec parentamus, sed neque de sacrificio & parentato edimus: quia non possumus coenam Dei edere, & coenam Daemoniorum. That is to say, we do not sacrifice unto Idols, neither yet unto our Parents being dead: and as far off are we from eating of that which is sacrificed, either unto Idols, or for the dead, which he calleth, Idolothyta, and Necrothyta, in the same place: Because (sayeth he) that we cannot eat the supper (coenam) of God, and the supper of devils: So that what the Apostle calleth mensam, 
Theodor. in 1. Cor. 10.  he expresseth by the word coenam. Theodoret in like sort: How shall we communicate in the precious body and blood of our Lord, and afterward at the Table of Devils, 
Haimo. in 1. Cor. 10.  by eating the meat which is sacrificed unto Idols? And Haimo, Mensae Domins, to participate at the Table of the Lord, that is to say, to participate in the body of the Lord.  
In the end they find it, whereas itself can find no place, as namely, in the Epistle to the Hebrews, which whole Epistle hunteth and chaseth it out of the whole world: 
Heb. 13.  We have (saith the Apostle) an Altar, whereof they have no power to eat, which do serve in the Tabernacle. If they had an Altar, than had they a sacrifice; and what sacrifice, but that of the Mass? But by coming to the knowledge of the Altar, we shall come to find out the sacrifice: Behold sayeth S. Paul in an other place: Israel according to the flesh, Those that eat of sacrifices, are they not partakers of the Altar? This is then that Israel which is according to the flesh, that is to say, the jews, which he opposeth and setteth against that Israel which is according to the spirit, that is to say, against Christians, that so he might restrain them from affecting the rites and service of the jews. Think not (saith he) but that we have an Altar and a sacrifice, of which, they which serve in the Tabernacle, that is, they which are given still to subject and make themselves servants to the ceremonies of the law, have not power or possibility to eat, namely, saith the Apostle, because they disannul the grace of God, and make the power of the Cross of no effect: for that, If righteousness be by the law, Christ should be (sayeth he) dead in vain: and this Altar is nothing else but the Cross of Christ: and this sacrifice is nothing else but Christ stretched upon the Cross: Who hath suffered (saith he) without the gates, to accomplish the figures of those beasts which were sacrificed without the host for sin, who hath shed his own blood, for to sanctify his people. But it behoveth us (saith he) if we will be partakers of this Altar, and of this sacrifice: That we go forth to carry his reproach & shame, that is to say, that we cast off all manner of things to follow him, that we deny ourselves, bear our Cross after him, and become crucified with him, following that which is said; If we suffer with him, we shall also reign with him. Then the Apostle concludeth, By him therefore, by the merit of his sacrifice, We offer unto God continually the sacrifice of praise, that is to say, the fruit of our lips, praising his name, etc. And indeed their Gloze itself, hath not understood or taken it otherwise: We have an Altar, that is the Cross, upon which Christ was offered, of which such are not partakers, etc. According as it is written: If you be circumcised, Christ will not avail you any thing, because that such as do observe the things of the law, pointed out by the service of the Tabernacle, have no part in the effectual working of the passion of Christ. And therefore let us offer by him, etc. that is to say, a spiritual sacrifice by Christ, which is our high Priest: And not Christ himself, as our adversaries do pretend: and this sacrifice, that is, (saith Lyranus) alms deeds, for the comforting of the needy, etc. Oecumenius after the same manner: 
Oecumen in ep. ad Heb. c. 13.  The jews will say; How say you that you have an Altar? for what hath been sacrificed or offered upon it? for as concerning Christ, whom thou so oft settest before us to have been sacrificed, to have been offered and slain thereupon for the whole world, he was not sacrificed upon thine altar, but on the contrary, he suffered without the gates of the city: yea saith the Apostle, and thereupon it is, that I can prove unto thee so much the more effectually, that we have an Altar: for even amongst us, the bodies of sacrificed beasts, are not burnt upon Altars, but without the host. Now for that cause also did he suffer without the gates, to the end that he might sanctify, not the priests only, but likewise all the people. But and if he have been the sacrifice for all, why hath he not also been the Altar? And a little after: Wherefore we offer by him as we did of old time by the high Priest the calves of our lips, namely, prayers, hymns, and supplications unto God: Not any more (saith he) any sacrifices of beasts, but the sacrices, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are without blood. The Mass will our adversaries say here, for so they call it, Sacrificium incruentum: But he expoundeth himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacrifices which are offered by the lips; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. in prayers, in hymns, and supplications, etc. confessing the name of the Lord. And how? In as much (saith he) as we give him thanks, for that he died for our sins, etc. 
Theoder. ad Hebr. c. 13. Thom. ad Heb. c. 13.  Chrysostome and Theodoret upon this place after the same sort. But Thomas more clearly than any of them all, saying; This is the Altar, or the Cross of Christ, whereupon he was offered for us, or else this is Christ himself, in whom, and by whom, we offer up our prayers. This is the Altar likewise, whereof mention is made, Apoc. 8. etc. But let them tell me then in their consciences, 
Belarm. l. 1. de Sacram. c. 35. & l. 1. de. Miss. c. 14.  if there be in all this any one word of the Mass? And in deed Bellarmine in a certain place after the manner of other, would feign abuse it, but elsewhere he saith, that he will not press this place, seeing that other good Catholic writers do understand it of the Altar of the Cross.  
In the end they come to breathe life into the Mass with that which cannot but make it breathless, and press it to death, even with this Epistle, 
Heb. 5. v. 1.  which ceaseth not to go over it again and again in a hundred places: that our priest hath fulfilled whatsoever was needful for our redemption, by the only sacrifice of the Cross. It is written (say they) Omnis Pontifex sive sacerdos, every high priest or other priest taken from amongst men, is established by men, in things which are done to Godward, to offer sacrifices and gifts for sins: than it behoveth that our priests do offer for sins, and that in the new Testament. Let us note their good dealing: the text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every high priest, and not every sacrificer, nor every priest. And in deed he compareth in this place and setteth the high priest of the law against our high Priest jesus Christ in these words: In like manner also Christ, etc. He compareth him I say in this, that both of them had their calling of God, he setteth down the prerogative, in that the one was a servant, and the other the Son, of whom it is said: This day have I begotten him. He opposeth and setteth him against him, in that he was taken from amongst men from time to time, but this our high priest under the Gospel is eternal without beginning, after the manner of Melchisedech. And this is the cause why the interlineall Gloze saith: Omnis Pontifex secundum legem. And Oecumenius: By the comparing of the priests, that is to say, of Christ, and of the high priest of the law, he would show the excellency of the new Testament above the old, etc. And Thomas of Aquin coming after all the old writers, understandeth this place after the same manner. What shameless cogging and foisting then is this, to conclude from the high priest, to every ordinary and inferior priest, & from the high priest of the law, to the inferior priests of the Church of Rome? And let it be said here by the way, that which is to be held once for all: that there is not so much as any one place in all the holy scripture, where the Ministers of the new Testament are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacerdotes, priests, or by any other name of equal sense and signification, (but rather all manner of Christians are called in certain places by the name of Priests, notwithstanding that they be qualified with divers names, as Evangelists, Prophets, Teachers, Ministers, Pastors and Elders: & that for no other cause doubtless, but because the holy Ghost purposed to abolish the pedagogy and childish rudiments of the law, that so they might not have any place or use under the Gospel. He would also take away thereby this stumbling stone which Antichrist hath very cunningly cast in the way, having drawn from this word sacrifice, which is to say, A holy & consecrate kind of duty or service, (a phrase and term first used by Christians generally, for the whole exercise of devotion) a Sacrifice properly so called, as they speak; then propitiatory, and afterward meritorious for the remission of sins, and that not for the living only, but also for the dead. But they go further: It is thus said at the least in place elsewhere, that it behoveth, that jesus Christ should have something to offer: and if any thing than himself, and that every day unto God in heaven for us. Now without all question the Mass by this account is as far from this place, as heaven is removed from their Altar. But yet we must look further into this their deceit & craft. It must needs be, that he have something to offer, that is to say, that he hath offered something: and what he hath offered, 
Heb. 8.3.  the Apostle telleth us in a hundred places: He offered himself once for all, & for the sins of the world: he hath purchased unto us by his blood an everlasting redemption: by one only offering once offered, he hath sanctified us, and sitteth at the right hand of God his father. He doth not then offer or sacrifice any such thing unto him every day, as they do falsely allege the text: but rather He appeareth before God making intercession for us, praying and making requests for us by the power and virtue of this sacrifice once made, etc. The question only betwixt us is, whether these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aught to be expounded, Quod offerat, or Quod offerret, that is, that he doth daily offer, or that he hath once offered. And the Apostle hath decided it without the help of any others in many places: but let us hear what the old writers do say thereof. Oecumenius saith: 
Oecumen. in epist. ad Heb. c. 8.  Because it properly belongeth to priests to offer gifts & sacrifices, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where our adversaries would understand for the perfecting of the sense this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is necessary: we do make the supply with this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & make the sense, It was necessary: which agreeth better with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & it is as much as to say, that it was meet that Christ should also have something to offer. But that which followeth doth decide the question: This was the cause (saith he) wherefore he had his own proper flesh, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath offered. For it might have been said: If he be a high priest for ever, why is he dead? wherefore? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he might offer himself a sacrifice, etc. And a little after: He is therefore dead, that he might offer this sacrifice; but he is risen from the dead, & ascended into heaven, to possess & keep the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where it is requisite that he should exercise his priesthood. And how? Verily (saith he) by making intercession to God for us. 
Ambros. ad Hebr. c. 8.  S. Ambrose saith: It is necessary that our saviour in the days of his flesh should have something that he might offer for us, & therefore he took upon him our flesh, 
Theodor. ibid. Haimo ibid.  that he might offer the same. And Theodoret; This is the cause why the only begotten Son of God having taken our nature, did offer it to God for us. Haimo: He took of us that which he hath offered for us, namely, man's flesh, even himself whom he hath offered upon the altar of the cross, 
Hugo ibid. Thom. ibid.  etc. being himself both the sacrifice & sacrificer. And thus also write Cardinal Hugo and Thomas: For it behoved that Christ, haberet quod offerret, might have something that he might offer: he offered himself, etc. all of them having relation to the thing done, and not to do. Caietan: That is, himself who is offered, & the Saints which are made such by heavenly grace. But what need was there of any other expositor than the Apostle himself, when he setteth down how that, he doth not offer himself oftentimes. And again: For by one only oblation he hath consecrated for ever those which are sanctified.  
They go forward: 
Hebr. 9  The Apostle saith: It is necessary that the patterns or figures of heavenly things should be cleansed by these things, but the heavenly things themselves be better oblations and sacrifices than these are. He speaketh (say they) in the plural number: wherefore it argueth that there are many oblations, many sacrifices: and those are our Masses. But let us always carry in mind, that the Apostle hath infinite times said: That there is but one sacrifice, that is, Christ: and that there is but one oblation offered upon the Cross by Christ. And let us also distinguish, Hostiam seu victimam, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the thing sacrificed from the oblation: that is to say, from the action of sacrificing. Now the Apostle useth in this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of sacrifice, not of offering, of the thing, not of the action. And what will they then infer or conclude? that the Christian Church here opposed and set against the jewish Church, aught to be cleansed by many sacrifices? will they dare to be so bold? and that seeing it is such a blasphemy? or by many offerings of this very same sacrifice? And is not this to come all to one thing, and directly contrary to so many places of the Apostle? And again, it is not said in this place, Oblations, but Sacrifices. But say they it is spoken in the plural number, Sacrifices: but this is because the Apostle had spoken in the plural number of those of the law, & so in setting down the opposite part, doth retain likewise the plural number: Non quia victimae plures, sed quia in una plures, vel potius illae omnes; because that in this only one sacrifice all others are contained. And in deed to the end they may not find any starting holes, 
Thom. ad Heb. c. 9  we will not give credit unto any others in this point, but unto their own Doctors. S. Thomas: Hostus in plurali, he saith sacrifices in the plural number: and contrarily he saith afterward, that there is but one sacrifice, even that of Christ, for by one only offering, he hath accomplished for ever all those which are holy and sanctified. Hebr. 10. I answer, that though it were one in itself, yet it was shadowed out by many sacrifices under the old law. The interlineall Gloss: Meliores hostiae, better sacrifices: namely, Christ & all those of the old law, in as much as it was signified by them all. Hugo the Cardinal: that is, the sacrifice of Christ, 
Anselm. ad Heb. c. 9 Caietan.  by which all those of the law were signified and sanctified. Anselme: These better sacrifices are but one, that is, Christ. Caietan: Christ crucified is here called the better sacrifices, because that virtualiter, that is, in effect and operation, it hath the power of all the rest.  
But in the end, they say, the priesthood being translated, it must needs follow that the law is translated also, Et vicissim: wherefore it must needs follow, that there must be a priesthood in the new Testament. And who goeth about to deny it them? 
Hebr. 7.  for otherwise it should fall out, that to have one which liveth for ever, should be to be without a priest? and that to have an everlasting sacrifice, should be to be without one? And on the other side, are we not (saith the Apostle) all priests, in as much as we have all access to the father through him, even to offer up unto him through him our sacrifices, even for to offer unto him himself in our prayers a sacrifice for us? But we deny that there is in the new Testament any order of people appointed & ordained to sacrifice him a new, and we on the contrary affirm, that throughout the whole scriptures there is not one word spoken of any such, as likewise there is not of the reiterating of the sacrifice of Christ; neither have any of the fathers interpreted it as our adversaries do at this day. We affirm also, that in all the holy scripture, speaking of the Ministers of the Church of Christ, they are never entitled priests, in whatsoever language that a man shall take them. And that if the same holy scriptures of the new Testament do make any mention of sacrifices, that they entitle and call them presently, for the preventing and taking away of error; sacrifices of the preaching of the Gospel; sacrifices of praise and thanksgiving, spiritual sacrifices, the calves of our lips, the works of charity, etc. offered partly by the Ministers of the holy Gospel, who hold their particular place and rank in the Church, to dispense unto us the word of God & sacraments, to show forth unto us our destruction in our own nature, our condemnation by the law, our grace and favour purchased in the death of our Lord, the greatness by consequent of our sin, and of the mercy of God in the greatness of this remedy: whereupon there followeth in us a love towards God, a hatred towards ourselves, etc. Partly likewise by all the Christians in whom this love bringeth forth spiritual sacrifices: peace offerings, in as much as we have by this means peace with God: sacrifices of thanksgiving, for that we give him thanks in every kind of service, whether of the heart, the mouth, or hands, for so great a benefit received of his mere mercy: and let us also say propitiatory, in some sort by a great deal better right then in the Mass, in as much as we confess unto him our sins with a contrite and humble heart, entreating him that the blood of our Lord jesus Christ his only Son may procure us favour and mercy, by the true and only propitiation purchased by the same, Amen.   

CHAP. FOUR That the old fathers have not acknowledged any other propitiatory sacrifice, than that only one made upon the Cross.  
THus you cannot deny (say they) that the old fathers have called the Mass a Sacrifice: yes we have flatly denied them the whole, & plainly proved, that the old fathers did not so much as know it by name. But they reply: at the least they do unfold unto us, the celebrating of the sacrament of the Eucharist, or holy Supper of the Lord. And surely upon good cause & warrant, seeing it is a holy & consecrate action, and that the spiritual sacrifices of our hearts are thereby sacrificed to God, unto repentance, as also seeing that the incense of our prayers, and the calves of our lips, and the Gospel, the word of God, as saith S. Paul, is therein sacrificed, seeing that our bowels, tanquam per viscerationem, do therein open, enlarge and spread abroad, and distribute themselves, by our alms deeds unto our neighbours, seeing likewise that the death of jesus Christ is therein declared the only sacrifice of the Cross; and that by the express commandment of the sacrificer. And thus, and no otherwise have they all understood it. But we deny, that ever they said any thing of it, as a sacrifice properly so called of the new offering up of the Son of God, to God by the priest, of his body and of his blood, upon an altar for our sins. Neither must they here go about to abuse us with a distinction of Sacrificium cruentum aut incruentum, of a bloody or unbloody sacrifice. For this distinction will not be received or admitted of against the universal propositions of the scripture, which tell us: that where remission and forgiveness of sins is purchased, there needeth no more sacrifice or offering. Again, that there is no remission purchased, where there is no shedding of blood. But so it is, that we have forgiveness in the blood of Christ, much more than an oblation. But so it is, that in their pretended sacrifice there is no shedding of blood: and therefore much less pardon and forgiveness, or any effectual grace, that may procure us Gods favour. But yet it is further to be considered, that the old fathers did never name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bloodless or unbloody sacrifices, to make distinction thereby, betwixt the sacrifice of the cross, and the sacrament or pretended sacrifice of the altar; but rather to set down a difference betwixt the sacrifices of the law, and the sacrifices of Christians. Whereupon Oecumenius saith, 
Oecumen. ad Heb. c. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Sacrifices without blood: those (saith he) of the lips, as prayers, hymns and supplications unto God by jesus Christ, etc. And others after the same manner, which we shall see far better by tracing them from age to age.  
Clemens Alexandrinus next succeeding the time of the Apostles saith: 
Clem. l. 3. Paedag. c. 2. & in storm.  We sacrifice not unto God, and that upon good consideration: for he hath no need of any thing, but hath given all things unto us: and therefore we do glorify him, who was sacrificed for us, in sacrificing & offering up of ourselves. Again, God would be honoured, though he have no need of any thing: and therefore do we honour him with our prayers: and this is the best and most holy sacrifice, when we send them up into his presence, in justice etc. Our Altar then is the congregation of such as are attentive in prayers, and have all of them one common spirit, and one common voice, etc. Again: Our Altar, that is, one holy soul, our perfume and incense, even our prayers. So that he doth not acknowledge or make any mention of a Sacrament properly so called, when he saith: We do not sacrifice, he acknowledgeth another manner of fashion: namely, the prayers of the faithful, the sacrificing of themselves unto God, etc. And yet herein he is not behind with speaking honourably of the Eucharist: For (saith he) this is that special good grace, whereof those are partakers, which communicate therein in faith, and are sanctified both in body and soul.  
Ireneus; we have seen heretofore how he speaketh, 
Iren. l. 4. c. 34.  and yet you may perceive him to deal more plainly: We must (saith he) offer up a sacrifice to God, and in all things be found to acknowledge our creator, by a pure and upright opinion and judgement: by faith without hypocrisy, by certain hope, by fervent love, offering unto him the first fruits of his creatures. And this is that pure oblation, which the Church only doth offer unto the creator, offering unto him of his creatures, with thanksgiving. Therefore (saith he) he would have us to be continually offering our oblations upon the altar. And what Altar? This also he teacheth, saying: There is an altar in heaven, thither our prayers and sacrifices are directed: and in the temple, according to that which Saint john hath said in the apocalypse: and the temple of God was open and the tabernacle: For behold (saith he) the tabernacle of God, where he will dwell with men. Here then is no sacrifice but that of man unto God, in the acknowledgement of his benefits, by continual prayers, as also of the first fruits of the goods, which he giveth him, and that by communicating them charitably with his brethren.  
justinus Martyr speaketh highly & honourably in commendation of the Lords Supper, he describeth and setteth out unto us the holy ceremony wholly & entirely: 
justin. Martyr in Tryphon.  and yet not a word of the propitiatory sacrifice in all that he saith. But on the contrary, he saith: I dare be bold to affirm, that there are no other sacrifices that are perfect and acceptable unto God, than the supplications and thanksgiving of good people, and Christians have learned, that they are not to offer any other, etc. Again, 
Idem in exposit fidei. Tertul. adverse. jud.  We sacrifice unto God without ceasing the sacrifice of praise, sincere prayers, and of the sweet savour of good works, etc. We have heard heretofore what Tertullian hath said upon the first Chapter of Malachi, but yet behold what he saith further: It behoved that Christ should be made a sacrifice for all the Gentiles, who was led as a sheep to the slaughter. Behold here the only sacrifice. 
Idem adverse. Marc. l. 4. & ad Scapul.  Again: The prophecies of the law did signify that man otherwise a sinner, presently after that he was cleansed by the word of God, did offer an oblation in the Temple, that is, prayer and thanksgiving in the Church and congregation of the faithful by jesus Christ the catholic, that is, the universal Priest of the father. Behold now and see here an universal and only priest, by whom we offer unto God our sacrifices and our prayers. And therefore he saith: We must not sacrifice unto God any thing but that which is spiritual: for it is written, a contrite heart is a sacrifice unto God. And a sacrifice to God is the sacrifice of praise, etc. Again: Thy faith hath saved thee: because (saith he) that it hath apprehended and taken for granted, that it must offer his sacrifice unto the Almighty, even thanksgiving in the true temple, and by his true high priest jesus Christ, etc. And again, We sacrifice for the health and prosperity of the Emperor, 
Idem in Apolog.  but unto our God and to his Son, and that according to his commandment, Pura prece, by a pure and sincere prayer, etc. 
Cypr. serm. 1. de cleemosyn.  Saint Cyprian could not learn any other lesson of this his Master: whatsoever some would make him to believe. For he saith: Rich Lady, come you in Dominicum, to the lords banquet without a sacrifice, there to take of the sacrifice which some poor person hath offered? etc. Here sacrifice is understood alms, or offering, because that of the fruits which were given by the faithful, there was so much taken as might make a sufficient quantity to distribute in the celebrating of the holy supper amongst the faithful. They object unto us his Epistle unto Cecilius, 
Idem. l. 2. cp. ●.  wherein he saith: Who is the priest of the high God, by any greater privilege and prerogative than our Lord jesus Christ, who hath offered sacrifice unto God his father, & hath also offered the same that Melchisedec did offer, that is to say, bread and wine, his body and his blood. Let us observe, that here he compareth jesus Christ with Melchisedec; Melchisedec the priest of the highest, saith the Apostle: but jesus Christ is preferred, for he offered himself unto God in sacrifice: & Melchisedec offered but bread and wine unto Abraham, but our Lord offered his body & his blood for the faithful. Otherwise this text, contrary to the nature of the author, should have no force or power in it. But let us hear him expounding himself in this same Epistle, wherein he saith; In as much as we make mention of the passion and death of Christ in all our sacrifices (for it is the death and passion of Christ which we offer) we are not to attempt, do or offer any thing, but as he in giving us an example hath done before us. For the scripture saith: As oft as ye shall eat this bread, etc. you shall declare and show forth the death of the Lord until his coming. Then we offer not jesus Christ, but we offer his death and passion, we offer him already slain upon the cross; that is, we celebrate the remembrance of his death and passion; we offer it unto God as the means of the remission of our sins. And he giveth a reason thereof in another place, saying: Because the sacrifice which the well-beloved Son of God hath offered upon the cross, is so acceptable and well pleasing unto the father, as that his oblation is as effectual at this day in the presence of his, as it was the very same day that the blood and water issued out of his side.  
Origen saith: The blood of Christ is so precious, as that he suffered alone for the redemption of all. 
Origen in cp. ad Rom. & in hom. 2. in Cant.  What need then hath the Church of any other sacrifice? And as for the whole  offerings of Christians, Those are their prayers and supplications unto God, etc. But yet there is more behind. For when Celsus had objected unto him: you have neither sacrifice nor altars: he answereth not any otherwise, but; we have the sacrifice of the Altar, etc. Or else, Our temples are the spirits of good people, who breath out a sweet smelling incense, 
Idem. l. 8. contra Celsum.  the vows & prayers of a good and pure conscience. To the like objection made in the time of Arnobius and Minutius Felix, by one Cecilius a Pagan, there was shaped the like answer. This was about the year 300. And as for the place of Tertullian, 
Tertul. de paenit. c. 9  Aris adgeniculari, etc. without troubling ourselves therewith any further: Pamelius (as we have alleged before) hath corrected it by the copy in the Vatican: and hath very excellently showed, that it cannot so stand, but that it must be read, Caris Dei adgeniculari, etc. in so much, as that we may from hence conclude very strongly clean against our adversaries. They say, there were altars in the Primitive Church: and therefore Sacrifices; and therefore the Mass. Wherefore we, with the consent of all antiquity, for the space of 300. years, do reply and cross them, saying: there were no altars in the Churches of the Christians, neither yet sacrifices, neither yet Masses. And if we should repeat that which hath been said before of altars, our proof would extend itself to a far longer time.  
Athenagoras in his Apology for the Christians, 
Athenagor. in apol. pro Christianis.  hath the very same objection to confute, and freely undertaketh to prove, that the sacrifice that God demandeth of us is, that we should be careful to know him, and to acknowledge all the goodness that we do receive at his hands. But what have I to do (saith he) to trouble myself with thinking upon and remembering of sacrifices and  offerings, wherewith God hath nothing to do? God who requireth (saith he) that men should offer unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sacrifice without blood, a reasonable soul, etc. His answer had been more ready: We sacrifice Christ daily, etc. And let us mark by the way that he calleth it, a sacrifice without blood: not to put any distinction or difference betwixt that of the Cross, and that of the altar, but to distinguish betwixt the sacrifices of the jews, and of the Pagans, which were material and bloody, and the spiritual sacrifices of the Christians.  
Lanctantius: 
Lanctan. l. 6. c. 26.  Two things (saith he) must be offered, gifts and sacrifices unto God; and they must be offered without bodily substance: for the gift, the integrity and uprightness of the soul; for the sacrifice, praises and hymns, etc. who so doth this, sacrificeth unto God, so oft as he doth a good work, etc. And therefore upon the Altar of God which is great in deed, and which is placed in the heart of man, so that it cannot be defiled with blood, it behoveth us to set patience, faith, innocence, chastity, etc. There is not any other holy service then this same. This man as yet knew nothing what this pretended Sacrifice meant, and as little of Altars.  
Eusebius hath been cited heretofore in the expounding of the place of Malachi; We sacrifice therefore (saith he) and burn (he answereth the Pagans.) 
Euseb. de Demonstra. l. 1. c. 6 &. 10.  And what? sometimes the memory of this great sacrifice, celebrating the mysteries which our God hath given us, and rendering unto him thanks for our salvation, as also offering to him religious hymns and prayers: 
Idem. l. 3. c. 4. & l 4. c. 5.  sometimes we consecrate ourselves all wholly unto him and his high priest or sacrificer, which is, to Christ, dedicating, I say, ourselves, bodies and souls unto this word: where we have to observe, that he reckoneth up the sacrifice of Christians, as the memory of the passion of our Lord, thanksgiving, prayers, praises, and offering up of our selves, etc. but of the sacrifice without blood, which they pretend, whether it be in the Supper or in the Mass, not one word.  
Now about this time was the first general Council of nice held, 
Can. Nicaen  wherein we have a Canon, all save some little part thereof drawn out of the Vatican library, the title whereof is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the holy table. The words are: We do not rest and content ourselves with the bread ministered unto us here below, or yet in the cup, but lifting up the understanding of our minds, we think by faith, that the Lamb of God taking away the sins of the world lieth in this Table, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacrificed by the Priests without being slain, etc. Where we observe agreeing with the doctrine going before, that there is insinuated a certain secret opposition betwixt the holy table, and the Altars of the law: of the Lamb which taketh away the sins of the world, and the Sacrifices of the law which were nothing but figures and shadows of the Sacrifice which was there offered, to this which is but renewed by being called to mind, and of the bodily presence and visible substance of the one, to the eating and receiving of the other by faith. And this appeareth more evidently by that which followeth, which calleth us clean back from all thinking of a sacrifice to the receiving and communicating of a sacrament, that is; That we truly and verily receiving his precious body and blood, believe these things to be the infallible signs of our resurrection. And this is the cause why we take not much, but a little, that so we may know, that it is not to fill us full unto bodily nourishment, but to further and feed the work of our sanctification. For if he had rested in the sacrifice, would that have followed which he saith: And that notwithstanding our being present at this sacrifice, we have the resurrection and the life, etc. 
Athanas. orat. 3. cont. Arrian.  Whereupon also Athanasius of the same time saith: The oblation or sacrifice of the Lord once offered did accomplish all things, and remaineth fast and sure throughout all times. Aaron had his successors, but the Lord, sine transitione & successione, without any succession or change from one to another holdeth the priesthood for ever.  
Saint Basill: Those which were wont to be consecrated of the seed of Aaron, are excluded, 
Basill. in 1. c. Esa.  to the end, that there might come in their room a priest according to the order of Melchisedec: and not the sacrificing priests of the Church of Rome. There is no more any question (saith he) of the continual sacrifice, neither yet of these so oft reiterated and renewed sacrifices, etc. For there is but one sacrifice, that is, Christ, and the mortification of the Saints, which is become famous and renowned for their confessing of him. There is but one besprinkling and cleansing with water, and that is the washing of the new birth: there is but one purgation for sin, that is, his blood, shed for the salvation of the world. To what end (saith the Lord) serveth so many sacrifices? he requireth but one, rejecting all whatsoever else, that is, that every man do reconcile and offer himself to God, appearing before him a living sacrifice, by a reasonable serving of him, and offering unto God the sacrifice of praise, etc. Again, Now in the end and latter age of the world, one only sacrifice is approved, once offerred for an oblation for sin. For the Lamb of God hath taken away the sin of the world, offering himself an oblation and sacrifice, of a smell of a sweet savour, etc. 
Idem in psal. 115.  And in another place: I will therefore sacrifice my soul unto thy praise O Lord, as it were upon some Altar: I will offer unto thee the sacrifice of praise, which is more worth than an infinite number of others, etc.  
Gregorius Nazianzenus: This great sacrifice, 
Gregor. Nazianz. in Pasch. orat. 2.  which in his first nature could not be sacrificed, is mingled with all the sacrifices of the law: That same I say, which is the purgation not of one part of the world, nor forsome certain time, but of the whole world, and for ever. And thus we are admonished not to seek for any other: But (saith he) we offer unto God upon his celestial Altar, together with Angels the Sacrifice of praise: let us pass through the first vail, and draw near unto the second: let us sacrifice to God at all times. And he addeth: For the chief and principal point of wisdom is a good and honest life, purged and made clean before God, even that God which is most pure, and requireth no other sacrifice at our hands, but this pureness which the scripture commonly calleth a contrite and broken heart, the sacrifice of praise, a new creature in Christ, etc.  
Eusebius Emissenus saith: 
Euseb. Emissen. de caen. Dom.  Seeing that our Lord was to convey up into the heaven, beyond the reach of our piercing sight, this his human body, which he had taken upon him, it was needful, that upon this day he should consecrate for us the Sacrament of his body and of his blood, that so what had once been offered up for the price of our redemption, might be honoured in a mystery for ever, to the end, that as redemption hath his ordinary course for the salvation of men, without any wearisomeness: so also the everlasting oblation & perpetual sacrifice of this redemption might live and continue fresh in our memory: and that this one true and perfect sacrifice, that is to say Christ, might continually be present in grace, which we must judge of by faith, and not by outward appearance, by the inward affection, and not by the outward sight. Where we are to note, that he saith Sacrament, not Sacrifice; and that he opposeth the remembrance of the oblation, to the oblation itself: the powerful course and continuance of redemption, to redemption itself once wrought, the presence of grace to the real presence, and the body of Christ lifted up to heaven, to the Sacrament of the same left remaining in the Supper.  
Epiphanius: 
Epiphanius count Martion. hear. 42. & 35.  Have you offered me sacrifice (saith the Lord) forty years in the wilderness? etc. To the end that they might learn, that God by the coming of his Christ, hath taken away all manner of use of sacrifices: and that in respect of one sacrifice which hath perfected and accomplished all the other sacrifices that went before: The sacrifice and oblation is Christ, for Christ our Passeover hath been slain, etc. Again, Melchisedec offered to Abraham bread and wine, Christ having taken man's nature, offered the priesthood itself unto the father, that so he might become our priest after the order of Melchisedec, which hath no succession: for he abideth and continueth for ever, offering sacrifices and gifts for us. And first he offered himself to undo and loosen the sacrifices of the old Testament: he becoming the oblation, sacrifice, priest, and altar, etc. Not appointing any longer the successions of this priesthood unto any tribe or stock. What then? It may be making them able to succeed by the calling of priests. Nay rather he saith: Giving them freely to be saved, according to that righteousness which is by the holy Ghost. And this is spoken generally for all Christians. Then let our adversaries note and observe here by this place, how ill favouredly they allege the sacrifice of Melchisedec, the Paschall lamb, etc. to be accomplished and perfected in the pretended sacrifice of the Supper, seeing that upon the cross of Christ, as saith Epiphanius, both these and all others going before are made perfect and fulfilled.  
Chrysostome: Christ is not crucified every day, for he hath undergone but one sacrificing, 
Chrysost. adverse jud. at 4. Idem in Ioha. hom. 17. et. ad Heb. hom. 13.  but once only to be offered for our sins, but by that once he doth continually purge and cleanse us. Again, If Christ be perfect, than he never sinneth and liveth ever, wherefore then should he offer many sacrifices for us? etc. There is but one sacrifice, one only hath purged us: besides this, there is nothing but fire and devouring hell. Wherefore the Apostle doth thoroughly view and behold the same on every side, always saying, one priest, one sacrifice, lest that any man thinking that there were more, might grow the more secure and void of all suspicion of being deceived. And in another place; In the heavens we have Sacrarium, a holy and consecrated place: in heaven we have a priest; in heaven an oblation, where is also our sacrifice. 
Id●m hom. de cruse & spirit. 3.  Let us then offer such sacrifices as may find place of receipt in this holy & consecrated place: not any more sheep or oxen: these things are come to an end: but our reasonable service. And what reasonable service? The things that are offered by the soul, and according to the spirit, 
john. 4.  because that God is a spirit: and those that worship him, must worship him in spirit and truth, etc. How far doth this differ from the interpretation which Bellarmine doth give unto us upon this place? That is, spiritual things, and such as savour nothing of the body; as, gentleness, patience, temperance, mercifulness, etc. Thus thou seest the sacrifices which are passed away and gone, as also the others succeeding them, and coming in their rooms, then let us offer these. Those are of our goods, but these are of our virtues: those are without us, but these are within us, etc. Again, Christ was the sacrifice and the Priest, the offerer and oblation. The Altar, that was the Cross, not under any roof, other than the whole cope of heaven, that so all the putrefaction and infection of the air might be purged away. Behold here the one only priest and propitiatory sacrifice of the Church. But the particular and special Sacrifice of every Christian, as also Sacrificer, to offer up the same sacrifice unto God, is every particular person in his place, as he teacheth us, saying: What is then thine Altar? surely thy spiritual understanding. And what is thy spiritual sacrifice? All thy good works. And what is thy Temple? A pure heart wherein God taketh pleasure to dwell, etc. What then? 
Idem in Mat. hom. 83. Hom. 26. in ep. ad Heb. hom. 17.  And saith he nothing of the Eucharist in that place? Yes very excellently; If Christ be not dead (saith he) whereof should this sacrifice be a sign or seal? Again: We offer but in remembrance of his death. And again, That which God did long ago for the salvation of the jews, in bringing of his benefits to their remembrance by many feasts and solemn meetings, the same doth he now, but more abundantly in us, by this kind of sacrifice stirring us up to a continual thanksgiving for his benefits towards us. Where briefly we have thus much to note, that there is not any sacrifice but one that doth really purge and cleanse us, that is, the blood of Christ: the Eucharist, in as much as it is a sacrifice, is a pledge, a recording and a remembrance. 
Hom. 7. ad Hebr.  Some object and allege against us these words: We offer the same Sacrifice now a days that we offered then: for it wasteth not in offering. Not an other Sacrifice, as the high priest did, but the same. But let us listen a while unto that which followeth: Or rather (sayeth he) we record and call to mind this Sacrifice.  
Cyrill handleth this matter at large. julian reproached the Christians, 
Cyril. 10. cont. julian.  because they had no more Sacrifices: Nay (saith he) we have far better than yours; or then those of the law: For we offer unto God the spiritual sacrifices of virtues, as Faith, Hope, Charity, etc. spiritual praises. And to this purpose he allegeth Saint Paul: Offer up your bodies unto God a living sacrifice, etc. God (sayeth he) hath commanded the lamb but for a figure of Christ; but for to show that this was a transitory sacrifice, he commanded them to eat it in haste: a great odds and difference in respect of that which our adversaries themselves would infer: That the sacrifice of the Paschall lamb must be daily and still continued in the real sacrifice of the true lamb that is in the Mass. 
Idem in ep. ad Hebr. hom. 11.  In another place: Art thou ignorant, how that the whole priesthood is given to the whole Church of God to all the faithful people? Give ear unto saint Peter, who speaking of the faithful sayeth: you are a chosen generation, a royal priesthood, etc. Thou hast therefore the priesthood, because thou art a priestly nation: and therefore also thou must offer unto God the sacrifice of praise, the Sacrifice of prayers, the sacrifice of mercy, the sacrifice of chastity, the srcrifice of righteousness, the sacrifice of holiness, etc. Again, Our true high priest jesus Christ is then as yet standing upright, 
Idem in Leuit. l. 9  and will fill his hands with small brayed incense. He pondereth and weigheth what every Church under the Sun doth offer, how well it bestoweth and employeth her perfume: how skilful she is in braying of the same, that is to say, how every one of us doth frame his actions, how we do spiritually search and wade into the secret deapthes and wholesome streams of the holy scriptures. Where likewise he may seem to allude to the place of the prophet Malachi, but in a far other sense then that of our adversaries. To be short, he saith: Christ is called a high Priest, sacrificing unto God, and besides him, there is not any one to whom we do attribute either the name or the effect of priesthood: for he was made the mediator betwixt God and men: he hath sacrificed for us, and not for himself, and that even his own body. All which arguments are grounded upon the qualities requisite in a priest of the new Testament, but such as men cannot attain unto. He calleth the Eucharist very many times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sacrifice without blood; 
Idem in joban. l. 5. c. 7. & ad Reginas de recta fide.  but in the same sense that the former, by comparing of it with them of the law. Upon S. john, S. Paul (saith he) to the Hebrews, would not take away the second, nor the third remission of sins, but rather the secondoblation, because that Christ hath been offered once, and cannot be any more offered, etc.  
The Latin fathers did not understand it otherwise. Saint Ambrose saith: In Christ the oblation or sacrifice hath been once offered, powerful and mighty unto life eternal. Again, The Lord commanded the Angel to spare the people, and to offer the sacrifice of David: For at that time there were sacrifices for sins, the same are now the sacrifices of repentance. 
Ambros. in ep. ad Heb. c. 10. Idem ad Theod. ep. 28. Idem in ep. ad Rom. c 12. Idem ibid.  Again: The Elders did kill the sacrifice, to signify, that men because of sin were subject to death: And now that men, by the gift of God are purified and delivered from the second death, they must offer a living sacrifice, to the end it may be unto them a sign of eternal life. For the case standeth not now, as when bodies were slain and sacrificed for bodies: now there is not any more question of killing of bodies, but of the vices of the bodies. Again: Is there not a celestial altar, our faith? whereupon we daily offer our prayers? Let us draw near (saith he in another place) with a true heart, & a fullness of faith: let us draw near in faith, & in a spiritual service, from a sincere heart: for in all these there is nothing visible, neither the priest, nor the sacrifice, nor the altar, etc. In our spirits we receive spiritual things, etc. 
Idem in institut. virgin. c. 2.  In another place: We sacrifice unto God the sacrifice of praise, whereupon the Apostle saith, I pray you before all things, to make prayers, supplications, requests and thanksgiving, etc. Now this is one of the places from whence our adversaries would gather their Mass, their propitiatory sacrifice: and see how he expoundeth it of the sacrifice of praise. 
Idem epist. 28. & lib. de fuga sent. c. 8.  Again, A simple prayer is a sacrifice: the good sacrifice, that is wisdom, the good oblation, that is faith, and every other virtue, etc. And of all this going before we conclude most evidently: that he acknowledged no sacrifice for sin, save the blood of Christ once shed, nor any sacrifices amongst Christians, but repentance, mortification, and calling upon the name of God in faith, etc. But some will say unto us, he speaketh now and then of the holy Supper in the terms of a sacrifice. But in this case I could wish such to hearken how he expoundeth himself: he speaketh to the matter of the only oblation of Christ, and saith: What then? do not we offer every day? (for the Supper was then administered ordinarily:) We offer (saith he) but in making a memorial of his death, and there is but one oblation, but one sacrifice, not many. One and not many (saith he) how? because that it hath been once offered in the most holy place, and this sacrifice is the pattern of that other, etc. That which we do is in remembrance of that which hath been done. For he saith unto us, do this in remembrance of me, etc. We offer not, as the Priest did another sacrifice: but every day the same, or rather we sacrifice the memorial of this sacrifice. Thus say we (sayeth he) to day is the resurrection of the Lord, that is to say, to day we call to mind the resurrection of the Lord, etc.  
And Saint Jerome understood as little as the rest in this point, namely, that there should remain a service to be performed of Christians, 
Hieronim. in Esa. c. 1.  which properly was called a sacrifice: Shall I eat (sayeth the Lord) the flesh of bulls? etc. Psalm ●●. After having rejected and cast away (sayeth he) the ceremonies of the old law, he passeth to the purity of the Gospel: and showeth what he desireth in stead of them: Offer unto me the sacrifice of praise, 
Idem in psal. 26.  etc. Again, I will offer in his Tabernacle the sacrifice of joy and gladness, that is to say, of full and perfect joy: that is to say, I will joyfully declare, that he did under-go a base and low estate for us, that is to say, that he did humble himself to advance & exalt us: For God taketh pleasure in such sacrifices of rejoicing & joyful declaring of their gladness: for this is the sacrifice of preaching. And in another place: 
Idem in psal. 49. & 50.  The old sacrifices are past, he requireth his sacrifice in good works and manners, a fat  offering: That is, that God may be praised by man whom he hath created, whom he hath redeemed, and to whom he hath promised the kingdom of heaven. Again, By this place the jews do know and understand, that their sacrifices are ceased. And what then shall men have hereafter to offer? hearken to that which he addeth: The humbled heart and the contrite heart is a sacrifice unto the Lord, etc. 
Idem. ad Damas'.  Yea but he sayeth in another place: Our Saviour is the calf, of whose flesh we are daily fed, and with whose blood we all have our thirst quenched. This banquet is solemnised every day; every day the father receiveth his son; every day Christ is slain and sacrificed. This is a large speech, but he addeth yet one word more: Immolatur credentibus, out of question not sacrificed by the Priest, but sacrificed (saith he) by the faithful. In so much, as this sacrifice is daily fresh, always present, and in God's sight, daily applied, apprehended and taken hold upon with great efficacy of the faithful: as being such, 
Idem in Psal. 97. August quest. euangel. l. 1.  as conceive and find their life to lie and consist in his death; and the appeasing of God's wrath for their sins to rest in his blood. This is it which he saith in a word elsewhere: Every day Christ is crucified unto us. S. Augustine yet more distinctly: Christ is then properly slain for any one, when he believeth him to be slain for his sins.  
Saint Augustine far exceedeth and surpasseth all: This true God and high priest, 
Idem de fide ad Petrum Diacon. c. 2.  (saith he) which hath once entered for us into the sanctuary, not with the blood of goats, but with his own blood, etc. Even this is he, who in himself alone hath accomplished all that which he knew to be needful for the work of our redemption: himself being both the Priest and the sacrifice: himself being both God, and the Temple: 
Per quem. Quo. In quo. Idem de Trinit. l. 4. c. 41. & 14.  the Priest by whom we are reconciled: the Temple, in which we are reconciled; God, to whom we are reconciled: and notwithstanding the alone priest, sacrifice, and Temple, and all this God, in the form and shape of a servant. Again, Christ by his death, which is the only true sacrifice offered for us, hath purged, abolished, and utterly quenched the heat of whatsoever sin that was in us, whereby the principalities and powers had power to seize upon us by due desert, and to hold us, that so they might take vengeance on us for the same, and by this release hath called us: us I say predestinated unto a new life, he hath called us, 
Nos praedestinatos vocavit, vocatos justificat it, iustificatos glorificavit.  he hath justified us, he hath sanctified us, he hath glorified us, etc. And how that to the end it may be so, in every sacrifice there are four things to be considered: To whom it is to be offered, by whom, what, and wherefore: He himself the only & true mediator, reconciling us to God by the sacrifice of peace, continueth and abideth one with him, to whom he offered, hath performed that in himself alone, which was to be accomplished for them for whom he offered; he alone was both the party that offered, and that which he offered. Again, Where there is a sacrifice, there is an abolishment of sins, interemptio peccatorum: there also is wrought reconciliation with God: the altar of this sacrifice is very new, even the height of the Cross (alluding ab Altari ad altitudinem, from the Altar to the height) himself was the sacrifice and the Priest, and the cross was his Altar, etc. What then? 
Idem in psal. 94.  doth there remain no more sacrifices for Christians? Offer (saith the Psalmist) unto God the sacrifice of praise: the old sacrifices are changed, God requireth now of his servants the sacrifice of praise. We set a sacrifice upon the altar when we praise God: and if thou seek the Priest, he is higher than the heavens, making intercession for thee, having first died the death here upon earth for thee. Have I any sacrifice to offer (saith he elsewhere?) 
Idem de civit. Dei. l. 10. c. 4. & 6.  I will return home into myself, there I shall find what to slay and sacrifice: there I cannot fail to find cause, to offer the sacrifice of praise. The man dedicate and consecrate to the name of God, dying in the world to live unto God is a true sacrifice. The whole Church, that ransomed city, that congregation and society of the Saints is an universal sacrifice, which is offered unto God: which is offered unto him by this great Priest, 
Idem de Temp.  which offered himself in his passion for us, to the end that we might be the body to so glorious a head, etc. But rather (saith he) there are two Altars in us, the body, and the heart, and God requireth of us a double sacrifice, that we should have our bodies chaste, and our hearts pure, etc. What then? The holy Supper, the Eucharist, is not it a sacrifice unto him? yes, but properly two manner of ways: The one, 
Idem de civit. Dei. l. 10. c. 6.  in as much as this is a consecrate and hallowed action, by the which Christians are linked and knit together according to the definition which he giveth of a Sacrifice, saying: Every work performed to the end that we may cleave unto God in a holy fellowship, & referred to him that is our chief felicity, is a true sacrifice. The other in as much as therein is renewed the remembrance of the death of Christ, 
Idem contr. adverse. leg. & prophet. l. 1. c. 18.  and a solemn thanksgiving for the benefits proceeding from the same. And therefore he saith: The sacrifice of praise shall honour me, Psal. 50. But where is this sacrifice better set forth then in thanksgiving? And for what do we rather give thanks then for the grace and favour which we have received and is purchased for us by jesus Christ? 
Idem adverse. Faustum. l. 20. c. 21.  which the faithful practice in the sacrifice of the Church, etc. Again: The sacrifice of praise shall glorify me. How? Before the coming of Christ, the flesh and blood of this sacrifice was promised by the sacrifices of resemblance: In the passion of Christ, they are given in truth after his ascension, 
Idem de fide ad Petrum. c. 19  they are celebrated by the Sacrament of the remembering of him. Again, The only word of God being made flesh, hath offered himself to God for us in sacrifice, and for a smell of a sweet savour. Lo here the real sacrifice of the Church: To whom (saith he) with the father and the holy Ghost, the whole universal Church ceaseth not to offer in faith and charity, the sacrifice of bread and wine. For the figure of the flesh of Christ, which he was to offer for us, was shadowed out in the carnal sacrifices: but in this sacrifice, thanksgiving, 
Idem ep. 23.  and the renewing of the remembrance of the flesh of Christ, which was offered for our sins. And in another place there is an objection made: jesus Christ hath he not been once offered in himself? and notwithstanding, behold how that in the sacrifice he is daily, not only in the days of the celebration of the feast of the Passeover, but upon all other days sacrificed and offered up by the people. Note how it is said, by the people, and not by God, as S. Jerome said before, by the faithful. It is answered: And yet (saith he) he lieth not which when he is asked, shall answer, that he is truly sacrificed: for if the sacraments had not any resemblance with the things whereof they are sacraments, they should not be sacraments at all, etc. So (saith he) let us say: we celebrate the feast of the Passeover to morrow, to day the Lord rose again, etc. And no man findeth fault with our sayings, although these things were ended many years since, seeing that by the courses of times, we come again, and again to the like days and seasons, etc. But he acknowledgeth but one real sacrificing or offering up of him: for he saith elsewhere: That which David offered to God, to the end that it might please him to spare the people, was a shadow of that which was to come, by which it was signified, that by one sacrifice, of which that was but a figure, the lives of the people should spiritually be spared. And that one is jesus Christ, 
Idem de civit. Dei. l. 10. c. 5.  who was offered up and given for our sins, and is risen again for our justification: whereupon also the Apostle saith unto us: Pascha nostrum immolatus est Christus: Christ our true Passeover was slain and sacrificed, etc. And this is that which he sayeth elsewhere in one word: That which every man calleth a sacrifice, that same is the sign of the true sacrifice.  
Now all of them use these words, Altars, Sacrifices, and these verbs to Offer, to Sacrifice, for the considerations hereafter set down: for these manners of speaking did run very smoothly and pleasantly amongst Christians in those days, coming either newly from amongst the jews or else the Gentiles, whose principal service consisted in sacrifices, and yet notwithstanding, they put thereunto continually, if we give good heed thereto, such corrections as are necessary. Whereby we may judge, if they had but a little foreseen, in what diverse sorts they are now abused, the Sacrament being drawn by little and little to a Sacrifice: and then the word Sacrifice drawn from his Metaphorical sense, to a simple and proper sense, and from a sacrifice of thanksgiving, to a sacrifice propitiatory, what restraint and limits they would have closed them in withal.   

CHAP. V How and by what Degrees the sacrament of the holy Supper was turned into a propitiatory sacrifice.  
SOme there are which ask how this did happen unto the Church? Truly not all at once. For we see in every days success, that when Sun is set, there is a twilight, before that darkness itself do come to hide and cover all things. So after that those great lights of the church, which took their brightness from the true light of the Gospel, had run their course, yet there remained some glimpses of that their brightness a long time after, notwithstanding that they were smothered and stifled with the palpable fogs of blind superstition, and although they were violently forced by a contrary sense, to do the thing they were never ordained for. And this we see in Beda, 
Beda in Levi. c. 1.  the grand Disciple of S. Augustine, who sayeth: Christ is offered for us, both the Priest and Sacrifice together, and hath eaten and destroyed our sins, inasmuch as he is our Priest, according to the order of Melchisedech: and in like manner the true Ministers of the Church, do eat the sins of the people, by attributing unto them the remission of their sins in the Church, wherein sins are forgiven. If he had been of the same opinion with our adversaries, he should have concluded: And therefore the true Priests do eat the sins of the people, when they say the Mass for them, etc. Again, We are commanded to celebrate the feast of the Passeover every day: Our adversaries would say here: To say the Mass every day. But he, 
Idem in Exod.  that is as much as to say, Let us daily go from evil to good, and from good to better, and let us consecrate our first borne unto God, even our good works, seeing he hath overcome the Devils for our sakes. Again, The high Priest entered into the forepart of the Tabernacle every day, for to sacrifice. And this is to put us in mind to offer daily unto God, the sacrifices of praise of humility, and of a contrite spirit, etc. Thus turning even the propitiatory Sacrifices of the law, into the Sacrifices of praise, those which were offered by the hand and ministery of the Priest, to those which were offered by every Christian. Albinus sayeth the same, as also Charles the great. And as for the Sacrament of the Eucharist: The sacrament of the body and blood of jesus Christ (saith Charles the great) was given us, thereby to renew the memory of his passion and our salvation. And this was about the year eight hundred.  
Bertram in the time of Charles the bald, about the year 900. 
Bertram. de corpore & san●uine Domini Heb. 7.  Our Lord hath done this at once, even in offering up himself, (that is to say, sacrificing himself for us:) For he was once offered for the sins of the people; and this oblation notwithstanding is daily celebrated by the faithful, but in a mystery; to the end, that what our Lord jesus hath accomplished in offering himself once, might be handled every day by the celebrating of the mysteries, of the renewing of the memory of his passion. Where it is to be noted, how he opposeth the mystical receiving to the real receiving: and the daily renewing of the remembrance, to the once offering of the sacrifice. Again, He hath (saith he) left us an example, which is daily offered by the faithful, in the mystery of his body and of his blood: namely, that whosoever will draw near unto him, may know, that he must have part in his sufferings, the image and representation whereof is exhibited in the holy mysteries: that is to say, in the breaking of bread, the renewing of the memory of his body broken, in the pouring out of the wine, the shedding of his blood for us.  
Haimo saith: To speak morally, 
Haimo in c. 5 Ose. & in c. 2 Abac. & Malach. 1.  the sacrifices of the Lord are the praises uttered by the believers, the penance of sinners, the tears of the humble suitors; whereof it is written: The sacrifice of God is a contrite spirit, etc. Again, Prayer is a special sacrifice to be offered to God: and so is alms also, etc. 
Remig in Psal. 55.   
Remigius: If we will sacrifice to God, let us not seek out of ourselves for that which we are about to offer unto him: we have in ourselves the incense of praise, & the sacrifice of faith: only let all that which we offer be kindled, made the more fervent and coupled with charity. Again, 
Idem in Psal. 95.  There are not any sacrifices that avail without faith: for there is no place for a true sacrifice out of the Church, etc. These men howbeit great and renowned for knowledge at this time, do call the sacrament of the holy supper, as also the Mass, such as it was then celebrated, a sacrifice: but doubtless with the same mind, and in the same sense that Rabanus one of the same time with them did use it, 
Rabanus de Institu. Cleric. l. 1. c. 32.  Sacrificium (saith he) quasisacrum factum: a sacrifice, as if a man would say, a holy and consecrate work, or action which is consecrated by a mystical prayer in the remembrance of the passion and suffering of our Lord, etc. Which self same thing Paschasius calleth otherwise: The passion of Christ in a mystery, 
Pasc. de corp. & Sang. Domini. Theophil. in johan. c. 8.  the calling to mind of the passion of the Lord on the Altar, etc.  
Theophilact about the year 1000 The medicines which are effectual and forcible do heal even at the first time being administered: but those which need to be taken again and again, do argue their weakness sufficiently, even by that only note: even so it fareth betwixt the Legal sacrifices, and the sacrifices of Christ. But here riseth a question, whether that we also do offer sacrifices and oblations without shedding of blood? unto which we answer affirmativelie, but it is in that we renew the memory of the death of the Lord: and yet in the mean time it is but one sacrifice not many, because is hath been offered but only once: we offer then daily himself, or rather the remembrance of this oblation, by which he did offer himself, etc. In place else where, he giveth us these general rules: Where there is remission of sins, there needeth not any more sacrifices: but Christ hath offered a sacrifice, serving and standing sufficient for ever: and therefore we have no need of any other second sacrifice, etc.  
Anselmus in like manner: 
Ansel. in Ep. ad. Heb. c. 10  Howbeit we offer sacrifices every day, yet it is no other than the recording & renewing of the memory of the death of Christ, & thereby we offer but one sacrifice, not many, for he was only once offered, etc. Again, All that we do is but the renewing of the remembrance of his death. Again, Our Lordsaide, Take, eat, and sacrifice, offer unto God. And S. Paul to the same end: That the Saints were perfected by one only oblation. And this hath come to pass within this thousand years: so hard and difficult a thing it is, to bring the learned to speak the language of the Mass, though the abuse and mischief be already brought in. And indeed we shall see hereafter, that it doth not speak it, itself.  
But now since the year five hundred until this time, it hath overrun great & large Dominions, and yet by certain degrees, and by the concurring of diverse causes. During the fervent and devout zeal of the Christian Church, the holy supper was celebrated every lords day, 
Carol. Mag. l, 7. c. 138.182 167.  yea in some Churches every day, and the number of Communicantes was ordinarily very great: whereby we have seen herefofore, that in populous Churches and congregations, there have been distributed at one time, diverse great loaves, and diverse great cups of wine. This zeal together with the time, grew lukewarm. whereupon we see that S. Ambrose and S. Chrysostome are greatly grieved to see: That it was their duty to attend at the lords Table, and that no man hasted to come thereto, etc. Insomuch also as that exhortations many and diverse being used to draw the people thereunto, but profiting nothing, there were diverse Canons made to bind and enforce the people thereunto, as also civil laws, Let all the faithful communicate and stay the Mass, without any more bidding, 
L. 2. c. 45.  yea, at the least, let them not fail to communicate on the lords day, etc. But whether it were the obstinacy or carelessness of the Pastors, or both, that were the cause, these Canons profited little. In the end there was a law made: That such Say people as did not communicate at the least every feast of the Nativity, Easter, Whitsuntide, 
Add. 3.38.  should be held for infidels: and ratified afterward in the Acts and Statutes set forth by Charles the great: thus the Table of the Supper stood solitary, and as a rejected and forlorn thing for the most part, at least in respect of the Laity. The ecclesiastical persons continued their communicating for some time, and so there still remained a certain form of Communion or Eucharist. But shortly after looseness laid hold upon them also, as it had done before of others. Whereupon we see that the Church is constrained to make Canons; That at the least three or four should always communicate with the Priests: The prints whereof are as yet in the Abbye of Clugny, where the Deacon and Subdeacon do receive the Communion, as yet unto this day, together with the Priests. But afterward these three were shuffled up into one, this one was he, that rung the bell, whom they called the Sexton. 
Camp narium.  And this coldness did still so increase, that Charles the great is constrained to make a law, 
L. 5. c. 93. & l. 6. c. 118. Add. 2. c 7.  by which the Priest after he hath consecrated, is bound to communicate, because that even he himself did oftentimes abstain: and there are many old Canons to that purpose. Thus the use of the Communion was lost by degrees, this Communion (I say) wherein Christians were admonished, and put in mind of practising true charity, by the substance of the bread which consisted of many corns, wrought up into one loaf; seeing thy be many members of one body, living under one head, even jesus Christ our Lord, and so proportionably, the sacraments themselves fell into a consumption, as namely, the bread from many loaves to one, and from a great one to a little one, no bigger than would serve being divided, only for three persons: and in the end as we now see, to bread no bigger than a penny. And the wine consequently, so as it might fit the other, from great vessels unto little pots, such as serve at the Mass, from many cups to one, from a great one to a little one. And it is notwithstanding to be noted, that this abuse had his abode only in the Church of Rome; all other Churches, as those amongst the Abyssines, Armenians, Syrians, Grecians, Muscovites, etc. having retained, and retaining the Communion, as yet unto this day. Now it fell out also that the people no longer communicating in the holy supper, became negligent in other parts of their accustomed service, and particularly, in that of bringing of offerings, which consisted according to the Canons in bread and wine, from which was taken what was necessary to be employed in the Communion: for those offerings ceasing it was a cause that the Communion also ceased. 
Carol. l. 1.5.94. & 152.  And indeed we see that this law is oftentimes renewed by Charles the Great, namely, That the people should be warned to communicate, and bring their offerings every lords day. For that the one did cease to be, because of the other, and thereupon also the requesting of the one was with the more honesty, by reason of the other. Wherefore to cherish them up both in devotion, as also in liberality, they were given to understand, that the Mass did not only benefit and serve them, by their communicating in the Sacrament in it, but that the principal point of comfort unto them thereby, was yet behind; namely, the sacrifice, in the merit whereof they had part, inasmuch only as that they were present thereat: provided evermore, that they for their parts brought their sacrifices, that is to say, their offerings with them. There was also a continued course of offering unto them the consecrated bread, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if any man would say, one gift for an other, the better to entertain their contentation, and this they distributed after it was consecrated by a prayer, whereas before it had been given them for common bread. In the laws of Charles the great, it is enjoined; That they should make the people to understand, how many ways the Mass doth profit them, aswell in respect of themselves, as of their friends either dead or living: and this they call Vim Missae, the force and efficacy of the Mass, and together therewithal to make them the better to understand the efficacy of Memento; wherein (sayeth he) prayer is made for the Souls, aswell of them which offer, as of those, which belong unto them: assuredly, because that otherwise the Mass would be forsaken and cast off. Where it is likewise further to be noted, that it was not then said in the Canon: For whom we offer unto thee, but which offer unto thee: the Priests having afterward taken to themselves this prerogative of offering, to the debarring and shutting out of all others, for having any dealing in the same, whereas it was the work of the people at the first properly which did offer. From that time forward also, the office of the Priest in the Latin Church was brought to have his Mass book much altered and corrected, that so he might sing the Mass. And thereupon also was the bread of the Sacrament called singing bread: and the exercise of a Christian restrained to the hearing only of the Mass, or else, as they say in Italy, to the seeing of it: things unheard of, and mere strangers in the Primitive Church, a long time after Gregory the first, although that a great part of the abuses may be attributed unto him, inasmuch as he established the new service, framed and set forth by one named Scholasticus, who applied the old service to a new use, the old prayers to the abuses and corruption of the time.  
Now for the fortifying of this pretended sacrifice, many things do concur. The word Sacrifice used in the Church, after the manner of the old law, to signify the gifts which were offered to God by the people, as it hath been proved heretofore, for these offerings were commonly called oblations and sacrifices, and this is confirmed by Pope Gelasius his ordinance: That the sacrifices which shall be offered by the people at the Mass, shall be distributed into four parts, that is, for the Bishop, for the Clergy, for the poor, and for the maintaining of the Church. Charles the Great calleth them Oblations. These offerings were after the jewish manner, consecrated by one, or more prayers, which as yet are continued to be read in diverse Lithurgies, and in the Romish Mass also, which (as we have seen) are wrested by a most pernicious paralogism, namely, from the sacrifice, which was given for a name to those offerings that were offered unto God, to their pretended sacrifice, which the Priest consecrateth Ab oblatis inquam ad oblatam: and by consequent, from a sacrifice of fruits offered to God by the people, to the sacrifice of the Son of God our Lord, whom the Priest presumeth to sacrifice unto him upon this Altar. We need not any other proof of this matter, than the prayers used in the Mass: We pray thee (sayeth the Canon) that thou wilt accept of and bless these gifts, these oblations and holy sacrifices. Again, We recommend unto thee, those who offer them unto thee, or (as it is read at this day) For whom we offer unto thee, this sacrifice of praise. Again, That thou wouldst vouchsafe to regard and look down upon them with a mild and merciful countenance, and accept of them, as thou vouchsafedst to accept of the offerings of just Abel, thy chosen child, etc. Again, Command them to be laid upon thine holy Altar, by the hands of thine Angel. For in their conscience, can all these prayers be conceived by any Christian, for the sacrifice of our Lord jesus Christ, which their Priests pretend to offer? For in them we have sacrifices, always in the plural number, where it is never qualified or entitled by any other name, than the sacrifice of praise, where God should be prayed unto, to vouchsafe to look down upon his well-beloved Son with a favourable eye; being one with him, and he in whom he is well pleased? That he would vouchsafe to accept of him, as of the offerings of just Abel; of him, in whom alone all the Fathers have been accepted: without whose righteousness, the righteousness of Abel should be pollution and filthy uncleanness: to command that he should be laid upon the Altar by the hands of an Angel, being the eternal sacrifice, the everlasting oblation, and who found (as job saith,) uncleanness in the very Angels. And indeed this is manifestly appearing in the liturgy, 
Liturg. Clem.  which they attribute unto Clement, wherein there is an express prayer, Pro dono oblato, for the oblation offered: but in these terms, That it would please our good God to receive it upon his Altar, by the intercession of his Christ, for a smell of a sweet savour, etc. In other Greek Lithurgies also, whose desert we have heretofore examined, wherein there are clear and evident prayers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, for the oblations offered and brought; framed like unto those above, where they are called a spiritual sacrifice of praise, offered without bloodshed, etc.  
The name of Sacrifice now shuffled and closely conveyed into the Christian Church, which at the first received the same from the jews, helped it not a little to pass from the action of thanksgiving, to a propitiatory sacrifice; and from an action of remembrance, to a real offering and oblation, being joined with that ignorance, which reigned after barbarism in those ages: as also with that, which was ordinary amongst the people, and which in stead of being dispelled, and driven away by the bright light of the Bishops, was on the contrary more overcast and darkened. For it is openly acknowledged and confessed, as a thing most plain and apparent in the sight of such as know any thing in history, that the Bishops of that time, besides the public and ordinary ignorance, were altogether given to the minding of worldly matters, which the laws of Charlemagne by name do confirm and prove unto us: Let them abstain from worldly affairs, from the Court, from the wars, from hunting, hawking, plays, gaming, etc. And hereto you may also add the corruption of speeches, which was in those times by the mixture of many nations together: for of vulgar ones, they became mere barbarous, and of such as were familiarly spoken, such as were not understood: a great aid, opportunity and advantage for Satan to sow his tars: for who would not otherwise have rejected this reality of the sacrifice, when in every corner of the field, there was heard in their service, Sursum Corda, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lift up your hearts on high: and when their currant speech and common talk was but of one Altar, and one celestial sacrifice: when in their entrance into the celebration of the sacrament, it was said unto the people: Show ye forth the death of the Son of man, and confess his resurrection, until his coming?  
But there were two doctrines especially, which springing up in those ages, 
Transubstantiation and Purgatory concuning and conspiring together, establish this sacrifice.  and prospering and growing together at that time, and that by equal degrees, did advance and set aloft this pretended sacrifice. The one, Transubstantiation: for after such time as it was taught that the bread and the wine were changed: that they were really the body and blood of our Lord; then what honour was too great to give unto this sacrifice? Who can then doubt that it should be propitiatory for the sins of all that were living? this sacrifice offered in the Mass, being the same in flesh and blood, which was hanged upon the Cross, for the sins of the world? The other was that of Purgatory: for if we have (said they) both our friends departing & passing out of this world, to abide the scorching flames of Purgatory, and that our own sins also must be purged there, then let us provide a remedy, let us go to this Mass, which is so sovereign and full of salvation, let us lay good foundations, and power out largely for ourselves and our parents, let us leave grounds & goods with charge of having the same said after us. And hereto belong the laws above mentioned to be made in the time of Charles the Great, and then every day things grew from ill to worse.  
The ignorance then of the age, the coldness of the people in devotion, the covetousness of the Priests, the carelessness of the Bishops, and the barbarousness of the speech of men, begot, fostered and maintained this abuse in the Church: which having once taken root and grown up to strength, could not be beaten down again but by the spirit of God, which thing also many men of good spirits, did perceive very well. Arnoldus de villa nova, one of the great men of that time, 
About the year 1200.  held in his positions; That the sacrifice of the Mass, was a manifest abuse, and a plain starting aside from the pure doctrine of Christ. The Waldenses and Albigenses in France; That Masses whether they were for the living, or for the dead, were directly against the institution of the Lord. And these resistances and contradictions did so assault the maintainers of this abuse, as that all Christendom was in an uproar, and not without fruit: for the spreading of them throughout all the nations of the west Church, proved a good seed sown by God, to cause the truth to spring up there again in his time: but what shall we say, if their greatest and gravest Doctors carried away notwithstanding with the stream, do likewise speak against their doctrine?  
Peter Lombard saith, the Master of the sentences, 
Distinct. 12. l. 4. De Consec. D. 2. Can.  handleth this question about the year 1150. saying: It is demanded of some, if that which the Priest doth, be properly called a sacrifice and oblation, and if Christ be sacrificed every day, or whether he was only once offered? Whereunto this short answer may be shaped: That that which is consecrated and offered by the Priest, is called a sacrifice and oblation, because it is the renewing of the memory and representation of the true sacrifice, and of the holy oblation made upon the Altar of the Cross. And this he proveth by many places out of S. Augustine, and of S. Ambrose, etc. Note here, how well he agreed with the Council of Trent, which pronounceth, If any man say, that the very and proper body of Christ is not offered in the Mass, let him be accursed.  
The Schoolmen which came after him, have been so bold as to rob the Cross of Christ, to hang the jewels, even the power thereof about the neck of their Mass, so that sometimes they break out into these speeches: That the body of our Lord was offered for original sin, but that he is continually offered by them upon the Altar for actual sins. A cursed blasphemy, by which the Cross of Christ is made of none effect, by which there is less attributed unto it, then unto the Table of their Altar: directly also against the express Scripture, which sayeth, comparing the fall of Adam with the benefit of Christ his death; That the fault was through one offence unto condemnation, but the gift is of many offences unto justification. Again, after he had spoken of all manner of sinners: And such (saith S. Paul) were you, but you have been washed, you have been sanctified, but you have been justified by the name of jesus Christ, 
Rom. 5. 1. john 3.8.  etc. And to be brief, That the Son of God hath appeared, to destroy the works of the Devil, etc. But so the case standeth as that Thomas their chief Champion, 
Thom. in Ep. ad Heb. 6.  doth again in an other place agree with himself, saying; Christ was wounded for our iniquities, Esa 53. and that not oftentimes, but only once, 1. Pet. 3 Christ hath died once for our sins, and his only oblation sufficeth to dry up the fountain of the sins of all mankind. 
Idem in summa part. 3. q. 83.  And as concerning the sacrament: It is but the representation (sayeth he) of the passion of our Lord: for S. Augustine sayeth: as oft as we celebrate the Passeover, is Christ slain every time? yea rather this is but a yearly renewing of the memory of that which was done otherwise, thereby setting before us such notable and famous monuments thereof, as if by them we were brought to the very beholding of his hanging upon the Cross. 
Idem part. 13.3. q. 73. art. 6.  And elsewhere; It behoved that evermore there should remain some representation of the passion of our Lord: In the old Testament, this principal sacrament was the Paschall Lamb: Whereupon the Apostle sayeth: Christ our Paschall Lamb was offered. And in place thereof hath succeeded in the new Testament the Eucharist, which is a memorial of his passion past and suffered, as the other was a prefigurer and foreshewer of his passion to come.  
Petrus Alphonsus at the same time, 
Petr. Alph. l. 2. Ep.  did not acknowledge either the Eucharist, or the Mass, for any other thing then a sacrifice of praise: and this was at that time one of the questions disputed by the Albigenses, and Petrus Brutis, who was burnt alive at Tholosa, where he taught publicly, that it was not propitiatory. All these sacrifices (sayeth he) which were offered under the law, were nothing but signs of this great sacrifice, 
Idem in Dialog. tit. 12.  which was to destroy sin. But since the coming of Christ, we use not any other sacrifice, but that of bread and wine, which he hath ordained, and is like unto that which. Moses in the law called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrifice of praise, etc. For therein we praise God for the benefit which he hath bestowed upon us, saving us by his only Son, etc.  
Alexander Hales holdeth many assertions, that cannot agree with the Mass saying: jesus Christ hath offered a double sacrifice, a spiritual and corporal: the spiritual, that is, a sacrifice of devotion, and love towards mankind, which he hath offered in spirit: the Corporal, the sacrifice of the death, which he underwent upon the Cross, which is represented in the sacrament. Mark (represented) The spiritual prefigured by the incense and perfume, which was made upon the inner Altar: the corporal, which he offered in his flesh, two ways, that is to say, sensibly upon the Cross, and insensibly upon the Altar: (observe and mark again insensibly,) That sensible sort being shadowed out by the sacrifiees of beasts, but the insensible by the sacrificing of things that are insensible, as fruits, bread, and wine, both the one and the other upon the utter Altar. The one of them to speak as he speaketh, propitiatory: for such were the sacrifices wherein beasts were offered, with the shedding of their blood for sin, figuring out that sacrifice offered by jesus Christ: the other Eucharistical only: for such properly were those of fruits, and such like things. Again: The sacrifices of the law were signs both of the true sacrifice of Christ, 
Circumferimus.  as also of the spiritual sacrifices, which we shall have to offer unto God: That for the purging away of all our sins, aswell original as actual: & these to have relation to the mortification of our flesh, inasmuch as we carry about with us jesus Christ in our bodies, to the end that his life may be manifested in us.  
Lyranus handleth the matter more clearly: 
Lyranus in ep. ad Heb. c. 10.  That which cleanseth and wipeth away sin, must needs be heavenly and spiritual: and that which is such, hath perpetual efficacy, and by consequent ought not, neither indeed can be reiterated: and this that we say of the oblation of Christ, is because of the Godhead, being united and conjoined with the manhood: for it being once offered ought not to be reiterated, and yet is sufficient to deface and blot out all the sins that are already, or hereafter to be committed. You will say, & yet behold the sacrament of the Altar is every day offered up in the church, etc. But the answer hereto is, that this is no reiterating of the sacrifice, but an ordinary remembering & calling to mind, of the only sacrifice, offered upon the Cross, whereupon it is said in Mat. 26. Do this in remembrance of me, etc.  
Now many such good people inflamed with a true zeal, had stayed the course of this mischievous monster: but their own infirmity and weakness did encumber and hinder them: tyrannous rule and government astonished them, and the multitude carried them away. For on the contrary, to this error once so far admitted of the multitude, there is added an other heap of more than good measure: 
Gab. Biel. lect. 26.  That it is clean an other thing to be present at the Mass, then to communicate in the holy supper: That the Mass, ex opere operato, by the work wrought, that is to say, by being only present, without receiving any thing, or yet bringing any good motion thereunto, doth apply unto every such person present all the merits of Christ. Who could not now love the Mass better than the holy supper, which requireth a serious examination and trial of the conscience, that offereth life, but representeth to the unworthy receiver the dreadful horror of tormenting hell? Again, That the Mass hath a most special, a most great and an indifferent or middle power and efficacy: a most special in respect of the Priest, seeing that by it he meriteth eternal life: a most general in respect of the Church, and all the members thereof, without any exception: and a mean or middle, in respect of him or them that cause the same to be said, etc. Of the sacrament of the holy supper, the institution of the Son of God, of all the sacraments together, yea or of the very death of jesus Christ: is there any one of them, that hath written so high terms of commendation? But seeing that it hath such efficacy and virtue in it, to what end is it so oft reiterated, or multiplied so many ways, seeing that the oft administering and taking of a medicine, as they say themselves, is a mark and note of the weakness of the same? But this question is not yet throughly decided amongst them, as those that have too eager a stomach to lose their fat morsels. They dare not say, that it is for any want of sufficiency in the sacrifice: neither will they say, that the virtue and efficacy thereof may be so far stretched and extended, as the sufficiency thereof would bear. Some say that none but jesus Christ doth know, how far it concerneth every man: Others that he bestoweth the power and virtue of the Mass, according to the determination and application of the Priest that sacrificeth it. 
Gab. Biel. lect. 26.  And thereupon Gabriel Biel is set in a chafe, saying: I pray you, such as waver in this sort, and do not so much as give, but sell such uncertainties in the Church, and that in so serious and weighty a matter, can we otherwise call them, then most pernicious and dangerous Impostors and deceivers?  
Now as all truth doth agree and hang together, 
That the doctrine of the Mass is against itself.  so we may see in this doctrine the figure of falsehood, and broad stamp of a shameful lie, which (as his nature is) is given to destroy and overthrow itself. Sometimes they say, that Christ hath offered his body unto God in the supper, for the Apostles, and that in the Mass, the promises of the new Testament, even those of the remission of sins, are applied, and that thereby it becometh propitiatory; yea, ex opere operato. Other sometimes they say, that this sacrifice doth not work sufficiently and immediately, 
Bellarm. l. 2. de Missa. c. 4.2. Idem l. 1. c. 2.  and that it is not properly ordained of God, the instrument to justify, as Baptism, and Absolution are: but that it serveth only to obtain the gift of penance, by which the sinner would draw near unto the sacrament, and be justified by it. Again, sometime, that the Mass carrieth with it the remission of sins, in as much as Christ hath sacrificed his body and his blood for the remission of the sins of his Apostles, and that in the same hour, wherein he celebrated the supper with them, and commanded them to continue the same, and therefore it is propitiatory, yea, saith Caietanus, infinitely meritorious and satisfactory. Sometimes they conclude, that to take it well and rightly, 
Idem l. 2 de Misla. c. 2. & 4.  it is not so, but only impetratory; for, say they, Christ a mortal man, might merit and satisfy, and this is the cause why his sacrifice is truly propitiatory, aswell as meritorious and satisfactory; but Christ immortal, cannot any more merit or satisfy: so neither can his sacrifice be meritorious nor satisfactory, but only is called so, inasmuch as he obtaineth remission for us, whether it be of the punishment or of the fault, or otherwise Grace to do well, and to merit etc. and thereupon we say: If that of Christ's in the supper be propitiatory, and yours but impetratory, or available to obtain favour by entreaty, that then your sacrifice is not the same with Christ's: but and if this be that of Christ's, than you utter open blasphemy; because you should make that of Christ's not to be propitiatory. Let us yet go further, we have by this account less to do with your Mass; for shall he be excluded from obtaining being immortal, which hath power being mortal, to merit and satisfy by the offering of himself a sacrifice? And again, this contrariety is suited with an other: That the sacrifice of the Cross is by consequent, more excellent than that of the Mass, as sayeth Vega, and Bellarmine also; 
Veg. Thes. 8 & 124. de Missa. Bellarm. l. 1. de Missa. c. 6.  That the sacrifice of the Mass, non est perfectum, neque absolutum, neque redemptionis pierce consummatiwm, etc. And how then can it be as they would have it, Idem subiecto, & numero? And what will become of that which they say else where, namely, that it is, Vere propitiatorium pro peccatis: and certain Schoolmen: 
Caietan. tract. 2. de cele. r. Miss. c. 2. q. 1. Bellarm. l. 2. d● Miss. c. 4.  That that of the Cross doth not wash away any other then original sin and that of the Altar actual sins? Again, If the Mass (as sayeth Caietan) be of infinite value and worth, because it is the power of jesus Christ in himself; and by consequent, his infinite effect, as of the passion of Christ, what shall become then of Bellarmine, who sayeth that the virtue and operation of the sacrifice of the Mass is infinite? That otherwise (as he sayeth) so many Masses should be unprofitable, as likewise for one and the same effect, etc. Some say unto them, what then? jesus Christ, in respect of you, is he not really sacrificed in the one and in the other? and in that his body is glorified, should that diminish and detract any thing from the price and worth of this sacrifice? 
Idem l. 2. c. 24. & 27.  But here they are worse entangled then before: for sometimes Bellarmine saith: If there be not in the Mass, a true and real slaying of Christ, that then there is not a true and real sacrifice: for a true sacrifice, which consisteth in killing, requireth of necessity to have it real and indeed. Sometimes when this sacrifice is offered of things without life, as bread and wine, there is no need of killing, 
Veg. Thes. 12 l 8. De Missa  but only of eating, etc. And of these contrary opinions, there do also rise contrary corollaries. Of some, as saith Vega, That Christ dieth mystically, & in figure upon the Altar: but is offered upon the same alive: Of Others, That Christ is as truly slain and killed in the sacrament of the Eucharist, as he is truly existing & being in the sacrament, & is offered in the same, either dead, or as it were dead. Again, sometimes they say, that the sacrament is truly & really offered, when the bread & wine are consecrated by the words, 
Gulielm. Alanus de Sacrif. Miss. l. 2. c. 9  & not before: sometimes, that it is offered really, at such time as the bread and wine are set upon the Altar, & before the words of consecration. If the first be true, than the offering of the kinds, and the offering of the thing itself, are offered at several times, & so the bond of relation is broken. If the second, what followeth then, but that they sacrifice nothing but bread and wine? For what other thing are they else according to their judgement before the words of consecration? Now of this contradiction followeth an other: Of some, which say, that the sacrifice is properly accomplished by the oblation; 
Vega. Thes. 107. Turrian tract. 2. c. 22. Bellard. 1. de Miss. c. 27. Biel. lect. 81.  of others, by the eating of the same by the priest. And Vega and Bellarmine are at controversy one with an other. To be short, if they square, and differ about the point, de opere operantis: neither can they better agree in that, de opere operato, by what means the benefit of this operation is applied to those that are present: whereas the common opinion adjudgeth according to Biel, that the only being present at the consecration and oblation, maketh a man capable of salvation, without any looking for of a spiritual life, as requisite thereunto. And at the Council of Trent, he may seem to hold on this side. The Cardinal Caietan on the contrary, 
Anno 1518.  who did his endeavour at Ausbourg, to cause Luther to retract this proposition: That faith was necessary for the receiving of the sacrament, cometh so far, namely to say, That it is a common received error, that this sactifice, Ex opere operato, 
Caiet. in quod. libel. de usu Spirit q. 3.  should have a certain kind of merit, or be able to make application of some certain kind of satisfaction unto this or that person, etc. Doctrines as newly come out of the mint, as the words themselves, which are such, as none of them that have written twelve, yea thirteen hundred years after Christ, did ever hear of. And thus you see that these do nothing at all agree together amongst themselves, howsoever they would make men believe, that they are all as one, either in the matter, or in the form of this pretended sacrifice, neither yet about his effect or end, no nor in the substance, or circumstances thereof. Wherefore how far more commend able had it been for them, and nearer to the purpose, to have kept themselves to the institution of Christ, in the alone propitiatory sacrifice, accomplished on the Cross, for the declaration and remembrance, which is to be used, according to the institution of the Lord in the holy supper.  
And furthermore it is certain, that as by the grace of God, the light began to rise and spring again in the Church, notwithstanding the terror and torment of the fire, which was kindled and blown up against it in all nations: so the Doctors of Papistry grew ashamed of this doctrine. Whereupon we see, that Sidonius, Faber, Zwifaltensis and others, who writ in the time of Luther; did content themselves to call it the Sacrifice of remembrance: although under these words they do not lay out the efficacy thereof so fully and largely as they might. But behold the Council of Trent assembled and called together, not to reform the Church of Rome, as the Christian Princes had hope they would: but rather to authorize and establish, even the most ill favoured and deformed things that were therein, for so they provided and brought to pass therein: If any man hold and maintain, (sayeth it) that the Mass is not a true and proper sacrifice: but rather a sacrifice of representation and praise, and not propitiatory for the living and the dead: for sins, punishments, satisfactions, and all other necessities, let him be accursed. Cursing thereby in a few words the whole Scripture, and all the old Church. And Pope Pius the fourth, (in whose time it was held) thrust into the oath, which Bishops were to take this Article, in express words: I believe that there is offered unto God in the Mass, 
Onuph. in vita Pii. 4.  a true, proper, and propitiatory Sacrifice, for the quick and the dead, etc.  
But what? And is there such abomination in the Mass? Let us make a plain and simple rehearsal of the principal errors therein, without any making of them more heinous and grievous, than they are indeed. The first, This pretended Sacrifice hath no institution or warrant in the word of God: but hath it on the contrary, directly against it. What audacious boldness was this in man, to dare to invent of his own brain a sacrifice by which God might be appeased and made at one with us? And what other thing is it but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Service devised of our own carnal and corrupt sense, and by consequent, condemned of God, who hath said unto us: In vain do you worship me according to the Traditions of men, etc. The second, This Sacrifice is a clear and evident wresting and corrupting of the holy Supper, and of the use thereof, whereby of a Sacrament ordained of God to assure us of his good grace in jesus Christ, there is framed a Sacrifice, whereby we pretend to merit the same, yea and that not he only which doth offer the same, but those also that do but stand by and behold the same, and that by their mere presence, though they have never a good thought or motion within them. What is this then but to abolish the holy Supper of the Lord, under the colour of offering of it? And who is he that will any longer care to come to the lords Supper, in the strait examining of his conscience, if by the only hearing of a Mass, he may be assured of eternal life? And again, what presumption, to dare thus to transform the Will and Testament of the Son of God, made and set down in his holy Supper: a thing not to be endured in the Will and Testament of any mean or base person? The third, The Mass is derogatory to the only Sacrifice of the Son of God, made upon the Cross, and that not only by putting itself in place thereof, but also by advancing, and setting forth of the power and efficacy thereof far above the other. It is said, There is but one oblation: the Son of God given for the sins of the world: this oblation the Mass will needs be, and yet renewed and reiterated every hour. Whereas there is pardon and remission of sins, (sayeth the Apostle) there is no more any oblation to be offered. And what should follow of this continual and ordinary repeating of this Sacrifice,, but that as yet there is no remission? And that the sacrifice of Christ, is either unprofitable or imperfect? And who doubteth but that this is the same which the Apostle called the frustrating and making of the Cross of Christ of no effect? and what more would he have made of it, if he had heard the rest of their blasphemies: as that the sacrifice of the Cross hath not purged and done away any but original sin: but that the Mass hath taken away actual sins, etc. and by consequent to become fellowe-worker with the same. What can this be termed but to declare the Sacrifice of Christ insufficient, to renounce the power, as also the benefit thereof both together? The fourth, The Mass taketh away as much as lieth in it, the only Priesthood of jesus Christ, whereof no other creature is capable: for seeing it was requisite that the Priest should be eternal, and the sacrifice infinite; followeth it not that one and the same was to be both the Priest and the Sacrifice? And what other then but the Son of God, offering up himself once to God by the holy Ghost: and always by his infinite merit, making intercession for the infinite multitude of our sins, unto the infinite justice and mercy of God? And what a blasphemy is it then to say, that any man, yea or that any creature is able to perform the same? And these are the abominations which we find in the Mass, as they make it the pretended sacrifice of the body and blood of jesus Christ, propitiatory for the quick and the dead: for such a one our adversaries do teach it to be: the rest rising of the depraving and corrupt wresting of the sacrament shall be spoken of hereafter. And now we are to go about the finding out of the original, and first beginning, as also of the growth and proceeding of this applying of the benefit thereof to the dead, derived and fetched, as one error from an other, from the opinion or rather imagination of Purgatory.   

CHAP. VI That Purgatory the foundation of Masses for the dead, is not at all: and first that it was not known in the Church of Israel, or under the old Testament.  
ONe of the great employments of the Mass, 
That Purgatory should have had place in the church of the jews, if there be any such thing.  is about the dead: & such dead, as are not in Paradise: for such have no need of any, neither yet for such as are in hell, for they all agree that it would not any whit avail them, but rather for a certain number whom they pretend to be in a certain third place, which they call Purgatory, wherein they are to purge and make satisfaction for their sins, of which when they went out of this world, they were not acquitted & cleansed, & for the purging whereof there is no other help, but that which may be procured and supplied by a number of Masses. Surely man was a sinner and mortal from the beginning of the world, yea, man I say, was subject to die in sin, being indebted by sin, and by consequent to incur this penalty of Purgatory: God likewise from all eternity, both just & merciful, just in having appointed this punishment for sin from the first creation of mankind: and merciful, as having taught him from the beginning, the means of mitigating and remedying the same. Which doctrine proveth Purgatory to be no new fiction (if so be it may have place,) but to have been ever since the foundation of the world. Now if it be of this antiquity, than it will be found mentioned & spoken of; and that in plain terms in the old church: and the remedy also of this fire, cannot but be revealed by God, and practised amongst his people. And so much the more, in that the mercifulness of God in jesus Christ, less shining in the first times and ages of the world (the only satisfaction for our sins, being covered under the veils of the law,) made by all likelihood, the remedy of Purgatory to be the more haunted and practised under the old Testament, as being at that time most needful and necessary. Hear our adversaries make us this answer: whence cometh it then, that in all the writings of Moses and the Prophets, there is nothing spoken of it? that amongst so many threatenings, which are made against the transgressors of the law, this should not be so much as once touched? That amongst so many sacrifices ordained for voluntary, and willingly committed sins, as also for sins committed unwillingly, and of ignorance: as likewise, that in the midst of so many expiatory, and purging sacrifices, for all manner of pollutions, whether they came of sickness, infirmity, sin, or of the defiling coming by touching of the dead, etc. there should not be found any thing appointed for sins after death, not any sacrifice, not any offering? And yet notwithstanding they died every day: and how deeply engaged in sin? There is likewise nothing found to be practised in the Church, in the behalf of the dead, whereupon a man hath not any ground either from literal or figurative interpretation, to prove this Purgatory. The patriarchs did bury their wives and children: they were careful of buying sepulchers, of mourning, and of conveying of their bones from one place to an other. Where was their piety (if it may be termed piety) to pray for the dead? David wept for jonathan, his very true and trusty friend: and Solomon for David his predecessor and Father. If these did practise no such thing, what may we conjecture thereof more? But and if they did practise such a thing, then whereby shall it become apparent unto us by any one word? And that notwithstanding, that David have made so many prayers upon so many occasions, and those both of joy and also of mourning; and so many kings of Israel and juda, have been honourably buried: as also so many Prophets left unto us behind them, their open protestations against impieties and ungodliness, and in the commendation of piety and godliness, every one in his time: none of them recommending this devotion unto us for piety, or accusing of impiety those that have omitted and neglected it, yea no one of them authorising the same, either by precept or example? And it availeth not to say, That there was not in the Church of the jews any sacrifice for the dead, because that (according to the doctrine of the Church of Rome) Paradise was not opened to the Fathers, unto the death of our Lord. For would not this have been a refreshment and comfort unto them, to have been translated from Purgatory, into the limbs: from a place of dolour and pain, and that such as they describe it to be, into a place of rest? And again, what appearance is there, that they should have remained there without remedy, for the space of some three or four thousand years? what inequality had there been in such punishment, in respect of that which is inflicted at this day, when as they come forth now from day to day, whether it be through the absolute authority of the Pope, by his Indulgences, or by the diligence of their kinsfolks, not neglecting to contribute and bestow these suffrages upon them? In conclusion if there be any such thing, it is as old as the creation, and that more clearly appearing under the old Testament, then under the new: and if it be under the old, than it ought to have had sacrifices for the dead: and that a great deal more requisite at that time, then under the new: but and if the law had no such sacrifices, neither then was there (as it followeth by consequent) any Purgatory; neither indeed is there at this day. Now therefore let us see if the old Testament say any thing of it, yea if it speak of it in plain terms, as the importance of the thing doth require: if (I say) in such sort, as it is said to agree and stand with the justice and mercy of God, the instruction of the Church, and the rest and consolation of poor distressed souls.  
Now it is most certain, 
That Purgatory cannot be found in the old Testament Deutr. 30. Psal. 34. & 116 Esay 57  that the old Testament, traceth out unto us, only two ways: Blessing or cursing, Salvation or Condemnation, the death of the Saints, as precious before the Lord, or the death of the wicked condemned of him, as also the very remembrance of them. And thereupon it is, that without leaving any thing conjectural unto us betwixt those two, the Prophet sayeth: The just man dieth, and departeth hence in peace, lying himself down to rest in his bed. In peace, that is to say, to speak after the manner of the Hebrews, in all prosperity, very far from the pretended horrible pains of Purgatory. But yet let us hear them speak, to see what they can allege, and let us withal bear it continually in mind, that our adversaries do make it an Article of their faith: and so by consequent the law of the ancient Fathers ought here to take place: as that of Saint Jerome: That upon obscure, doubtful, dark, and allegorical places of the Scripture, we ought not to ground any point of doctrine. That of Saint Augustine; That in the controversy of religion, dark and figurative places must be set aside, and those only held, which are clear of themselves: And that of the Schoolmen likewise: That allegorical Divinity doth not prove, etc.  
It is said in Leviticus 12. 
Leviticus 12.  (we will take the places in order,) She shall not touch any holy thing, neither enter into the sanctuary, until that the days of her purgation be accomplished: 
Luke. 2.  He speaketh of her that is delivered of her first borne, according to the law, practised likewise by the holy virgin, as we read in Saint Luke: and the literal sense is so clear, as that we need not seek any allegory therein. The Gloze saith, She shall not come within the Court of the sanctuary: And in like manner Cardinal Hugo. 
Hugo Cardinal in Leuit. c. 12.  What is there now in this place, that will afford us a Purgatory? or that the sanctuary is Paradise, whereinto none can enter, till after they be delivered out of Purgatory? If this be said generally of all, what shall become of the exception concerning Martyrs, who do not pass the same? and if the allegory be good in the words, Sanctuary and Purgation, how will they be able to make it to serve in the distinction that followeth, of her that had brought forth a son or a daughter? and how in the number of days, of the one or of the other? But the point is, that they have neither Greek, nor Hebrew Paraphrast, neither jewish, nor yet Christian Commentary, which ever could find out Purgatory by this text. Origen, who hath made an express Homily upon this verse, notwithstanding he be greatly delighted in allegorizing, 
Orig. hom. 9 in Leuit. jeronym in Ezech. c. 49.47. Theod. in Leuit. c. 12.  could not perceive any such matter therein. And as far off was Saint Jerome, expounding the same in his Commentary upon Ezechiel. Theodoret likewise, who handleth this question: Wherefore there is appointed a double time for the purging of her that hath brought forth a daughter, in respect of her which hath brought forth a son. Caietan sayeth very well: From all these laws this instruction and point of piety, 
Caietan in Leuit. c. 12. 1. Sam. 2.6.  may very well be drawn: That we were borne from our mother's womb subject to sin, etc.  
In the first of Samuel, Hanna sayeth in her song: The Lord is he which destroyeth and raiseth to life, which throweth down into the grave, and raiseth up again from thence, which giveth poverty and riches, which humbleth and exalteth. And because that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify a grave and hell, they will have it to signify hell in that place, and notwithstanding that it may be understood for Purgatory. But this place is expounded by itself: for these words, Which throweth down to the grave, and bringeth back again, are no other thing, but according to the manner of the Hebrews, the expositors of the former: which killeth and bringeth to life again: as in the verse following; which humbleth and exalteth, is contained the exposition of the words going before, Who maketh poor, and filleth with riches, etc. 
Psal. 30. Psal. 71.  But David himself without any other will expound it unto us: The Lord hath lift up my soul out of the grave, or out of hell. And in another place: Thou hast showed me manifold troubles, but afterward thou turnedst unto me, and hast quickened me, and brought me from the depth of the earth. But this did no man ever understand to be meant of purgatory: and the Chaldie Paraphrast, whom they allege, is against them. God (saith he) carrieth to the grave and bringeth back again, Ad vitam saeculi, to the life of this world: that is to say, to the life present, as appeareth by this word, Rursus. And Lyranus saith: There is not hell in Hebrew, but the pit, that is to say, the grave. And that it is his purpose to declare, how that he oftentimes giveth life unto them, whom men are given to judge past recovery, as it was with Ezechias. But if we should allegorize, their Gloss saith: He bringeth the obstinate jews to hell, in as much as he suffereth them to be led into the condemnation thereof: He bringeth back from thence the Gentiles, who did deserve it in calling them back from idolatry. Tertullian maketh this kind of argument: 
Tertul. l. de resurre &. carn. & 28. Contr. Martion. l. 4. c. 34. Cyril. Catech. 6 de Monarch. Dei. Sophron. in serm. de Nativit Dom. August. de civit. Dei. l. 17.6.4.  That seeing it is the flesh properly which is mortified, that is to say, which suffereth death, that it followeth likewise, that it shall be quickened: namely, by the resurrection. And again against Martion: That one and the same Christ hath in his power the sentence of eternal death, as also of eternal life. Cyrillus Hierosolymitanus reasoneth after the same manner against Manes. Sophronius Bishop of Constantinople proveth the greatness of our redeemer, who hath turned the curse by Adam into a blessing, his death into life, and his fall into a rising again. But S. Augustine standeth more amply upon it, and in better sort, saying: The Lord killeth and quickeneth again, etc. and this is nothing else but that which he repeateth again when he saith: He bringeth to the gates of hell, and bringeth back again: He killeth (saith he) according to that which the Apostle saith: If you be dead with Christ, seek the things which are above, etc. For you are dead, etc. And afterward he addeth: And our life is hid with Christ: behold how he killeth them wholesomely: behold how he reviveth and quickeneth them again. But he bringeth them likewise (saith he) to hell, and bringeth them back again. Without doubt (saith he) this was accomplished in our head, in whom our life is hid. For he that hath not spared his own Son, hath slain him for us: and in that he hath raised him up again, he hath also quickened him, brought him to hell, and back again, according to that which hath been said: Thou wilt not leave my soul in hell: and of his poverty we are made rich, etc. By their account it should follow, holding the exposition of Saint Augustine, that our Lord had been in purgatory. Saint Gregory, God slayeth and bringeth back again to life: 
Gregor. in 1. Reg. c. 1.  and behold (saith he) the order, in as much as he bringeth to hell, and bringeth back again. For in respect of God to bring down to the gates of hell, that is to strike amazed the hearts of sinners with the apprehension of eternal torments, and to bring them back from thence, that is, to relieve their astonished hearts, sorrowing and bewailing their faults by the hope of eternal life, etc. And yet every one knoweth if he favour purgatory or no. Hugo the Cardinal: This is a metaphorical speech; He bringeth Phenenna, even into extreme affliction, taking her children from her: he bringeth again Hanna, making her fruitful when she was barren. And so (saith he) by hell in many places is understood great affliction. 
Caietan. in l. 1. Reg. c. 2.  Cardinal Caietan in like manner, In Hebrew (saith he) it is: He bringeth down into the pit, and causeth to rise up again. And for that he useth a verb of the Preter-tense, and not of the future: I am constrained by the name of pit, to understand in this place neither hell nor grave, but rather a prison. For from the creation, unto the time of Hanna, there was not any that rise out of hell, none that rise again from the dead: but God hath often caused many free and innocent persons to be put in prison, and hath brought many out from thence again.  
In the last of the first of Samuel, it is said: That the valiant men of Israel, 
1. Sam. the last Chapt. ver. the last. 2. Sam. 1.12.  after the overthrow of Saul, did bury the body of Saul, and of his children, burned them in jabes, took their bones & buried them, and fasted seven days. And in the 2. Sam. 1.12. that David mourned, wept and fasted. And thereupon Bellarmine reasoneth thus: He fasted, therefore he prayed: therefore he believed there was a purgatory. Whereas he should rather reason to the contrary: for that the prophet in the reckoning up of so many circumstances, of  bodies, of bones gathered together and buried, of weeping, mourning, fasting, etc. doth to the wondering of men, say never a word of this pretended prayer, which yet had been the principal and substance. His cloak to cover the matter withal, 
2. Reg. 12.  is for that in another place it is said, that David fasted and prayed for the son, which he had by Bersheba. Then let him call to mind withal, how that after the child was once dead, he ceased both to fast, and also by consequent to pray for him. But the history is clear of itself: Namely, that David & the people acknowledging in this overthrow the wrath of God upon Israel, they humbled themselves before him, as may plainly be read in the words as they are there expressly set down. They fasted, saith he, because of Saul and jonathan his son, and of the Lords people, & of the house of Israel, because they had fallen by the sword. And further than thus josephus observeth not any thing in this story, save that we have also to note therein the whole complaint and moan that David made for the death of Saul and jonathan, in most lamentable speeches, but yet such, as whereout there cannot any tittle of prayer for the dead be gathered, neither yet any thing for purgatory.  
It is said in the Psalm 37. 
Psal. 37.  O Lord reprove me not in thy fury, neither chasten me in thine anger. That is to say, saith Bellarmine; Chastise me not in hell, neither yet in purgatory. And this sense he would feign gather out of S. Augustine, in such manner, as that fury should have relation unto hell, and anger unto purgatory. And now give ear and hearken to the weakness of his interpretation. 
August. in psal. 6. & 38.  For where S. Augustine hath put it down to be read, fury, following the Septuagints: S. Jerome skilful in the Hebrew (which S. Augustine was not) hath put it down, anger, and in the place of anger, fury. Origen could not bethink himself how to make any such matter when he saith: 
Orig. in Ezech. Numb. 1.  That this fury is a kind of discipline, by which God traineth his to the things concerning the health of their souls, having too lewdly contemned his word. And yet he is one of them whom they take ordinarily to be one of their warrants for purgatory. 
August. in psal. 6. & 38.  And thus behold in Saint Augustine a hell, and a purgatory that do change places. But they should have noted, that S. Augustine himself saith, that these are two words put for one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that the copies do vary, the one putting Ira in the first place, and the others Furor. Again, they should not have concealed and kept close, how that S. Augustine speaketh by name of the day of judgement, and not of the departure out of this life. In the day of judgement (saith he) they that have not the foundation, that is to say, Christ, are reproved, and those which have built thereupon, timber, hair, and straw, are corrected and amended. This his asseveration rising from an old opinion, that all the world should at that time be purged by fire, as we shall see hereafter: a thing then very far off from the pretended purgatory, seeing it should end then, whereas this pretended one taketh his beginning at the departure of men out of this life. Again, this interpretation could not but be very ambiguous and doubtful in S. 
Hieronym. in psal. 6. & 37. Theod. in psal. 6. & 37.  Augustine, who never spoke but very doubtfully of purgatory. S. Jerome hath not found it in that place, but holdeth opinion, that those two words express but one thing. Neither yet Theodoret: Correct me (saith he) as a father, & not as a judge: as a physician, & not as an executioner: not in revenging my sin, but in moderating the rigour of thy justice. S. Basil likewise; This is as though one should say to a physician: Cure me not by fire, or by any cautery, but by some more mild and gentle remedy. Chasten me not like unto the Egyptians, by evil Angels, but with thy saving word. Likewise, reserve me not unto the day of thine ire, and of the revelation of thy just judgement, but rather deal mercifully with me, & correct me before the day of my departure hence, 
Bernard. in Cant. serm. 70.  (which thing is to be noted.) And so (saith he) befell it unto David, etc. S. Bernard: Reprove me not O Lord, in thy fury, as thou didst the angels which revolted & fell away from thee in heaven, but correct me in thine ire, as the man in paradise, that is (saith he) still remembering thee of thy mercy. Lyranus in short wise thus: Reprove me not in the rigour of thy justice, but chastise me according to the mildness of thy mercy. And as for the word Fury, he is of mind, that it is an alluding unto the words in the 2. of Samuel: 
2. Sam. 24.  And the fury and fierce wrath of the Lord, continued to wax hot against the house of Israel: wherefore David was moved to say unto joab: go and number Israel and juda, etc. reproving Cassiodorus: who of the literal sense resting in David, made an allegorical, and referred it to job: as if this Psalm had been made by David, for to represent and set out the affliction of job, and not because of the remorse and sense of his own transgression, clean contrary to the opinion & judgement of all the old writers, either jews or Christians. Caietanus of our time saith in like manner; Chastise me as a father, and not in the heat of thy displeasure, etc. a hard case, that amongst so many Doctors, wherewith they brave out their assertions, there is not so much as one to be found on their side in deed.  
David in a psalm complaineth himself, that God had grievously afflicted him, 
Psal. 39  but that notwithstanding he held his peace, because he knew it to be his hand: When thou rebukest, saith he, any man for his iniquity, thou consumest his excellency, like a moth: or according to others, Thou meltest him, or causest him to dry, like unto a cobweb. Of this word melt, or dry, they conclude a fire, 
Hieronym in psal 39  & this fire they will needs have to be purgatory: whereas in the mean time S. Jerome doth translate it: Thou wastest and consumest his most precious things, as doth a moth. Now here is never a word either of fire or of the soul. And the Chaldie paraphrast: thou meltest away his body like a snail. Now he findeth not here any torment inflicted upon the soul. 
Orig. hom. 11, in psal. 38.  And yet notwithstanding they make Origen their buckler in this conflict, whom all old writers have condemned, for turning the scriptures from their natural sense by his allegories. But I appeal unto their own consciences, whether this place make any thing for purgatory? And why do they not rather hold themselves to S. August. S. Jerome, & Theodoret, who do not acknowledge any other thing in that place, but David his humiliation for his sins, being cast under the mighty hand of God? The gloze saith, Thou hast instructed my soul in infirmity and humility, that so it might not presume through any strength or pride: and he compareth it to a spider's web, because there is nothing more rotten than it. Saint Jerome: 
Hieronym. in psal. 38.  The soul melteth when the concupiscences of the flesh are repressed and snubd, when sin is so worn away, as the thread which hath not any substance left in it, either to make it hard or thick. S. 
August. ibid.  Augustine: Thou hast dried it up, through the insatiable thirst it hath after virtue and knowledge, thou hast caused the iniquity thereof to be pressed and wrung out of my heart, 
Theodor. ibid.  as are the entrails of a spider. Theodoret: In pressing and rubbing upon the most hidden and secret corners of my exulcerated parts and inward sores, thou hast healed me, like a good physician, rather than with great pain and grief. Halmo: This falleth out, when as man by God's chastisements and corrections being upon him, doth humble himself and turn unto God. Lyranus: Thou hast made my life vile and abominable unto me. Caietan: The moth fretteth through and destroyeth the thing whereof she is bred: and so we are pierced and fret away, through our own concupiscences and desires. And thus he referreth this to the punishment of all mankind in the person of Adam. Of all the translations they have made choice of that which is furthest from the sense of the text, and of so many expositions that which is furthest from the purpose: and yet they can come by nothing for their purgatory.  
In the Psalm 49. God will redeem my soul out of the hand of the grave, or out of hell, 
Psal. 49.16.  (for the word signifieth both the one and the other) when he shall take me unto himself. The shot is by their reckoning, he will deliver me from purgatory: whereas they should have noted, that in the verse going before, it is spoken of the men of this world: That death shall feed upon them in the grave, and that the upright men shall have dominion & rule over them, etc. Where the self same word is used. If the men of this world be not threatened with any greater punishment than purgatory, than what privilege or preferment have David and others, the workers of righteousness, in whose persons he speaketh more than they? If it do signify hell in the one verse, and in the other purgatory, then let them show us some reason of such divers construing of it, that so we may admit it. The Chaldee Paraphrast: God will deliver my soul from hell, because he will teach me his law: and will take me to be partaker with him of the life to come. But what will they then say to all the old fathers? S. Jerome saith: God being made man, made himself of no reputation, even to death, that thereby he might repair the ruins of mankind: that is it which he would say, Cum acceperit me. S. Augustine: God will redeem and deliver my soul, shall it be out of prison, from oppression, from the waves of the sea? etc. Nay rather (saith he) from hell, and this is that redemption which he hath showed and set forth in himself. 
Chrysost. t. 1. de Davidicis Cant.  What we have seen in the bead, the same shall we find in the members: he descended into hell, and ascended up into heaven, etc. Chrysostome: And that there is a freeing from eternal death, he teacheth thee it in these words: God hath delivered my soul out of the power of hell, etc. Theodoret dealeth more plainly: This certifieth and assureth us, that God doth give counsel & consolation to the poor which are oppressed of the mighty. Haimo: Out of the power of hell, that is to say, out of the power of the devil, when he shall have taken me, 
Caictan. in psal. 49. Psal. 66.11. & 12.  that is to say, put upon him my humanity: and so Cardinal Hugo. Caietan in like manner: He will deliver my life from the power of hell when he shall draw me from out of this life into eternal, into Abraham's bosom, etc. In the Psalm 66. We were, saith David, entered into fire & water, Et eduxisti nos in refrigerium, and thou hast brought us forth into a place where we find relief. Otherwise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into a plentiful and fruitful place. Yet once again here is purgatory, and that with an imagination, that it worketh upon men by casting them out of an extreme heat, into an extreme cold, etc. From the fancying and good liking of an allusion in Origen, 
Orig. hom. 25. in Numer.  who yet meddleth not any thing at all with this text: which beside, even with the bare reading is easily refuted, seeing therein he speaketh simply of divers crosses and adversities, out of which God had extraordinarily delivered David. The old writers have understood it clean otherwise then they. The Paraphrast: Thou hast made the oppressor to go over my head: Thou hast condemned us to the rage of the flaming furnace and devouring water, and afterward hast set us at liberty: herein alluding very strongly unto the servitude of the people of Israel in the land of Egypt. Lyranus: Through the fire made to burn bricks; through the water, which we carried to temper the matter, and make it fit for the form. And if we may lawfully moralise, S. Augustine saith: Through adversity and prosperity, through the scorching heat of tribulation, & the filthy puddle & stinking waters of noisome corruption, that which seemeth the least (saith he) being no less to be feared than the other. 
Hugo in psal. 65. Hieronym. in psal. 65.  And Hugo the Cardinal followeth his collection and interpretation. S. Jerome: Thus have the Martyrs passed and come ad refrigerium, to Christ who is their true relief and rest by the cross, by stripes, by fire, by water, and divers punishments: and by them they have become acceptable & well pleasing sacrifices, 
Hillar ibid. Chrysost. t. 2. in c. 4. Mat. no. 5. Theod. in psal. 66. Haimo in psal. 66. Bernard. de transitu S. Malachiae.  etc. And S. Hilary writeth thereupon after the same manner. Chrisost. & Theodoret do deal somewhat more simply & plainly, & take it to be understood of the ordinary afflictions of the faithful. Haimo: Of Martyrs that have passed through fire & water, of travelers that have endured the heat and cold, & yet give not over their journey. Saint Bernard: Such as die in the Lord, fellow citizens with the Saints, and are of the household of God, do sing in their psalms of thanksgiving: we have passed by fire and by water, etc. meaning that the hard measure of adversity hath not been able to break their course, by causing them to faint, neither the soft bed of prosperity make them to become slack & cold through delicacy, etc., and he speaketh by name of the blessed death of S. Malachi, Archbishop of Ireland, Cassiodorus: Because a vessel (saith he) well hardened and baked in the fire doth hold water better. Another saith: As S. Laurence passed through fire, S. Clement and others through water. And let this be set as a brand upon our adversaries, that they always take hold of the expositions that are least received, and of all others the worst: 
Caiet. in psal. 66.  I could have wished, that they would at the least have satisfied themselves in Caietanus his exposition, saying: He comprehendeth under these words of fire and water, in brief, all the tribulations of Israel from their coming out of Egypt unto jordan, that is, we have endured all manner of miseries, and in the end thou hast made us to come ad irriguam, to a well watered soil, that is to say, into the land of promise.  
Neither doth it avail them, 
Amb. in psal. 118. serm. 3.  that Bellarmine to dasle the eyes of the world, doth here allege S. Ambrose. For this baptism of fire whereof he speaketh, setting the same at the entrance of Paradise (allegorizing upon the Cherubin that kept the passage in) is but an appendance and limb of that ancient opinion, that the world in that day (when the end and consummation thereof cometh) and all the creatures therein, even men; and of them the most holy and sanctified, should be purged by fire: and not in that space of time which shallbe betwixt their death and resurrection. It appeareth by these words, This baptism saith he, shall be after the end and consummation of the world when he shall send his Angels to separate the good from the evil: Then shall the fiery furnace feed upon iniquity, and burn it up, to the end that the just may shine in the kingdom of God, as the Son in the kingdom of his father. And in deed saith he, if that Peter and john be there, they shall have their part in that baptism. Now in deed the truth is, that Bellarmine doth not hold or mean, that the Apostles have passed, or at any time must pass the fire of purgatory.  
In the Psalm 107. They cried unto the Lord in their distresses, 
Psal. 107. v. 13.  and he delivered them from their necessities, from darkness, and from the shadow of death. Thus wheresoever they read darkness, the grave, fire, or the shadow of death, there always purgatory must be summoned to appear. This text is clear and plain, wherein David maketh a long catalogue or repetition of all the perils whereunto the life of man is subject, & the deliverances that God giveth unto them that call upon him, although they should be within two fingers breadth of death. But they will not believe us. Lyranus therefore telleth them: They were stricken with remorse and sorrow in their afflictions, & called upon God who delivered them. And these words, from the shadow of death, 
August. Hieron. Theodor, in psal, 106.  he expoundeth them by the psalm 23. the danger of death. As Caietan simply understandeth the same of the inconveniences of the prison. S. Jerome did not acknowledge any such like thing to be contained therein: but let it pass, as he declareth by that which goeth before, Et eduxit eos in viam rectam. Neither yet S. Augustine, who understandeth it of the difficulties, lets, and impediments that the regenerate find, when they should go about to do good, and that after such time as God hath opened their knowledge, 
Prosp. in psal. 107. Haim. in psal.  and enlightened their understanding, except himself do work in them. And thus doth Prosper Aquitanicus also take it. Neither Theodoret, who understandeth it of the darkness of ignorance, and of the servitude of sin. Haimo: In darkness, that is, in ignorance, out of which no man can free himself, in the shadow of death, that is to say, in the villainous and lose course of life which leadeth unto death. And Hugo the Cardinal taketh it in the same sense: Darkness, that is of ignorance: the shadow of death, that is, faults & transgressions: bound, that is, the punishment, etc. Some others thus: Of such as are enwrapped in heresy, and are reclaimed by wholesome instruction. But and if they will cleave to the plain literal sense, it is said: There was no man to help them. Where were then become the Masses and Suffrages? Again, he speaketh of such as had been rebellious unto the word of God, which had despised the counsel of the most high: a mortal sin, and one of the most heinous ones that can be. Now purgatory by their own speech, is not but for venial ones. And yet furthermore, if we will credit the expositions of the old writers, David was but a simple fellow, and knew nothing in the matter of purgatory.  
In the book of the Preacher: 
Ecclesiast. 4.14  There is such a one (saith Solomon) which cometh out of prison for to reign: that is to say, according to their understanding, out of purgatory to go into the kingdom of heaven. In this whole book he discourseth of the courses, alterations and changes of things happening in man's life: and that which followeth in the same verse, doth overthrow their mistaking: And in like manner saith he, there is such a man, as of a king becometh poor. Now this should fall out contrary to their own doctrine: that those which are once glorified, do never fall away. If this be not sufficient, yet Hugo the Cardinal will help and afford us some aid: This is saith he, Christ, who from the prison of Pilate, the grave and his hands, is gone up to receive his kingdom. Lyranus allegeth for an example of the one, joseph taken out of prison to govern Egypt, and Sedechias pulled down from his throne of Majesty to to be cast into the dungeon, for the other.  
I am ashamed to stand upon the refuting of these fooleries, 
Esay 4.  & yet notwithstanding we must go through to the end of them. In Esay: When the Lord shall have washed away the filthiness of the daughters of Zion, and wiped the blood of jerusalem from out of the midst of her, by the spirit of judgement and of zeal. This judgement and zeal are purgatory. Let them read that which goeth before, and that which followeth, they shall perceive that the prophet speaketh of the desolation of jerusalem, and of the restoring of the same in jesus Christ. But the Paraphrast saith: By the word of judgement, and by the word of consummation. He felt no smell of fire. And the Gloss: In the spirit of judgement, the lightest and least sins, and in the spirit of zeal, the more grievous, both the one and the other by penance. Now the truth is clear, how that purgatory is not penance, as also, that it is not ordained for sins, but for punishment: but and if it be, as some would have it, for sins, yet it is but for petty and slight sins. Ireneus saith, It is the word alone that washeth away the filthiness of the daughters of Zion, that washed the feet of his disciples, and which sanctifieth their whole bodies. Clemens Alexandrinus: It is the good spiritual washing which cleanseth the soul, 
Hieronym. in Esa 4.  whereof the Prophet speaketh: The Lord hath washed away the filthiness of Zion, etc. S. Jerome expounding this place, saith in like sort: That which is but lightly foul will be washed clean; but that which is deeply stained and defiled by being burnt in the fire. And this is that which john Baptist said: He will baptise you with the holy Ghost and with fire: for man can give but water, but God fire and the holy Ghost, which washeth away filthiness, and purgeth away the deadly and heinous sins. Chrysostome: 
Chrysost. in Matth. hom. 5. c. 4. Cyril. in Esa. c. 4.  For men are baptized with fire by temptations that are present, according to that in Esay. In the spirit of fervency and zeal, etc. Cyrill in like manner: In the spirit (saith he) of judgement, that is to say, by a just sentence, according as our Saviour saith. Now is the judgement of this world: for he fighteth with the world and Satan, justifying us by faith, etc. And also in the spirit of zeal, by the grace of baptism, which is not begotten in us without the spirit, etc. For we are not baptized with bare water, but with the holy Ghost, with this divine and intellectual fire, which wasteth in us the uncleanness of our vicious nature, and melteth and burneth all the spots of sin, 
Haimo ibid.  etc. Haimo: The same holy Ghost is called the spirit of judgement, and the spirit of zeal and fervency: of judgement, because that in baptism Satan is judged, and as it were condemned, when his power over man is taken away from him: of zeal, because he inflameth the hearts of men with love towards their creator, scouring away the canker of sin, whereof it is said, God is a consuming fire, he will baptise us with the holy Ghost and with fire, etc. And Hugo the Cardinal in like manner. And thus you may see by these ancient fathers, how they have made a purgatory of the holy Ghost, and of the temptations and trials happening in this life, the pains of purgatory which cannot be, except in the other. And Lyranus: In the spirit of judgement; for our Lord hath satisfied for the Church by the way of justice: in the spirit of zeal, because he hath performed it in a great measure of charity and love. And yet this is one of the texts whereby Bellarmine laboureth to make his cause so strong. And here we are not to forget his unsound and unfaithful dealing: for that which S. Augustine hath spoken expressly, De novissimo judicio, of the last judgement: wherein (saith he) the daughters of Zion shall be refined: grant it (saith he) in as much as they shall be separated from the wicked, as the pure gold from his dross in the furnace: admit it also in this respect, for that all creatures shall as then pass through the fire: and likewise all manner of souls, according to the opinion of that time: this he turneth and wresteth to help for the building of his purgatory, which they pretend to take place and seize upon men, at the time of their departure out of this life. And we are to request the reader to mark the deceit he worketh upon the place.  
Peter, Abbot of Clugni, abuseth either ignorantly or impudently another place, Esay 8. 
Esa 8.19.  Shall the people require a sign and vision of their God for the quick and for the dead? For so he allegeth it, whereas the text saith: Shall not a people inquire at their God? shall they run for the living to the dead? reproving such as did run to south sayers, & sending them back, as is said afterward, to the law and to the testimony, etc. In deed the Septuagints have translated it, Shall they inquire of the dead concerning the living? that is to say, concerning the business and affairs of the living. And the Chaldie paraphrast: Every man (saith he) inquireth and asketh counsel of his idols: so the living take counsel of the dead. And Origen likewise: You to whom God hath given his law, will you go to inquire of the Devils, which are in very deed dead? 
Hieronym, in Esa. c. 8.  And Saint Jerome upon Esay saith: As the infidels do ask counsel at their false Gods: so the faithful aught to run to the true God, and to the law, and to the Prophets, inspired by him, etc. Lyranus saith as he saith. Saint Cyrill: 
Cyril. in Esa. l. 5. orat. 5.  Would you ask counsel (sayeth the Lord) of the dead for the living? you which are alive, is there any reason that you should inquire of the dead, of the bodies which lie in the graves, or of the souls, which it may be are in hell? Nay rather (saith he) you which are quickened by the lively word of God, will you go unto sorcerers and Magicians, which are dead in their souls? Now the argument of Peter of Clugni was thus framed: There are visions of the dead, and therefore a Purgatory: but it is grounded, as we have seen, upon an unsound Grammar, or rather upon the corrupting and depraving of the old expositor, wherein, as some note, there was as in S. Jerome, Pro vivis à mortuis, and not ac mortuis? And this is the more likely, in as much as for the most part he applieth himself to the Greek text. And in deed Cardinal Hugo said, Amortuis, of the dead for the living, that is to say, to ask counsel of images, which are like unto dead men, which is a ridiculous and foolish thing.  
Esay 9 Wickedness (saith the Prophet) shall burn like a fire: 
Esa. 9.17.  It shall devour the briers and the thorns, and shall be kindled in the thick places of the forest, etc. This is one of Bellarmine his maister-pillars. There the Prophet threateneth the people of Israel; From the head unto the tail, the boughs and the stump, the Magistrate and the false prophet: These are his words. And after that he hath denounced the anger of God to fall upon the Magistrates, and upon the men in authority, he addeth: That it shall not stay there, but that it shall set on fire and devour the common sort: which he compareth to bushes of thorns, or to a thick grown underwood. And it is made plain by the words following: And the people shall be as fuel, or a bait for the fire: no man shall have pity upon his companion to spare him, &c: What agreement is there betwixt this and purgatory: save that wheresoever there is fire, there purgatory also must needs be found? This is the same that S. Jerome saith: God will not take pity, 
Hieronym. in Esa. l. 4. c. 10.  either upon small or great amongst this people: neither of the fatherless, nor of the widow: neither of any other person, etc. For every mouth hath spoken folly, etc. And S. Cyrill saith: He understandeth the common people, which he calleth iniquity, and not unjust, to show the grievousness of their wickedness. It shall burn therefore, that is to say, it shallbe fire unto itself, as it fell out (saith he) by reason of their factions in the siege of jerusalem by Vespasian and Titus, etc. And after this manner do Haimo and Procopius take it. Lyranus saith: 
Haim. in Esa. c. 9  The impiety of the people of Israel provoked the wrath of God, and pulled it swiftly upon them like a burning fire, to consume them even unto the briers and thorns, that is to say, the smallest and vilest amongst the people. And Cardinal Hugo draweth it to an allegory: The wicked (saith he) shall be set on fire with an everlasting fire: for those whom the fire of transgression hath devoured and swallowed up, those shallbe devoured and swallowed up of the fire of hell, etc. understanding it of eternal damnation.  
As cold is that which followeth, Esay 54. I have hid my favour and my countenance from thee for a while, in the moment of mine indignation: But I have had compassion of thee in everlasting mercy. Here God speaketh unto the Church, as unto his spouse, rejected and forsaken for her sins, in his just displeasure, but received again into grace in his mercy. Which he said before in the former verse: I have forsaken thee for a small time, but I will gather thee together in great compassion and mercy. Now they will have this moment of indignation to be Purgatory, and the everlasting mercy to be paradise. In stead whereof it doth manifestly and plainly appear, that he speaketh of the scattering and dispersing of Israel, gathered together again in the redemption purchased by jesus Christ: yea, greatly augmented and multiplied by the calling of the Gentiles. And this is it that the Gloze saith, I have hid my face from thee for thine idolatry: but I have gathered thee together again, etc. in redeeming thee. Lyranus otherwise: Because (saith he) that the tribulations of this present life (not of purgatory) are not to be compared with the glory that is to come. And thus Cardinal Hugo: I have given thee over into thine enemy's hands; but my mercy in freeing thee from them again shall be greater than mine anger hath been in rejecting of thee. And mystically, for a little, that is in respect of the temptations of this world, which are nothing in respect of the glory to come. In everlasting mercy, that is, in respect of my purpose to unite and couple thee unto myself in my glory, etc. But the verse following cutteth off all the controversy: This (saith he) shall be unto me as the days of No: for I have sworn that the waters of No shall not any more overspreade the face of the earth: as likewise that I will not be any more wroth with thee. Here (saith justine) he compareth the redemption of mankind to that which was in the days of Noah, etc. If this be not enough, 
Hieronym in Esa. c 54. Cyrill. l. 5. orat. 2. in Esa. Haim. in Esa. c. 54.  Saint Jerome interpreteth it of the multiplying of the Church by the calling of the Gentiles. Saint Cyrill of the Gentiles forsaken for a little, but espoused for ever, etc. Haimo upon Esay taketh it in the same sense. Which saying S. Jerome layeth in balance to weigh against the jews, who would have this prophesy to belong to themselves alone. But of all these there is not one that hath taken the smallest or least sent of Purgatory from this place.  
jeremy the first: What seest thou jeremy? I see a pot boiling, and the forepart thereof is toward the North. 
jerem. 1.13.  This pot signifieth Purgatory. The vision is expounded in the verse following: The plague shall break out from the coast of the North, over all the inhabitants of this country. So then this pot is jerusalem, the fire that maketh it hot is the king of Babylon. And thus Saint Jerome and Theodoret do expound it. 
Hieronym. in jerem. Theodor. ibid. August ad fratres in Eremo, serm 12. Gregor. l. 33. c. 27 in jub. l. 18. Moral.  But if a man be disposed to make an Allegory of it, Saint Augustine saith: This pot is pride, which the Devil bloweth up, wherein boil and seethe all the Princes and Pastors of darkness: as those which only count precious and like of these temporary goods, honours and riches, covet the chief seats in synagogues, and cause themselves to be called Rabbi in the market places etc. Saint Gregory: This pot is the heart of man boiling with the fiery affections of the flesh etc. the North, that is, the Devil, which bloweth up the same. So that neither can this maister-builder of purgatory find any foundation to settle the same upon in this place. No more than Cardinal Hugo could, 
Hugo Card. in jerem. c 1. Orig. hom 11. in psal 38. Ezech. 11.3. & 7.  who likewise in a mystical sense, taketh the pot for the Church, or else for the sinner assailed with the temptations of the Devil. And as for Origen, he hath no fellow or partaker with him in his allegory. But Ezechiell doth expound it most clearly: This is the cauldron, and we are the flesh: that is to say, Jerusalem set on fire by the Babylonians, and the people thereof consumed in the same, because of the murders by all manner of calamities: and in the end of all this, forced out of the same, and led into exile.  
Michea the 7. 
Mich. 7.8.  Rejoice not, neither yet comfort thyself in me, O thou which art mine enemy: if I be fallen, I will raise up myself again: if I have laive in darkness, the Lord will enlighten me: I will bear his wrath, because that I have sinned against him: he shall draw me forth into light, and I shall see his justice. Here again darkness must needs signify Purgatory, and light Paradise, etc. But it is most clear and evident, that these words proceed from the Church of God, speaking unto Babylon, and other nations of the Heathens, that they should not glad and rejoice themselves at her miseries, because God will re-establish her again. So said Esay, 9 The people that lay in the shadow of death, a light is risen unto them. Saint Matthew which hath cited the same, said not; This people is gone out of Purgatory into Paradise, but rather out of the darkness of ignorance into the knowledge of salvation, from out of the way of sinners into the way of righteousness in this life. The Gloss saith: Insult not upon me Babylon, because I sit in darkness, that is to say, in captivity, for God will have pity on me and deliver me. Lyranus in like manner: Rejoice not at the ruin of juda: I am fallen, 
Hieronim. & Theodor. in Mich. 7.  but I shall be delivered by Cyrus, who shall wreck the judgement and wrath of God upon thee. Saint Jerome addeth thereunto, that the moral sense may be, that God would not the death of a sinner, but that he should be converted and live: that God by his punishments leadeth men unto amendment of life, etc. That this is a like speech to that of Esay 9 The people that lay, etc. Theodoret also: I shall bud and put forth again, being relieved by the care and assistance of the name of God, he will enlighten me in my darkness, he will deliver me from them which have made war against me: he hath condemned me justly, but I expect and wait for his just judgement and upright sentence, in respect of manifold wrongs which they have done unto me, and in respect of manifold rights which they have detained and kept back from me. Cardinal Hugo in like manner: In darkness, that is, in the captivity of the Medes and Persians: And for the mystical sense: This is jerusalem or the penitent soul which saith: If I be fallen through sin, I shall rise up again by penance, and after the darkness of heaviness, sorrow and sin, I shall see the light of joy and righteousness, etc. Namely, jesus Christ, who was made unto me wisdom and righteousness, etc. Now I would have them to answer from their consciences, if these interpretations be not more worth than the moral of their own Gloze, besides which they have not any thing to allege: I will bear the wrath of God, that is to say, here, or in Purgatory. For as for that which Bellarmine taketh out of Saint Jerome upon Esay: namely, that this place was wont to be alleged for Purgatory: it had been his part to have put in therewithal, that it was by them who thought that the pains of hell itself were purgatories, and should have their end: where also he knoweth him to speak of Origen: But (saith he) these are things that we are to let rest, as known unto God alone. And therefore if he obstinately and stiffly stand out, and maintain that Saint Jerome did understand it otherwise: yet let him give ear unto his own good counsel, and for ever hereafter cease to say any thing of Purgatory.  
Zacharie 9 It is said: 
Zacha. 9.11.  By the blood of thy covenant thou hast delivered thy prisoners out of the lake, wherein there was no water. The proper sense is: Because of the blood of thy covenant I will let thy prisoners out of the pit, etc. And in deed the Chaldie Paraphrast hath read it so in plain and evident sort. But let us approve and like of theirs. Now the Prophet speaketh there of the spiritual deliverance by the Messias, as it appeareth throughout the whole Chapter, handling the same by way of allusion unto the deliverance whereby they were brought out of Babylon: and by comparing the lowest dungeon where men lie with irons on their feet, to the puddle and filthy mudpitte of the slavish thraldom of sin.  
But let us hear the fathers: Saint Augustine, 
August. de civit. Dei. l. 18. c. 35. Hieronym. in Zachar. c 9  by the lake understandeth the deep dryness of man's misery, where there is no current of righteousness, but a cask of cursed iniquity. And he citeth Psalm 40. to that end. He hath pulled me out of the mire and puddle of misery. Saint Jerome understandeth it, Of the everlasting pains and punishment from which jesus Christ hath delivered us by his blood. And although he allege the opinion of some, that the Prophet speaketh of those which should rise again with our Lord, yet he standeth not upon that. Theodoret; Those whom thou hast redeemed with thy precious blood, thou hast sent with these saving testaments, to publish liberty unto all. And this lake (saith he) whether a man understand it of eternal death, or of idolatry, he shall not err or wander far out of the way; or otherwise if it be meant of the captivity of the Chaldeans, in respect of the limitation of the time: and so the Gloze taketh it. Cardinal Hugo after the letter, understandeth it of Christ: 
Hugo ibid.  redeeming the faithful by his blood: mystically, Of the fathers bought and brought by him out of the Limbs; but not out of Purgatory: because say some: That in the Limbs there is the water of consolation, but not in Purgatory, etc. And by this means the chiefest and best learned both of old and new writers are on our side. But what will they say against the Evangelist Saint Mathewe, who allegeth this whole place for the coming of Christ, & the redemption of the Church by his blood? etc.  
Malachi 3. 
Malachi 3.  Behold, saith the Lord, I send my messenger, etc. And who can endure the day of his coming? He is as one that refineth and trieth gold, and as the fullers soap: he shall sit as one that refineth and purifieth silver, he shall cleanse the sons of Levi, etc. This place is alleged by all the Evangelists of the coming of Christ, being forerunned by john Baptist in his first coming, etc. and their exposition should content us, for the understanding of these words of the power and efficacy of the ministry of the Gospel, for the purging and putting away of sin. The Gloss saith: He will refine them, namely his elect, by divers temptations: he will purge the sons of Levi, that is to say, his Apostles. But our adversaries would not have any purgatory for them. 
August. de civit. Dei, l. 20. c. 25.  What then? They would hold themselves unto S. Augustine his sense, who notwithstanding understandeth this place of the day of judgement. It appeareth (saith he) by this place, that in the day of judgement, there shall some only suffer Purgatorias poenas, certain punishments to purge them. But what is there in these words that agreeth with their pretended purgatory, the practice & efficacy whereof is working daily without any waiting or staying for this judgement? And so likewise S. Ambrose. Chrysostome allegeth it for a proof, that our Lord will come in the day of judgement in fire. 
Chrysost. t. 5. hom. Quod Christus Deus.  S. Jerome understandeth the purgation to be accomplished in this world so well, as that he saith: That those of Levi, after they have been purged as gold in the furnace, they will offer unto God just and upright sacrifices. 
Theodor in hunc locum Zachar 9  Theodoret more near unto the text saith, The Prophet doth set before us in this place, the Lord as it were a workman, scouring & wiping away the filthiness of our sins, & delivering our souls from this venom as it were by a fire. Mark this word As: then the speeches here used do not deal with the fire of that material purgatory. And in deed he setteth down S. 
Cyp. l. 3. testim. adverse. jud. c. 57 Cyrill. in Esa. l. 1. c. 4. orat. 3.  Barnabas as one of this number. S. Cyprian likewise: The Lord hath reform and amended me, not giving me over unto death, according to that which is written in Malachi, etc. For (saith he) God amendeth and preserveth his faithful. S. Cyrill expoundeth it of the operation of the holy Ghost in the regnerating and sanctifying of the faithful, and according to the same, expoundeth the place of Esay 4. When the Lord shall wash the daughters of Zion, etc. But yet and if we mark the text: Behold the Lord (saith he) quasi ignis, as a fire. This than cannot be purgatory: but God which maketh this purging, and not properly a fire: but as a fire, he meaneth doubtless the fire of the spirit of Christ, which purifieth our souls by his doctrine. And so S. Jerome hath expounded it. 
Hugo in Esa. c. 4. & in Malac. c. 3.  Cardinal Hugo in like manner saith: He will purge sins by the fire of his passion, or of his spirit. And by this means we conclude, that there is no place throughout all the canonical books of the old Testament, from which may be gathered or proved this their purgatory, or any of the prayers or Masses for the dead, neither yet according to the exposition of the fathers, and that the most worthy and renowned amongst them, any such torment as is given to them. And this is freely acknowledged by Perion the Monk, and thereof there is as yet some jar and disagreement remaining amongst those of the Church of Rome; namely, whether there were any purgatory in the time of the old Testament, or not. There remain the book of Tobiah, and the second of the Maccabees, both Apocrypha, which we are to examine, howbeit that we could answer them in a word; that all doctrines that have no other ground & approbation but in the Apocrypha books, must needs themselves be Apocrypha.  
Tobiah saith: 
Tob. c. 4. v. 18.  Cast thy bread liberally upon the graves of the just, but give nothing unto the wicked. The Israelites had been amongst the Gentiles, and so had Tobiah also, now the Gentiles were wont to make feasts at the funerals of their near kinsmen: unde parentare, et parentatum. The jews that they might not seem to be behind the Gentiles in honouring of their parents, distributed victuals unto the poor. In like manner (saith Saint Jerome) they carried victuals to such as were sorrowful & pensive, and which wept about the graves of their dead: which he gathereth out of the 31. of the proverbs. And Cardinal Hugo: He speaketh here of some fashion not known unto us: or rather for the comforting of the kinsfolks, he commanded feasts to be made after the burial, etc. This is all that can be gathered out of this place.  
That of the Maccabees may seem to minister unto them some better matter for their purpose. This is (saith he) a oly cogitation to pray for the dead, 
2. Micab. 12.  to the end that they may be delivered from their sins, etc. First it is pity, that this doctrine of their pretended fire, whereof they make so great accounts, and for the defence whereof they have kindled so many fires throughout Christendom, should have no other foundation than one only place, and that out of the apocrypha books: and that the rather in as much as they have been acknowledged such, by all antiquity, and by the most ancient Doctors and Counsels: witness S. Cyprian, S. Jerome, S. Augustine, S. Gregory, etc. The primitive Church governed by the holy Ghost, 
Cypr. in Symbol. Hieronym, in lib. Sapient. August. contr, Gaudentium. Gregor. l. 8. Moralium.  hath not judged the books of the Maccabees to be such without cause: if afterward they have been permitted to be read in the Church: it was as S. Augustine telleth us, For the example sake of virtue, and not for the grounding of any doctrines upon them. Saint Jerome saith: They are read for the instruction of the people, and not to authorize any doctrine, etc. S. Gregory likewise: They are not produced or alleged for to testify or confirm any thing as canonical, but only for edification. There are whole volumes to this effect. And when as the Church hath not touched or had any dealing with the reports and narrations contained in the second book; partly, as not agreeing upon the same matters with that of the first, and partly for their being detected and convinced of falsehood, by the whole story of the ancient gests of the jews: as in that matter of the hidden fire of the Ark, etc. which Nehemiah and Esdras would not have concealed, etc. We cannot but have them suspected, as also it fared with Pope Gelasius, who would not admit of the first, etc. yea the Author himself giveth sentence of condemnation against himself, as craving pardon if he have written amiss. The holy Ghost who hath inspired and enlightened the authors of the canonical scriptures, would never have written so.  
In the second book it is certain, that from the time of the Maccabees, 
2. Machab. 4.7.12.  the jews by means of the familiarity that they had with the Grecians, began mightily to incline to Paganism. Now we will show hereafter, that this doctrine is taken from the Pagans: and it appeareth so to be by jason, who in favour of Antiochus, provided an university of paganism in jerusalem: by other priests, who turned the sacrifices of the law into the manner of usage that was amongst the Pagans, 
2. Machab. 3.13.  sacrificing for the idolatrous kings, for the Lacedæmonians, for the health of Heliodorus, a pillar and spoiler of the temple: & also by their suffering of the Pagans contrary to the law, to offer therein, as namely unto Antiochus Eupator, the Emperor Augustus, etc. 
Philo de legatione ad Caium.  By the history of Razias, who laid violent hands upon himself, that so he might not fall into the enemy's hands: the opinion of all Pagans: & yet commended by this author of the second book of Maccabees. But after all this let us come to the story, which is the same with that which is mentioned in the 1. book and 5. chap. joseph the son of Zachary, and Azarias, priests, 
1. Mach. 5.57  in the emulation which the prowess and valiantness of juda, had stirred up in them contrary to his inhibition made an enterprise against jamnia: but Gorgias coming out against them, discomfited them, so that there remained 2000 upon the place. And Israel had received a sore overthrow: Because (saith he) that he had not obeyed juda, and that they were not of those whom God had stirred up for the deliverance of Israel; that is to say, because they had no calling to do it. There the first book stayeth without speaking of any sacrifice or prayer for the dead. The second book goeth further: juda saith it, having beaten Gorgias, came to carry away the bodies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of his countrymen, which had been slain before for to bury them; who found under the garments of every one of them which had been slain, things sacrificed to idols. Every man judged them worthily punished, and gave glory unto God, praying him that he would blot out this sin; or rather as it is in the best copies, that they might not be quite razed out, that is to say, that they might not be utterly rooted out for this sin. But juda did openly make known unto the people this notable judgement, to the end they might beware and keep themselves from sin etc. he maketh a collection of twelve thousand groats: or rather according to the Greek, of two thousand, which he sendeth into jerusalem, for to offer in sacrifices, for the sin. For the sin simply, that is to say, of the people, to the end that it might not be as that of Achan, namely, imputed to all in general: and not for the sins of the dead: 
Biblia impressa madatu Concil. Trident. ●ub. Sixt. 5. & Clem. 8. Missal. in anniversariis defunctorum & triginta. Missale reformatum Pii. 5.  as our adversaries have corruptly & falsely turned the same in certain of their Bibles, and those imprinted by the authority of the Council of Trent: and as they read it as yet unto this day in their Mass books. Hitherto, according to the law, josua 7. Deuteronomie, 21. That which followeth goeth further: that is, that it pretendeth also, that the oblation of these groats did serve for the purging away and blotting out of the provocation of that sin committed by the dead. But now we are to see how far this may make for purgatory. It appeareth that juda ought not to believe or do this, either by reason of the law, or in respect of any example of the fathers, or yet by reason of any custom received in the church: for it is not spoken of in all the scripture. And in deed, the Author himself giving his judgement thereon, showeth sufficiently, that he doth it by way of a particular discourse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dealing very honestly and civilly (saith he) in discoursing upon the resurrection. And it is likewise as apparent, that it was not in any consideration of Purgatory: but rather (saith he) of the last resurrection. In so much as that the intention and drift of this prayer properly was, that this sin might not be imputed unto them in the day of the judgement of the Lord, which shall be at the general resurrection: a prayer which conveyeth not either good or evil unto the dead: no more than that of Paul for Onesiphorus, when he was alive: 
2. Tim. 1. Ingolstadienses.  The Lord give him to find mercy with the Lord in that day. For as for that which certain jesuits say, that he speaketh of the mystical resurrection from sin and not of the actual, there needs no more but the reading of the text to refute them. It appeareth likewise by our adversaries their doctrine, that this prayer and sacrifice could not be, to draw them out of Purgatory. For the sin according to their own distinction was mortal, being idolatry, which is treason against the Majesty of God, & that in the highest degree. Now purgatory is not for mortal sins. Again, God say they, doth never punish one and the same thing twice. But it was saith the Author, for this sin that they had been slain, and that every man did judge it so: wherefore they were not to have inflicted upon them any more temporal punishment, that is to say, any purgatory. Again, purgatory, say they, doth not satisfy for the fault, but for the punishment: and notwithstanding judas doth there offer a sacrifice for sin, which was never offered in the law, for the punishment only, but for the fault: wherefore it followeth, that in that his action he had no mind of purgatory, so much as to think once thereof, so far was he from the thing. For the Author addeth: He considered that those which were dead in a true godly sort, could not fail to find grace and favour: which is saith he (by a parenthesis) a sound and wholesome thought. And so it is in the Greek text, far differing from that which they pretend: namely, that all less or more, may be supposed to stand in need to be freed from purgatory. But say they, yet he prayed for the dead: let it be so. How beit we shall see by and by, that it is but an evil argument to go about to prove purgatory because of such prayers. And on the contrary we have reason to believe, seeing that according to the doctrine of the Church of Rome itself, this place cannot stand with purgatory, that this sacrifice hath no other end, as may appear by the text, but to pray unto God, that in the last resurrection he would be favourable unto them. But there is more in the matter: judas did it, say they, therefore it is well done. That we deny. How many actions do we read of in the scriptures of famous men, which notwithstanding are not to be imitated? In the church of God, men live by his laws, & not by our own examples: neither do we see in deed, since the time of the Maccabees, unto the coming of Christ, that this example was ever followed in the Church. The mourning also and lamentation made for Lazarus is contrary hereunto. 
joh. 11.  And as concerning that the author of this book doth approve it, so he did the fact of Razias, who murdered himself. And this is the cause why S. Augustine sayeth to the Donatists, which would have made it a good consequent: That these books ought to be read soberly: and the same liberty have we to answer our adversaries after the same sort, in a different and diverse cause, but about the same author. To be short, this second book of the Maccabees doth approve prayer for the dead: but to bring them to be allowed by the Church it is requisite, that they should first be allowed of by the word: and all this notwithstanding, as we have seen, doth not make any thing for Purgatory. Insomuch as that of so many texts, alleged out of the old Testament, we have seen them by the confession of Perion, to have not so much as one left them besides this same, as being put besides all hold and proof in the Canonical, and tied to one only Apocrypha text; and that such a one as is the most Apocrypha of all the rest: and yet even that cannot stand & match with Purgatory. Whereupon we conclude here: That Purgatory hath not any one foundation or ground in all the old Testament, not any one in all the Church of Israel, where notwithstanding, it seemed to have been most necessary and requisite. Wherefore there is no cause why we should marvel, if many of the Church of Rome have liked it better to say and hold: That there was no Purgatory in the time of the jewish Church.   

CHAP. VII. That Purgatory hath no foundation in the new Testament.  
IT may be that this Purgatory so famous in the church of Rome, will have some better foundation and proof in the new Testament: seeing that they have made it an Article of faith: and seeing that such great buildings, and so many foundations are laid thereupon: Which thing we have now to examine and try, by taking a proof of all the places, which they allege for the same.  
In S. Matthew, 3. S. john Baptist sayeth: 
Mat. 3.  I baptise you with water unto amendment of life, but he that cometh after me, is stronger than I, etc. He shall baptise you with the holy Ghost and with fire. He hath his fan in his hand, and will make clean his floor, and gather his corn into his garner: but he will burn the chaff with unquenchable fire. Of these two fires mentioned in this place: which of them will they choose to make a Purgatory of? That which shall never be quenched, hangeth not for their mowing: seeing they hold that by the virtue of holy water and Masses, theirs may be quenched: It must needs then be that fire, wherewith jesus Christ baptizeth. 
Acts 15.  And what sense shall we then make of this, that he baptizeth us with the holy Ghost and with Purgatory? Here we see, water is evidently opposed and set against fire, and the outward washing to the inward purifying. But our Lord without our further seeking of any other expounder, maketh it clear enough elsewhere, saying, john hath baptised you with water: but you shall be baptised with the holy Ghost within these few days. And behold the accomplishment thereof in the Acts, 2. 
Acts. 2.  And the tongues (saith he) were seen upon them cloven like fire, which did sit upon every one of them, and they were all filled with the holy Ghost. Then it followeth that the baptizing with the holy Ghost, and the baptising with fire, is all one. And that is the cause why S. Mark contenteth himself to say: 
Mark. 1.7.  He will baptise you with the holy Ghost: The word fire adding nothing which was not contained in the former, but only to express and set out the effectual power thereof. 
Hieronym. in Matth. 3.  Saint Jerome upon this place: And it is, because that the holy Ghost is a fire, Acts 1. Or it is because that in this world we are baptised with the holy Ghost, and in the world to come with fire, 1. Cor. 3. And thus our adversaries having chosen the second, (as they always choose the worst,) they will needs have it to signify Purgatory: whereas he speaketh as all the old writers do of the last judgement. S. Basill against Eunomius; He baptizeth with the holy Ghost, 
Basil Contra Eunomium. li. 5. Chrisost. c. 3. & in oper. imper. Euch. in quest. in Nou. Testa.  those whom he sanctifieth, he sendeth them which are unworthy into the fire, delivering them over to that evil one, being themselves devils. Chrysostome; He baptizeth the faithful with water, and the Infidels with fire: and in an other place, he doth understand it of temptations. Theophilact expoundeth it better; He will overflow us with the graces of the holy Ghost. Eucherius sayeth: Because that sin is burnt up in us by the holy Ghost, whereby there is given unto us sanctification, whereby charity is kindled in us, etc. Lyranus: He saith fire, because that oftentimes in the Primitive Church, 
Caietan in Math.  it appeared in visible form, as upon the Apostles, etc. Caietanus: Where it must be understood of the holy Ghost, the beginning of regeneration in every one; or else of tribulations, whereunto the professing of Christ is subject. Ferus likewise: By how much the spirit is more pure than the body, 
Ferus in Math.  and fire more active than water; by so much is his Baptism more excellent than mine, etc. The sense than is: He will translate and transform us by his holy spirit, and ravish us with heavenly things by the fire. And these are their best and most famous Expositors for this time, of all which not so much as one hath found Purgatory in that place. Let us reason after a better manner. The Baptism of fire (say they) is Purgatory, and none Baptiseth with this fire, but jesus Christ; no not, Saint john Baptist● himself: No man therefore can purge us but jesus Christ: he alone, and not any other is our Purgatory.  
In S. Matthew. 
Math. 5.15. Luk. 12.52.  5. Agree betimes with thine enemy, whiles thou art in the way with him, lest he deliver thee to the judge, and the judge to the Sergeant, and so thou be cast into prison: Verily I say unto thee, that thou shalt not come forth thence, before thou hast paid the uttermost farthing. This prison they will have to be Purgatory. Now the literal sense is very clear, and agreed upon amongst all; where our Lord exhorteth the faithful to agree with their brethren with all speed, setting before them the mischief and evil that happeneth or dinaril●, by being obstinately given to go to the law. And this is Chrysostome his Exposition in these words: 
Chrysost. in Math. hom. 16 Hieronim. in in Math. li. 1.  It seemeth unto me, saith he, that he speaketh of ordinary and accustomed jurisdictions and prisons, etc. And S. Jerome likewise: The sense and meaning is manifest, namely, that our Lord exhorteth us to have peace with all men in this world, etc. And yet there are some, saith he, which expound it either of the flesh and soul; 
Hillar. in Mat.  or of the soul and spirit: which cannot be maintained. And the same saith Saint Hil● arie, and others also, who by the adversary, understand the Devil: As if, saith he, our Lord had purposed and decreed with himself in this place to command us to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very watchful and well advised, that the Devil do not seduce and deceive us, etc. But this is too absurd. 
August. de Salut. document. cap. 64. Idem de Doct. Christ. l. 3, c. 10  And the same saith S. Chrysostome. S. Augustine is of the number of those that expound it of the flesh and the spirit; condemned here by Saint Jerome, and sent back to compare his dealings with his own Law, which is that a man should not hunt after or affect a figurative sense, in that which easily affordeth a literal. And yet it maketh nothing for them, seeing he referreth the same in plain words unto the last judgement. But and if we must needs fall to allegorize, yet let us learn to do it, as our Lord himself, who saith: If you forgive not men their sins, your father will not forgive you yours. But on the contrary he will handle you like to him in the parable, whom he delivered to the executioners, until such time as he had paid the whole debt; that is to say, for ever: for he had utterly disabled himself before, for paying of it. 
Orig. hom. 35. in Luc.  But yet let us hear the Doctors speak. Origen saith: They will exact thy debt and look for it at thy hands, by labours and works, by pains and punishments, etc. But he speaketh after his manner, properly of hell, and not of Purgatory. For Origen as we shall see hereafter, did not acknowledge any other pains or punishment for the Devils themselves, than Purgatory. Saint Ambrose distinguisheth betwixt S. Matthew and Saint Luke; 
Ambros. in Luc. c. 1●.  in the one understanding by the adversary, the Law, in the other, Sin, or the conscience, and in both, God by the Magistrate, Christ by the judge, and the Angels by the Executioners. But to cut off Purgatory, he putteth off the execution unto the end of the world, applying himself in this point to the opinion of Origen. Then here is no Purgatory of the Papists as yet to be found. Tertullian saith: 
Tertull l. de anima.  That first and chiefly we must take this text in his simple sense: that is to say, that if we will, we need not make any Allegory of it. And afterward he saith, The heathen man, he is the adversary; with him we walk and have to do in the common affairs of this life: but we should go out of the world, if it were not lawful to converse and have any dealing with them. Let us then requite them, with the goodness of the spirit: Let us love our enemies saith Christ: Let us pray for them that curse us: lest that being provoked by any injuries, he draw us before his judge, and the judge deliver us into prison. 
Idem de Resurroct. Carn. c. 42.  And this Allegory swerveth not far from the sense of the text. But elsewhere he useth some that are further fetched, calling the way our discipline; and this reconciliation, the entertaining of our covenant and bargain with the Devil; that we should not take any thing of his, but renounce his pomp, and all his Angels. But still he speaketh of hell: Ne inferos, saith he, expertatur. In a word, this prison is taken of some for the place, wherein the Magistrate shutteth up malefactors, and thus Chrysostome: of others for hell, and thus S. Augustine, 
Hieronym. in Lamen. jerem.  Tertullian, as also S. Jerome, who expoundeth it of eternal punishment. Now who is he that dare build an Article of Faith upon such contrariety of Allegories? Who would not rather content himself and cleave to the letter? Assuredly, their own proper Gloze saith: In prison, that is to say in darkness, that is to say in hell: And Donec, until that, etc. that is to say, for ever. And he expoundeth it by an other, Donec, Psal. 110. 
Hugo Card. in Luc. cap. 12. August. de 8. quaest. ad Lulcit.  Until I have made thine enemies thy footstool, etc. And Lyranus, Cardinal Hugo, and Beda in like manner. As also Saint Augustine ad Dulcitium, in treating of Purgatory, maketh conscience to apply this place for the proving thereof, and confesseth that this Donec is of the same nature with that in the Psalm 110. But Theophylact dealeth better, who not being ignorant, that this place was haled and pulled to and fro, by divers Allegories, leadeth us, as it were by the hand to the simple sense thereof: That we should not go to Law, that we shouldrather suffer injury, that so we may not be letted or hindered from holy matters. And Cardinal Caietan after the same manner. But Ferus a Doctor of theirs, after all the rest, dealeth better than all the rest: 
Ferus in Mat.  divers men have written diversly of this adversary, but in the literal sense they do not agree. But in a word, the sense of Christ is, that in outward things, it is better, to yield to unjust and unequal conditions with his adversary, then to go to Law: because in Suits there is much loss of time: we must be subject to the infirmities and faults reigning in Lawyers; to labour and ply the judges; and after all this when we are come before them, yet we stand in doubt of the event, yea and we have not any power to dispose, and determine of it then, though we would; but the greatest point and most worthy of consideration is, that we lose the tranquility and peace of mind, as also that love and peace which we should have with our neighbours, etc. But let us admit of their Allegory, and understand the Devil to be the adversary; God the judge; and the prison, to be Purgatory. Is it possible saith S. Jerome, that Christ should command us, to fall to an agreement with the Devil? And likewise to be watchful and wary of him? For he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yea and shall not become debtor to the Devil to satisfy his demands? When as the whole Scripture doth bind us to make satisfaction to God. And what shall the death of Christ have availed us, by this Allegory; if we stand answerable for every farthing, either to God or to the Devil?  
Out of the same Chapter, they allege an other place: 
Matth. 5. 2●.  It hath been said to them of old, or by them of old: Thou shalt not kill, and he that shall kill, shall be punished by judgement: But I say unto you, that whosoever is angry with his brother without a cause, shall be guilty of judgement: And who so shall have said unto him Racha; shall be guilty of a Counsel: And he that shall say unto him fool; shall be punished with hell fire. This last degree say they, is punished in hell: and therefore the two former must be punished in Purgatory. The sense of the text is clear, that our Lord, (to correct the false gloss of the Scribes, who bounded the breach of the Law, within the compass of outward actions) doth labour throughout the whole Chapter to bring them back to the inward motions and affections, showing unto them, that the faults which they judged sleight, as to be angry with their brother; to give cross and reproachful speeches, etc. do come before the sovereign justice of God; which he signifieth by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judgement and Consistory, terms that are usual, about the setting forth of humane prerogatives and jurisdictions. Who is he then that doth wish us to understand these words of a Purgatory? But further how can it stand and agree with their rules? Seeing that mortal sins as they call them, have no door open to enter in there? But so it is that he that hateth his brother, saith our Lord, is a manslayer. Again in Purgatory there is no meddling with the fault, but with the punishment. Now in this place the question is of the fault. And again their Purgatory is a place of executing of a judgement or sentence; but in these speeches is contained nothing but the judgement or sentence? Again, Purgatory is but one place, and here be two named: So that we are first to know of them, which they will choose, and then what they will understand by the other? But S. Jerome, Saint Chrysostome, Theophylact, and all the Fathers, which have expounded this place in whole Homilies, had never any thought coming into their minds of finding Purgatory here. Lyranus also, who would moralise the same, saith: Our Lord made here three degrees of anger in the heart: Whosoever (saith he) is angry: and a twofold in the mouth, when it proceedeth to a confused and over whelmed plight in offering of injuries; such as men are in when they fall to railing and calling of their brother Racha: or else, in a formal injury, as he that saith unto him, fool, etc. and these three degrees have their punishments: judgement, when men are convented before the seat of judgement: A Council, when it cometh to many men's voices, to determine and give sentence, etc. And therefore the Gloze saith: Reus est judicio, that is to say, Dignus accusatione, worthy to be accused: Reus consilio, that is to say, worthy to have sentence pronounced against him by the general consent of the judges, Dignus consensu judicum, de danda sententia in eum, etc. And Caietan cometh very near unto the same. But what maketh all this for Purgatory? Yea which is more, though some have understood it of punishment after this life, as Augustine; yet never any man of Purgatory.  
In S. 
Math. 12.31.  Matthew 12. Whosoever shall have spoken against the holy Ghost, it shall not be forgiven him, either in this world or in the world to come. Then there are sins which are pardoned in the other world: and therefore this is in Purgatory, etc. This text cannot be better understood, then by the other Evangelists, and by S. Matthew himself. Saint Mark saith: He shall never be forgiven. Whereupon S. Augustine saith: Saint Mark hath said the same in other words: 
Mark. 3.28. Luk. 12.10.  S. Luke. It shall not be forgiven him: S. Matthew in the verse going before, It shall not be forgiven. And if any man be desirous or inquisitive, yet to know some further meaning than this: Not in this world; where God judgeth the sins of his Church, by the ministery and order established in the same: nor in the world to come, when as he will sit himself in person to judge them: and this is all, that can rightly be drawn out of this place. And indeed the old writers are of one accord, 
Damasc. de Orthod. fid. li. 2. ca 1.  holding that these words, The world to come, do either signify everlasting punishment or everlasting blessedness, and must be taken and understood of that which followeth after the resurrection and not before. Afterward they offend against their own general rules: for their Schoolmen say, that there is no forgiveness of sins, but in this world; how so ever satisfaction for sin is made, according to their doctrine, in the world to come. But the question here, is of the remission of sins, and not of their temporal punishment. And it is not to be stood upon or said, that small and venial sins are forgiven there: for the comparison is made here of the sin against the holy Ghost, with other the most grievous sins that are. And again, how can that prove a good reason or Argument, which is taken from a particular negative, to an universal affirmative? The sin against the holy Ghost is not forgiven in this world, nor in that to come: therefore the temporal punishments of all manner of sins not paid and discharged here, shall be exacted and paid in the world to come, 
A than. in tract. Omnis blasph. Hieronym. & H●ar. in Math.  that is to say in Purgatory? But Bellarmine doth here freely confess that there is no good Art or Logic in this conclusion. But it is certain that the old writers did not understand this place thus. S. Athanasius hath made a special treatise upon this verse, and made no mention of Purgatory. And S. Jerome, and S. Hilary also expounding this very place, have done as little. 
Ambros. de paenit. li 2. c. 4. & de spir. 5. c. ● August. de civit. Dei. l. 21. c. 24. Gregor. l. 4. Dial. c. 39  Neither hath S. Ambrose done any more though he have touched it in two places. S. Augustine hath begun, and S. Gregory hath followed him. But if S. Augustine had thought this place so strong, he would not have written so doubtfully of Purgatory in other places: and which more is, he understandeth it of the day of the resurrection; and not of that space of time which is betwixt death and the resurrection, according to the opinion which was held then: That is, that at the resurrection, the souls bespotted and stained with sins, should be purified with a kind of fire, as it shall be seen hereafter. And in deed The world to come, as saith Damascene, signifieth eternal life or eternal punishment. 
Damasc. de Orth. fid. l. 2. ca 1. Chrysost. in Math. ca 12. hom. 43.  But after all, how far a sunder do these propositions stand? There are sins which are forgiven in the world to come, and there are flames of fire in the world to come, which exact the temporal punishments of sins remitted in this world. Chrysostome therefore saith better: Some men shall be punished both in this world, and in the world to come, as those of Sodom: others in this world only, as the Incestuous of Corinth: others in the world to come only, as the wicked rich man: others neither here, nor in the world to come, as the Prophets and Apostles. And as concerning the sin against the holy Ghost, it shall be punished both in this world and in the world to come, etc. And Thcophilact doth trace him word for word. Cardinal Hugo saith: In aeternum, for ever: And maketh a comparison betwixt it, and the sin of the Devil. Let us add also their own writer Ferus, who contenteth himself in a long Commentary, to use these words without any other thing: In saying less, he understandeth more; namely, that this sin shall not only bepunished in the life to come, but even in this life: and accordingly giveth examples thereof.  
Of the history of the wicked rich man, th●● cannot make their market, 
Luk. 16.23.  Abraham saith: That this gulf is so great, that there is no passage from the one to the other. Now they will have it, that men after satisfaction made, do pass out of Purgatory into Paradise. Again, the message which he would have sent unto his brethren, showeth that he died without repentance, that he beggeth a little water to cool himself withal, argueth that he is in a place void of all comfort and consolation. And also it hath always been taken and expounded for Hell by all the old writers. But yet they fall to work upon the words contained in the same Chapter: 
Luk. 16.9.  Make you friends of the unrighteous Mammon, to the end that when you shallwant, they may receive you into everlasting tabernacles. In so much as that here Bellarmine, taketh upon him to cry victory on their side, because that Peter Martyr hath passed this place without answer. Our Lord warneth us, by the example of the unjust Steward, to make us friends of our riches, to the end, that as he did make him friends, that did receive him when he was out of office and credit, so likewise we should do the same by our Alms, that so when we shall be called from our stewardship (for we are no better than Stewards) they may receive us into everlasting Tabernacles. And this is according to that which is said in an other place: That even a cup of cold water given in the name of Christ, is not without his reward. These friends, they are the poor, but together therewithal honest and virtuous: These Tabernacles are eternal life: These friends, they themselves do understand, that they are to die before us; and there is not any one of the Fathers, that have expounded it otherwise, this is very far from staying behind, to help us with their suffrages. Or that it resteth for them to gather us to heaven: and therefore also far enough off, from being able to draw us out of Purgatory. But and if we must allegorize; to whom shall we cleave and stick? Tertullian saith, 
Tertull. de fuga in persecut.  that our Lord exhorted the jews, who had not played the good Stewards, with the goods that God had committed unto them, to make them friends therewithal: De Mammonae hominibus, with the men of Mammon, (that is) of the Gentiles, saith he, by raising them from the debt of sin, that so grace wasting, they should receive them into the Christian faith. S. Augustine and S. Ambrose do understand it: 
Ambros. in Luc. August. de civit. Dei. l. 21. cap. 27.  That we must give unto the Saints in this world, that they maey pray for us in the other. Who doubteth of their charity, who live with him that is charity itself; or that they do desire the kingdom of God, and the salvation of the elect and chosen? But what is there of all this that hath been said, 
Hieronim. ad Algas. quaest. 6  that agreeth with Purgatory? As for S. Jerome, who handleth this question of purpose in writing unto Algasia, after that he hath examined all the words in particular, he allegeth likewise a certain Allegory of Theophilus Bb. of Antiochia, who of this steward, maketh S. Paul, begetting and winning Christians, with the learning which he had got under the Law, that they might receive him into their houses, etc. that is to say, into heaven. And in the end he cometh to this point: That we must make us friends of our goods, and those, not of all sorts of poor, but such as may receive us into heaven, that is, such as are honest and godly; to the end, that having given them a little, we may receive much, and giving to an other, may enjoy the things that are ours; sowing blessedly and bountifully, 
Chrysost. in Ep. ad Hebr. Bernard in declam. Ecce nos rellquimus omnia.  that we may also reap blessedly and bountifully, etc. Chrisostome also, who toucheth this place sundry times, doth likewise expound it at large upon the Epistle to the Hebrews, but draweth no other doctrine from it. And as for Purgatory, not a word of it. Neither yet Saint Bernard, Cardinal Hugo, Cardinal Caietan, nor Ferus himself.  
Bellarmine saith: Remember me O Lord when thou comest into thy kingdom: this good man (saith he) had never spoken this, 
Luk. 23.  if he had not believed, that sins were forgiven after this life. But yet what maketh this to Purgatory? Seeing it cannot stand with the doctrine of the Schoolmen, who affirm that Purgatory is for such, as whose sins are already remitted? But Bellarmine doth except the small and petty sins. But in this place the question is of the greatest. And of whom would he desire to be better assured in that respect, then of the good thief himself? Who saith: Remember me when thou comest into thy kingdom: Or of our Saviour himself, who answereth him: To day thou art not in Purgatory, but in Paradise with me. And is he able to name any one of the Fathers, even of the latest, who hath gathered this doctrine hence?  
In the Acts 2. 
Acts. 2.24.  Whom God hath raised again, having unloosed the pains of hell, or of death; because it was impossible that he should be held of it. From hence Bellarmine frameth this conclusion; Christ after his death could not suffer pains, therefore this place is not to be understood of his pains, but of those of the Fathers: and not of those which were in Hell, for out of Hell there is no redemption: Neither of those in the Limbs; for they suffered not: it remaineth then, that it must needs be spoken of those that were in Purgatory. The truth is that this text may be read two manner of ways, in the most part of the Copies there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the pains of death, not of hell. 
Epiphan. in anchorat. & in anacephal.  And if Epiphanius, whom Bellarmine allegeth, have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one place, in an other he hath read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now this being so, he will never be able to find his Purgatory in this hell. Let us grant them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the word signifieth both the Grave and Hell: but without all doubt, in this place the Grave: for it is alleged, for the resurrection of our Lord, together with the place of David; alleged by Saint Peter: Thou wilt not leave my soul in Grave. And whereas he saith, that it cannot be understood of Christ, for that he endured no pains after his death; I answer that it cannot be understood but of him, because it was said, that it was not possible for him to be held either of death, or of the Grave: which cannot be said of the Fathers, which cannot be spoken, but of our Saviour, God and man: Seeing also that which followeth: For David saith of him, I saw the Lord alwates, etc. But David never said this of any of the Fathers. So that to deliver ourselves from the doubt and difficulty, that is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may receive a good Exposition; we fall into such a sense and signification, as cannot by any means be raised or drawn from it. And as concerning that we say, that the pains of death are unloosed; not only in that our Saviour is risen again; but also in as much as in his resurrection, the rule and dominion of death is destroyed and laid waste.  
And here it is not lightly to be passed over, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which hath been observed by the most learned, that the Hebrew words which signify pains and bands, do not any thing differ, 
Psal. 18.6. 2. Sam. 22.6.  but in one small prick. And this might very well be referred to that which Saint Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having loosed: and made an allusion to these words of David: The snares of Hell, or of the Grave, have compassed me about. Where the Septuagints have translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the pains of childbirth. And the Paraphrast goeth not far from them: and it may be that one and the same word, without any let by reason of scruple caused through the pricks, doth signify them both. And this might very well come to pass, through the custom they had to bind the bodies of their dead, according whereunto we read in the story of Lazarus: Whereupon our Saviour saith unto his Apostles, Unloose him, etc. And it is not to be forgotten, that never a one of the Fathers hath found out Purgatory in this place, neither yet any of the late writers. 
Caiet. in Act. c. 2. Fcrus & Hofmester in Act. c. 2.  Caietanus expoundeth it of the penalties (for such a word he useth) which the Soul of Christ suffered, being separate from the body. Ferus understandeth it, of Christ his losing of the pains of death for the faithful; in so much as that he which believeth in him, tasteth not of death, but is already past from death to life. Hofmester, by these pains of death or Hell, all the sufferings that Christ hath endured for us, etc. According to that place of the Psalm: The pains of death have compassed me, and the dangers of Hell have enwrapped me, etc. And these are the most noted and best esteemed Expositors amongst them.  
Now cometh their main argument: No man, saith Saint Paul, 
1. Cor. 3.  can lay any other foundation, then that which is laid, which is jesus Christ. But if any man build upon this foundation, Gold, Silver, etc. The work of every man shall be manifest; for the day will declare it, because it shall be disclosed by fire, and the fire will prove what every man's work is, etc. But he shall be saved, as concerning himself, as it were by fire. This last fire they will have to be Purgatory, by which we are to be saved. Here let us call to mind again, that which hath been so often spoken of: That Symbolicke Divinity, or that Divinity which is delivered in Similitudes doth not prove: that there is no disputation or argument to be held from Metaphors; that no Article of doctrine is established, by dark and obscure places: For these be the Maxims of the old writers, whereunto we do willingly subscribe. Now the case so standeth, as that all this text consisteth of Metaphors; as, foundation frame, building, Gold, Silver, etc. Wood, hay, straw, etc. 
August. de fide & opcrib. c. 15. & 16. Idem in quaest. ad Dulcit. q. 1.  that it is likewise obscure and difficult. In so much as that S. Augustine doth account it amongst those, whereof Saint Peter speaketh, saying: In the Epistles of Saint Paul, there are certain things that are hard to be understood, etc. And after that he hath given his advice and judgement: I desire (saith he) to hear the wise and learned upon this place, etc. This is to make way, that we may come to this: that upon a doubtful and dark Exposition, we ought not to ground any certain doctrine, much less an Article of our Christian faith. 
Idem de fide & oper. c. 16. Ambros. in 1. Cor. 3. Hieronym. in. l. 2. in joh. Thom. in 1. Cor. c. 3. Chrysost. in 1. Cor. c. 3. Ambros. in 1. Cor. 3. Heronym. in Esay. c. 5. Haim. in 1. Cor. 3. Greg. li. 4. dial. c. 39 August. l. de fid. & oper. c. 16. Greg. l. 4. dial. c. 39  This also is the thing that hath begot so many and so divers interpretations, almost upon every word. For by builders, some understand all Christians, as S. Augustine, S. Chrysostome, Theodoret, etc. Other some, the Doctors and Pastors; as S. Ambrose, Saint Jerome, Thomas and others. Again, some by the word foundation, do understand true doctrine; by Gold, Silver, etc. good works; by wood, hay, etc. mortal sins, as Chrysostome, Theophilact, etc. Others, the preaching of faith, whereupon every man buildeth his expositions, some of them being Orthodox, and according to sound doctrine, and other some heretical, as S. Ambrose, S. Jerome, Haimo, etc. Others, the good works of one part, and the venial sins on the other, as S. Gregory. Others, the good and evil hearers, as Theophilact, Oecumenius, etc. Again, by the day S. Augustine, and Saint Gregory understand this present life, or the time of tribulation, which causeth the good to be known from the wicked: others and those in greater number, the day of judgement: & yet differing herein, that some will have it to be the great day of the Lord, as Theodoret, Theophilact, Haimo, Anselme, etc. The others, that judgement which passeth upon every person, so soon as he is dead; as Caietanus & many of this time. Again, this fire which shall try the work of every man, by some is taken for tribulations, as S. Augustine and S. Gregory, and by others for everlasting fire: By some, for the consuming of the whole world by fire: By other, for Purgatory, and by others for the fire of the just judgement of God, etc. who examineth and trieth, say they, but punisheth not. And in this opinion may S. 
Ambros. in Psal 118. August. in Enchirid. ad Laurent. c. 68  Ambrose seem to be. And finally, by this fire whereof it is said: But be shall be saved as it were by fire. Some understand the tribulations of this life, as Saint Augustine, and S. Gregory; S. Augustine by name, who saith, that this place dark and obscure in itself, must be expounded by divers others that are clear and plain, in which, fire doth signify the trial of tribulation. Others, the everlasting fire, as Chrysostome and Theophilact; and certain also, Purgatory: and amongst them, some after the manner and fashion of the Church of Rome, others after a certain particular opinion, such namely as was then common. Which was, that in the very moment of the universal judgement, every one without exception should be tried and proved by fire. By these so variable and differing conjectures, every one may judge with what face our adversaries can take this place, and the interpretations thereof, for the foundation of their Purgatory: Seeing also that Bellarmine (a thing worth the noting) is constrained by reason of the absurdities, that he meeteth withal therein, to leave and forsake all; and to refute them, every one for this or that inconvenience that would ensue, that so he may lay some one particular and special sense, and that such as may be sound.  
Now we cannot better come out of this Labyrinth, then by the course of the text. Saint Paul therefore having spoken before, of the Doctors and Pastors that do teach in the Church, and continuing his discourse saith: That the foundation of Religion is Christ, that is to say, the remission and forgiveness of sin in him: That if those Doctors and Pastors do build upon this foundation, matter conformable and correspondent unto the same, that is to say, sound and sincere doctrines and instructions, that then when they come to trial, they will be able to bear out and undergo the same: whereas on the contrary, vain and frivolous doctrines, will vanish and turn to nothing as doth the smoke in the air. The sound and sincere ones he compareth to Gold, Silver, and precious stones, matters able to endure the fire: but the corrupt and vain ones, to wood, hay, or straw, all of them being matter which do not bear or endure the fire, yea which on the contrary, do serve for nothing more than to set it on flame and kindle it. Comparisons used elsewhere in the Scriptures, 
Psal. 29. & 119 Prou. 8. and 16  and to the same sense. The commandments of God (saith David) are more to be desired then Gold, Silver or precious stones. The fruit of wisdom is better than Gold, Silver, or any jewel-house. In the Psalms and proverbs the vain opinions of men, of which notwithstanding they make great account, are compared to hay, that passeth and withereth away; 
Esay. c. 40. Esay. 1. and 58 Tertul. adverse. Matc. l. 5. Dignam aut indignam doctrinam.  and opposed unto the word of God, which endureth for ever. Esay 40. doth compare them to stubble and dry wood, Esay 1. and 58. And thus Tertullian, Saint Jerome, and Saint Ambrose do interpret it: Bellarmine also doth not turn it into any other sense. The Apostle saith: Every man's works shall be discovered and made manifest, for the day will declare what it is. The day, that is to say, the light, opposed and set against darkness, such darkness, as under the cloak whereof, the most corrupt Merchandises are covered and shrouded: the light, which maketh them known to be such as they are; 
joh. 5.  according to that which is said: Who so worketh truly and justly, let him come to the light, that so his works may be made manifest. Again, That which maketh all things manifest, 
Ephes. 4.5.  that is the light. And indeed it is not said here: The day of the Lord, but the day. And Saint Gregory and Saint Augustine do understand it of this present life. And this day (saith he) shall declare the work unto every one, because it shall be manifested by fire; for the fire shall try the works of every man, etc. Assuredly no material fire, but a fire fitted and proportioned according to these matters: for it behoveth, that the Allegory should hang together. Now the matters or substances are spiritual, as true, or false; sound and durable, or else vain doctrines. This fire then must be spiritual, that is, the effectual power of the word of God, and of his spirit, using to accompany the same, which pierceth even into the most secret joints and parts: before which in shorter or longer time, all false doctrines and human traditions, not builded upon the foundation which Christ hath laid, will be made unable to stand. An usual Metaphor in the Scripture: The words of the Lord are as silver refined in the fire: 
Psal. 19 Malach. 3. Levit. 1.3. Am●ros. in Psal. 118. Ser, 13.  God will purge the Sons of Levi as Gold: you are tried like Gold in the fire, etc. And so Saint Ambrose hath understood it, expounding these words: Ignitum eloquium tuum, etc. Let come (saith he) the word of God, let it enter into the Church; let it become a consuming fire, let it burn the hay and the straw, and whatsoever is therein that is not holy and consecrate unto the Lord; let it melt this leaden Mass of iniquity, etc. Again, This fire, it is the word of Christ, a good fire which heateth and burneth not any thing, save sin. By this fire built upon the good foundation, this Gold of the Apostles was tried by this fire, the Silver of works or of manners is examined and proved by this fire, these goodly buildings of beautiful jewels and precious stones, haeve their glass and goodly show given unto them; but the hay and the straw are consumed. Wherefore this fire refineth and maketh clean the spirit, but consumeth and wasteth error, etc. And note, that this is he that did interpret unto us this place heretofore, to be understood of Doctors and doctrines: and in the same he still persisteth and continueth, understanding by Gold; doctrines, and by Silver, works; in that of sound or vain doctrines, proceed good or evil works. 
Hieronim. in Daniel c. 7. In Esay. c. 66.  Saint Jerome in like manner: God (saith he) is called a consuming fire, for to devour all that which is vicious in us, as haye, wood, stubble, etc. And I suppose that this is that fire, that did sit upon the tongues of the Apostles. And it is generally to be noted, that not one of the old Fathers hath understood it of their Purgatory. And what is it that will ensue of the trial made by this fire? that if the doctrines that shall be proved therein do abide the hammer; then he which shall have builded upon that good foundation, shall receive his reward: but and if they burn or fly away in smoke; he shall lose his time and labour, and yet notwithstanding in as much as he hath built upon the good foundation, and hath not defiled nor overthrown it, he shall be saved; but, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were by fire, that is to say, as one that escapeth the fire. He that escapeth out of the fire, thinketh himself to have performed very much, in having saved himself all bare and naked. For he accounteth his life for a pray, how much so ever he lose otherwise. And this is the true signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is also of sawer in our tongue, 
Acts. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Save yourselves from this froward generation, that is, Eripite vos. As also these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but so, as it were by fire, are held for a proverb, 
Cicer. de consol. Zachar. 3. Amos. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which we shall not fail to meet withal in all languages, amongst good Authors: In Latin, Tanquam ex incendio effugere, vel evadere: In Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if a man should say in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a brand saved out of the fire. And these Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Sic autem quasi do sufficiently show us, that he doth not speak of any sire here in this place, but of a power like unto fire; and namely that fire, whereof he spoke in the verse going before. For why shall it in that place signify unto Bellarmine, the severe judgement of God, examining and making trial of works and doctrines, and in this place, a material fire of Purgatory, which burneth not works or doctrines, whereof the question is, but the souls of men? And in deed S. Augustine and S. Gregory have taken both these two fires for one; that is to say, tribulations: Chrysostome and Theophilact for one; that is, the everlasting fire: and many of the late writers, for one, namely, Purgatory. The distinction came not to be known, until such time as it was espied, that the former word could not be avouched in this signification, and therefore they have restrained it to this latter. Now we say that this cometh to pass in many good Doctors and Teachers, who have built and brought many frivolous doctrines of a good intention, upon this foundation of Christian faith, and cease not, notwithstanding to be happy by the mercies of God, because they have retained and held it fast, especially at the time of the approaching of the pangs of their death: as is recorded of many in writing, and which do now joy and rejoice in heaven, to see them burnt, and devoured, yea even this pretended fire also, by the effectual power of the word of God, whom they see and well perceive to be glorified, in the destruction of their works.  
Now whosoever he is that shall read this text without prejudice, will easily rest satisfied with this interpretation. And in deed that of Bellarmine's (for it doth not agree with any of the old writers) cannot free itself from many inconveniences. We are very near at agreement with him, concerning that which is to be understood by the foundation, builders, and that which is diversly built thereupon. But we still differ & cannot agree about the day of fire which trieth and proveth the doctrines, nor yet upon the fire, from which the Teachers do escape and save themselves: he confuteth the opinion of Caietanus, who understandeth it to be the day of every particular man's judgement, that is to say, his last day, or deaths day: And for mine own part I agree with him therein, as holding it absurd, without bringing any further witness for the same. But he would understand by the same the latter judgement, presupposing still, that it is that day of the Lord. Now the Apostle saith, that day simply. He saith also, that in that day it shall be manifested, which side hath the truth, by the proof and trial which shall be made; and that before such, as it concerneth to know the same. This than shall be in this present life, as S. Augustine, and S. Gregory do understand it. Thus far we both are agreed upon the fire which proveth the doctrines; namely, that it is not any material fire, (contrary to that which they affirm, that would have it the fire of Purgatory;) but the effectual working of the justice and severity of God, in the day of judgement: whereas we understand it with S. Ambrose, of the word of God, accompanied with his holy spirit, exercising his authority & power in the Church: And this we hold to be so much the more agreeable, because the trial is by nature to go before the sentence of judgement; as also for that this trial is made for the instruction of the Church, by manifesting and making known, on what side the truth standeth: and therefore in this life, and therefore also before the judgement. But nevertheless, Bellarmine in all this portion of Scripture hitherto hath not found out Purgatory. About the fire from which the Teachers do save themselves, we do especially square and disagree, for therein he findeth his Purgatory, but we say unto him, that there is no appearance that from one verse to an other, this fire should suffer such an alteration and change in his nature, as of a spiritual, to become material, and of a powerful work of the judgement of God, to become a real and substantial flame. That these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do note out unto us a mere metaphorical fire. That seeing as he himself saith, the question here is of the day of judgement; that therefore here is no more to do with Purgatory: that seeing the fire of judgement hath already consumed and eaten up the wood, hay, and straw, that there is not left behind any manner of thing to be burned in this; no not the Author himself, seeing that he must by this judgement, go presently to life or to death eternal. For as concerning that Bellarmine saith; he shall be saved, but so as it were by fire, that is to say, he shall be saved, provided always that he must first have passed and gone through the fire: This is the begging of the matter in question, and this is to set down for granted, the thing that is in controversy.  
In the end he cometh to seek his defence from the old writers: who how contrary they are one to an other, we have already seen, and it will not stand him in any service. Chrysostome understandeth by this latter fire, the eternal fire; and to be saved, to be as much as not to be consumed in the said fire. Saint Augustine and Saint Gregory, the tribulations of this life. Theodoret and Oecumenius, they setting of the universal world on fire, which shall be accomplished in the day of the last judgement. And as concerning the place which Saint Thomas allegeth out of Theodoret upon this Epistle, it is not to be found either in the Greek or Latin Copy: but he affirmeth very well, that the Teacher shall be saved from the fire of the last judgement, which shall go before the face of the judge: Which (saith he) will not burn the just, 
Alcuinus de Trinit l. 3. c. 21 Orig. hom 3. in Psal. 26.  but make them shine more clear and bright. Alcuinus and the ordinary Gloze, do jump together with the former sense. Origen understandeth it of Purgatory, but it is a Purgatory of his own devise, in that he maketh it not to be till after the last judgement, and through which both Saint Peter and Saint Paul are to pass, holding that none can be free from the same but Christ himself, no not the Devils, for by it he holdeth that they shall be purged. 
Ambros. in Psalm.  And Saint Ambrose holding the same from and with him, speaketh after the same sort: and yet notwithstanding he addeth thereunto, how that the evil Teachers shall be for a certain time, after the last judgement in Hell, and yet in the end they shall be saved: To the end (saith he) that it may yet turn to some profit to have believed in Christ. But what proveth all this for our Purgatory? And what will themselves say of Gregory, 
Gregor. l. 4. Dial. c. 39  who durst not deal or meddle with the expounding of the place: If any man (saith he) think good to understand it of the fire of that Purgation which is to come, it is meet that he should thoroughly weigh and consider of the same, etc. Cardinal Hugo likewise doth object the same doubts about the same, that Saint Augustine doth upon Purgatory, and so keepeth himself, to the taking of it for the fire of tribulation, and the loss of temporal things. And in deed Erasmus of our time, hath declared in his Commentaries, that this place affordeth not any thing, that may belong either to Purgatory, or to the venial sins, 
Index Expurg.  as they pretend. For which his plain dealing they have commanded the place to be razed and blotted out.  
In the 1. Corinthians 15. The Apostle speaking of the resurrection, saith: 
1. Cor. 15 29.  Else what shall they do which are baptized for the dead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if the dead rise not again? To be baptized say they for the dead, that is to afflict themselves for them, that is to do all such things, as may seem to serve for the satisfying and purging of their sins. Wherefore they are yet in some place, where they may be relieved and succoured, Therefore in Purgatory. Now this is nothing else, but to make themselves continual breakers of that Rule which saith: That a man ought not to reason or gather any arguments from the places which are dark and doubtful. Now they dare not deny, that there is any place in all the new Testament more obscure even for the literal sense then this. And notwithstanding they will presuppose and set down any Exposition thereof, after their own fantasies; whereas all the Divines that were for the space of fifteen hundred years were to seek therein. And hardly are there as yet any found that can satisfy themselves therein. For, one saith that the Apostle speaketh of them, who seeing some die without Baptism, caused others that were alive to be baptized for them; so well assured they were of the resurrection. 
Epiphan. ad. ucrs. haeres. l. 1. tom. 2. Haimo in Ep. ad Cor. c 5. August. de civit. Dei. l. 20. ca 9 Chrysost. & Ambr. in 1. Cor. c. 15. Cypr. l. 4. Ep. 7 Tertull. de Resurr. carn. Chrysost. in 1. Cor. c. 15. & in 1. Cor. hom. 23  Epiphanius reciteth this opinion. And Saint Ambrose understandeth it after the same manner: and after him Haimo saith: And yet such a custom, as the Apostle only allegeth without approving it; and that only to shame the Corinthians with their incredulity and unbelief. And the ordinary Gloze doth note the same. An other saith that this is to be understood of such as were bedrid, or sick in their beds, and could not arise, or such as were baptized, lying upon their death bed, or in extreme peril of their life. An other, of those which were dead and after baptized; to show that Baptism was not only a sign of the resurrection of the body, but also of the soul. And thus Tertullian may seem to understand it in his Book of the Resurrection. Chrysostome referreth it to the words of Baptism, saying: If there be no resurrection, than all that we do in Baptism, is but a play: Namely, because in it is contained the figure, and resemblance both of death, and of the resurrection together. And Theodoret after the same manner, that he which is baptized, is buried with the Lord: In vain (saith he) if the body be not to rise again with him. And Saint Thomas, is not far off from the taking of it in the same sense. In a word, there are some which refer it to the custom of celebrating of Baptisms in Churchyards; wherein the ordinary exercises of the first Christians were wont to be kept. Out of which of these old and ancient Expositions is it, that they collect and gather this Purgatory? Or by which of the old writers do they approve their own, these men are they whom I ask, which make such account of the Fathers, which think them all to be on their side. So that it will suffice us only to deny their interpretation: Namely, that to be baptized, is to be afflicted, is to pray for the dead, and in stead thereof, we will hold and affirm that to be baptized, in the text of the Gospel which they pretend, is to die for the name of Christ, and to suffer Martyrdom. Chrisostome upon these words: 
Luk. 12. Mark. 10. Chrysost. in Math. hom. 66  You may, saith the Lord, be baptized with the Baptism, wherewith I am baptized, etc. Here (saith he) I promise you many good things; you shall purchase the Crown of Martyrdom, and by a violent death, you shall departed out of this life, as I myself, etc. The ordinary Gloze: He speaketh here of the Baptism of his passion. And yet notwithstanding this is the place from whence they would draw their Exposition. What shameless and impudent dealing is this, to expound, to be baptized, to signify to be afflicted; and that to be afflicted, should signify to pray for the dead, and that for those dead which are in Purgatory. Let them tell me, if this manner of reasoning can be used in any good School without shame? But yet after all, to what end had it been for Saint Paul to have attempted the proving of the resurrection of bodies, by the souls tormented in Purgatory? And what would his argument have been in the end? And why at the least did they not hold themselves, either to Cardinal Hugo, who saith, Pro mortuis, that is to say, for their sins, although very darkly: or yet for the better, 
Caietan. in 1. Cor. c. 15.  to the Exposition of Cardinal Caietan: For (saith he) in that that they which are baptized are dipped into the water; it is to be understood, that they are dead unto the world: And whereas they profess to die unto the same, that so they may enter into newness of life, they represent the resurrection of the dead.  
The Apostle saith to the Philippians: 
Philip. 2.10.  To the end that every knee may bow, of those which are in heaven and in earth, and under the earth. These last are they which live in Purgatory: for the Devils say they do not worship. The sense is clear: That our Lord having humbled and abased himself to the taking of the form not of man only, but even of a servant; God hath lifted him up on high, and given him a name about all names, these are the words going before, that is to say, an absolute power and Sovereignty over all creatures, according to that which he saith himself elsewhere: All power is given unto me in heaven and in earth. And in the apocalypse he addeth thereto: 
Math. 28. Apocal. 5.  The creatures which are in the Sea, etc. Now the question is not here of an adoration, but of a subjection; not of the confessing or acknowledging of a Father, but of a judge, 
Hebr. 1.  according to that which is said: And he hath made him judge of all things. They make a great matter of the bowing of the knee, and that is it which galleth them most. S. Paul to the Romans' allegeth Esay: I live (saith the Lord) that every knee shall bow before me, 
Rom. 14. Esay. 45.13.  and every tongue shall give praise unto God. There was greater show, why it should be understood of worshipping and adoration; and yet he expoundeth it of the judicial throne of Christ, 
Tertull. ca 17 & 1. de Trinit. Thom in Ep. ad Philip. c. 2.  and of his last judgement. And indeed Tertullian understandeth it of subjection and not of adoration. The ordinary Gloze saith here: As well the Angels as men, and the Devil. Thomas likewise: The Angels willingly and freely, the Devils will they, nill they: That is (saith he) according to that which S. james saith, that even the Devils themselves do tremble. 
Rom. 9  S. Ambrose interpreteth it by this place of the Epistle to the Romans': Which is God, blessed above all things, etc. For (saith he) there is nothing in the world, but heavenly, earthly or infernal things: and referreth it to the authority that Christ holdeth of the Father, 
Chrysost. ad Philip. c. 2. Haimo & Caict. in Ep. ad Philip.  etc. Chrysostome to the glory of Christ, under which, both men and Angels, and Devils do bow and stoop; even all both just and righteous, as also the sinners and rebellious. And Haimo, Hugo, and Caietan after the same manner. And in deed Bellarmine dare not urge this place, neither yet that of the apocalypse; but confesseth that they prove not the matter. Neither hath it been alleged by any, certain Monks only of this time and age excepted, who make up their Purgatory, of whatsoever cometh to their hands, even as frantic men, who sansie every thing that is said unto them. For how was it possible for the old writers to find it here under the earth, when as Saint Gregory sought it in hot waters, in baths, and in the shadows of trees? When Alcuinus seated it in the air betwixt heaven and earth? When the certain place where it was, was uncertain unto them, until the time of Beda, to whom I know not what spirit did reveal it to be under the earth?  
In the first of S. Peter, Christ (saith he) hath suffered once for sins, 
1 Pet 3.18.  etc. being mortified in the flesh, but quickened by the spirit, by the which he also went and preached to the spirits that were in prison. This prison say they, is Purgatory. Let them read that which followeth, and then they will unsay it again: Having been disobedient in times past, when as the patience of God did once attend and wait in the days of Noah, etc. The question than is about matters happening in the days of No: Now they are not yet resolved that there was any Purgatory in the time of the old Testament: And in deed they have evermore expounded this place of the limbs, so that by building their Purgatory upon this place, they have broken down the partition wall. Again, the Gospel is preached, to be heard, understood and received in faith. And they themselves do affirm that faith is not begotten, or to be come by in Purgatory: To what end or use then should this preaching serve in Purgatory? Again, to the unbelieved & disobedient, for whom according to their own doctrine, purgatory was never builded? Now in deed the true sense and meaning is, that the spirit of Christ at all times hath called men to repentance, yea even in the days of Noah, those rebellious persons who abused the patience and long suffering of God, and who notwithstanding, standing out disobedient unto the same, are therefore holden captives in prison, that is to say, in eternal punishment. And the Greek article leadeth us hereunto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prison, when the question is of spirits, is ordinarily taken for here. In the Apocalyps, Satan shallbe let lose from his prison: and elsewhere, 
Apoc. 20. 2. Pet. 2. Jude 1.  The Devils are tied up in chains of darkness, in everlasting bonds, etc. But seeing they will not accept of our expositions: yet at the least I would have them to stand to the fathers. Clement Alexandrine saith, 
Clem. l. 6  that Christ and the Apostles did preach the Gospel unto the damned; but this he taketh out of certain Apocrypha writings, attributed unto Saint Peter, and S. Paul, who had corruptly understood this place. 
In ep. ad Epict.  Athanasius saith, that during the time that the body was in the grave, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word, went to preach to the spirits that were in hell: that is to say, saith Damascene, 
Damasc. l. 3. de Orthod. fid. c 6.  Not for to convert them to the faith, but to convince them of their unbelief; this preaching being no other thing but a manifesting of his deity unto the infernal powers, by the descending of Christ into hell. S. Augustine ad Euodium, handleth this very place, 
August. ad Euod. epist. 99  and turneth it into all the ways that it may be taken and understood, that so he might come by the true sense, and yet hath not remembered Purgatory in any one small word: in the end he concludeth thus; That to the end that he may avoid the inconveniences, that follow other expositions, it must be understood not of any going down into hell, but of the operation and powerful working of his deity, which he exercised from the beginning of the world: that is to say, that he preached unto them, which lived here below, imprisoned in this mortal body by the spirit of his divine nature, sometimes by inward and secret inspirations, and sometimes by outward admonitions, proceeding from the mouth of the just. And thus it is to be seen, how that for Purgatory he understandeth this present life. 
Thom. 3. p. ●. 62. art. 2.  And Thomas doth likewise approve the same, handling this question of purpose. To be short, Cardinal Hugo saith: In carcere, in the prison of sin and unbelief, etc. And their Gloss: Of the darkness of infidelity, or of carnal desires, etc. And Lyranus: Bound and chained with the common custom of sin. And as concerning the whole place, they understand it, Of the preaching of Noah, which he practised amongst the infidels of his time, 
Heb. 13.  to draw them to repentance, by the spirit of Christ: for saith he, Christ is yesterday and to day the same, and for ever and ever: what maketh all this then for Purgatory?  
In the first of S. john: If any man see his brother sin a sin that is not to death, 
1. john 5.16.  let him ask of God, and he will give him life: to all them I say, which do not sin unto death. There is a sin unto death, I do not say that thou shouldest pray for it etc. From hence they infer, those which sin unto death, Are those that persist in infidelity, saith Saint Augustine, even unto death: and for such we ought not to pray, either whiles they live, 
August. de cor. & great. c. 12.  or when they are dead. For such then as have showed some repentance, or which have sinned venially, we must pray both whiles they live, and when they be dead. But how can this be gathered out of this text? wherein the Apostle speaketh directly of them with whom we live, 
Idem in Enchir. ad Laurent. c. 82. Idem de scrm. Domini. in Monte. Tertul. l. de pudicitia.  and whose works we see, of the dead, not so much as one word. They allege unto us S. Augustine, who expoundeth it of perpetual impenitency: let them not then dissemble, how that in another place he expoundeth it of certain kinds of sins, as also doth Tertullian. Neither would I have them to conceal it, how that the most part of the old writers do dissent from Saint Augustine, as Saint Jerome, Athanasius, Chrysostome, Saint Basill, Saint Ambrose, etc. all which though they understand by this sin unto death, the sin against the holy Ghost, yet therewithal they understand, that this is not a final impenitency, which is not discerned but at the time of death: but an obstinate sin which is committed in the life time, and in the course of the same. Saint Matthew saith: That this sin is not pardoned either in this world or in the world to come. In this world, that is to say, in this life: and in this sense our adversaries do allege it against us; but they do not remember themselves of any thing else. The Apostle to the Hebrews saith: It is impossible that such persons should be renewed by repentance. 
Hebr. 6.  Then they may be impenitent, yea sin unto death before death. But what manner of conclusion will there follow hereof in the end? We must not pray for such as sin unto death, therefore we must pray for the dead, which sin not unto death? Again, we must pray, to the end that life may be given them, that is to say, to the end that their sins may be pardoned. Now is it not a point of their doctrine, that sins do not come in purgatory, but that there is only the punishment of sins? but and if any sins, yet none but those that are slight ones? But in their conclusion they except not any sin, save that which is unto death. To be short, to such as well consider the text, it will appear that they are so far off from reasoning according to it, as that in deed they reason directly to the contrary. And furthermore not one of the old writers, neither yet of the new, doth allege it to this purpose; although the greatest part do handle and expound the same, and that to another end.  
Now these are all the places of the new Testament, from which they go about to prove their purgatory: places that are obscure and hard and diversly interpreted by the Doctors, but either in a far other sense than our adversaries take them: or else mystically and metaphorically for the most part, and therefore not to be alleged in any controversy of divinity, no more then in any other: for controversies cannot be discussed by texts in controversy. And this is the reason why the good man Perion said: That in all the canonical scripture he knew not any place, either proving purgatory, 
Roffensis.  or prayer for the dead. And the Bishop of Rochester: That of a truth there is not any place for the proving of the same, except it be some such as is very intricate. And Petrus a Soto after him: That there is not any clear evidence and testimony in the scripture for Purgatory: but that many other thing: ought to be believed, which are not contained therein. To what end therefore serveth all this shameless dealing, thus to tumble & toss the scripture upside down, thus to rack and torment all the texts one after another, seeing they know in their consciences, that the scripture knoweth not any purgatory? But for certain, that text which knoweth not to agree any whit with their exposition, doth know well enough to admit and receive ours: It doth not know theirs, 
Mark. 16.  being always for the proof of that third pretended place: for it saith, Who so shall believe and be baptized, shall be saved: but he that shall not have believed, shallbe condemned, 
john. 3  etc. Again, God hath sent his only Son into the world, to the end, that he that shall believe in him might not perish, but have everlasting life: He that believeth in him is not judged, but he that believeth not in him is already judged, etc. Again, He that believeth in him which hath sent me, hath eternal life, he cometh not into judgement, he is already past from death t●olife. And so passed the thief into Paradise the same hour. Again, Blessed are they that die in the Lord; 
Rom. 4.  for from that time saith the spirit, they rest from their labours; blessed are they whose sins are forgiven. But according to their own sayings, the sins of those which are in their Purgatory, are they not remitted, & are they not dead in the Lord? And yet what time must they endure in the burning and flaming fire of this purgatory? And thus sayeth Saint Paul: That there is no condemnation to them that are in jesus Christ. And thus said our Lord to that man: Let the dead bury the dead: who would not have hindered him from performing any work of charity. And S. Paul again: Take no care for those which sleep. All these places of scripture cannot stand with Purgatory. But they have very well known ours, even Christ the eternal Son of God, who by himself hath wrought the purging away of our sins, 
Apocal. 14. Heb 1. Hebr. 9 Tit. 2. Ephes. 5. 1. john 1.  whose blood cleanseth our consciences from the works of death: who hath given himself, for to purge a people peculiar to himself, to cleanse a Church for himself by the washing of water in the word: who purgeth and cleanseth us by his blood from all sin. In so much as that through that confidence, which we have in this our so sufficient Purgatory, we are able to say, without fearing any other: I desire to be loosed and to departed from hence, and to be with Christ. Because likewise that we know, that if the tabernacle of this our house of earth be dissolved, 
Philip. 1.2. Cor. 5.  we shall have abvilding with God, and that not such a building as is made with hands, but eternally abiding in the heavens. And that not after some intermission of time, but presently and forthwith, hodié inquam, to day: even from the hour in which he shall call us out of this world, because that we believe in him. And therefore also we have already attained life, yea we are already passed from death to life.   

CHAP. VIII. That neither the Primitive Church, nor the fathers of the same, for the space of many ages, did ever acknowledge the Purgatory of the Church of Rome.  
But say they, if we should go to it but according to man's reason, would not it give sentence with us, that so many persons as die so quickly, have need of this manner of purging, their souls departing impure and unclean out of this world, and so unfit to be received into heaven with that their pollution? Whereunto we answer them, that the bar and judgement seat that is directed by human reason hath no place in the Church: that in that skill of the law which professeth the defence and maintenance of Christianity, it is a shame to speak without testimony and authority out of the word, and that a great deal more, then to speak in the civil law, without law: But how much more shame is it then, when a man undertaketh to speak for Christianity, and holdeth a course contrary to the scriptures. And this we have learned from the ancient writers. Tertullian: Let us reverence the fullness of the scriptures, if we will not undergo the woe ordained for such as add unto them. Basill: This is to fall away from the faith, either to cast away and cut off any part of that which is written, or to add any thing that is not. Chrysostome; The thoughts of the hearers halt when they have a doctrine delivered them without any scripture. S. Augustine: Let us see if this be taught in the law or prophets, or in the Gospel or Epistles. Gerson in like manner: Let us suspect all manner of revelations, if they be not confirmed by the law and the Prophets. But these ancient fathers here alleged have also believed Purgatory. Let us admit that it is so, (as it is not in deed) yet we answer as we have done before: that we do not allow of the old fathers, as lawgivers in the Church: For there is but one law maker (saith the Apostle) even jesus Christ: and themselves took it as an injury offered unto them to be so reputed: only they accounted of themselves as expounders of the law ordained by our Lord, and of the scriptures which he hath left us. And this is the greatest honour that can be given them in the Church: and in this respect and consideration we honour their books, we weigh and ponder their expositions; where they are found to differ one from another, we endeavour ourselves to make our choice of the best, even those which come nearest unto the analogy and proportion of faith. If we do otherwise, if we admit of them as authors of doctrines, and not interpreters, we shall be in danger to be as we said, anabaptists with Saint Cyprian; montanists with Tertullian, Chiliastes with Ireneus, etc. In stead that we are to abide and continue Christians with Christ, whose voice the sheep hear: who alone hath the woraes of eternal life. Now we have heretofore cited all the Doctors, to the interpreting of the places, produced and alleged by our adversaries for purgatory, who could not see it there where they did find it; who for the most part have in the said places found the contrary: and yet we will proceed on further, as namely to show, that the ancient fathers have affirmed such Maxims, as wherewith the Romish Purgatory cannot stand: As that when they have at any time spoken of it, they do it not affirmatively, but doubtfully, and not as of an article of religion, but as of a fantasy or opinion that may be propounded and received for arbitrary: that for the most part what they have said, cannot agree with that which we are in controversy about at this day. And finally, that if they had believed it for a necessary article, they had collected and gathered from thence, as from a principle of faith, such corollaries & consequences as we see at this day: which never came to light, till a long time after, & one long after another, and that by the succession of many ages. And to the end that this may more clearly be seen, let us call to mind, at our entrance into the same, what purgatory it is whereof we speak, as namely of a certain third place, whither the souls of the faithful, dead in the faith of Christ, go at the time of their departure out of this life, there to be tormented with fire, before they be received into the place of bliss: yea and that so long, as until by the prayers and suffrages of those that are living there be satisfaction made for the temporal punishments due for the same: and that all the spots of uncleanness be purged and cleansed away: that is, for that (say they unto us) by faith in Christ, we have remission of the fault and sin only, and not of the eternal punishment due to the same, which by the favour and power of the keys is changed from being eternal and made temporal, and for that we must of necessity satisfy this temporal punishment either in this life, or in the life to come by ourselves, or by some others, etc.  
And now behold the Maxims of the ancient father's contrary to Purgatory. 
The propositions held by the old writers contrary to purgatory. Basil. reg. bren. inter 10. & 13. Ambr. in Luc. l. 10. c. 22.  The first: that God by jesus Christ doth wholly and altogether deface and blot out both the sin and the punishment. S. Basill: Thesoule wallowing in the mire of sin, how can it approach or come near unto God? verily by constantly and steadfastly believing, that the purging and cleansing of his sins is accomplished by the blood of jesus Christ in the multitude of the mercies of God, according to that which he himself hath spoken; If your sins were as red as scarlet, they shall be made as white as the wool. Saint Ambrose: We embrace and take hold on Christ, that so he may say unto us, be not afraid of the sins of this world, neither of the floods of afflictions which vex and besiege the body, I am the remission of sins, etc. Saint Augustine: 
August. de verb. Dom. ser. 37. & 31. Idem de Trini. l. 4 c. 2.  Christ in taking upon him the punishment and not the fault, hath blotted out and utterly defaced both the fault and punishment due to the same. Again, We live not in this world without sin, but we shall go out of this world without sin. Again, What shall we pray for in this life? verily that we may find remission and forgiveness in the world to come. What profiteth this pardon and forgiveness? it wipeth not away the stain. He that acknowledgeth a wrinkle, laboureth to smooth and make it plain: And where then are our wrinkles stretched out and smoothed? etc. verily upon the cross of Christ, for upon this cross he hath shed his blood: and this is that whereby the Church is cleansed from all spots and wrinkles, as a thing very clean and bright, etc. Again; There is but one purging of the unjust, the blood of that just one and the humbling of God. 
Chrysost. in 1. Cor. hom. 18.  Saint Chrysostome in many places: That God punisheth not his faithful children, either upon any pleasure that he taketh therein, neither upon any creditor-like rigour, which he exerciseth upon us. In that he chastiseth us (saith he) it is rather for the admonishing of us, then for the condemning of us; for the curing of us, then for the correcting of us; for the amending of us, then for the punishing of us. The Apostle (saith he) saith not, 
1. Cor. 11.31  if we punish and afflict ourselves, if we take punishment of ourselves, but if we judge ourselves, that is to say, if only we will acknowledge our sins, we shall not be judged. 
Chrisost. in Genes. hom. 44.  Again, I do require (saith the Lord) but one thing, which is, that men would confess their sins, and that they would abstain from committing them any more, and then I will not lay any more punishment upon them for their sins. And in another place: 
Idem in proem. in Isa.  I will not (saith he) that thou shouldest say unto me, I have sinned, how may I be freed from so many sins? Thou canst not procure the means: but thy Lord is able, who will in such sort blot out thy sins, as that there shall not remain any mark or print thereof, for otherwise then it is wont to fall out in the body: for in the body after the healing of a wound there remaineth a scar, God be pardoneth the sin, God remitteth and forgiveth the punishment, God giveth righteousness therewithal, he maketh also the sinner equal with him that hath not sinned, etc. S. Jerome: 
Hieronym. in Esa. c. 66. Idem in Daniel. c 7. & in psal. 31.  God is called a consuming fire, to the end he way consume all the vices that are in us, our hay, our wood, our stubble: I think that it was that fire that did sit upon the tongs of the Apostles. Again, Blessed are they whose iniquities are forgiven, and whose sins are covered: because saith he, that that which is hidden is not seen: and that which is not seen is not imputed; & that which is not imputed is not punished, etc. The schoolmen affirm the like. Lombard saith: 
Lombard. 3. D. 19  If we look upon and behold with a right faith, him that was hanged upon the tree for us, we are set free from the bonds of the Devil: we are delivered from sin & Satan in such sort as that after this life there is not any thing to be found in us to be punished: for our Lord by his death, by this only true sacrifice hath put out and extinguished all those sins that were in us, whereby the Devil had power to hold & lay hands upon us to punish us. Whereupon also Scotus saith: 
Scot in l. sent. D. 15. Glos in c. 1. de poenit. D.  No man can satisfy for sins, save in the power and virtue of the passion of Christ. And the Gloze of the Decree: Sins are not forgiven, either for the contrition of the heart, neither yet for the confession of the mouth, but by the grace of God. And yet the contrition of the heart is a sign that the sins are remitted, & the outward satisfaction a sign of the contrition of the heart: for grace goeth before contrition, etc. Now let our adversaries agree and reconcile these Maxims here set down with those of purgatory, whose foundation they will have to be a necessity of satisfaction, the forgiveness of the sin, but not of the punishment, and an insufficiency of that purgation which the blood of Christ hath made, etc.  
The second, and it affordeth as little favour to the adversary as the first. 
Just Mart. in quaest. & ●espons. q. 10.  justin Martyr. The history of Lazarus and the rich man goeth through stitch with this doctrine: namely, that after the separation of the soul and the body, men cannot possibly receive any succour or relief by any manner of careful providence whatsoever. The same: 
Quaest. 75.  After that the souls are separated from their bodies, there is presently a distinction made betwixt the good & the evil, the one to be conveyed into Paradise, and the other into hell, etc. 
justin in Tryphon. Cypr. contr Demetr. tract.  Again in his Tryphon: This is a sentence of Christ, In quibus vos deprehendero, in ijsdem vos iudicabo. And S. Cyprian expoundeth it: Such (saith he) as God findeth thee when he calleth thee out of this world unto himself, for such a one will he judge thee. Again, We exhort you to make satisfaction, whiles you have any of these worldly things left you, etc. Again, After that a man is departed hence, there remaineth no more place for repentance, there is not any further use of satisfaction: thereupon followeth either the loss of life or the saving of it, etc. Thou although thou be upon thy departure, upon the laying down of this life, pray unto God for the pardoning of thy sins, confess them to him in faith; he pardoneth those which confess; he letteth lose such as believe that they may be saved; and from the path of death men pass into the place of immortality. What a cold comfort had it been unto them if he had said: 
Athanas. in variis quaest. quae cius utulo seruntur. q. 19  Men making an end of this their walk, do pass into the torments of Purgatory? Athanasius: The souls departed hence, it is a profound question and hidden from us, to show whither they go, and in what condition they are: for never did God permit it unto any man to return & make report of these matters: only we learn from the scriptures, that the souls of sinners go down under the earth, into such place, as wherein they neither see the light, nor the manner of the lives of men: but that those of the just and righteous since the death of Christ went into Paradise, which our Lord hath set open, not for the thief only, but for all the souls of the Saints. 
Basil. in Moral. reg. 1. c. 2. & 5. Gregor. Nazianz in laudem Caesar.  Saint Basill: The time whiles men live here is the time of repentance: for so soon as we be gone hence, the time of doing well is cut off and taken from us. Gregory Nazianzene: The words of the wise lead me to believe, that every soul that is excellent and beloved of God, so soon as it is departed hence being loosed out of the body, receiveth an unspeakable delight and pleasure of the lively feeling of that felicity, which is appointed for it, and betaketh itself with a joyful flight to the Lord. How agreeth this joy with grief and pain? this flight to God with purgatory? 
Ambros. de Bono mortis.  S. Ambrose: David laboured to attain to the blessed communion of the saints, craving by reason of the filthiness cleaving unto us in this worldly pilgrimage, that his sins might be forgiven him before his departure out of this life: for he hath not obtained remission of his sins here, shall never come by it there: It will not be there at all, because that such a one shall not possibly attain unto eternal life, seeing that eternal life is the remission of sins. 
Idem ibid.  And therefore (he saith) forgive me, to the end I may be comforted before I go hence and be no more. Again, When the day chalk come (saith he) let us go on without fear, directly to the company of the Saints: for we shall go to our fathers, to them which have instructed us in the faith; to that end, that when our works do fail us, our faith might sustain and secure us, 
August. ad Maced. cp. 54.  and our inheritance defend us, etc. The Maxims of S. Augustine in like manner are: After this life every man shall have that which he hath purchased unto himself: In this life there is place for repentance for such as endeavour themselves thereto: 
Idem de temp. serm. 66.  Here the mercy of God doth help; but out of this life it serveth to no use, etc. In such case as thy last day findeth thee, in such case shall the last day of the world take hold upon thee. For as a man dieth in the one, 
Idem de verb. Apost. ser. 18.  so shall he be judged in the other. There are two places of abode, the one in eternal fire, the other in an everlasting kingdom. The one (saith he in another place) for the faithful, 
Idem in psal. 32. Idem de peccat. meritis. l. 1, c, 2, 8. Idem in l. qui ei adscribitur de vanitate saeculi. Chrysost. de Lazaro, hom. 2 Idem in Genes. hom 5. & 3. de paenit Hiero. in 13. q. 2. c. in present.  which is the kingdom of heaven: the other for the Apostates and unfaithful in hell: of any third we know nothing at all, neither yet do we find any thing thereof in the scriptures. Again, There is no third or middle place for any man: so that he which is not with Christ, can not possibly be any where else but with the devils. Again, Know this, that so soon as the soul is separated from the body, either it is placed in paradise for his good works, or else for his sins cast headlong into hell, in Tartara inferni: and therefore choose you to which of these you will stand, etc. Chrysostome: So long as we live here upon earth we promise to ourselves goodly things through hope, but so soon as we are deceased, there is no more time of repenting us, neither yet of washing away of our sins. For (saith he in another place) he that hath not washed himself clean from his sins in this life shall not after it find any comfort or consolation: for here is the time of wrestling and fight; there of triumphing and receiving of gifts. S. Jerome: So long as we are in this world we may receive aid and secure one of another, either by prayer or good counsel: but when as we shall once come before the throne of Christ, neither can job, Daniel, nor No prey for us, but every man shall bear his own burden. But our fathers of Trent have caused the same to be razed in the Table. 
Index expurg. 100LS. Hieronym. ad Ga. c. 6.  Again, upon this place of the Galathians: Let us do good whiles it is time, etc. Here (saith he) is the last time of sowing, let us make speed, that we may have sown all our fields, etc. Again, upon the Epitaph of Paula: All this which returneth to the Lord is accounted amongst his family: That which we make account of to be lost, that is it which is placed in heaven: for in that that Paula hath dwelled in this body, she hath been absent from the Lord, as it were for so much time as one journey or voyage would require, Peregrinabatur a Domino, etc. Again he saith: 
Id m●de obitu ●lesillae ad Paulam.  After that Blessilla was returned to her maker, discharged of the burden of this life, and advanced again to her old possession and inheritance, from which she had discontinued, etc. Again. Let us weep for the dead, but for him that is gone to hell, not for them who are accompanied with hosts of Angels; not those to whom Christ himself cometh before, etc. Epiphanius in the same sense: 
Epiphan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l, 2, tom. 1.  In the world to come after that man is dead, there is no succour, no place for fasting, calling to repentance, or of making any vain ostentation of alms deeds, etc. For as after the mowing down of the corn the grain addeth nothing to his grossness, neither yet is subject to be corrupted with the wind, etc. So likewise all succour and help either by fasting, penance, etc. after death is clean gone and vanished. For Lazarus cometh not from where he was to the rich man, nor the rich man to Lazarus: Abraham casteth not his spoils and booty to the poor man to enrich him: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I●de apud Tertullianum ad Scamina producete, ad Martyr. c 3, & apud Ambr. l. 1. de Offic.  neither yet doth the rich man any more receive the thing which he requesteth: how importunate soever he were with courteous & bountiful Abraham: For the garners are sealed up, the time accomplished, the battle finished, the champions their places void and empty, and the garlands distributed. Such as have fought are at rest, they which have not excelled are gone: those which have not striven and fought are not any more: such as have been overcome are cast out: all things are fully consummate and finished. Let our adversaries here again reconcile these Maxims and their purgatory; two places and not one more, with a third: the immediate enjoying of the heavenly life, with their dark and dolorous abode in Purgatory, the unprofitableness of all manner of satisfactions after this life, with their Masses, Suffrages, & other pretended satisfactions.  
Some will say unto us: yea but it is received into the Christian Churches; 
From whence purgatory came, and in what sense this word is used of the old writers. Plato de Anima & in Gorgia. Euseb. l. 1. de prepar. evang. c. vlt. & l. 12. Arnob. l. 2. contr. Gentes.  yea it reigneth there: yea it triumpheth there. And how then, or from whence came it, or entered it thereinto, seeing it is not of Christ? By what door, or rather through what windows, seeing that it did never enter by the scriptures? verily we have declared heretofore: As namely, that they that were converted to Christ, whether from judaisme or from Paganism, did bring with them either their ceremonies, or their opinions: & this happened in this article, as in others: For Plato who lived about 400. years before the coming of Christ, hath this piece of doctrine so entire & whole, as that it may seem to be nothing else then his words translated. For he maketh, and that by the report of Eusebius himself, in his book of the soul, three degrees of men: some that have lived well and virtuously, whom they conceived to have their abode in the Elysian fields, as accounting them for most pure places and heavenly habitations: Those whom he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, past hope of amendment, whom he placeth in Tartaro, in hell, from whence they can never come out, and those which have committed sins, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as are curable and venial, whom he casteth into burning floods, there to accomplish and make perfect their repentance, to the end they may be purged therein, and after their purgation receive absolution. And in deed he useth these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to purge and absolve. Yet notwithstanding note, that Eusebius who compareth the opinions of Philosophers with the doctrines of Christians, doth not make any mention therein, but only of two conditions of men after death; namely, of the saved or of the damned. A plain and clear testimony, that the Church in his time did acknowledge no other but these two. Virgil describeth it at large in the sixth book of his Aeneidos: Aliis sub gurgite vasto  
Infectum eluitur scelus aut exuritur igni: 
Virgil. l. 6. Aencid.  Where he may seem to have expressed the two verbs before mentioned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And, 
Donec longa dies perfecto temporis orb,  
Concretam exemit labem, etc.   
Wherefore S. Augustine needed not to be abashed, when he said: 
August. de civit. Dei, l. 21. c. 13. & 17.  That Purgatory was one of Plato's doctrines. As also, That the dead may be relieved by the suffrages & sacrifices of the living: in so much as that the souls which are destitute thereof are still delayed & caused in lingering manner to lie languishing in torments: 
Homer. Odyss. 12. Virg. l. 6. Aenei. Alcor. Azo. 10.  as we read of the soul of Elpenor in Homer, and of Palinurus in Virgil, etc. In like manner the jesuits do not let to confess, that purgatory is sound there. And we do further give them to understand, that it is all whole to be had in the Turks Alcoran, if that of the Pagans do not content them. The jews as we have seen, learned the same of the pagans, upon their falling away from their manner of worship & religion: and yet not so, as that it prevailed with them to get a place in their Church: for in the time of our Lord there appeared no marks, or notes of any such thing, but rather the contrary. 
Paul. Fagius in Deut. c. 14. Anton Margarita de superstitionibus judaic.  The books of remembrance which they use at this day, & wherein they name three times a year those which are dead in the year, praying to God that he would place them in his paradise with Abraham, Isaac, and jacob, etc. are come since them. And this is made most apparent by their order: for the extreme and deadly sick was demanded if he did not persevere to hold fast & believe the 13. Articles of their faith, amongst the which the eleventh is of the glory to come, and of eternal death: the twelfth of their faith and belief in the Messias, for want whereof they say the law is unprofitable: the thirteenth of the vivification or resurrection of the dead: of Purgatory not a word, neither yet of the Suffrages by which they should be freed out of the same. There happeneth one to die, whereupon we come to see all their ceremonies, even to the least. Their nearest kinsfolks do rend their garments: they eat not for that day in the house, but without: they eat not any flesh, neither drink any wine except it be upon their Sabbath: They neither wash nor anoint themselves for the space of seven days: They lie upon the ground, and refrain the company of their wives: They follow the body barefooted: They light a lamp for the space of seven whole nights, setting it on the house flower, persuaded thereto through a sottish and fantastical conceit, that the soul cometh during the same time for to seek the body, etc. And this is all that human superstition had till than invented, the most part thereof being contrary to the pure word of the eternal God, forbidding them in express words not to torment themselves for their dead. And as for their prayer, if you observe the terms thereof, it will appear to come nearer the nature of a wish, then of a prayer: Let his soul rest, let his sleep be in peace, let the gates of paradise be opened unto him by the Comforter that is to come, etc. And what is there in all this that is common with Purgatory? And in deed their Capitula patrum, do not make mention of any more than two places. But amongst Christians, the first seeds of this doctrine are contained in the books declared to be apocrypha by the Primitive Church, and so by consequent the doctrine also is Apocrypha, because it hath no other foundation besides them. A certain man named Hermas in his visions asketh an old woman, if after the casting of certain stones, there remain any more penance to be done, she answered, that they could not come to a certain tower, but that they should be put into a lower room where they are tormented until they have accomplished the days of their sins. A book of the Acts of Saint Andrew prayeth unto God for an old Pander, and saith unto him; 
Iren. l. 5.  We obtain much mercy of him for the dead, and why should we fail for this man which is alive? But the doctrine of the Church is to be read in Ireneus: The priests (saith he) the disciples of the Apostles say, that those which are translated from hence are conveyed into paradise, which is prepared for just men, and such as have the spirit: whither Saint Paul was ravished, and where he heard words that cannot be uttered, and that they abide and continue there unto the end of the world. 
Index expurgator. p. 71. Iust. Martyr in resp ad quaest. Orthod. q. 7.  And therefore upon good ground doth Erasmus show, that he spoke as one that knew not purgatory. And this observation the fathers of Trent have caused to be razed. And justin Martyr also, After (saith he) the departure of this body, there is presently made a separation of the just and unjust; for they are carried into places worthy of them: that is to say, the souls of the just into Paradise, where they enjoy the company of Angels, & Archangels, as also the sight of our Saviour jesus Christ; but those of the unjust and wicked into the infernal places, etc. They will allege against us Clemens Alexandrinus and Origen: 
Clem. Alex. l. 6  The one whereof laboureth to prove by the supposed Apocryphes of S. Peter & S. Paul, that the Saints living in the time of the old Testament were saved by the law of Moses, and the Grecians by Philosophy: That Christ and his Apostles did preach the Gospel in hell, 
Origen his purgatory. Orig. hom. 8. in Leuit. Hom 25. in Numer. Hom. 6. in Exod. in ep. ad Rom. c. 11. In psal. 36. hom. 3. In Hierem. Bellarm l. 2. de purgat. c. 8. ¶ 8. septim. Synod. 5. c. 11. Synod. 7. ex prato spiritualt. johan. Diacon. in vir. B. Greg. l. 2. c 45.  thereby to convert the damned: and that both in this world, as also in that to come, yea even in hell there may be use and place granted for repentance, etc. And the other building upon this his masters bad foundation, a great deal worse: As, that all men how holy soever, are to pass this Purgatory, every one according to his proportion, S. Peter. S. Paul, etc. the one to be purged by fire, and the other by water, more or less, etc. And again, that the most wicked, the most miscreants, yea the devils themselves are purged, are amended, yea and saved by the same. Now I desire to know of them if they will approve this Purgatory of Origen? And if they do not approve it, that then they would not object it any more unto us, neither yet any of those places which have relation thereunto: seeing also that Bellarmine entreating of Purgatory, doth acknowledge that the fift general Synod condemned and cursed Origen no less than Arrius and Nestorius: furthermore that the seventh general Council maketh mention of a revelation wherein he was seen in hell amongst others the Arch-heretickes. And the same is likewise confirmed by johan. Diaconus in the life of Gregory. But it is worth the noting, how that Origen had not as yet learned, that these punishments were mitigated and lightened by suffrages: for there is not found any manner of print or note of any such thing in all his purgatory. These pollutions and sins go for no better than matter for the fire and torments, without any hope of release or ransom. And still as these fantasies continued and abode with some curious spirits, they were condemned in the fift general Council by the East Church, 
The Apology of the Grecians presented by Michael Bishop of Ephesus. Vincent. Lyrinensis. Lactan. de divino praemio. c. 21.  and even in that which concerneth their false foundation: namely, that Christ hath purchased the remission of sins, but not of the punishment. And this appeareth to be so by the Apology given by the Greeks' in the Council of Basill.  
These fantastical dreams of Origen notwithstanding, by reason of the reputation of his learning did leave their impressions in the Latin Church: whereupon Vincentius Lirinensis had just cause to say: That Origen his knowledge and zeal was a great temptation to the Christian Church. Lactantius saith: That men are not judged presently after their death, but that they are kept in a common prison until the day of judgement, in which they are to be tried by fire. This place is ill alleged by our adversaries: for they do not place together the good & the bad, the faithful and unfaithful, at the time of their departing out of this life: neither do they hold that purgatory sleepeth without doing any thing, unto the day of judgement: for they will have it occupied about the dead from the day of their death. Again it is apparent, that in the time of Lactantius, the doctrine of the Church was clean contrary: For Eusebius, as we have said, comparing the opinion of the Platonistes therewith, maketh but two estates and conditions after this life: whereas they made three. But let it be for the making of the comparison the more full, that he did not altogether forget the third.  
But they allege unto us, Saint Ambrose, Saint Hilary, Saint Jerome, etc. 
The purgatory spoken of by certain of the old fathers is not the same with that of the Church of I●ome. Ambr. in psal. 118. & in psal. 36. & 2. add Timoth. 2.  Then let us see if we shall be able to find such evidence, as may make us acknowledge this their purgatory in them. Verily, there is no man that can be ignorant how greatly Saint Ambrose did esteem of Origen, when as the most part of his expositions are translated word for word from him. And thereupon likewise his opinion touching Purgatory, doth nothing differ, and therefore also no less worthy to be condemned then his: All men (saith he) which are, have been, or shall be, the one only Christ excepted, shall be purged by fire: The sons of Levi, Ezechiel, Daniel, etc. if they be not consumed, yet at the least they shallbe fired: if they be not drowned, yet they shall be wet and dipped in the water: for so was john the Evangelist himself, whom the Lord loved so much: so was Saint Peter, which received the keys of heaven: There is not any one but Christ only which doth not smell of this fire, who is the righteousness of God not having any sin: so that in him there is nothing found for this fire to consume or burn. And this he amplifieth by two several Allegories: the one taken from the glittering sword which was set at the entrance into Paradise: the other from the people of Israel, which went through the red sea, etc. He addeth hereto, that this trial and proof by fire shall be made in the day of judgement, by the universal burning of the world, which shall universally purge all men, but every one according to his nature: even as the fire doth melt the lead otherwise then it doth the gold, etc. S. Hilary no less addicted to Origen, 
Hilar. in comment in psal. 118.  holdeth the same opinion, and proceedeth yet further, saying: If the virgin Marie, the virgin of God must also undergo the sentence of this judgement; (of this fire he spoke before, through which we must all pass,) who is he that dare desire to be judged of God? And in another place he saith: 
Idem Canon in Mat. 3. Hieronym. Amos 3. ex Amo. 7.14. Ezech. 46.  It remaineth that those which are baptized with the holy Ghost be made perfect, that is to say, accomplished and fully refined by the fire of the last judgement, etc. Saint Jerome likewise is infected with the like opinions by continual reading of Origen: He will call (saith he) the fire unto judgement, and behold it cometh at his summons, and first of all devoureth the depth, that is to say, all sorts of sins, wood, bay, & stubble: and afterward it eateth at once the part and portion, that is to say, it cometh to the Saints which the Lord hath made choice of, to belong to him, etc. Again, 
Hieronym. in vlt. cap. Esa.  Every creature is unclean and must be purged by the fire of God for the Sabbath day, wherein he shall have eternal rest. Likewise he meaneth, that even wicked Christians shall be so purged by this fire, as that in the end they shall prove and try the clemency of God: And he allegeth Origen thereupon, concealing in the mean time the rest of his opinion, for that it finally extended unto the Devils. But what helpeth all this for the proving of the purgatory whereof we speak: which is made for the faithful penitents, and not for them which die in their sin: for to fulfil the punishment, 
Sixt. Senens. l. 5  and not to cleanse or wipe away the fault where sins have no entrance, much less merits: where the wicked have no place, much less the Saints, much less also the Apostles, and much less the holy virgin: which taketh his beginning so soon as death hath made an end, and is employed about his office every day without ceasing, and without attending the day of judgement? And notwithstanding they are not ashamed to allege unto us these places which themselves condemn in their books, 
That it was a disputable doctrine.  and which to be short cannot make any thing for them, or against us.  
Yea and that furthermore this was but an opinion wherein men were let alone and left to range according to the pregnancy of their wit and capacity, and not any doctrine received and admitted into the Church; it appeareth clearly: for Saint Augustine doth not feign or dissemble the gainsaying and disallowing of it, neither yet the public confutation thereof in his books, and that not only without all check or dislike, 
August de Genes contr. Manich l. 2. c. 10 In Psalm. 37.  but with much praise, and to the good liking of men for the same. In a certain place he suffered it to escape according to the opinion than currant: As, that after this life such as have not husbanded their ground well are in danger either of the fire of purgation, or of eternal fire: notwithstanding that he useth these words: Videri apparere, that it seemeth to be apparent: and that these purgatory punishments according to his own judgement, 
De civit. Dei, l. c. 10.25. De civit Dei, l. 21. c. 13. l. Cor. 3.  are reserved unto the last judgement. But in the book of the City of God, he reckoneth up all the opinions of Origen and others depending on him, who carried themselves in his time in the Church, as those who had founded themselves upon the merciful clemency and fatherly mildness of God misexpounded, and confuteth them all, bringing them back from their pretended likelihood of truth, unto the truth itself, and from their conceited fantasy, to the infallible scriptures: Thou wilt (saith he) that the wicked Christians may in the end be saved by these pains of purgatory, because that God is merciful: it must then also follow, that the Devils may also be saved, that so he may be so much the more merciful: for it is said equally and indifferently to the one and the other: 
2. Cor 3.  Go into everlasting fire, etc. If thou demandest the cause, this it is, (and then the which there is none more just, neither yet more holy) namely, that the scripture which deceiveth not, hath said so. Some have abused the place of the 1. Corinth. 3. for Purgatory: but he showeth that this fire cannot be understood of hell: because that so it should become common both to the good and evil: but rather of tribulations and afflictions, 
August. de civit. Dei. l. 21. c. 16. & seq. Dicuntur.  which are the exercises by which God maketh clean his flower in this world: that after this judgement also contrary to Origen, there is not any pains of purgatory. And as concerning those punishments and pains, which men might imagine to happen betwixt both, he saith: If in this distance of time, which is betwixt the death of the body and the day of judgement, men say, that the souls of the deceased do suffer some such fire, 
Secularia venialia. August. de fide operibus. Quantum arbitror. Idem in Enchirid. c. 69. Idem in quaest. ad Dulcitium.  and that whether it be there only: or whether it be here and not there, or whether it be here and there both, they find a fire of transitory tribulation, burning the venial things of this world: I find no fault with them for such their assertion, because it may be that it is true. And in another place he saith: This exposition (as I suppose) doth not wander far from the way of truth. Again, That some such thing may be after this life, it is not incredible. Again, writing to Dulcitius, after he had handled the question: We have written these things but in such fort, as that we would not have any canonical authority given unto them. Whereby we see in the first place, that he condemneth Origen, Saint Ambrose, and Hilary, their purgatory, etc. Secondly, that what he sayeth of that space betwixt death and the day of judgement, he speaketh doubtfully, and (as it were) interrogativelie affirming. And thirdly; That by the same he doth not understand any material fire of the same nature with hellfire, as our adversaries do; but a fire of tribulation or temptation, such as may fall out and happen in this life. And it is not to be omitted how that the good fathers of Trent did not forget to cause to be razed out, many good places of vives, 
Index Expurg pag. 38.39. August. de tempore, serm. 66. De verb. Apostol. serm. 18. In ep. 80. ad Hesich. Hypognosticon. l. 5. Hieronym. in Ecclesiast. Olympiod. in Proverb. c. 11.  entreating of this matter in his commentaries upon Augustine's book of the City of God. But in another place we have showed that he hath made but two places of abode: as in heaven, or in hell: and that he shutteth out all manner of purgation after this life: and that he cutteth it off quite and clean: As concerning the third place, we know not any thing at all thereof, we find not any thing at all thereof in the scriptures. And what shall we say if S. Jerome speak no less resolutely? In what place soever (saith he) the tree falleth, there it lieth, be it towards the South, or be it towards the North: In like manner look in what place death doth take thee, in the same thou abidest for ever, be it that thy last day do find thee cruel and unappeasable, or otherwise courteous and merciful. And Olympiodorus doth clear him upon the same place: In whatsoever place, whether light or dark, a man is surprised and seized upon by death, be he following after vice, or be he following after virtue, he continueth in the same state and condition, and in the same degree for ever. For either he resteth in the light of everlasting happiness, with the just and righteous men, and Christ our Lord; or else he is tormented in darkness with the unrighteous, and the Devil which is their prince. They object unto us, that Saint Jerome saith in his commentaries upon the proverbs: That souls are delivered out of purgatory by Masses. But they should rather be ashamed: seeing that the word Mass is not found, no not so much as once only in all Saint Jerome. Seeing also that this book cannot be his, because it citeth S. Gregory, who lived more than a hundred and fifty years after. And in deed this book is found written by hand under the name of Beda: and there is neither the time, nor the style, that are repugnant to the same. And the same is well allowed of by Marianus Victorius, Bishop of Amerin, who caused them to be imprinted amongst the works of S. Jerome under the name of Beda. And as for Chrysostome, he erst while expounded unto us the place of the Epistle to the Corinthians of hell, and not of Purgatory. And Mark Bishop of Ephesus in his Apology which he presented for the Greek Churches in the Council of Basill, avoucheth that he never thought of purgatory. In like manner we have seen here before, that he hath razed the foundations there of, partly by establishing the full remission of sins in Christ, and partly in acknowledging but two places or ways to be gone after this life.  
But some object unto us, 
After what sort & manner the ancient fathers did use ●o speak of a third place.  that certain of the old fathers have acknowledged a third place, divers both from that of glory, and the other of eternal condemnation. Neither do I deny it: but they must as freely acknowledge in what manner, for it hath been a question in ancient time, whether at the time of departing out of this life the faithful were received into their fullest glory, and the unfaithful cast into the extremity of their misery: or else whether they were reserved in certain places till after the resurrection: that is, the faithful in a place of rest, where they began to taste their joys: and the unbelievers in a place of misery, where they also began to feel their misery. But these places were never imagined to put any distinction and difference betwixt faithful and faithful, but betwixt the faithful and unfaithful. Again they never meant, that the faithful were there in any torment but in rest, not in any heat of burning fire, but in a place of refreshment, which likewise they called by the name of Refrigerium. And this place wherein they abode waiting and expecting the day of judgement, they called Abraham's bosom, the sweet rest under the Altar, the Paradise; alluding unto the place of S. Luke, 16.23. and that of S. john in the apocalypse, 6. And the place to be possessed by them after judgement, they called The celestial bosom, the Altar from on high, the celestial haven, etc.  
And it is to be taken in this sense which Ireneus saith: 
Iren. l. 5. adverse. haeres.  That the souls of the disciples of our Lord, for which he hath fully accomplished the mysteries of redemption, do go into an invisible place, appointed for them of God, and there shall attend the resurrection. And that which justinus Martyr demandeth by way of question, 
Iust. Mart. l. quaest. 76. q.  namely, what it profited the thief to enter into Paradise, seeing there is no crowning of any till after the resurrection? & answereth: even thus much (saith he) in that he was vouchsafed the company of the blessed, 
Tertul. l. 3. c. 14 l. 4. adver. Martion. c. 34. In Apol. c. 47. de anim. c. 7.9. 55.56. vlt. de resur. carn. 17. de judicio Dom. c. 11. Idem de Anima passim. Novat. de Trinit. c. 1. Orig. hom. 7. in Leuit. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  waiting for the day of reward and recompense, etc. That which Tertullian teacheth in infinite places: That the bosom of Abraham is a place of eternity to those that are dead in his faith; if not heavenly, yet at the least higher than hell, which giveth rest and refreshment unto the souls of the righteous, until the accomplishment and perfecting of all things in the resurrection: that heaven is not open to any so long as the earth is entire and whole: Terra adhuc salva, ne dixerim clausa: And that together with the consummation of the world, the kingdom of heaven should be opened: That in these low places, all the souls have, betwixt here and there, the one sort their punishments; the other their comfortable refreshmentes, etc. That Origene saith: That Abraham, Isaac, and jacob, the Prophets, and Apostles, have not yet received their joys: that they there wait and attend us, that so they and we may receive them all together, sojourning in the mean time (saith he) as in a place of study, or instruction, in a school of souls, where they are taught in all such things as they had not seen here below, but as in riddles and figures. 
Ambr. l 2. c. 2. de Cain & Abel. Idem de bono mortis. c. 10. Chrisost. hom. 39 n. 1. Cor. & 24. Idem in hom. 28 ad Heo. & hom 7. Idem hom. ad Pop. Antioch. 33. & in Mat. 53. & in Genes. 40. Lactan. l. 7. c. 21. instit. Victor in Apocal. c. 6. Theod. in ep. ad Hebr. c. 11. Hom 34. auth. oper. imperf. in Mat. Areth. in Apocal c. 6. Bernar. in loc. c 6, Apoc. serm. 4 in sestum ommum. Sanctorun. Oecum. ad Heb. c. 11. Theoph. ad Heb. Euthym. in Luc. c. 23. August. l. 1, c. 14. retract. In Psal. 36. In Genes. l. 12, c. 9 In Enchirid. c. 108. Chrysost. hom. 69. ad Pop. Antioch. Idem ad Rom. hom. 33. Idem ad Philip. hom. 4. Ocean, in oper. 93. dierum. Adrian. 6. l. 4. sent. in fine, q. de Sacram. confirm.  Saint Ambrose who treadeth in his steps: That the day of judgement is like unto that of wrestlers, in as much as that in one day, the vanquished are ashamed, and the vanquishers receive the garland and price: and that betwixt here and there the souls are in their places of receipt, waiting for the fullness of time. Saint Augustine: That after this life we are not in the place where the Saints shall be, when it shall be said to them; Come ye blessed, etc. But rather there where Lazarus was, whom the rich man saw in rest, etc. Chrysostome, That those which suffered for Christ before us, although they went before us in the combat, shall not any whit prevent us in the wearing of the crown: That the crown is set upon all men's heads at once, and not at several times, and that after the resurrection: That betwixt here and there, that is, betwixt death and the judgement, souls are reserved in a place which is ordinarily called Abraham's bosom, and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the porch of the Saints wherein they are in rest, expecting the fullness of their glory. And in reading of Lactantius, Victorinus Martyr, Theodoret, the Author of the imperfect work upon Matthew, Arethas, Theophilact, Oecumenius, Euthimius, and Saint Bernard also, who bore a greater stroke therein then any other man, you shall find them to have been of the same opinion. But what maketh all this for purgatory? but only that it may serve to dasle the eyes of men? For that this was an opinion at that time held as indifferent in the Church, it doth appear, in that that Saint Augustine handling the same in his books of retractations, leaveth it undecided: whereas Chrysostome in many places speaketh to the contrary, cutting all off in a word, As, that the righteous shall see God face to face, and not any more by faith, etc. That death coupleth us with the company that is with Christ, where the Cherubins glorify God, where the Seraphins fly, where we shall see Saint Paul, etc. In so much as that it was pronounced heretical, and that by the name of the heresy of the Armenians by Innocent the third, Benedict the eleventh, & by the decree of the Council held at Florence, where it was said, that the souls of the saints at their departure out of this life, did enjoy the presence of God: Notwithstanding that Pope john the 22. had made a Decree in favour of that doctrine: namely, that the University of Paris should be restrained from admitting any to proceed Doctor. or in any other degree of divinity, which did not take an oath, that souls did not see God before the day of judgement. And this is verified by Gulielmus Ocean in his book entitled: Opus nonaginta trium dierum. And Pope Adrian the 6. upon the 4. book of Sentences, both which do condemn it. And thus as hitherto they have not any third place, where the souls are purged in the time betwixt death & the day of judgement. For that of Origen, S. Ambr. & S. Hillary helpeth them not a dodkin: that of Augustine's refuteth this of theirs, and being well looked on, appeareth to be a fire of tribulation, a spiritual, but not a material fire, & moreover such a one as is very doubtful and mere arbitrary. Likewise these pretended receptacles of Souls, are not places of anguish and torment, but of rest and joyfulness; not of making satisfaction, but of contentation to be received, by the attending and waiting for of the glory to come, in like manner they are condemned of heresy by themselves. And therefore it remaineth, that if they will needs have it to have been at this time, which is five hundred years after Christ; that yet they go and find it amongst the Gentiles. And great in deed is the antiquity of that; for it was before the coming of Christ many ages: and yet notwithstanding it is very young and a mere Novice in the Church of Christ; because it is without Christ, and out of the Church.   

CHAP. IX. Wherein the objections of the adversaries, whereby they go about to prove their Purgatory out of the old Fathers, are fully answered.  
THey say, you cannot deny, 
Of the satisfactions used amongst them of the old Church.  but that the Primitive Church did impose great satisfactions upon them which had failed in the profession of the name of Christ. How then could they make the same, but in Purgatory, when they were dead and had left them undone? But we rather argue quite contrary. As that, if the ancient Church, which imposed these Satisfactions upon them, that so they might let them go to God in peace, did as ordinarily give them absolution; than it cannot but certainly prove, that it had not learned any thing of this Purgatory. But the truth is, that in the times of those great and continual persecutions, which the Christians suffered for the space of three hundred years, only some little respite and rest given unto them, many did renounce and bely the profession of the faith of Christ, (who before in the calm and peaceable times had given their names thereunto,) becoming ready to return to Idolatry, as the times changed and altered. Now against this levity & in constancy the ancient Church did not think any punishments that could be inflicted, to be too hard or sharp; by means whereof it thought to find out the sincerity or hypocrisy of the penitents, as also their lively, or otherwise dull and dead sense and feeling that they had for their sin. Wherefore the end and scope of this course was to bring them to sackcloth and ashes; and to suffer them to pass many days, in making humble petitions, to be reconciled to the Church, who either had sacrificed, or burnt incense to Idols; or who had given the Gospels and holy Books to be burned, and who were therefore called Sacrificati, Thurificantes, Traditores, Libellatici, etc. yea and which is yet more, to the end they might add more careful heed to such as should offer, to enter themselves into the number of the Church: there were some that would not receive Lapsos paenitentes, any more than once to the taking of penance after baptism. And Novatus proceeded yet further, and denied it them altogether, for the which he was condemned of the Church, which also thereupon, 
Cypr. l. 4. Ep. 2  from that time forward began to mitigate these punishments. What then? And now if they died before the time, were they not bound by the Church? And how then did they satisfy these punishments? 
Idem. l. 3. Ep. 8 Serm. 5. de Lapsis.  Verily the order was good, that before they had fully made such satisfaction, they were not to be received to absolution, or to have any communion with the Church. But as duly was it observed on the other side, that if they were in danger of death, before the time of such accomplishment, that then notwithstanding they were received into the peace, absolution and communion of the same. Assuredly not with any purpose or intent that they should ever have gone into Purgatory, for they never thought of it: But to the end saith S. Cyprian, that dying, they might go to the Lord in peace. 
Idem. l. 3 Ep. 17. l 4 Ep 4. Euseb. l. 6. c. 34  To the end saith Dionysius, That their sin being blotted out, they may departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in good hope out of this life. But here withal they joined (say they) this condition, that if they should recover their health again, that then they should fulfil this satisfaction: but that otherwise they should have any thing to accomplish in the world to come, not a word. Contrariwise S. Cyprian showeth a reason of this absolution in these words, saying: Quoniam exomologesis apud in feros nec esse, nec fieri potest: Seeing there neither is, nor can be any public confession or acknowledgement amongst the dead. That is to say, as we have learned to expound it of Tertullian, that these Acts of Canonical satisfaction cannot be accomplished after this life. Bellarmine and others before him object unto us a place out of S. Cyprian in this same Epistle; 
Cypr. l. 4. Ep. 4.  but to no end or purpose: Aliud (inquit) est ad veniam stare, etc. It is one thing to stand for pardon and forgiveness, and an other to come to glory; one thing to be sent to prison, not to come out thence till the vitermost farthing be paid, and an other thing, to receive incontinently the reward of faith and virtue; one thing to be corrected and purged a long time by fire, for sins, with the enduring of great torments, and an other to have all his sins purged, by one only passion and suffering, etc. Which words at the first blush might seem to make mightily for them: but let us read 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 unto him: If you offer the peace of the Church unto penitents, there will not be any more confessors, there will not be any more Martyrs; (for this was the glory of our fathers.) But saith he there will contin valley remain a great difference betwixt the one and the other. Lapsi, saith he, such as are fallen, stand to ask pardon: they are as it were in prison, until such time as they have exactly satisfied the Church: they are as it were refined by fire, through the long grief which they endure by their penance: in a word, they suffer much, before they obtain the peace of the Church; and in this peace, peace with God and that which followeth. On the contrary the Martyrs and confessors abiding in peace with God, do not pass through all these sorrows and griefs, they pass speedily into glory, they receive the reward of their constancy, all their sins are swallowed up in their suffering of death, etc. He addeth likewise that they have this advantage in the judgement of God, that they appear and present themselves in the same, assured of the crown; whereas others are in suspense, as those that expect and depend upon the sentence of the judge.  
And yet they object, 
Prayers for the dead.  you cannot say, but that the Church hath believed Purgatory, seeing it hath prayed for the dead. Neither do we deny, but that this custom is ancient enough: but on the contrary we say, how that the Church never prayed for the dead, under the old Testament: not joseph for jacob, who was notwithstanding very careful for the embalming and burying of him: 
2 Kings 18.  nor David for Absalon, whose death so much grudged and moved his tender and fatherly affections; nor for the child which he begot of Bersabe, but on the contrary after that he knew him dead, he gave over his fasting and prayer. And as for Machabeus, if any man object him unto us, we answer that he was the first and the last in that action. The Church then before and under the Law, near hand for the space of four thousand years knew not any Purgatory. And further we affirm, that our Lord hath not left any thing, any word or mention of the same unto his Apostles, but on the contrary, that he hath left the dead to bury the dead. 
Act. 9 & 9  S. Paul saith unto us: Be not careful and pensive for them which are a sleep. Amongst so many arguments to prove the resurrection, that is not once touched amongst them, 
1. Thes. 4.  which yet would have made for the purpose. Likewise we see them wash the bodies of the dead, and bury 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 known Purgatory. How came they then into the Church? Verily even through the conduit, that brought in Purgatory; the invention of men, and the imitation of the Gentiles, who being but slenderly and superficially instructed of the state of the soul after death, rend and lanced themselves over the dead, made feasts upon their graves, as though thereby they would have recovered them and brought them again to life, and sacrificed to the infernal Gods for their shadows and likenesses, this human affection and carnal love haunted them so, as that it wrought prayers out of them, yea even to the time of death and after also. But these courses of afflicting themselves, in such extreme manner were forbidden the people of God, as being better instructed and taught in the holy word of God; and these human 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 conveyed into the apocrypha books of one Clement, Abdias Babilonius, Hermas, and such like; and as it was no strange thing to those who were drawn from their Paganism, so was it nothing unplausible to them, to retain 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 seen how far Satan hath undermined thereby the merit of Christ, the foundation of salvation; they would undoubtedly have resisted and gainesaied the same according to the necessity of the cause, and kept themselves to the rule of the Apostle, repeated by S. Augustine, who saith: 
Gala. 1.  If any man whatsoever, upon any thing concerning conversation or manners, do utter and offer unto us for certain and necessary doctrine, or for an Article of faith, 
August. contr. Petil. Tertull. de Coron milit. & li 2. ad uxor. Arnob. l. 2.  the thing which goeth beyond the Scriptures of the Law and the Gospel, let him be accursed. In Tertullian first of all we have: Oblationes pro defunctis; and in like manner, Oblationem pro sponsa, from the same root; this is about two hundred and fifty years after our Lord. The Pagans had accustomed to offer, when they were dead, as also when their kinsfolks or friends departed and left them: now the Christians seeing the same, and being ashamed to be behind in humanity and natural affection, do in like manner offer, but so, as that they appoint their oblations to be employed to better uses, as to the feeding of the poor; following the counsel mentioned in Tobiah: Set thy bread upon the Grave, etc. The Pagans had their yearly birth feasts; the Christians celebrated the day of their true second birth or regeneration, of the Martyrdom, confession, and death of their brethren in Christ. And Beatus Rhenanus noteth very well in this place: 
Index expurg. p. 82.  From hence sprung the original of the yearly remembrances and feasts: Where the Fathers of Trent have caused Antiquity to be put in place of the original. Likewise Tertullian saith that this is a doctrine, neither grounded in the Scriptures, nor yet upon any Apostolical tradition, but only grown up by custom. Si legem (saith he) expostules Scripturarum, nulla legis tibi traditio pretendetur: but Obseruationem consuetudo roboravit: There is no Scripture (saith he) that can here be pretended, but custom hath given force and strength to observation. And this custom taken and raised from the good intents of some faithful persons, and not from the Apostles: For (saith he) dost thou not think, that it is lawful for every faithful person to conceive and set down for a Law what he thinketh to be agreeable unto God, convenient for discipline, or furthering unto salvation, etc. And by the like proposition entered the heresy of Montanus both into his head, and after into the Church. And to be short, he setteth this custom in the rank of many others which he reckoneth up there: As, to dip the child thrice in Baptism, to take a taste of Milk and Honey before hand, which they called Infantation, to offer for birth days, not to kneel or bow down upon the Lords days, etc. All which are long since abolished out of the Church of Christ, and so also should this give place by virtue of the same abolishment, as made of the same stuff, and so also by consequent their Purgatory.  
In S. Cyprian, who followeth him close at the heel, 
Cypr. Ep. 9 l. 1 & Ep. 5. l. 4.  we have Sportulas and Sportulantes. Thus they called that which was given for the relief of the poor, either by commandment, or in remembrance of the dead; in stead of the feast which the Gentiles accustomed to prepare and bring out to set upon the grave. And this was continued by certain 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 remedy or redress it but by force. Such is the tyranny that custom practiseth upon men. And of these offerings, or rather testamentary Legacies, the Canon speaketh: 
C. Qui Oblationes. xiii. q. 2.  Such as deny the Church the offerings of the dead, aught to be held as murderers of the poor, in as much as they rob them of their food and nourishment, etc. Now these feasts made for the poor, were qualified with the name of sacrifices and oblations, as it may be seen in many places of Tertuilian, 
Tertull. de monog. & de cor. milit. August. Ep. 64 & de Civit. 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 Purgatory? And what will this prove to, on the contrary side, if we show that they which offered these oblations and prayers; or to speak more fitly these memorial and remembrances in the service of the Church; did the same for such persons as they believed to be already in rest and everlasting felicity; so far off were they from presupposing them to be in Purgatory? Tertullian saith, that the wife offereth for the husband, and the husband for the wife, Annuis diebus dormitionis eius, etc. From year to year upon the day of his death: And this is done in their dwelling house, with their kinsfolks, as their own mouths confess. And what hath this that is common with the Priest his pretended sacrifice? He saith also that they do crave 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 give rest unto the fore deceased; 
Tertull. l. 4. cont. Martion & l. de Anima  and to both, to meet in the resurrection. Who knoweth not that Tertullian calleth, Refrigerium, the place of refreshment, the bosom of Abraham, the place of the righteous where they abide, waiting the day of the resurrection, Wherein (saith he) they are from their death, unto the final end and consummation of all things: And so by consequent, that this their practice is nothing else but a continuing of this natural affection, which cannot be stayed; and which according to the measure and quantity, wherein it calleth them to mind, whom it loveth, can not but lay open and show forth itself by making vows, for the procuring of their prosperity, and will not suffer itself to be persuaded thereof, howsoever in deed it be, neither in a manner would have it so, to the end it may not lack matter to do them good, wherein possibly it can? And then, what argreement is there betwixt this refreshment and the fire of Purgatory; betwixt Abraham's bosom, from whence the rich man craved to be cooled & refreshed by Lazarus; and this fire, nothing differing (say they) from that fire wherein the rich man burned, as concerning the fervent and tormenting heat thereof, 
Cypr. l. 1. Ep. 9  but only in durableness? S. Cyprian seemeth to speak rawly: To offer (saith he) for the dead, to celebrate a sacrifice, Pro dormitione corum, for their falling a sleep. 
l. 3. Ep. 14. & 6  But he expoundeth himself, when he calleth these oblations, Liveries and contributions; these sacrifices, memorials and remembrances of the dead in the prayers of the Church. And in deed these oblations, these legacies, these sacrifices, are celebrated for the Martyrs, in ripping up and renewing of their glorious death, and their constant suffering. If this were any thing tending unto propitiation, how could it fit with that sentence of S. Augustine: 
August. de verb. A post. Serm. 17. Innoc. C. cum March. de celebrat. Miss. l. 4. Ep. 5.  Who so prayeth for a Martyr, doth offer him injury? Which Pope Innocent the third apply unto all Saints. Thus S. Cyprian saith unto us: We offer sacrifices; speaking of Celerinus his kindred, all which almost was honoured with the crown of Martyrdom; whom notwithstanding he affirmeth to be crowned in heaven. And on the contrary he will not have any mention made at the Altar, that is to say, in the public prayers, Pro dormitione, for the rest of a certain man named Victor; because he had, contrary to the received Discipline and government, 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 us in mind of the virtuous lives of the Saints, and not for the making of any fatisfaction for sins. And this is that which Rhenanus saith: 
B. Rhenanus. in l. ad Martyr.  Sacrificia pro Martyribus offerri, sic accipiendum, ni fallor, ut pro eyes, idem valeat, quod commemoratione corum, etc. The same which Cyprian saith, to offer sacrifices for the Martyrs, that is to say, for the renewing 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 gratulatory and joyful prayers, as by the which thanks was given to God, for that he had showed such favour unto the Martyr; and thereupon they prayed unto him with one consent and voice, that he would continue to show the like unto his faithful servants that are alive: that so the Church may sing, Gaudeamus in Domino, etc. Let us rejoice, and be glad in the Lord, etc.  
In this sense hath the greatest part of the ancient Fathers prayed, 
Dionysi. de Ecclesi. Hierat. c. 7.  and that will be the more clearly understood by themselves. S. Denis speaketh not of Oblations, neither yet of yearly feasts: but how that they kiss the dead, and pour Oil upon his head. These divers fashions taken from the customs of divers Countries, do show the indifferency. The prayer followeth: That it might please God to pardon him his sins, and to place him in the light and region of the living, in the place; from which grief, sadness and sighing are banished and utterly excluded, etc. Was this because he doubted? No, for on the contrary he maketh but two ranks, and so consequently but two places of abode after this life: one for the profane, who die and departed out of this life desperate and without all hope, in as much as they go hence unto misery; and an other for the Saints, who have lived well, who in their death do show themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full of good hope; and dying do require of God pardon for their sins. These men (saith he) depart out of this life full of joy, perceiving themselves now to be come to the end of all their fights and conflicts, and drawing nearer unto the crown of glory: They possess in hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a rest conformable to that of Christ's. Prayers do call them blessed, and offer thanks unto him who hath given them the victory: The high Priest praiseth God, who hath overthrown the rule and sovereignty of death: The Ministers read in the assembly, in the Scriptures, the promises of the resurrection, to the end they may serve for an exhortation, to stir up those that are living to the like virtues, they recite them in the end amongst the Saints, in the commemoration which is made in the Church, as those that are already partakers of the same glory with them, etc. Is it possible that a man should believe them, that all this is spoken of a Soul in Purgatory; or of any of whom the least doubt that is, may be made? Origen: We do not celebrate (saith he) the birth day, 
Orig. l. 3. in job.  for that it is an entrance into pain and grief, and manifold temptations: but the day of death, as the day of the laying down and ending of all grief, etc. And this is the cause why we use the renewing of the memory of the Saints, and of our kins folks dying in the faith, as well to rejoice ourselves for their ease, as for to become humble suitors for a holy finishing and knitting up of our end in faith. Note well and observe the end of griefs, ease and rest, the giving of thanks for their rest and ease, etc. Again: We celebrate the memory of the dead, feasting Religious persons, together with the Priests, the faithful with the Clergy, feeding the poor, the fatherless and the widows, to the end that our feast may be for a memorial of the rest of the Souls that are deceased, whose memory we solemnize therein. Note here also, The distributing of alms, the memorial of their rest, etc. Then this cannot be a sacrifice, to purchase unto them ease or rest: and yet notwithstanding this is that which first brought in Purgatory; but such a one, as is not able to stand with these propitiations, seeing that it taketh no hold, but at the hour of judgement. So unsound and unsure it is to reason either from Purgatory, to the making of prayers for the dead, or from these to go about to prove their Purgatory. 
Greg. Nazian. hom. 7.  Gregory Nazianzene in his seventh Homily: O thou which art the Lord of life and of death (saith he) receive Caesarius; for we commit and commend him now unto that course and order, by which thou governest the world, whereunto likewise we recommend, as laid up with thee, both our own Souls, and theirs which have gone before us. Now he had said before: That he did already enjoy salvation, that his soul received the fruit, etc.  
S. Ambrose cometh in with these words: Blessed (saith he) are you both, 
Ambros. de Obitu Valent.  (he speaketh of the Emperor Valentinian and his brother;) If my prayers (saith he) be any thing worth, for there shall not one pass from me, wherein I will not have an honourable remembrance of you: Omnibus vos oblationibus frequent abo: I will make mention of you in all my offerings, that is to say, in all my services. Again, speaking of Theodosius: Grant rest O Lord (saith he) to Theodosious thy servant, let his soul enter into the place, 
Ambros. de Obitu Theod.  where there is not any sense or feeling of the sting of death. I love this man, and will not give over the following of him, into the land of the living, I will not leave him, until my tears and my prayers have brought him into the place, whither his merits do call him: Namely into the mountain of the Lord, where there is everlasting life, without any sighing, heaviness, or grief, etc. And do you tell us still that they were in Purgatory? Yea rather (saith he of Valentinian in the same place, we believe and that by the testimony of Angels, that he is ascended and gone up into heaven, washed from the defilements of sin, that his faith hath washed him, etc. that he enjoyeth the joys of eternal life. Yea and this he saith of that Valentinian who was as yet but learning the principles of Religion, that is to say, as yet unbaptised; in which case Purgatory was meetest to have had place. And in like manner of Theodosius: He is delivered from this doubtful fight and warfare, he enjoyeth an everlasting light, eternal tranquility, etc. He is glorified amongst the company of Saints; there he embraceth Gratian, he beholdeth in the kingdom of Christ the temple of Christ, etc. And he speaketh, saith he, full assuredly and confidently: For as much as they are dead in the faith of Christ, seeing the Lord was made sin, to the end that he might take away the sin of the world, to the end that we might be all in him the righteousness of God, no more (saith he) the slaves of sin, but sealed up for the reward of righteousness. In like manner his prayers could not possibly be understood of his Purgatory, in as much, (as we have seen) as he gave it no place, until the day of judgement. With the same intent and mind S. Augustine prayed for his mother, saying: I pray thee O Lord for her sins, hear me by the medicine of his wounds, which was hanged upon the Cross, and sitteth at thy right hand, making intercession for us: Pardon her and enter not into judgement with her. And I do verily believe that thou hast done this which I have prayed thee for, but approve O Lord and hear witness with Voluntariaoris mei, the free offerings of my mouth, 
Epiphan. count Aerium l. 3. t. 1 haeres. 75.  etc. This argument was more thoroughly canvased and hotly dealt in about the year 500 in the time of Epiphanius, who concealeth not or hideth the same from us, but setteth down the very same words: That this is no commandment of the father; but an instruction and lesson taught by the mother, that is to say, by the Church. Aerius found himself offended at these prayers for the dead, which passed measure. He put forth this question: Wherefore are the names of the deceased repeated and recited after their death? And to what end do prayers serve for those that are taken out of this life? If it be to the end that they may not suffer for their sins, etc. Hear verily were a place to answer him, that there is a Purgatory: That those that are departed hence, without having satisfied for their sins, are relieved by such suffrages, etc. But on the contrary what doth Epiphanius presuppose and set down for the foundation of the matter in question? Verily, even the quite contrary: That such as the living pray for, are, and live, in the presence of the Lord, and that by these prayers, such as are as yet traveling this worldly pilgrimage, do witness their hope. S. Chrysostome hath spoken of these prayers for the dead, with greater advantage than any others: For that which Tertullian hath called Custom, Epiphanius a Decree, or Tradition of the Fathers; he hath called an Apostolical Tradition. But he is confuted in one word by S. Jerome, and S. Gregory; who saith that the Apostles used no other prayer in the celebration of service, than the Lords prayer. But yet for all that shall we think that he prayed for souls in Purgatory, when as he believed not any such thing? Nay verily, but rather for them which are with Christ: 
Chrysost. hom. 3, ad Philip. Idem hom. 4. ad Hebr.  They are (saith he) with their king, not any more beholding him as in a mirror, no longer looking up unto him by the eyes of faith; but face to face. For else what should be the meaning of these flaming Lamps, but that we bear these glorious Champion's company home to their houses, after their combat finished and accomplished? As also what should be the meaning of these Hymns; but that we glorify God and give him thanks for that he hath crowned the deceased? That he hath set him at liberty from all grief and anguish, and that he keepeth him now even with himself? These than are all of them nothing else but actions of joy and rejoicing. And if thou mark what thou singest at that time, it is convertere anima mea in requiem tuam: Fly O my soul into thy rest; for the Lord hath dealt graciously with thee. And again, I will not fear the evil & wicked persons, because that thou art with me, etc. 
Idem hom. 70 ad Antioch. in Math. hom. 32 in joh. 61.  In an other place: The faithful dying (saith he) shall take his flight up into the habitation of the Angels, so that he shall not be to be found, even at the time of his funeral. And in deed the Liturgies which they object so much unto us, should so much the more confirm them in this point. That of Saint Basil: Remember those O Lord which sleep in hope of the resurrection. Would he in their conscience call Purgatory a sleep? And when he prayeth for the living, he saith: For their salvation, for the remission of their sins. But for the dead: For their rest and ease of their soul, in a clear and light place, far and free from weeping and wailing, etc. And thus Chrysostome. The office of Milan attributed to Saint Ambrose: For them (saith it) which have gone before us with the ensign of faith, and which sleep the sleep of peace, etc. And that which they attribute unto Saint james in the same sense: For all such as have embraced the true faith from Abel; for the patriarchs, Apostles, Prophets, Martyrs, as also for the Virgin Marie, whom he calleth the mother of God, most holy, and pure, etc. And which amongst them is he that would say that she is in Purgatory? But after all, Saint Jerome in the place before alleged, cutteth off all quite and clean: That out of this world we receive no help, aid or comfort, either by the counsels or prayers, one of another. And this is cited to the same end and purpose in the Decree. And what shall we say of the Mass used at this day, 
Hierony. apud. Grat. c 20. in praesenti. 13. q 2.  which on the contrary prayeth not for the delivery of souls out of Purgatory: but out of Hell, from the dark lake, from the jaws of the Lion, and from eternal pains? And that not for the time present; but in respect of the judgement to come; as likewise that that which is read of the memory of those which sleep the sleep of peace, and which rest in Christ, is not to be read in the old Mass books of Rome, which are written with hand, but added only after that the Mass hath been applied to the use of the dead. So hard a thing it is and always hath been, to uphold and maintain a lie against the truth.  
They reply: And what then was the end of praying for the dead? 
In what sense they prayed for the dead. Orig. l. 3. in job  We cannot better sound the reason of this, then by the line of the Fathers themselves which did practise it. Origen allegeth two reasons: We celebrate (saith he) the memory of their rest, partly, to rejoice for that they are placed in Refrigerio, at their ease: partly for to pray unto God, that he would give us, even us that are still living, a good end by faith etc. This then is properly for the instruction of the living, and not for the comfort of the dead. Saint Denis: Wherefore (saith he) doth the Minister pray unto God, that he will pardon the dead, 
Dionys. c. 7. Eccles. Hierar.  and place him in the region of the living? For seeing that every man is there handled, according to his life: and that he hath now ended the same; what can such prayers prevail and help him? Hear was to be answered according to the doctrine received and taught by the Church of Rome: That this was to free him out of the pains of Purgatory. But in deed what is his answer? That the prayers of good and virtuous men, do never fail of their fruit: That God rendereth to the faithful according to their works; but in such sort notwithstanding, as that he blotteth out their spots and imperfections, for his mercy sake, (than it is not by the rigour and severity of Purgatory:) That although the promises of God made unto the faithful, be already effected and fulfilled, that yet the Minister doth crave the same of God, for three reasons. First, to show himself desirous, according to Christian unity, that gifts and good things might be bestowed upon others, even as he would wish or desire them for himself. Secondly, to confirm and assure the hearts of such as are present, of the performance of those good things, which God promiseth in the Scriptures to those that fall a sleep, that is to say, die in him. And thirdly, to declare unto them the judgement of God, according to the charge which is given him from God, to bind and to lose, in admitting and receiving of some, and rejecting of other some by his testimony, as if he conveyed and carried them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by this his prayer out of this life, into that blessed and happy estate; for this prayer was wont of old time to be said, at the laying of them into the earth. S. Ambrose giveth us other reasons: Grief and sorrow (saith he) is oftentimes the comfort of the grieving. And in good affections there is likewise a certain pleasure in weeping: but we content and satisfy ourselves in some manner, by speaking of him whom we have lost, etc. What other thing could he say of such as he witnessed to be dead in Christ, and by consequent living, and reigning with him? 
Nilus de Purgatorio. Chrysost. hom 4. ad Hebr. & hom. 70. ad Antioch. hom. 22. in Act. hom 33. in Math.  Saint Chrysostome maketh two orders of the dead: the one dying in a true faith; and the other not so: and he findeth it good to pray both for the one and for the other, but for the one, at the Altar: but not so, for the other: And these prayers (saith he) are not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any feigned thing or counterfeit Pageant, but full of efficacy. Let us see what manner of efficacy. Is it a Purgatory or purging efficacy? Nay not so, for the Grecians say, that he never believed it: Neither yet the Greek Churches. But (saith he) thou callest the Priests and the Singers, to the end they may comfort thee, and honour the deceased. 
Idem hom. 3. ad Philip. hom 69. ad Antioc. hom. 41. ad Corinth. 61. in joh. 21. in Act. Greg. contr. l. 4 Dialog. c. 44. Bonaventur. in 4. Sen. 46. D Epiphan. haeres. 75. Idem adverse. Acrium.  We come and discourse like Philosophers of the resurrection, instructing all such as have not as yet been overtaken by the death of their kinsfolks, to bear out the same stoutly and vndauntedly, when it shall happen unto them. But if one press him further: These prayers, and alms (saith he) serve for them that are saved, as an increase of their glory; and for the damned, to the mitigating of their pain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yea (in a certain place) to the working of a full deliverance. Now I would know if Saint Gregory, the Schoolmen or our adversaries do approve this? Epiphanius doth what he can against Aerius to rid him out of doubt, and to leer his entangled mind: and the doctrine of Purgatory had been a fit reply and for his purpose, to have fully satisfied Aerius, who did so press and urge him. For (said he) if these pruiers profit a wicked man, that he shall not undergo the punishment deserved after death; is there any evil and wicked thing that a man will let to do, either against God or man, being assured that he shall not fail to have certain prayers offered for him after his death? But Epiphanius saith rather: The end and scope of these prayers is not that; but first, that those that are living, may be admonished that those that depart hence well, are not dead but live with the Lord, that is to say, 
Paul ad Cor. 2.3.5. Nazianz. in hom. de Caesario, quem vocat primitias. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rest confirmed in the resurrection: Secondly, that they which pray for their brethren, reap this consolation, that they are away from them, as it were for the time of a journey, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but (following that which Saint Paul saith, and Nazianzene hath learned of him) to sojourn with the Lord. For they that expound this pilgrimage of Purgatory, cannot shift themselves from the words that go before: That the Church doth pray for them by name which are already received up to be with Christ. Thirdly, They pray also (saith he) for the patriarchs, Prophets, Apostles, Martyrs, etc. To the end that thereby, the faith full might daily learn to make difference, betwixt Christ a man, and all other men, because he possesseth eternal joy of himself, but all other by him, how just and righteous so ever they be. And to conclude withal, upon the inconvenience and absurdity that Aerius did allege: 
Epiphan. count Acrium, l. 3. c. 1 haeres. 75.  What should this prove to be, if thereby all faults and offences were abolished? He answereth him: That we must not think notwithstanding, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the total sum of crimes is blotted out: without any further declaring, how far this abolishment doth stretch. Our adversaries do here take upon them to guess what he would say: That small sins and not great and heinous crimes are there blotted out: and we tell them, that the Schoolmen will not allow it them: And we also do think that it is more seemly to rest and stay ourselves, where he hath rested, seeing he would not say any more, but conceal the rest. And in deed Cassander in his advise to the Emperor Maximilian, 
Cassand. in consult. c. de iterat. Missae.  though holding parties with our adversaries, doth freely confess: That until this day it was never agreed upon in the old Church after what manner these prayers did profit those which were dead, neither yet what was the state and condition of the Souls for which they prayed: but that it was a mere testimony of charity towards the deceased, and a profession of that Article of the faith concerning the immortality of the soul, and of that also of the resurrection to come.  
Saint Augustine remaineth, who seemeth to them to be more favourable than all the rest: and behold the reasons that he yieldeth. He prayeth for his mother, though presupposing her to be already in heaven: Prayer then for the dead, being used in the same sense that he useth it, doth not presuppose any Purgatory. Of the calling to memory and rehearsal of the dead which was made at the Altar, that is to say, 
August. de civit. Dci. l. c. 9  in the service of the Church, he delivereth this as an occasion: That it was to show the Communion that even the dead have in the Church, who cease not to be members of the same, though they reign already with Christ, and be absent from this life. Again, that the friends of the deceased, may receive this consolation, that they which are asleep in Christ, how infirm and weak so ever, are not excluded and shut out from his kingdom, but received into eternal happiness, because of the Son of God made a sacrifice for us, whom they have participated in the Eucharist. But as he was urged & drawn by the strife & contention of the time (for there was then much to do about this Article,) whereas all the former have made but two orders of the deceased, 
August. de cura pro mortuis ad Paul. Nol. c. 1.4.18. Ad Dulcit. q 2. De Civit. Dei, l. 21. c. 13. & 14 Idem de verb, Domini, Serm. 32.  he hath made three: The good (saith he) who have nothing to do but to make prayers and supplications; and these are they whom by name they daily used so to pray for. The wicked, for whom no prayers or supplications could serve, if it be not, it may be (saith he) for the damned, for the diminishing and lessening of their punishment. And Chrysostome said also that they did ease their pains. And the middlemost or those betwist the other two, who have need and accordingly aid and secure there by; whether it be (saith he) that God may not deal with them according to their sins, or that their souls may be purged before the day of judgement, by temporal punishment, that so they may not fall into the eternal. Finally, the prayers which are made for the good, are thanksgivings for the wicked, such as whereby the living may be comforted, and for those which are betwixt both, such as are propitiatory. Now this is the first man that hath set open this way and passage contrary to all ancient writers, and more than four hundred years after our Saviour Christ; there having not been any man before time that had so much as read any thing of prayer for the dead, or of a third place which they call Purgatory: and this Purgatory notwithstanding whereof he saith elsewhere in other places: That there is some appearance, that it is: That it may be that there is one: That no part of the Scripture speaketh of it: That there is not any at all. Doubtful therefore are these prayers and oblations, even for the middle order of the deceased, as is also his Purgatory: Or rather none at all absolutely, as neither his Purgatory; seeing that by his confession, there is none in the Scriptures.  
What do we gather out of all this discourse? Verily, first: That these prayers have no foundation or ground either in the old or new Testament. Secondly, that they are proceeded partly from human affections; and partly from the imitation of the Pagans. Thirdly, that the old Fathers used them for those whom they believed already to enjoy eternal life; as the Apostles, Prophets, Martyrs, the holy Virgin, etc. Or we may say better, according to the manner wherein they prayed in the Council of Trent, for the Souls of the Popes, Paul the third, and julius the third. For those which live and die in a most holy manner, can they possibly according to their own doctrine abide so long in Purgatory? Fourthly, that it was then in regard of their souls, a holy desire, and to be taken in like sense, as when we say, live O Christ, live O God, etc. whom we know to reign eternally: In regard of their bodies a prayer unto God, that it would please him to glorify them in the resurrection, etc. Fiftly, that they were made rather in consideration of the living, then of the dead, to ease them of their grief, and confirm them in their faith: instructions that may be taken at a better hand and warrant from the Apostle: Torment not yourselves about them which are a sleep, etc. Sixtly, that they made them not upon any consideration of Purgatory; seeing that amongst so many reasons of so many Doctors, living in divers ages and places, not any one before Saint Augustine, hath alleged Purgatory. Seventhly, that these observations and reasons so divers and manifold do witness unto us, that it was at that time held as an indifferent doctrine; as also how that the greater sort do call it a Custom, a Decree, an Institution, etc. Eightly, that Saint Augustine himself, who alone, after many other better reasons, allegeth Purgatory, cannot make any good proof of the same; seeing he himself doth not cover or conceal what doubt he was in whether there were a Purgatory or not. Likewise he delivereth contrary assertions, whereby there is great appearance and likelihood, that he did not revoke or unsay any thing, but so far as he was won, and overswayed by the headstrong conceit of men, seeming in the light of nature, to know that which they had never heard or seen. Finally, that the prayers for the dead, which have no foundation in the world, ought not to have any more authority in the Church, than Baptism for the dead, practised say the ancients, but not approved from the time of the Apostles; or the Eucharist given into the mouth of the dead; the one and the other proceeding from the same natural affections, and yet both the one and the other abolished, and banished out of the Church.  
Now it is not to be forgotten, that that which was to be seen very weak and feeble in S. Augustine, for to strengthen this new building withal, hath been since that time, underpropped by counterfeit and feigned writings, by men willing that way to employ their uttermost endeavour thus labouring by untruth to establish a lie; and man's device and invention, by notorious and heinous crimes. And to that end, some have attributed unto him the Books, 
August. de ver. & fals. paenit. c. 71.  De vera & falsa paenitentia; made in deed by Monks, though they be commonly cited in his name, where he saith: Let him that deferreth to convert and turn too long, pass through the fire of Purgatory, which is more painful and grievous, than all the punishment that man can endure in this life. A Sermon also of the day of the dead, or of the remembrance of all the deceased; where they have made him speak in the same terms and manner of speech. A book notwithstanding wherein the Author himself alleged S. Augustine: as also the feast, not being as yet received into the Church in his time; but instituted by Odilo Abbot of Clugni more than 500 years after. And yet which is more, there are some that have devised an Epistle written from S. Cyril, Bb. of jerusalem, to S. Augustine, for to confirm him in the opinion of Purgatory: Cyril I say, whose life S. Jerome did write whiles he lived; writing to S. Augustine of the miracles of Saint Jerome after his death: In which Epistle there is mention made: How that S. Jerome appeared unto a certain man named Eusebius, and commanded him to cast his sack over three dead bodies which should presently thereupon rise, thereby confounding the heresy, which denied Purgatory: That these three men thus raised again, made their abode amongst men for the space of twenty days, declared how that S. Jerome had been the means of their seeing of Hell and Purgatory: That all whatsoever misery all the men in this world had endured from Adam unto that time, did not come any thing near unto the pains and punishment, that is therein, etc. And that had not Saint Jerome come in the mean time, they had been near to have received the sentence of condemnation, for not having believed it, etc. Thus we may see (a thing then which nothing is more natural) the doctrine of lies maintained and nourished by a lie itself.   

CHAP. X. What prosperous proceeding Purgatory attained unto in the Church of Rome, and by what degrees.  
IN the end, after that our adversaries cannot all this while make choice of any one of the Fathers, to whose opinion they may trust and hold themselves in this matter of Purgatory; (for we freely permit and allow them their choice out of them all) notwithstanding that we have run through the space of those five hundred years next after our Lord, 
Purgatory affirmed and avouched by Gregory. Anno. 600. Deut. 18.11. Esay. 8.19. August. de cura pro mortuis gerend. Upon what foundation he buildeth his doctrine. Gregor. Magn. in Dialog.  they are constrained to have recourse to Gregory Bb. of Rome, living about the year 600, even unto that Gregory, which of the custom of the Gentiles, made a Law in the Church of Christ; of Origen his curiosities, a necessary devotion; of the speculations of the old Fathers who had gone before him, a grounded principle and firm Maxim; and of S. Augustine's doubt, an affirmative doctrine: but grounded also altogether upon other raasons, than had been alleged by the former, as revelations, apparitions of spirits, and others such like delusions, directly contrary to that which is said in the Law: Who so goeth to ask counsel of the dead, is an abomination unto the Lord: as also against the Maxim which S. Augustine is so careful for to prove: That the souls of the dead intermeddle not with the affairs of those that are alive. The doctrine then of S. Gregory, in brief is: That as at the break of the day and in a brown colour, the dark is mingled with the light (& is called the twilight,) so the nearer we come to the day of judgement, so much the more intercourse and community shall there be betwixt spirits and men. What  or sound stuff can he pick out of this foundation; seeing he presupposeth and setteth down the end of the world to be as then? And this is the cause why (saith he) that men do attain (speaking of his own time,) to know the estate and condition of Souls, a thing less known to such as went before. Of Paschasius his soul, he learneth how that it endured his Purgatory, amidst the scaldings of hot waters, because that in a certain schism falling out amongst the Popes, he took part with Laurence & not with Symmachus. And thereupon he inferreth that good souls which halt and come short, be it never so little, in the works of righteousness, are detained & kept back for a like proportion of time from the enjoying of heaven. From the soul of a certain Lord, how that it served at the baths to pull off the hose and shoes of all such as came to them; until the time that a certain Priest, to whom it made itself known, had offered two loaves, such as had been accustomed to be offered for it. As also from the soul of a Monk who died, having in store the sum of three Crowns, how, when there was a holy day kept in his name, it received the Communion in Purgatory, etc. He inferreth, that when the trespasses are not unpardonable, there is means to procure a remedy and help for the same, by the offering of a sacrifice, etc. And his Dialogues are full of such frivolous tales: Howsoever that Schoolmen do not admit into Purgatory, any faults or sins how sleight so ever, but the pains and punishment only, he concludeth notwithstanding, that there is no way to be followed, but to do well, so long as we are here, without trusting to that which may be done afterward. But what manner of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what steadfastness of faith is there in all this? Or rather what hath it but it may give us to believe, that these were spirits of deceit, watchful and painful in their craft and occupation, even in persuading the world to that which might deceive them? Tertullian saith: 
Tertull. de Anima c. 5.7.  These apparitions are but the mockeries and deceits of the evil spirit, who carrieth himself privily under the shapes of living men, or masked and disguised after the manner of men deceased, etc. God hath sufficiently declared unto us, in the parable of the poor and rich man, that Hell is not open for any to come forth, etc. no not to win credit to Moses and the Prophets, etc. To be short, all manner of representation or apparition of souls that is without body, is nothing else but a delusion, nothing else but witchcraft. Chrysostome after the same manner: 
Chrysost. hom 29. in Math. & hom. 13. Idem de Lazaro hom. 4.  The possessed with Devils will cry sometimes unto thee and say; I am the soul of such a one, but wilt thou believe it? No, not so (saith he) for this speech cometh of the fraud and deceit of the Devil. It is not the soul of any dead person that speaketh so, but it is the Devil that counterfeiteth, the deepelier to deceive and abuse the people. For of a certainty the soul separated from the body, goeth not up and down wandering in these lower regions: the souls of the righteous are in the hand of God; those of the sinners after this life, are quickly by force carried away: The history of Lazarus and the rich man doth prove the same unto us. And again: wouldst thousee that the doctrine of the Scriptures and of the Prophets, is of an other manner of weight, then that of the dead which rise again: consider and know, that whosoever the dead party may be, yet he is a servant; but as for the Scriptures, it is the Lord which speaketh in them. And therefore though a dead man revive and live again, though an Angel come down from heaven, yet let us principally believe the Scriptures: For the Author of them is as well the Lord of the dead as of the living, of men and of Angels. And therefore what the Scriptures teach us most clearly, let us not go about to learn of the dead, etc. And there is an Article in the ancient Synods: That such visions, under the colour of souls, are of the Devil. But what then may we think that Tertullian or Chrysostome would have said to Gregory? Verily, that these visions had been of the Devil: Verily, and his Purgatory also, a doctrine of Devils. And again some have doubted of these Dialogues, that they were not his, because that in the rest of his books he seemeth to be more grave: And Sabinian his next successor, caused so many of them to be burnt, as he could. But some on the contrary, have sought by all the ways they can, to make them to be believed, for the procuring of the greater authority to Purgatory. And by name, 
Anno. 730.  Gregory the third caused them to be published throughout all Christendom, to the same end. Damascen, 
Damascen confirmeth it.  if a man will lend his ear unto them, hath not smally advanced this building, but always with the self same Arguments; for in a certain prayer which they attribute unto him, S. Steven by his prayers, saveth Falcovilla a Pagan, deceased in Idolatry. God also made the head of a certain Priest that was dead, and a Gentile borne (for such a one doth Durandus describe him to be) to speak to Macarius, and declare to him, the consolations that they in Purgatory receive by the suffrages of the living. Again, at the prayer of Gregory, passing through trajan his Country, God delivered trajan out of hell, etc. But I marvel that they are not ashamed of these fables; or why at the least they set them not in better order? Seeing that out of hell there is no redemption? Seeing also that, according to their doctrines, the Gentiles cannot be in Purgatory? But it seemeth that this pretended Damascen, is ashamed of himself when he concludeth saying, that he speaketh not any thing that he meaneth to stand unto; and that what he saith, is but by way of discourse: but such is his discourse, as that they make a Creed of it. And yet it is not credible that this was his prayer; seeing that in his Books de Orthodoxa fide, in which it is his drift to comprise the Christian faith, he maketh no mention of Purgatory. 
Anno. 750.  Now this fell out about the year, 750.  
From this time forward the opinion of the sacrifice, 
The growth of Purgatory, through the opinion of a sacrifice.  as also that of Purgatory began mutually & wittingly to lend their hands, the one to the other: ignorance groweth grosser and grosser and that sensibly and to the sight of the eye, throughout all Christendom, and in this darkness, the spirit of darkness, dispatcheth and bestirreth himself about his business. Once to look into the Scriptures, was by no means to be heard of; but to hearken after miracles, was the whole employment of the mind. One man had seen the souls tormented upon the Gridyron, an other upon a Spit; this man had seen them burning in the fire, that man had espied them dipped in the Ice one was hung up to be dried in the chimney smoke; an other to underlay the washing rain distilling and driving down a Gutter; one living, but in a trance, an other returning again after death. Further more, this man had discovered one of the Gulfs in Ireland, an other that in Sicilia; and a third that in Pozzuolo, the one by the conduct and guidance of an Angel, the other by revelation from the Devil. And all the books of those times are full of such fooleries: other instructions than these, there was not any currant amongst the people, namely the Legends, the Lombardicke history, and such like. In a word, whereas the Fathers had practised the remembrance of the dead (as we have seen) for the comfort and consolation of the living, they begin to turn all to the contrary: For those said, that they were in Abraham's bosom, in a place of blessed and happy rest, these said they were in extreme torments nothing differing from those of hell, etc. And in stead that those knew how to teach them to die in an assurance of eternal life, these took the way to make them apprehend & conceive of death, as of the door opening to an unavoidable fire, if they redeem not themselves from thence by suffrages: for now there was no more leaning unto the mercy of God; God was become a rigorous & merciless tyrant and tormentor, neither was any thing to be looked for from the satisfaction of our Lord, for he had paid no debt but what was answerable for the mere faults and transgressions: the infinite merit of his passion, was become unable to satisfy for our demerits, his pains and punishment for ours. But, Aut satis faciendum in hac vita (say they) or Satis patiendum in altera: Either a man must provide to make satisfaction in this life, by doing sufficiently well, or in the other by suffering sufficiently evil: So that this is nothing else but to say, let the suffrages of those that live after us, ransom and redeem us from our pains. And thereupon a man must cause great store of Masses to be said for the dead: for them also men must found yearly feasts, Obits, Chapels, or Monasteries. And the ordinary clause of these foundations is: 
Anno. 800. Anno. 1000 Anton. l. 15. c. 15. Violater. l. 2. Lombar. hist. l. 8. Polyd. l. 6. c. 9  We give, bequeath, etc. such or such a thing, for the salvation or redemption of our souls, of the souls of our predecessors and successors, etc. And these fashions of doing and speaking began since the year 800. Toward the year 1000 there was a vision set out to be known of the people: How that a man guided by an Angel had seen a number of Souls diversly handled and entreated, some lying upon Gold, some upon Chaff or straw, some in abundance, some in want and penury; according as they were helped there by the suffrages of their friends, or otherwise neglected and finding no body to care for them. Whereupon sprung a devotion of ordaining, that upon some certain day in the year there should be general prayers made for all souls: And that is it which is called, Dies omnium animarum, the day of the dead; attributed by the most to Odilo the fourth Abbot of Clugni, persuaded by the flames of the mountain Aetna in Sicilia, of the certainty of the torments of Purgatory: But by other some to Boniface the fourth, a little after the time of Gregory the great, after the fashion and imitation of a certain feast of the Romans' celebrated yearly in the month of February for the souls of the deceased; that is, to purchase rest for them by sacrifices, night prayers, wax candles, 
Plutarch. in Romulo. Anton. ut. 13. S. I. Histor. Lombard. leg. 157. Polyd. l. 6. c. 9 Canon's Reform. a Card. Camp. propositi. Not generally & all at once. Synod. Tolet. 3 Epist. Bonif. ad Gregor. 3. & Gregor. 3. ad Bonifac.  and torches light up amongst all the people, etc. And thereupon it cometh, that Plutarch calleth the month of February 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, purgative, or purgatory. Now in the mean time it is not to be forgotten, that in the council of Lion 1244. it was not received, having rooted itself no where else but within the Monasteries of the order of Clugni: as also that in the year 1524. Cardinal Campegius propounding certain Canons of reformation, was ashamed thereof, and so omitted in the twentieth Canon, to which he reserved the number of feasts to speak any word of this feast which is at this day grown so famous and solemn a thing.  
Here notwithstanding we have two things to observe: The one is, that these superstitions were not received all at one blow in so large a measure. For in the third Synod of Toledo it is ordained: That the dead shallbe conveyed to the grave with singing of Psalms only in hope of the resurrection. This was about the year 650. And even at the same time when Boniface Archbishop of Mentz, was sent by Pope Gregory the third to reform the Churches of Germany after his fashion. He found not any of these offerings for the dead in the country, but he brought them in there by the commandment of this Gregory. And this was about the year 800. 
Carol. Mag. l. 1 c. 83.  And Charles the great to repress these beginnings, thought good to limit the same: to the end that they might not run on to the ruin and undoing of inheritors and other children, that were then but young: in like manner he ordained to what use the oblations that were offered should serve, namely two thirds to be given to the poor, and one third to the Clergy. 
Innocent. 3. in Extravag. de Presbyt. non baptizato.  The decree of Innocent the third is not slightly here to be passed over, of a priest unbaptised and yet dying in the faith of Christ, whom he affirmeth, Caeleste gaudium incunctanter adeptum, to have obtained eternal life without delay or stay: ordaining notwithstanding, that prayers and sacrifices should be offered up for him. Where we will note two things: The first, that the way to heaven by purgatory, was not in his judgement necessary: seeing that an unbaptised priest had nothing to do there. The second: That the prayers for the dead do not presuppose a purgatory: seeing he ordained them for one whom he believed & affirmed to be already in Paradise. And it is not to be stood upon here, that Panormitan saith, that he had obtained it, Spe, non re; in hope but not in deed. 
Bellarm. l. 1. de eccles. Triumph. c. 1. & 2  For Bellarmine himself allegeth this place against those which denied, that the faithful departed did enjoy the sight of God before the day of judgement. Let us add hereunto, that in all the vigiles of the dead, there is not a word mentioned of purgatory, nor yet of the fire or pains from which the dead are to be released by the diligence and carefulness of those that are alive: but rather there is speech laying out the miseries of this life, the mercifulness of God, repentance and reconciliation with him whiles we are here by jesus Christ: the blessed life, and the resurrection of the dead, etc. All of them lessons of consolation for such as are living, who were accustomed after the death of their kinsfolks, to call the Ministers of the Church unto their houses, to spend the night with them in these holy meditations: Playing the Philosophers (saith Chrysost.) according to the word of God: whereupon they were called vigils, whereas they are so called now a days, though they fall to be kept at high noon.  
The other is, 
Resistances.  that these superstitions likewise were not received without contestation, for after the sharp contentions which were in the Church in the time of S. Augustine which wrought this effect, that Purgatory was left indifferent: 
About the year 1200.  as time grew on; God (who never leaveth himself without testimony unto the face of the world, that so he might make it inexcusable) raised up some to withstand the same in divers places, and at divers times. In the East, the fift general Council which quenched and quite put out the fire of Purgatory in the East Church, & that almost at the same time that Gregory did blow it up in the Latin, and that after so sure a manner, as that it was never able to recover either heat or light since then in those Churches. 
Nilus de purge.  And this appeareth by the Apology put up by the Greeks' in the Council of Basill, and by a treatise of purgatory, made by Nilus Archb. of Thessalonica. And in the West Churches the disputation held by Claudius' Archbishop of Turin, in the time of Lewes the Gentle, against the superstitions of the Church of Rome, and particularly against this same, 
Anno 900.  about the year 900. The lectures and public sermons of Peter de Bruits, and Henry his successor at Tholosa, who taught for the space of thirty year throughout all Languedoc and Guienne: That Christ was not sacrificed a new upon the Altar in the Mass: That this oblation was not offered for the salvation of souls: That the Masses, prayers, & other works of the living for the dead, were unprofitable, foolish, 
Petr Cluniacens. l. 1.  & impious. And these things we should not know how to come by, to have understanding of the same, but that Peter Abbot of Clugni reporteth the same unto us, who no doubt forgot not to darken and overshadow their doctrine so much as lay in him. And it is to be noted, that this Peter was in the end burned alive: and notwithstanding Henry continued alive and took his place. 
Anno 1100.  This was about the year 1100. The books of Arnoldus Villanovanus, a Spaniard by nation, excellently learned in the languages, Hebrew, Greek, Latin & Arabic, a great Philosopher and Divine, in which there is set down amongst divers others this general Proposition: That we must not either make satisfaction or offer any sacrifice for the dead. This was about the year 1200. 
Anno 1200.  At the same time the Waldenses in France taught: That the true and only purgatory was in this life, in the precious blood of jesus Christ, and not elsewhere: That the Masses were sacrileges and not sacrifices, which rob and steal away the honour due unto the merit of our Saviour, etc. who after they had maintained their doctrine in many Synods in Languedoc and Guyenne, as appeareth by the very histories of the adversaries, were in the end oppressed and borne down by force of arms: the Christian forces levied against the Turks and Saracens, being set on work to do this feat. And notwithstanding they were not so wholly extinguished, but that their ashes sown by the providence of God throughout all Europe, did afterward stifle and choke these abuses of our age throughout the better part of Christendom.  
Now when the field might seem to be wholly left waist and empty for the Devil, he contented not himself to walk the broad & high way. 
An exceeding great increase. Questions of Purgatory.  And thereupon taking purgatory for granted they begun to reason in the schools: Whether the suffrages made for many together have as much efficacy, as when they are made for one alone: Or else being made for one alone, whether they be of force for all those that are in purgatory. A certain Praepositiws answered affirmatively: For (said he) it is like a candle which giveth light unto many: and as a lecture which teacheth many, and that without doing of any wrong or injury unto one by helping of another. The schoolmen then and the Monks foreseeing that the whole trade and traffic of Masses was lost and gone, if this resolution took place, do consequently muster and band themselves together with all their might against the same: They dispute and argue, that the suffrages are specially of force for them for whom they are made, and not otherwise: That of two condemned to be either of them a hundred years in purgatory, the one by multitude of suffrages may come forth the first day: and the other for lack of them shall there endure and finish his appointed term. 
Magist senten. l 4. D. 45. Bernardin. in Rosario. Albert. Magn. de Off. Miss. c. 15. t. 3. K.  And the same thing is taught by the Master of the sentences. And thereupon their Monks cry aloud and say: That then it is a worthy thing to have them that shall succeed in the inheritance very devout, and such as will come off readily and liberally for the ransoms of their deceased kinsfolks, etc. And that then the Condition of the rich is a great deal better than the condition of the poor in Purgatory, etc. a point of divinity unknown unto all former ages, and far off from that of our saviours. O how hard and difficult a thing it is for a rich man to enter into the kingdom of heaven!  
Another question followeth, whether the suffrages made for the dead, 
Other questions.  by men which have committed mortal and deadly sins can help them. And herein many were moved to believe that they could not. Where it is to be noted, that the laity were wont until now to make these suffrages by prayers, beads, rosaries, etc. And for this inconvenience they found a very safe conveyance: namely, that all men are sinners; that Nemo sine crimine vivit, etc. And that therefore it was the surest course that these suffrages should be made by the mouth and ministery of the priests, who although they were sinners, yea and that heinous sinners as the rest of other men yet they were not considered & accounted of as the lay men, according to their private demerits, but as advocates and dealers for the Church, according to the desert of the universal Church. And again upon this resolution great advantage doth rise unto the Priests, viz. a notable multiplying of Masses for the dead. Neither is there in all this any let, but that the canonists may set the wethercockes upon the highest pinnacles of this building, brought to his present hugeness by another invention, which is, that there are in hell certain that are not extreme wicked ones, whose pains and torments may be mitigated and much eased by such suffrages: and this in the end hath brought them beyond any limitable point. And for the confirmation thereof, they would gather it out of a place in Augustine his Enchiridion heretofore alleged: but they cannot agree with the schoolmen. 
The fire of purgatory blown and stirred together by the Mendicant friars.  Now the Mendicant Friars, assoon as they were once received, did husband this doctrine more thriftily than all the rest, drawing all men, even against their wills to the devotions of their order. The Grey friars, to the end that they might have men devoted to them, begin to preach, that S. Francis descended once every year into purgatory to free and set at liberty such as did affect his order: The jacobines after the manner that is used at Portsale, proclaim how that S. Dominicke performeth this work every month: The Carmelite, or white friars, that the virgin Marie, for whose sake they look to be accounted and held for famous and renowned, did the same every Saturday. The Augustine's contradicted all the other, showing by the scriptures against S. Augustine himself: That who so believeth in Christ cometh not into judgement, but passeth readily from death to life, according to that which the Lord had said to the thief: To day thou shalt be with me in Paradise. Thus were Christian souls distracted and drawn into uncertainties, by these varieties, not knowing any longer to whom they ought to acknowledge as due the work of their salvation. And amongst all the opinions then broached, none but that which was true in deed was held for heresy. So deeply had deceitful error rooted itself, and so largely had it overspread the world, being borne up by the authority and power of man. 
Dominc.  And yet Friar Dominick a Soto durst say within the memory of this age: That it is not credible, seeing that purgatory is not for any but the faithful, that God should leave his friends so long a time in the fire: and that he thinketh that there is not any one that abideth there twenty years. A great crack in the groundwork and yearly funeral feasts of the Church of Rome. 
Bellarm. de purgat. l. 2. c. 9  But Bellarmine with as much speed as may be, buckleth himself to the repairing thereof, by goodly and glorious revelations: Nay (saith he) it appeareth plainly by such and such, that such a thing there hath been these hundred, two hundred, five hundred, yea these nine hundred years. And such a thing there will be even unto the day of judgement.  
Now the Churches of France and Germany have propounded within these 200. years many articles to the Popes, which they called Gravamina, wherein they complained themselves grievously of these abuses, which notwithstanding they have not regarded to make any redress therein, in as much as the lands and livings of the Clergy resteth principally upon this protended fire; a fire as we have a little seen without any ground or foundation either from the scriptures or in the ancient Church. In so much as that the Monks began to preach in the beginning of the age wherein we live: That the souls which were there did leap at the sound of the money when it was cast into the basin for them: That there was no so grievous or heinous a crime, no so great abomination, no so heavy or rigorous punishment, from which men were not acquit & freed thereby, etc. Against these enormities many great persons have been moved to ring the pope's such round and loud peals, as that they have thereby been almost shaked besides both seat and sea; and thereupon it is, that every one of them hath not ceased, neither doth as yet, to labour and do his uttermost endeavour by a thousand wiles, and as many shifts to nestle and settle himself both sure and fast, without retracting or departing from any thing of all that whereof he is become seized and possessed. So far is it off, that he should grow ashamed of any of his juggling tricks and cozenages how open soever they be laid, 
The doctrine of purgatory, the mark of Antichrist.  to the sight and view of the world. In this point also he beareth a special mark and note of Antichrist: namely, in the stealing away of the merit of our redemption, so much as in him lieth, from jesus Christ our Lord: Howbeit that the Churches of the Abyssines, Armenians, Muscovites, and Grecians, do not acknowledge this Purgatory. For whereas they would make us believe, that the Greek Church doth avouch & allow of the same in a Council held at Florence, in the time of Pope Eugenius, 
Anno 1439.  when as the Emperor Paleologus pressed of the Turk, came for succour and aid to the Princes of the West: it is all in vain, false and nothing worth, seeing that the Bishop of Ephesus principal deputed, did protest and openly disclaim the same, before the whole Council assembled: and for that the Greek Churches disavowed that which had been done by the others, whom they affirmed to be manifestly won by the Pope, as in deed part of them did continue and abide with him. And thus we have no Purgatory, and by consequent no Masses or sacrifices for the dead: Purgatory in his fall drawing the Mass after it into an unavoidable overthrow, according to our adversaries their own doctrine. But it is now high time to pass to some other matter.   

CHAP. XI. That the invocating of saints hath no ground in the holy Scriptures of the old Testament.  
IT may seem to the purpose, that together with the considering of the Mass in the nature and quality of a sacrifice; we should consequently examine, that which it teacheth us of the Saints deceased, and enjoying eternal life, inasmuch as they are there invocated and prayed unto, in as much as they are acknowledged there to be intercessors unto God: in that their merits and sufferings, are presented & set before him for a satisfaction for our faults: and likewise because that this pretended sacrifice is made in their names, etc. For after that we have handled that which they pretend that we have to perform for the dead: what can better follow then to take a view and consideration of that which they understand and hold, that the Saints deceased do for those that are alive? Now this is a clear and evident doctrine throughout the whole scriptures of the old and new Testament: That God alone will be invocated and prayed unto, prayed unto through one only jesus Christ his well-beloved: and in the virtue and power of his only sacrifice accomplished upon the tree of the cross. If this doctrine stand, all the Masses which are made in honour of the Saints for the living, do fall to the ground: even as likewise in quenching and putting out of purgatory, all those are extinct and made nothing worth, which are performed and practised by the careful diligence of the living for the dead.  
God only will be prayed unto, 
God alone will be prayed unto Psal. 50. Esay. 42.8.  for he hath said it: and whom shall we believe concerning that which is his will besides himself: Call upon me in thine adversity: I will deliver thee, and thou shalt glorify me, etc. I am the Lord (saith he) I will not give my glory unto another. There is not (say the Prophets) salvation in any other but in him, 
Esa. 45. Osce. 13 4. 2. Paral. 20. Ezech. 14.  There is no God that can save but he, etc. When we know what to do, there remaineth nothing for us but to have recourse unto him, for we have no other aid or secure but him, etc. And therefore David in so many his prayers, in so manifold and divers his matters and affairs betaketh not himself to any, save only him: His refuge (saith he) and his force, 
Psal. 46.13.14 3.36.6. etc.  his protector, and his defender, his peace and his war, his counsel and his army: Because (saith he) that power is of him, and of him also is mercy: that is to say, the desire, and the ability: the authority to command, and the practice of the commandment. Again, because that his Majesty descendeth mercifully in his bountiful kindness for to hear us, and grant our petitions, and to do us good, etc. And S. Paul striketh the matter dead at one blow: How (saith he) shall they call upon him on whom they do not believe? But do we only believe in God, the father, the Son, and the holy Ghost? then must we only pray unto him, as well as only believe in him, that is as well as put our trust and affiance in him: with what boldness then (for it cannot be any point of humility) shall we dare to give unto Saints that which appeartaineth unto God: even that homage, which he hath required of us his creatures, and which he hath manifestly reserved to himself alone?  
And as he will be prayed unto alone, so he will have it to be by one only: 
And by one only.  The father by the Son God and man, mediator betwixt God & men, the high and only priest betwixt the justice of the eternal father, and the sins of his people. And we know him, for the father hath anointed him for the only and one alone priest; hath made him as such a one to sit in the throne of his majesty, to entreat and sue for us, hath said unto him, Thou art my son, to day have I begotten thee, 
Heb. 8.  in whom I am well pleased, etc. The Son also; No man cometh to the father but by me: whatsoever you shall ask of my father in my name, I tell you verily he will give it you: And I will do it to the end that the father may be glorified in the Son, etc. Therefore, 
Mat. 12.  Come unto me all ye that be oppressed and trodden down, and I will ease you. And the holy Ghost in like manner by the mouth of the Apostles: There is but one God, 
1. Timoth 2.  and one mediator of God and men jesus Christ our Lord. If any man have sinned, we have an Advocate with the father, 
1. joh. 1. Hebr. 7.  jesus Christ the righteous: In believing on him we have liberty & access unto the father in all confidence: Access I say in all confidence unto the throne of grace, to obtain mercy and find grace, etc. And it is his will and pleasure, For this Bishop, 
Heb. 4.  this high priest is such a one as is touched with the sense and feeling of our infirmities, hath been tempted as we in all things, sin excepted. And he is of power and ability: 
Hebr 4. & 8.  For he is set at the right hand of the throne of the majesty of God, mighty to save them which come near unto God by him, everliving for to make intercession for them with him. After these so express commandements, 
Rom. 8.  what excuse remaineth for us, that we should betake and commend ourselves to the Creator, by the creature? The creature whatsoever or whosoever it be that cannot move him, living here below, save only to wrath, otherwise then in that he hath been vouchsafed grace in jesus Christ: and who likewise when he is exalted and taken up into heaven, acknowledging no glory due to him, save in that that God is glorified, cannot but take it an injury dove unto him when any thing is attributed unto him, and cannot but be ready to say as the Angel said unto S. john: 
Apocal. 19 & 22.  Beware and look well to thyself, I am thy fellow servant: pointing also out unto us, with john Baptist, the greatest that ever was borne amongst the sons of men: and saying, Behold the lamb of God that taketh away the sins of the world: the propitiation for our sins is only in his blood: turn and betake yourselves to him.  
And moreover our God will be prayed unto in his only begotten, 
In that grace and favour purchased through that sacrifice of the Cross.  in the virtue and power of his one only sacrifice made upon the Cross: for as much as it is he only that may and hath power to be both the sacrifice and the sacrificer together: all the sacrifices, washings, & purifying of the law, having relation to no other but this of his, which was without spot or blemish: all their blood to his blood, and all their deaths, to that one death and passion of his: who likewise alone could, as being God and man, suffer and overcome, cast down himself into the centre of the earth, and raise up himself again far above the heavens, be a curse and a blessing: and finally laid prostrate by death, and raised up to life all at once. And therefore is it said by the Prophet Esay 53. 
Esa. 53.  He hath offered his soul an oblation for sin. The good will and pleasure of the Lord shall prosper & prevail in his hand: He was pierced for our misdeeds: 
Esa. 63.  He hath taken upon him our iniquities, etc. Again, He alone hath trod upon all our enemies in his wrath: No one of the people hath helped him: he was alone, to tread the winepress, 
Heb. 10. Hebr. 9 2. joh. 1.  etc. And he did it saith the Apostle: When in the fullness of time he abolished sin, by the offering up of himself; He was made a propitiation for our sins: He hath sanctified us by the oblation of his body, once offered, and hath consecrated for ever those whom he hath sanctified. Which thing all the blood of all the Saints, from righteous Abel unto the last Martyr, could never have accomplished: No not though it had been but for the sins of one only man: no not for the least sin of that man: not although this blood had risen to the hugeness of a great flood: seeing there is no remission but in the blood of the Son of God: and to seek it any where else, is to shed his blood again, 
Act 4.12.  is to hold the same shed in vain: and this is to be guilty of it. For S. Peter saith: There is no salvation in any other: There is not any other name given unto men by which they may be saved. 
That the fathers of the old Testament never sought for help or secure by prayer, but at the hands of the one only God. Eckius in Enchird.   
And therefore we see proportionably to this doctrine, that the fathers of the old Testament did never offer up or direct their prayers unto any but to one God alone. And this our adversaries subscribe unto: for so also was it held for a point of sound divinity amongst them, that seeking of help at God by prayer was a part of his service and worship due unto himself alone. They say, that this was for fear that the people, who otherwise were ready and apt enough of themselves thereunto, should turn aside unto idolatry: but this is to guess and not to answer. But at the least they confess, that this is the way to slip into idolatry. The rest say, That the fathers prayed not unto the patriarchs and Prophets, because they were as yet in the Limbs: But this is a thing to be disputed and debated by us, if here were any place. But at the least there were Angels, and those oftentimes conversing and keeping company with men, and having therewithal the charge of countries and nations: Henoch and Elias also had been rapt and carried alive up into heaven, and the latter of them in the sight of Elizeus. And yet notwithstanding we do not read that any people or particular man in so many ages did ever pray unto any Angel, or made choice of any to make intercession to God for him. No more than ever Noah or his Sons did to Enoch, or Eliseus to Elias: the sons to the father, or the disciples to their master: albeit (as we know) Eliseus were zealously affected to Elias: My father, the chariot and horsemen of Israel. 
In the new Testament God alone is prayed unto.   
In the new Testament likewise as little; notwithstanding that they hold, That the fathers by the descending of Christ into hell, were delivered out of the limbs, and carried up into heaven. Fit matter for the children of Abraham, the father of the faithful, to fly unto him, to call upon him for aid and succour, and so of the rest. Notwithstanding also that many of the Apostles and disciples suffered presently after for our Lord, as james, Steven, etc. during the life time of Saint Peter, Saint Paul, and Saint john. Matter sufficient to serve that it should not be kept close from us, that besides jesus Christ we have them for our advocates with God: and for intercessors by virtue of their sufferings and merits. And the same may be said of the holy virgin, whom Saint john overlived many years, the advocate at this day (if we will believe them) of the Church of Rome: who at the least should have been excepted from these general rules. And here again they say, that the Apostles feared that this might be held for arrogancy in them. And why on the behalf of the Saints of the old Testament, and of the holy virgin? Again, That they stood in doubt lest the Gentiles should return again to their idols. But that there might not so many duties of devotion be lost and let slip, could they not make some manner of dispatch or dispensation? could they not devise some way to cure and remedy the same? And would they that these babish excuses should pass for currant reasons with us, and that against so express texts of the scripture?  
What then say they, do you make no more account of the saints, of those which have suffered here on earth for the name of Christ, and which now are ascended triumphantly with him up on high, & c? 
The honour that is due unto the Saints. 1. Cor. 12. Gal. 2. 2 Cor. 3. Act 9 & 14. Tim. 4.  Yes verily we honour them more than our adversaries: for we praise and honour the Lord in his saints, glorifying his name for the singular graces which he hath bestowed upon them for the edifying of his Church, acknowledging the marvels that he hath wrought by his power in the weakness of their ministery, having chosen them, base and vile that they were, for instruments of his power of his wisdom, & of his goodness, to carry his name amongst the people, having assisted them in their travels, delivered them from infinite tribulations: and in the end of their course, crowned them with glory. And afterward we praise and magnify themselves, in the gifts which it hath pleased God to distribute unto them of his grace and favour: and specially that he hath showed them this favour to use them for the setting forth of his glory: 
Math 25. Heb. 3.  for that having well employed their talentes given them of the Lord they are entered into his joy: for that they have been faithful in the house, so that they have not loved or spared their own lives, 
Apocal. 12.  even unto the death: whereby they have received of his liberal mercy the white garment, etc. And from thence we are led along to a third honour, that is, to set them before us as patterns of our life, to pray to God to vouchsafe us the favour that we may follow their virtuous steps, their holiness, their humility, zeal and constancy: following the exhortation of the Apostles: Be ye followers of me, 
Rom. 15. Hebr. 12.  as you have us for a pats turn and example. And in another place: Be ye not slothful, but followers of them which by faith & patience have received the inheritance of the promises. After this fashion say I, honour we the Saints, praising God in them, praising them in God, and conforming ourselves unto them by his grace. And all this according to the precepts & examples which we have in the scriptures wherein their lives & their deaths have been set out unto us to those ends: whereas our adversaries have made them ridiculous by their devised and feigned legends, and still do make the name of Christ in stead of being glorified, to be blasphemed by these their fooleries which they deliver to the poor people for their principal instructions: whereas for five hundred years after our Lord they were condemned to be false, 
Gratian. D. 15. ex Gelasio.  and by the Bishops of Rome themselves rejected as things invented by such men as were either heretics or infidels, suborned thereunto by the malice of the Devil himself to discredit the name and faith of jesus Christ.  
But rather we deny with the scriptures, that we ought either to fly unto them for succour, or else worship them: For these services are due unto God alone: and to take them as intercessors betwixt God and us, is not belonging to them, it is the office of our only Mediator jesus Christ our Lord: Neither yet ought we to make any employment of their merits, or works of supererogation, either to appease the wrath of God, or to supply our unworthiness, or else the passion of our Lord: for this were to annihilate, and make of no effect his perfect sacrifice. And this is that which we have to condemn in the Mass in this place: wherein the Priest contrary to that which hath been told us so oft, namely, that God is the only searcher of hearts, doth confess his sins to the Angels, to the virgin Marie, to the Saints and Saintesses, and prayeth them to be intercessors for him unto God: wherein he prayeth God to pardon his sins, not by the merit of Christ, nor by his blood, but by the merit of all the Saints, and specially, Of those whose relics are under the Altar, etc. And wherein the sacrifice, as they pretend of Christ, is offered to God in the honour of the virgin Marie, and of the men saints, and women saints, etc. And these things we affirm to be directly against the word of God, against the analogy of faith, and against the unity of the ancient Church. Now let us consequently hear if our adversaries have any thing to say to the contrary.  
In Genesis 41. jacob blessing the children of joseph, uttereth these words: 
Gen. 18.15.16.  The God that fed me ever since I was unto this day: the Angel which hath been my protection from all evil bless these children: And my name and the name of my father's Abraham and Isaac be called upon (or cried loud upon) by them, etc. Out of this place they gather, that the Angels and Saints ought to be called upon and prayed unto. But as concerning the Angel whereof he speaketh, it appeareth that it was no created spirit: for then jacob would not have ranked him and made him equal with God: neither had he prayed unto him, or done other like things, and used the very same terms which are belonging to the Lord: This Angel than is he of whom the Prophet Malachi speaketh: 
Malach. 3.  the Angel of the covenant, the Son of God himself, the Mediator of the old and new covenant, in the beholding of whom the patriarchs found grace with the Lord: 
Eoxd. 10.19.13 21 & 14.24.  That Angel which is sometimes by Moses in Exodus called an Angel, sometimes jehovah, & that in like terms of speech, & alluding unto these; that is then when there is any speech of the conduct and guiding of jacob, that is to say, of the people of Israel, of his Church. And thus have the old writers spoken. 
Tertul. de Trinit. c. 15.  Tertullian expounding this place, saith: As he hath not doubted or made any scruple in calling Christ an Angel: so let no man be afraid or stick to call him God, seeing he understandeth here, that in the blessing of his children he is God, and called upon, and likewise an Angel. But and if that any heretic, should obstinately set himself against the truth, that here is properly spoken of an Angel; in this let him be convinced by the force and power of the truth, etc. Saint Hilary allegeth it in the same sense upon Psalm 123. 
Hilar. in psal. 123. Chrisost. in Genes. c. 48.  That we ought to owe and ascribe all our graces, prosperity and deliverances unto the one only God. And after the same manner Chrysostome. And as for that which is said of the name of Abraham being called upon by his children, it is a common and accustomed speech of the Hebrews, used when they will speak of those men or women which are engrafted into a family: 
Esay, 4.  as in Esay, seven women desire of one man, that his name may be called upon by them; that is to say, that they may be called by his name, or held for his, etc. And in this place is plainly delivered the adopting of the two sons of joseph, which jacob reputeth and holdeth to be by place and right as capable of inheritance in the parting of the land as his own sons: as in deed they drew lots for two. But and if they believe not us, yet let them at the least believe their own writers. Cardinal Hugo saith: To the end they might have tribes, as the sons of jacob had. And in the same sense he expoundeth this word, Esay 4. Lyranus, Et invocetur, etc. quia vocati sunt; because they are called the adopted sons of jacob, and are become heads of two tribes, after the manner of his own children. The annotation also of their Fonseca upon Caietan: This is a phrase of speech familiarly used of the Hebrews, that the name of this man is called upon by that man, when their meaning is, that that man is called by this man's name. And thereupon he allegeth the fourth of Esay, and Daniel 9 Let them also remember themselves of their own doctrine; How that the fathers were in the Limbs, that in the Limbs they did not see God, neither by consequent know the affairs of men: whereupon it followeth by their own sayings, that they could not be called upon. And yet notwithstanding Bellarmine in the time of the clear light of learning, is not ashamed to allege this place.  
Eliphaz saith to job: 
job 5.  Call now and see if there be any that will answer thee, and turn thyself unto some one of the Saints, etc. Which place other expositors do read with an interrogative point. And the sum of the text is; That no man when he is chastised of God, can say that it is any wrong or injustice, seeing he hath found, as hath been said before, matter of reprehension even in his Angels. And how much more (saith he) in them which dwell in these houses of clay? etc. And thereupon he addeth: Cast thine eyes round about, and see if thou canst find any amongst the most holy, who hath been punished causeless. But and if they will have it, that by saints the Angels are understood: besides that it standeth not with the scope and purpose of the text, it is as quickly denied as affirmed: and such figures do not prove or conclude any thing. But and if they simply take it to be understood of the Saint, than so much the less: seeing that they in the Limbs could neither hear norse, according to their own doctrine. And certainly, S. Jerome if he be the author of those commentaries, was not advised of this doctrine, notwithstanding that he three handle this verse by name. In the Psalms (saith Cocleus) it is said: 
Psal. 32.  Pro hac orab ad te omnis sanctus. The Hebrew saith: For this shall every holy man pray unto thee, etc. The Chaldie: For this shall every good man pray unto thee in time convenient: that is, Because thou art ready to forgive them which confess their faults. And so S. Paul herself doth expound it, Romans' 4. But in every place where they find the name Saint, there they will find invocation or intercession of the Saints. 
August. Hieronym. & Theodor. in Psal. 32.  But without any longer staying upon the matter, Sant Augustine entreating upon this place saith, Every holy man shall pray unto thee because of impiety, and for the remission of sins, because thou forgivest them, and otherwise no holy man would pray unto thee. And when? In due and conenient time: when the new Testament shall be come, when the grace of Christ shall be manifeted, when in the fullness of time God shall have sent his Son to redeem them which were under the law, etc. And this is spoken (saith he) of all Christians, of Saint Paul himself, who being pricked with the sting of the law crieth unto God, wretched man that I am, who shall deliver me from the body of this death? Saint Jerome saith: The Saints do pray in this life for the remission of their sins, & seeing the most holy are not exempted: now is the convenient time for to obtain. Theodoret in like manner: I will not pray unto thee alone for mine impiety: but all those that shall have the knowledge of thee shall make the same prayers unto thee: Seeing (saith he) that under the new Testament, 
Haimo in Psal. 32. Bernard. serm. 73. in Cant.  the faithful by sea and by land shall praise God by the singing of the Psalms of David, etc. Haimo, The remission of iniquity is good: and for the obtaining thereof, every holy man will pray unto thee in a time convenient, that is to say, in this life, in which alone prayer can obtain the same. Saint Bernard: For this (saith he) etc. Seeing (saith he) that the Saints have need to pray to God for their own sins to be saved by his mercy, they being nothing able to trust and lean to their own righteousness, etc. And again: Pro hac orabit O misericors, etc. 
Idem in ep. ad Henric. Senens. Archiep.  Every Saint whosoever (saith he) shall pray unto thee O most merciful father, for his iniquity: becoming a humble suitor for the sense and feeling of his sin and misery: and yet notwithstanding a Saint, for that he consenteth not unto it, in that be delighteth and taketh pleasure in the law, according to the inward man, etc. And Cardinal Hugo saith, For all the Saints and holy men have need to pray unto God for the remission of their own sins, etc. And in a convenient time, that is to say, in this present life: according to that which is said, labour whiles it is day, etc. far enough off then from the exposition of our adversaries; That the saints deceased do pray for us. And Lyranus followeth Saint Jerome, Cardinal Caietanus and Arias Montanus translate it: Super hac, not Pro hac, that is, saith Caietanus: That every Saint shall pray unto God for to obtain the blessed favour of his divine righteousness, etc. Here is no question then of praying for another in an other life.  
And as little proof is there to be gathered out of Psalm 121. 
Psalm. 121.  I have lifted (saith David) mine eyes towards the mountains from whence succour shall come unto me, etc. By the hills they will understand the Saints: This is a figure. And by these hills some understood the scriptures, as Saint Augustine: others the heavens, as Euthymius: some the Saints, as Ca●siodorus. Of such sorts of speaking there followeth no good argument. But let us take them in whatsoever sense they will. If it be to the Saints, they were according to their own doctrine in the Limbs: and therefore in vain: & for that purpose they had more need to have cast down, then to have lifted up their eyes. But they should at the least have considered, what followeth: My succour cometh from the Lord who hath made heaven and earth. And then not from all or any of these creatures, be they never so high and eminent. And this is that which Saint Augustine saith: No man can understand by these mountains great personages; 
August. in psal. 121.  And amongst men who was more great than john Baptist, of whom the Lord saith: amongst those that are borne of women, etc. Thou seest then this great mountain to shine: but hear his confession, We have, saith he, all received of his fullness, It is then from him of whom they have received, that we must look for our succour, and not from these mountains: from Christ the Son of the most high and sovereign father, etc. And if thou lift not up thine eyes by the scripture thou shalt not be admonished and taught how to be enlightened of him. Saint Jerome: have lifted mine eyes, 
Hieronym. in psal. 121.  the eyes of my spirit unto the top of the books: that is of the la● and the Prophets, from whence I see coming unto me my Lord, my aid and my help, that is, Christ: and so Saint Augustine upon S. john doth expound it of the scriptures. I an other place Saint Jerome joineth these two places together to the same end: 
August. tract. 1 in johan. Hieronym. in Esa. c. 52, l. 14.  I ●●ue lifted mine eyes unto the hills: and I have lifted mine eyes unto thee which dwellest in the ●●auens: opposing and setting them against the ordinary intention and drift of the frevill, who would curb and keep in our souls under the slavery of these inferior pours. Theodoret: Being compassed and set about with calamities, say the captives of Ba●lon, 
Theod. in psal. 120.  we have cast our eyes on every side, but we know that there is no help of man that can do 〈◊〉 good: we rest in the good pleasure and will of God, etc. Saint Bernard likewise speaking of Christ persecuted in the Church, and in his members, saith: Who is he that without tears can see the tears of Christ, 
Bernard. in ep. ad Simonem Abbatem. S. Nicol.  lifting his eyes from the deep pit of mire and elay, unto the mountains from whence help and succour is to come unto him, etc. And surely then not from the Saints, for they know themselves to stand in need to be helped of Christ; but rather saith he, From the Lord which hath made heaven and earth. Caietan also most fitly, and for the purpose saith: This is here as a dialogue betwixt the people and the Prophet; shall I here stand and wait for my help from the mountains? from the princes and potentates of the earth? nay rather from the Lord, etc.  
In the Psalm 134. it is said: judicabit Dominus populum suum, & in servis suis deprecabitur. 
Psal. 134.14.  Of a bad and naughty Grammar construction, they make a bad piece of divinity: He shall be prayed unto (say they) in his servants. But the Hebrew saith: He shall repent himself, or he shall be appeased toward his servants. And so have Caietanus, Pagnin, and Arias Montanus their interpreters translated the same: And the Chaldie Paraphrast in like manner, that is, That God according to his mercy will be appeased towards to his people. At the least they should have kept themselves unto their Gloze, which from a bad translation hath notwithstanding gathered a good doctrine: Deprecabilis (saith it) efficietur servis suis exaudiendo, servis suis placabilis fiet: he will be entreated at the prayers of his servants: and in the same manner Haimo. But let us hear the fathers. 
Haimo in psal. 134.  Saint Augustine hath read it: Et in servis suis adorabitur: and expoundeth this place of the casting off of the jews, and calling of the Gentiles, coming into the Church on every side. Saint Jerome: Consolabitur: and gathereth the former sense thereof also: That the Lord shall be comforted in the incredulity of the jews, and in the faith and belief of the Gentiles. But Theodoret cometh more near unto the purpose and scope of the Prophet: For (saith he) Thou O Lord seeing us assailed by enemies wilt not cast us off, neither wilt thou chasten us according to our sins. And thus likewise Caietanus.  
But say they, doth not intercession presuppose invocation? Now the fathers of the old Testament have caused the names of the patriarchs to step in to help their prayers. 
If intercession presuppose innocation. Genes. 32. Exod. 32. Deutr. 9 Psal. 131. Exod. 6.5. & 32.13. Levit. 26.42. Dan. 3. Deut. 8.26.34 1. Kings, 8. Psal. 89.  jacob said: The God of my father Abraham and Isaac deliver me, etc. Moses: Call to mind thy servants, Abraham, Isaac and jacob. Call to mind thy servant David and his afflictions, etc. But assuredly, they do plainly enough expound themselves in the same places: To whom (saith Moses') thou hast sworn by thine own self, I will multiply their seed and give unto them this land. And Solomon: Perform unto thy servant David that which thou hast said: the covenant that thou hast assured and confirmed unto him, etc. And the Lord himself: I have remembered my covenant made with your fathers: and not your fathers, not their merits: to wit, they all alleging to God, and God unto them the whole cause and reason of the graces and deliverances that they craved at his hand, or that he performed unto them, to be the free promise which he vouchsafed to make to the patriarchs, to David, to his people, etc. and not their merits: which as we shall see hereafter, are none at all at God's hand. And this is the same which the Gloze saith in the like places: Firmiter promisisti, non licet mutari: Thou hast infallibly promised, and it is not lawful for thee to revoke or change thy promise. But whereas they go about to derive and find the original of intercession, these places cannot serve for an example. For by their own coafessions those that were in the limbs could not be intercessors. And that we may not need to be still repeating the same thing, let this which hath been said, serve and be understood of all such like places.  
In job 33. 
job. 33.23.  Elihu after he had showed by how divers sorts and ways God chastiseth men for their amendment, he addeth these words, according to the old translation: If there be an Angel speaking for him, one of a thousand to declare of the equity of this man: Then will he have mercy upon him and say, deliver him, for I have found wherefore to be reconciled unto him, etc. Thereupon they infer, that Angels do make intercession for us. But according to the Hebrew, the truth of the word translated Angel, is ambiguous, and may be taken for a messenger: and seemeth also presently after, that it ought to be understood for a prophet or interpreter of the will of God: as in the book of judges, 2. Chap. And that because of the word which followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is to say, an Interpreter. And he saith not for him, but with him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him make God acquainted with the uprightness of the man: but unto man his duty: that is according to this sense, That when God afflicteth us, it cometh well to pass for us to have, be it an Angel, or be it a Prophet, that may cause us to understand, that it is for our sins, and may exhort us to repentance and newness of life, to the end that God may deal mercifully with us. Which thing Elihu also may seem to speak of purpose concerning himself and his companions; to the end that job may take in good part their admonitions, & make his profit of them. But in as much as they be more freely given to believe the old writers, S. Jerome allegeth for an example of this place, Esay praying unto God for Ezechias when he was sick. For as concerning his commentaries upon job, men are of opinion that they are not his. And S. Gregory expoundeth it of the Angel of the great Council, jesus Christ, the Mediator, God & man like unto us, in consideration of whom God became favourable unto men. Where it is to be noted, that in stead of Millibus, both the one & the other hath read it Similibus, which could not be of S. Ieromes doing, who understood the Hebrew tongue, and was sufficient to trip & find out the weakness of their exposition. The Gloze saith: This Angel it is Christ that speaketh unto the father for us, showing himself to him to be like unto us, in one only thing of a thousand, that is in his humanity. And his speech, that is to show himself a man unto God, besides whom there is not one which is found just, 
Hugo in joh. c. 33. 2. Sam. 14.  & which being without sin may make intercessto for sinners, &c: & Cardinal Hugo expoundeth it after the same manner.  
Absalon, say they, reconciled unto his father David, might not yet come to see his face, but by the means & intercession of joab: wherefore we must have a joab a saint of authority in heaven to draw near unto God for us. And what saint will they have of more authority than the Son himself, 
Eph. 5. Rom. 5.  seeing by faith in him we have access unto the father, & to his throne of grace with all assurance & boldness. Adonias also to obtain Abisaeg to wife of Solomon, commendeth his suit to Bathseba salomon's mother, saying with himself, he cannot deny her any thing. And so now must we unto the virgin Marie, etc. But where find they that our Lord hath divided and given away any part of his royal dignity with her? And let them not run or rather rush any further forward in their Allegory: for Solomon refused to make any grant, and was also moved to wrath and indignation, and that so far, as that it cost his brother Adonias his life. But in these things how far more sure is it for to hold ourselves to Christ? 
Heb. 7. Rom. 8.  Whosaveth (saith the Apostle) those which come unto God by him which maketh intercession for us, & that so effectually, as that none shall have whereof to accuse, much less to condemn us. jeremy: Though Moses & Samuel stood before me, 
jeremy. 15.1.  yet should not my affection be moved toward this people. Now in deed they might have better a great deal drawn the contrary consequence. But the sum is, that God hath forbidden jeremy to pray for the people, as having resolved to lay his rods upon them, their wickedness being grown to the height. And thus S. Jerome expoundeth it: And to the end (saith Theodoret) that he might not trke at it, as though it were done by reason of him: Though saith he, these two were in thy room and place, yet should they not any more move or pretaile with me. 
Hieronym. in jetem. c. 15. l. 3 & in Ezech. l, 5. c. 20. Theodor. in jerem. Gregor. l. 9 c. 9 Chrysost. ad Thess. 1. c. 1. hom. 1 ●zech. 14.  These two, saith Saint Jerome and Gregory, Who sundry times had been intercessors betwixt the wrath of God and the sin of his people: yea and betwixt God and his open enemies, Pharaoh, Saul, etc. at such times as his judgements were ripe and ready to fall upon them. And Hugo & the Gloze in like manner, adding moreover these words; This is the true & proper sense of this place. And in deed Chrysost. gathereth a clean contrary conclusion out of this place: That we are not to trust or lean unto the prayers of Saints, but rather to finish and make sure our salvation with fear and trembling, etc. In Ezechie● there is the like place; If these three men, No, Daniel, and joab, were in the midst of the City, they should in their righteousness escape with their own lives, etc. but as for the land it shall surely become desolate and lie waist. He speaketh then as though they were still living in the world, and every one of them in his former state and condition. And so in jeremy of Moses and Samuel, as also Saint Jerome, Chrysostome, and Thomas of Aquine do expound the same upon jeremy: and upon Ezechiel Theodoret in these words: Though these three persons, No, Daniel, and job, were found altogether in the midst of them, etc. that is, that God speaketh according to the state wherein Moses and Samuel were in this life. Otherwise if they will urge it, as understood of the other: then I would have them once again to remember and think upon their Limb.  
Of the same nature is that which followeth in Ezechiel: 
Ezech. 22.  I have sought a man (saith the Lord) that should make up the hedge, and stand in the gap against me for this land, to the end I might not destroy it; but I have not found him: that is, as it is said of David, a man according to mine own heart, which might stand betwixt mine anger and this people: as Abraham for Sodom, and Moses for Israel. Saint Jerome: I have searched for a man amongst them, which could resist and withstand mine anger, as Moses, Aaron and Samuel. Note by the way these words, from amongst them. And yet Theodoret dealeth more plainly, who expoundeth it by the place of jeremy above expounded, c. 5. Look about you in your places, and see if there be any that executeth judgement, and seeketh after faith, etc. and I will be favourable unto him, that is to say, (saith he) amongst your princes, your priests, etc. But what is there in all this that hath any thing to do with the invocation of Saints deceased.  
For want of matter and proof in the Canonical scriptures, 
2. Macha. c. 15.  they run in the end unto the Apocrypha books: Onias and jeremy, saith judas Machabeus, appeared unto him in a dream, praying for the estate of the people of the jews: And seeing that they prayed, they may be prayed unto: notwithstanding they see, that in this hard distress of theirs the Israelites did no such thing. And as for the strength of this argument we shall better examine the same elsewhere: but the story is; That judas to encourage his soldiers, being upon the point of entering into a great fight, acquainted them with this vision that had appeared unto him. But either it was a real action, or a likeness and representation only. If it were real and in deed, where is then their Limbs become? For they all agree, that in the Limbs they can make no intercession, neither be invocated. If representative or figurative, then let them hear the exposition of their own Doctors, 
Gloss. in 2. Machab. c. 15.  That in Onias is represented the order of the priesthood: and in jeremias the Prophetical order: and in the one and the other jesus Christ the high priest and Prophet, of whom Moses hath said: I will raise up unto you a Prophet like unto me: of whom S. john likewise saith; If we have sinned, we have an advocate with God, jesus Christ the righteous, and he is the propitiation for our sins.  
Baruch, 
Baruch. 3.14.  3. It is said: Lord hear now the prayer of the dead of Israel, and of their children which have sinned before thee. Now it is to be known whether this word dead be taken for such as were dead in deed, or else for a people brought unto such an extremity as did threaten death unto them every moment. Now the verse going before seemeth to make for the latter: For (it saith) we perish & are destroyed for ever. But let us take it according to their own sense. Lyranus giveth them the repulse & overthrow: He speaketh (saith he) of the prayers which the patriarchs & the Prophets had made whiles they lived, for the good estate of their posterity. And their opinion also of the Limbs doth debar them of the benefit of the place in their own sense.  
But what agreement hath this prayer and intercession of the living Saints with that of the dead? Those being commanded, with promise to be heard; these not mentioned in the Scripture, but subject unto that great Woe so oftentimes repeated: Woe to them which add thereunto. Saint Paul prayeth for them that were in the same Ship: he prayeth also the Romans' to pray for him. But did he allow them to call upon, or to pray for aid unto him; or did he himself invocate the Romans'. And therefore if we from these mutual prayers of the faithful that are living, rise up to the invocation of the Saints that are dead, what shall let us then, but that from the invocation of the dead, we shall descend by consequent to the invocating and adoring of those that be alive, to make vows and offer up our oblations unto them, to erect and build Churches and Altars in honour of them; to burn sacrifices and incense unto them, and finally to revive the whole Mass of Paganism, for them which are as yet upon earth, as we have already done for them which are in heaven? And thus much for that which they can say, as well for the invocation, as for the intercession of the old Testament.   

CHAP. XII. That the invocation of Saints hath not any foundation in the holy Scriptures of the new Testament  
IN the new Testament they allege, that S. Paul ordained, 
1. Tim. 2. Rom. 15. Collos. 4.  that intercession should be made in the Church for all men; that he prayeth the Romans' and Colossians to pray for him; that he hoped to be offered in the prayers of the Saints: that S. james saith; Pray ye one for an other, to the end that ye may be saved, etc. What are all these places, but the prayers of the Saints living, and not of the Saints deceased? whereupon there is not any thing further to be inferred, than what concerneth the duty of charity amongst the living, and from which there will not any old writer be found to gather the invocating of Saints which are in heaven?  
But we see that the rich man in the other life, 
Luk. 16.  prayeth Abraham that his punishment may be mitigated: and why not as well here below? What manner of argument is this; concluding that what is done in Hell, may be done here on earth? And that what the damned do, the same also may the faithful do? And what Divinity is this, borrowed from the damned; from the damned, feeling in themselves the unappeasible wrath and anger of God, as not being able to comprehend him otherwise then as an angry judge; for us which have access unto his throne by Christ, which is both the Porter and the gate; which are led unto the throne of his grace, by the hand of his Son? And what wilful blindness is it to oppose unto the clear light of the Scriptures, outward darkness; to the intercession of our Lord full of power and efficacy, a parabolical prayer of a wicked rich man, repelled and cast off by Abraham, for the impertinency thereof?  
And no less impertinent, and far from the purpose are those places elsewhere, 
Math. 27.47.  as that of the cry of our Lord upon the Cross, Eli, Eli, my God, my God, etc. The soldiers had thought that he had called for Elias: Let us see (say they) if he will come: This was then say they, a familiar thing to call upon the Saints. But I should be ashamed to confute it, if they had any shame to allege it. For what is this? To learn the faith of the Church of Pilat's soldiers; the faith of Israel, at the hands of the Gentiles which are in garrison in jerusalem, which have heard speech amongst the jews of one Elias, that should come at that time; which were trained up in Paganism, to pray unto as many Gods as they could dream of or devise; to hold for Gods all those, from whom they expected any good, or feared any evil? Which, by reason of the ignorance of the tongue, did suppose that our Lord called for Elias? S. Jerome upon this place: I think that they were the Roman Soldiers, who understood not the property of the Hebrew tongue, and thereupon did think that he had invocated, or called Elias. But if we understand and take them to have been jews; than it was nothing but their ordinary practice, to speak reproachfully of the Lord, accusing him of weakness and infirmity, and thereby driven to pray unto Elias. And the Gloze and Caietanus have understood it of the Romans' and of the Gentiles.  
In S. john 5. Thank not (saith our Lord unto the pharisees) that I am to accuse you unto my father: 
john. 5.45.  Moses in whom you have your hope, he it is that will accuse you. Thereupon they conclude; that it was a doctrine amongst the jews, that Moses took the matter upon him before God, whether it were to accuse or defend them. And still they forget, that this duty, could not be exercised in the Limbs. Whereas the text is plain enough to those that have any eyes. Moses, that is to say, the law and doctrine of Moses doth accuse us, is the sentence of condemnation against us, when we infringe and break it, when we reject and cast of that which it offereth us: and particularly it condemneth the pharisees, for that they deny Christ promised in the law. Moses' on the contrary, that is to say, this same doctrine doth justify us, worketh with us unto salvation, when we embrace Christ, at whom it altogether aimeth: according to that which is said afterward: If you believe Moses, you will also believe me, for it is written of me. 
john. 5.39.  And the pharisees hoped in him, that is to say, in this doctrine: according to that which he said in former times: Search the Scriptures, for you think to have eternal life by them etc. And in the same sense Abraham answered the rich man: They have Moses and the Prophets. Not Moses in the flesh, not Moses in the soul; but Moses (as likewise the Prophets) in the doctrine. What should then the question of the intercession of Moses do here? Origen: To believe Moses, that is to say, the writings and works of Moses. 
Orig in Ep. ad From l. 4 c. 4. Basill. de Spir, Sanct c. 14. Cirill. in joh. l 3. c. 8.  And by consequent to be accused by Moses, that is to say, by the law given by the Ministers of Moses. S. Basill: It is the custom of the Scripture, to understand under the name of Moses the Law, as when it is said, they have Moses and the Prophets. Cyril more clearly entreating upon this place: When as (saith he) all others did hold their peace, the Lord said, that Moses' law alone, did suffice to condemn the incredulity of the jews. Cardinal Hugo: Moses, that is to say, the Scripture or Law given by Moses. Caietanus goeth yet further: 
Caiet in joh. c. 5.  The jews are accused by Moses for that his writings, declare them worthy of punishment, in not believing in jesus: the jews also are said to hope in Moses, because they generally hoped in the promises contained in the said writings, but they acknowledged not the fulfilling of the same jesus.  
In the 2. Peter 1.15. I am (saith he) shortly to go out of this my Tabernacle, as our Lord himself hath declared unto me: 
2. Pet. 1.15.  but I will do my endeavour that after my departure also, you may continually call to mind these things; that is, piety, charity, brotherly love, etc. Here they affirm, that this shall be by his intercession in heaven: But we, that this shall be by his diligence, in instructing them well, before that he go out of this world, that is, as he hath said in the former verses: By continually bringing it to their remembrance. And the text is very clear and plain for the same, for he doth not say: Dabo operam post obitum meum ut possitis, but,  possitis post obitum meum; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, I will have care that after my death, you may remember yourselves, and not, I will have care after ●y death, etc. That which followeth teacheth it: For we have not taught you the power and coming of our Lord in the deceitfulness of fables, etc. The Gloze saith: Jnterim dum venio, dabo operam, etc. As long as I live I will give order; or, I will do my endeavour, etc. And as for the alleging of Oecumenius, saying that certain would collect hereof by the figure called Hyperbaton, that is to say, a long draft of words, the intercession of Saints; it had been their duty in like manner, for the discharge of a good conscience to have added, that which followeth: That others which handle the same more simply, do understand it thus: That whereas he so carefully laboureth to imprint this doctrine in them, it is not for that he doubteth them to be egnorant, but to the end that they might abide the more firm after his death. 
Caiet. 2. Pet. 1.  At the least they should have held themselves to Caietanus: I will give order, that is in my life time, that you may have after my death, books which may put you in remembrance of this doctrine.  
In the apocalypse, 5. 
Apocal. 1.8.  the four beasts and the four and twenty Elders have harps in their hands, and Viols of gold full of perfumes: Which are (saith S. john) the prayers of the Saints: therefore they must be employed as intercessors for us. Now it is not called in question, whether they pray or praise God, or no: but, if they make intercession to God for the things, which we particularly and by name, pray unto them for; and again, if we may and aught to employ them for intercessors with God for us. And this cannot be gathered out of this place: but rather that they praise God and pray unto him. And this prayer, without any further guessing of it doth follow in the next verse: Thou art worthy to take the book and to open the Seals thereof, etc. for thou hast bought and purchased us to God by thy blood, out of every tribe and language, etc. And then, not to employ their merits with God for us, in stead of that of the Lamb: but rather to acknowledge the blood of the Lamb; employed for themselves. And that maketh yet less for them, 
Apocal. 8.3.  which they further allege out of the fore part of the eight Chapter, where the Angel standeth before the Altar, with a Censor of gold; wherein there were many perfumes given unto him, either to offer up with the prayers of all the Saints; or rather according to the Greek, to add it to the prayers of the Saints, upon the Altar of gold which is before the throne. For this Angel (saith their Gloze) is Christ himself, offering unto God his father, the petitions of the faithful, which are acceptable and well pleasing to him, for his sake. S. 
Ambros. Aug. Primas. & Andraeas Caes. in Apocal.  Ambrose expoundeth this whole place of the teachers of the Church, every man in his age: That Christ openeth then the book, when by his holy spirit, he manifesteth unto them the sense of the Scriptures: that they fall down before the Lamb, when they are raised to the meditation of his mysteries; and by consequent are humbled in themselves: that these odours are their prayers, whereof the Psalmist speaketh: Let my prayer ascend up unto thee, as the perfume of incense, etc. And upon the eight Chapter, he taketh Christ for the Angel, 
Ambros. in Apocal. c 8.  the Church for the Altar, etc. and maketh many sorts of incensings & prayers of the Saints: For (saith he) the faithful prey, when they ask forgiveness of their sins: when they give alms; when they forgive their neighbours; when they observe and keep the commandments of God, etc. 
August. Primas. Andr. Caesar. Thom. Aquin. in Apoc. c. 5. l. 8  And not a word of the prayers of the Saints that are dead for us, or of us praying to them. And as little in S. Augustine, Primasius, Andreas Bb. of Caesarea, Thomas Aquinas, and all the rest. And these are in sum, all the places that I know, whereby they would prove and allow, the intercession of Saints.  
If this were not, that we have to add thereto the blasphemy of the Archbishop Antonine: Let us draw near, saith the Apostle unto the Hebrews, unto the throne of grace, etc. That is to say of the Virgin Marie which is the throne of Christ, wherein he hath rested: to the end we may obtain mercy, and find grace for the obtaining of help in due time, etc. Which is manifestly spoken of jesus Christ our Bishop. And therefore it is no marvel though Eckius do freely and boldly say: That the holy Ghost, 
Eckius in Ench  hath not appointed or ordained by the express Scriptures, the invocation of Saints, either in the old or new Testament. And Petrus a Soto: That it is not manifestly taught there; but only insinuated, and the jesuits themselves, that it is not clearly given us there, but as in a mystery, and by a certain consequence. And on the contrary a great marvel, that a doctrine amongst them of such moment, should not be contained in the holy Scriptures, but by the way of a lame and pretended consequence. As in deed the Council of Trent hath not found it in the Scripture, but in ancient use and custom, in the consent of the Fathers, and in the Decrees of the Counsels. Which we will examine hereafter.  
A third point remaineth; 
That the morite of the Saints, hath no ground in the Scripture.  that they are as weakly and slenderly grounded in the Mass, for the offering up of the merits and passions of the Saints unto God, for the satisfying of their sins, in stead of the infinite merit, of that one only sacrifice, that the Son of God hath offered upon the Cross: whether we consider the sufficiency of that only one, or the insufficiency of all the rest, how many and whatsoever they be. The sufficiency, for it is the Son of God, eternal and infinite; the sacrificer and the sacrifice, whose sacrifice hath by consequent, an infinite and eternal efficacy; as the Apostle doth largely handle the same in the Epistle to the Hebrews. The insufficiency of all other, because that they are the works of the creatures, & by consequent finite and imperfect: and of men, and by consequent subject to sin and sinners, and those the most, who presume not to be at all: according to that which is said unto us in S. john: If we say (he putteth himself in the number) that we have no sin we deceive ourselves, and the truth is not in us. That then, that all the Saints have not been condemned; it was in the mercy of God by jesus Christ, the holy Virgin herself, whom he hath vouchsafed to regard in her base and low estate; being so much the more bound, by how much the more she hath received, and so much the further off from meriting, by how much the more it hath pleased him the Almighty and sovereign Lord (if it be lawful so to speak) to merit at her hands. That they are reigning in heaven, a bottomless depth of his goodness, an inheritance of the children, and not any pledge or badge of servants, in as much as in his well-beloved son it hath pleased him, according to the riches of his grace, of unprofitable and perverse servants to adopt them Sons, yea, coheirs with his Christ: according to that which is said in so many places: 
Ephes. 2.  You are saved by grace, by faith in Christ, and not of yourselves: For this is the gift of God, not by works, to the end that no man may boast. Again, We are justified by grace, that we may be his heirs, 
Tit. 3.  in hope of eternal life. And of grace: For we are all conceived in original sins. And all the water of human merits, cannot wash them away; though they should amount unto the measure of a mighty flood: it must of necessity be the work of the blood of Christ, washed likewise by that blood, yet the remnants of that natural corruption, do continually abide and dwell with us; that so we may acknowledge his grace in our infirmity: whereas our first father lost the same by a pretended incorruption and impossibility for his nature to sin. And therefore we have to say with David: If thou enter into judgement with thy servant who may abide it? With Solomon: 
Psal. 143. Ecclesiast. 6. job. 15.  There is not a righteous man upon the earth that doth good, nay, which doth not sin. With job: The heavens are not pure in his sight, no not the Angels: how much less man, unprofitable and abheminable; which drinketh iniquity like water? Whereupon it followeth likewise, that if God should have given unto man, even him that is the holiest of all the rest, a thousand Paradises, (if it could be done) for an inheritance, yet so graceless he is, as that he should not be able to keep one of them, without his grace, for quickly would he lose them, by reason of his sins and transgressions, the rigour and severity of his justice taking the balance once in hand. And how should he purchase it then by his own power? And yet further how should he leave a remainder, to be husbanded for others? Some say, if they have lost them by their falls, as Saint Peter by having denied Christ, and S. Paul by persecuting of his Church; yet they have recovered them, by the confession and Martyrdom, which they have made and suffered for his name, and that so abundantly, as that they have left an overplus. But O horrible blasphemy. 
1. Cor. l. 30.  S. Paul and S. Peter say not so: They do not glory in any thing, but in the Cross of Christ, but in his sufferings, but in his stripes, not in their own righteousness, not in their own holiness, but in him which was unto them from God, wisdom, righteousness, sanctification, redemption, etc. So far off are they from being of that mind, that in respect of them, he hath suffered in vain. Likewise the blood of the creature, hath no part in making of the recompense or payment, with or in stead of the blood of the Son of God, of the Creator of the world, to whom, as he is the Creator, we are already indebted, even to the sum of our lives; to whom, as a just judge we stand bound for our sins, in the sum of a thousand deaths. And therefore, as unto our redeemer and that in the price of his blood: Our redeemer, not to ransom us, but for to crown us; not to draw us from evil, but to draw us to all goodness; not to deliver us from the tyranny of hell, but to cause us to reign and triumph eternally with him. Here let us enter into our own consciences, how shall our blood and life be able to ascend up thither? And therefore the Apostle said; All accounts cast, the sufferings of this present world, 
Rom. 8.18.  are not able to countervail the glory that is to come, and which is to be revealed in us.  
But in the mean time they are not ashamed, to oppose unto so clear a doctrine so plainly handled by all the Apostles, by Saint Paul in all his Epistles, a place of Saint Paul himself: I rejoice (saith he) now in my sufferings for you, 
Coloss. 1.24.  and fulfil the rest of the afflictions of Christ in my flesh, for his body which is the Church. Whereupon it followeth, say they, that men by their afflictions, and sufferings, may satisfy for the sins of others. And we will observe by the way, that it is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Tertul. adverse. Martion. l. ●. c. 19 Timo. ●. 15.  which Tertullian and S. Ambrose translate with us, Reliqua, the rest; and not that which lacketh. But here again, what will they dare to say unto us? That S. Paul by his afflictions, hath satisfied for himself? Not so: For it is a sure thing (saith he) that jesus Christ is come into the world to save sinners, whereof I am the chiefest. Again, To show in me the chiefest, all manner of clemency, for an example to them, which shall believe in him unto eternal life, etc. I do (saith he) the ill I would not, but the good that I would, that I do not. 
Philip. 3.6.  Notwithstanding that I find not myself guilty of any thing, yet know I that I am not justified thereby. Howbeit, that according to the righteousness which is in the Law, I am unreprovable, yet I have accounted all this to be loss unto me: I have accounted it as dung for the love of Christ; that is, to be found in him, not according to mine own righteousness, which is of the Law, 
1. Cor. 2.2.  but according to that which is of the faith of Christ. And of Christ, saith he elsewhere crucified. What hath he in these speeches, that may savour of pharisaical righteousness? That doth hold any thing of the doctrine of our Masters, concerning supererogation? Again, the words of the place itself are repugnant thereunto: For it saith, In my sufferings for you, in mine afflictions for the body of Christ, which is the Church. What then? Shall he have satisfied for an other? For the temporal punishments of the Colossians? For the Church of Christ? And how should he possibly do it for an other, when he findeth not himself able and sufficient to pay his own debt? And that not in the way or words of Christian modesty or humility, but in good sooth & earnest? 
Philip. 3. 1. Cor. 15. ●.  Who have whereupon to boast (saith he) in the flesh, more than any other; circumcised the eight day, of the race of Israel, of the Tribe of Benjamin an Hebrew, borne of the Hebrews, a Pharisie in Religion; upright according to the Law: and after all this, called of Christ to be an Apostle, and yet notwithstanding as one borne out of time, and notwithstanding an unprofitable servant? And how then for the Colossians? Reconciled on the contrary (saith he) in the body of the flesh of Christ, by his death, 
Coloss. 1. & 2.  when they were enemies and strangers, redeemed by his blood, for the remission of their sins, quickened by his grace, when they were dead in their iniquities, by the blotting out of the Obligation of eternal death, which was between them, fastening it with him unto his Cross. But how in the end for the body of Christ, which is the Church? Which God (saith he in an other place) hath purchased unto himself by his own blood: reconciling to himself the world in Christ, 
Acts. 20.28. 2. Cor. 5.  in not imputing unto it her sins: making the Church one body whereof he is the head; gathering and joining together into this body unto God, many nations by his Cross, etc. If they say, that the sufferings of S. Paul do supply the want of that of Christ's: but dare they say it? And what shall that be I pray you that shall fulfil & become a sufficient supply of that which of itself is infinite? Shall man become the supply to the Son of God? 
Ephes. 2.  Falsehood & untruth, unto verity; sin unto justice; man's infirmity, unto the power & might of God unto salvation? etc. Nay verily not so, S. Paul did never think of that: but saith he, I am a Minister of this Gospel, by which you are reconciled unto God. And notwithstanding that I must suffer much in my ministery for you; yet I rejoice nevertheless in my sufferings, 
Philip. 2.  partly because that I suffer for the name of Christ. As he saith in an other place: If it be requisite that I be offered up a sprinkling upon the sacrifice; I rejoice together with you, etc. Partly because he himself suffereth in me, who vouchsafeth to allow our afflictions, as his own, for that we are his members. And therefore he saith in an other place: 
Ambros. in Epist. ad Colo.  As the sufferings of Christ abound in us so likewise our consolation by Christ, etc. And this is it likewise which the old writers have delivered upon this place, altogether otherwise then our late writers. Saint Ambrose: He confesseth, (saith he) that he reloyceth in his sufferings, because he seethe the believers profiting in faith, etc. And these sufferings (saith he) he saith that they are Christ's, 
Hieronym. in Ep ad Colos. Chrysost. in Ep. ad Coloss. c. 1. & in 2. ad Cor c. 1. ho. 1.  because it is his doctrine which they persecute. And S. Jerome by the sufferings of Christ, understandeth the sufferings for Christ, etc. Chrysostome: The Apostle (saith he) seemeth to have spoken something arrogantly, but it is nothing else, but an exceeding great measure of good will that he beareth towards Christ. That which I suffer, saith he to the Collossians, I suffer it for him: and therefore it is not to me that you own any thanks, but unto himself. Theodoret: Because that he suffereth for the preaching of the Gospel unto the Gentiles, 
Occumen. ex Photio.  procuring their life by the same, etc. Oecumenius: All that we suffer (saith he) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a rest or remnant, far differing from the sufferings of Christ. For how should it possibly be matched and fulfilled? A master his suffering for his servant, by a servant his suffering for his master? What equality is there therein? Or any thing near thereunto: He who is without sin, suffering for sinners? And those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obstinately set against him? How will it be made up by a sinful people, suffering for their benefactor, and the same without sin, & c? Far differing from the arrogancy of our adversaries; who will that S. Paul did merit by his sufferings, and that both for himself and an other, and for the Church also, etc.  
It is sufficient therefore, that hitherto we plainly and clearly see; that invocation, intercession, and the employment of the merits of the Saints which are with God, have not any foundation in the Scriptures. Whereby for certain we get as much advantage at the least, 
joh. 4.  against our adversaries, as the jews against the Samaritans: That we worship that which we know, even God who hath vouchsafed to manifest himself unto us in his word: They worship that which they know not; namely the Saints, for the invocating of whom, there is not any thing delivered or declared unto us in the same.  
But they will derive and fetch it from certain places, 
The consutation of certain places wrongfully applied.  as consequently following upon the same; and these are now to be examined of us. For say they, those which live here pray unto God one for an other, and do use the prayers one of an other unto God; wherefore should such as live in heaven above, less perform the same for such as are living here below; and those below, make less use of such as are abiding on high? The odds and difference betwixt the one and the other do furnish us with store of answers. And first; we have an express commandment, to pray one for an other here below, and a promise accompanying the commandment, and so consequently a blessing, when these our prayers are made in faith. Which falleth out contrary, in the matters of piety and service of God, exercised without any foundation in his word; for so it falleth out to be an uncertain work: and therefore without faith, and therefore also sin, and by consequent, displeasing unto God. Secondly, we believe that the Saints in heaven are inflamed with charity towards the Church, neither do doubt of their hearty desire of the good of the same, as unto the body, for the glory of God, and to every particular, as they are members of the same, for their salvation. And to proceed thus far, is not beyond the bonds of piety, so that a man learn to stay himself there. But we deny that they either see our necessities, or hear our suits and complaints: affirming that this should make them like unto God, the only searcher of hearts; and our adversaries themselves dare not say it. They answer that they see our thoughts, not as they are in our spirits, but in God. And we answer them, that this is a devised fantasy without any foundation: and that the created spirit doth not pierce or enter into the spirit not created, but on the contrary, that if it were otherwise, that then the Angels should know all things in God, as well the things to come, as those that are present, seeing that with him every thing is present: Now there are many things unknown unto them; for the mystery of our salvation was hid from them before: and now at this day, they are still ignorant when the day of judgement shall be, 
Luk. 15.  etc. But they say, that the Angels rejoice in heaven at the conversion of sinners, etc. And therefore they are able to know it, and we do not deny it. But by means that it is their office and duty, to be employed and set on work of God for to serve the faithful, whereupon the Apostle calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hebr. 1. P●al. 34. Psal. 91. Act. 13.  ministering spirits, to whom God committeth, saith the Psalmist, the care of his servants: He maketh them to pitch their tents round about them, etc. But there is no such thing said of the Saints: no not of David himself, who after he had served in his generation, by the will of God, was laid up with his fathers. And again, that prayer, which is of such importance unto Christians, must not be grounded upon the subtle devices of man's brain, but upon the solidity and soundness of the word of God. For certainly, God can reveal what it pleaseth him, either unto the living or unto the dead. But we are not to make a common rule of his miracles; neither any commandment of his revelations unknown unto us: from his power saith Tertullian, the Divine doth never reason to his will, but rather from his will unto his power: and that by a more forcible reason, seeing the holy Scripture doth teach us the contrary. 
2. King. 22.20.  God saith unto josias: I go about to gather thee unto thy forefathers, and thine eyes shall not see the evils which I will bring upon this place. The people of Israel saith also in Esay: Thou art our father, 
Esay, 63.16. August. de cura pro mortuis gerenda c. 13.  notwithstanding that Abraham know us not, etc. And from these two places Saint Augustine gathereth, that the Saints know nothing of all the matters that happen unto men, in these words: The dead and deceased do not meddle with the affairs of those that are living, neither to know, nor yet to help or further them: They are in rest, and as for the troubles and turmoils of them that are living, they do not disquiet them. God promiseth to josias, that he should die before, to the end that his eyes might not see the evils: the spirits then of the deceased are in aplace, where they see not what is done in this life, etc. Add thereunto, that the greater part of the other fathers, as we have seen before, have taught: that the Saints at their departure out of this life, do not enjoy the sight of God, but are in a place of rest expecting and waiting for the resurrection, that so they may receive the fullness of their glory. Now those which held this opinion, could not approve the reason which our Adversaries allege for the invocation of Saints, that is, that their souls and spirits do see every thing in God: nor by consequent this invocation, if so be it do depend and follow thereupon. Saint Paul saith, 
Rom. 8.26.  He that soundeth the heart, doth know the affection of the spirit. Solomon upon the subject and matter of prayer, how in our afflictions we must have recourse unto God: 
1. King. 8.  For (saith he) thou alone knowest the hearts of all the Sons of men. This reason should have no force, if these two general propositions were not true together: That man is not to pray to any but him that knoweth all things: And that God is he alone which knoweth all things.  
But where the word of God faileth them, they forge human reasons, 
A confutation of their human reasons.  and those a great deal more unmeet to be admitted in Divinity; as that which entreateth of God; then those of the Civil Law, to be admitted in Physic; or on the contrary, because also that, that in having an infinite subject, which is not known, otherwise then as it pleaseth him to vouchsafe to reveal himself, is infinitely and beyond all proportion, exceeding all others. In the Courts of great Princes, say they, there is not any man that goeth directly to the King: he hath need to make way for the same, by the favour and mediation of some great Lord, who is employed near about his person. And not without cause say we, because that the Prince is sometimes disdainful, and sometimes shuneth, and seeketh to avoid occasions of businesses.  
But in God which is altogether infinite, what place or reason can this reason have: whose power and wisdom cannot be overcharged with the managing of the whole universal world; whose goodness reacheth and extendeth most liberally and freely, even unto the least and smallest things: nay rather, who standeth more ready and willing, assaith the Psalmist, more near unto the afflicted heart, and more ready continually to hear us, than we are to call upon him, infinitely more ready to bow and stoop unto us in his bountiful kindness, than we are to arise and lift up ourselves unto him in our prayers? Nay, saith he, O frail and vain man that thou art, measure not me according to the shalownes of thy capacity: 
Esay 55.  For my thoughts are not your thoughts, neither my ways your ways, they are as much surpassing & overreaching yours as the heavens do the earth: And his thoughts are manifested unto us from himself; that he alone will be called upon: and that, if there be any question made of an intercessor, he hath ordained his one only Son: and therefore they are to understand that to speak after the manner of the Court, it is a high displeasing of the king, that any should be sued unto besides himself. Now in deed this was the reason that the Gentiles used against the Christians in the time of S. Ambrose: for their doctrine & reasons for the defence thereof, 
August. de Civit. Dei. l. 8.  are both taken from one head and spring. And S. Augustine saith, that the Scholars of Plato taught, that there were Gods, intercessors betwixt the high and sovereign God, and the requests of men, that conveyed the same unto him; God being most worthy to have the hearing of such matters; 
Ambro. in Ep. a ● Rom. c. 1. tom. 5.  but we most unworthy to come near unto his Majesty. But what answer doth S. Ambrose make them? When (saith he) they are ashamed of having neglected God, they are accustomed to use a certain pitiful excuse, saying, that they had access unto God by these Gods, as by the Lords or Earls about the Court. Subjects have access uto the king. But I beseech you, is there any man so foolish, and so reckless of his own preservation, as that he will give that honour unto any such Earl, which is due unto the King, seeing that to entreat such a man only, is a point of treason? And these men, shall not they think themselves guilty of having transgressed, who give to the creature the honour due to God alone, and which forsake him, to adore and pray unto their companions, with service as though beside that, there were nothing reserved for God? For verily, in that men make way to have access to Kings by Tribunes or Earls, it is because the King is a man, and knoweth not to whom to trust in matters concerning the Commonwealth. But to make God ready and favourably inclined unto him, from whom nothing is hid, who knoweth what every man wanteth and wisheth, a man needeth no other supporter or mediator, than a devout spirit: for in what place soever he would speak with him, he is ready there to give him an answer. Origen likewise hath answered the very same to Celsus, 
Orig. adverse. Cell. l. 8. Chrysost. in Math. hom, 2.  in and about the same matter: from whom Saint Ambrose doth willingly borrow, and that word for word, not failing any thing at all. And Chrysostome, who is nothing behind in speaking for the practice of Christians, showeth us, that we may by as good right, use the same answer against our adversaries. Tell me woman, speaking of the Cananite: Who hath made thee so bold, (wicked and sinful wretch that thou art) to approach and come so near unto the Lord? I know (saith she) what I have to do. See the wisdom of the woman: she prayeth not unto james, she beseecheth not john, neither doth she turn herself to Peter, no, she betaketh not herself to all the whole company of the Apostles, she seeketh not for any Mediator: she goeth right forward unto the fountain. And wherefore? Of a certainty saith he in the very same Homely: Because that he understandeth in what place so ever thou art, in what place so ever thou callest upon him: Thou needest not any, either porter or mediator, neither yet any one of the family to bring thee in: thou needest not, but only to say, Lord have mercy upon me, etc. And again, When we have any matter to obtain at man's hand, we seek the favour and help of Ushers. 
Chrysost. de paenit. hom. 4.  To whom then wilt thou have recourse? To Abraham? He will not hear thee. But he only is to be prayed unto, which can blot out the hand writing of condemnation that is against thee, and quench the burning, etc.  
But say they, God doth better accept of those prayers that are made unto him in humility: and doth not this appear more fully and manifestly in them that seek to have access unto him by the Saints, then in those that dare be so bold, as to go directly to him? But in deed the greatest point of humility is obedience, which the Lord loveth better than sacrifice: And this is also man's humility, to confess himself lost in himself, and in all the nature of man: and contrarily, pride to seek in himself, or in any other man whatsoever, that which cannot be found but in God only. By this note of proof and trial did the Lord himself judge the Pharisie to be proud, namely in alleging men's works: and the Publican humble, who durst not lift up his eyes unto heaven, and yet notwithstanding said confidently: God be merciful unto me a sinner: and this man he justified, but not the other: For whosoever (saith he) doth exalt himself, shall be brought low; and he that humbleth himself shall be exalted. And this therefore is humility in our prayers, to renounce and forsake all our own natures, and to betake and lift up ourselves to God. And beware thou blaspheme not hereafter the manner of some: that Christ is more rigorous and more hard; but the Saints more mild and favourable: Nay saith he, to all the Saints: 
Hebr. 2. Hebr. 4.  Learn of me that I am meek and humble of heart. And the Apostle saith: He was made like in all things unto his brethren, to the end that he might be a high Priest, merciful and faithful in things belonging to God. Tempted (saith he) to the end that he might secure such as do fall into temptation, subject unto all our infirmities, sin excepted, to the end he might know how to have compassion. And therefore he saith, Come unto me all you that are laden, that is to say, you which feel your burden, even the heavy load of your sins, etc. And therefore also saith the Apostle: Let us approach with boldness unto the throne of grace, etc. And no cause is there why his being lifted up in Majesty, should either make thee ashamed, or cause thee to be cast off, and to take the repulse. For in that he is exalted, it is to draw thee unto him, and after him: that he is at the right hand of the Father, saith the Apostle, 
Rom. 8.  it is to make intercession for thee: that he sitteth upon the throne of Majesty, it is for to make thee to reign. The objection, that new honours use to make men to be hardly drawn to easiness or familiarity (what gross and frivolous toys) cannot be alleged against this party; for to speak properly, he hath not received any increase, nothing more than his own is grown due or come unto him: from before all eternity he is glorious, yea and by that same glory, which he enjoyed eternally with the father: Father (saith he) glorify me with thine own self, with the glory which I have had with thee, before the world was made. And that such a glory as did not hinder him, 
joh. 17.5. Philip. 2.  from making himself of no reputation, nor from taking the shape of a servant, nor from humbling himself for our salvation, even to the death of the Cross: a glory likewise for certain, that cannot hinder him from granting the things necessary for our infirmities, neither yet from inclining his ears in most bountiful manner unto our requests, that so he may carry and faithfully report them to the Father: For, for that cause hath he humbled himself, even to be like unto us: To the end (saith the Apostle) that he might be merciful and faithful, in that which is to be done with God for us.   

CHAP. XIII. That the invocation of Saints was not taught in the Primitive Church: and of the growth and proceeding thereof.  
HOw then did this doctrine enter into the Church of Christ, and how came it to be made a law? Verily, even as all other human inventions, by many steps, and by tract of time after many ages. Day by day error was increased, whiles men pleased themselves in their inventions: whereas knowledge should have abounded, if they had kept themselves to the word of Christ. Many ages passed and were expired, without any invocation of Saints: seeing it slipped in amongst the multitude of Gentiles, in such manner as that no man regarded the same to mark and observe it in the beginning: and it hath caused some to wonder exceedingly, how it should already be come to have a party so throughly won unto it amongst the people, by the blunt & blind aid of the overtaken with forestalled embracing of Paganism; seeing the most sincere & uncorrupted Doctors, did their whole endeavour to drive it out. But this shall be made to appear more clearly in the handling of the manner of the growth & proceeding thereof; howbeit for the better understanding of the same, we must here set before our eyes, how they practise this article at this day, in the Church of Rome; in Invocation, Adoration, Pilgrimages, Temples, Altars, Sacrifices, and in all the rest of the duties, services & honours, that belong unto God, and are not to be given unto any other, and how they would gladly cover and colour the same under the shadow of some Apostrophe or Prosopopie framed and applied unto some Saint; or of some panegyric, devised in the honour of some Martyr, or from some private opinion, left free and indifferent, not of the Church only, but of every Christian.  
As for the holy Scriptures, we have seen that it hath no foundation in them: on the contrary, that part or portion therein which speaketh so honourably of the Saints whether living or dead; of Angels likewise & of their ministery which they perform, for our salvation cometh short, 
Rom. 1.  when once we go beyond our bounds and limits. They have (saith S. Paul speaking of the Gentiles) honoured and served the creature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more than the Creator, and therefore God hath given them over to their brutish affections, etc. And when as men do go beyond their compass, be it never so little, in that the honour due unto man for Similitie sake, may not proceed by little and little unto that which is due to God only, the Saints and Angels do use to restrain them, and pluck them back, yea even before they be come so far as they lawfully might: S. 
Act. 10.26. Act. 14.15. Apocal. 19.22.  Peter saith to Cornelius, who fell down at his feet: Rise up for I am a man; and the Angel unto S. john, too well instructed and taught of the Son of God to worship any creature: Refrain thyself & do not so, for I am thy fellow servant, and one of thy brethren, which have the testimony of jesus. And the Disciples of the Apostles, and their first successors had not forgot these admonitions.  
It would be too long and tedious a thing here to recite all those places of the first Fathers, proving the invocation of one only God, by one only jesus Christ: besides that in the prayers of the Christian Church, 
Clement. storm. l. 7. Just Martyr. Apol. 2. Tertull. in Apol.  whereof we have the patterns in Clemens Alexandrinus, justinus Martyr, Tertullian, etc. God is only called upon through his Son; without any mention at all made therein, either of Angels or of Saints. Again, the ordinary disputations that these of the first age had with the Gentiles, were upon this point, for that they called upon the Gods and others, who for their excellency in virtue were held for half Gods; terming it by the name of Idolatry. Whereas the subject or matter itself did carry them on rather to say unto them, that it was much better for them to give this honour unto Saints and Angels, as our patrons and advocates unto God in heaven: and yet not a word thereof. On the contrary, Polycarpus the Disciple of S. 
Euseb. l 4 c. 15  john, in his last prayer which he made unto God, being now fastened to the stake to be burned alive, calleth upon God fervently, and calleth him: The God of Angels, the God of all the righteous that live before his face. This was enough, and the rather being in that his perplexity & distress, to have put him in mind of these patrons if he had so reputed them: but he remembreth not, neither yet maketh mention of any but one Bishop and mediator jesus Christ. 
Irene. l. 2. c. 58.  And Ireneus the Disciple of this Polycarpus saith: Those which are the true Disciples of Christ, receiving grace from him, accomplish and fulfil in his name, the benefits which they do unto others, according as every man hath received the gift from him. From him they have power over devils; from him the knowledge of foretelling things to come, as also their visions and prophecies, as well as the gifts of healing, etc. In all this there is not a word of having these gifts, either of Saints or Angels: but on the contrary, this doctrine was then noted, to be the doctrine of heretics, as of the Basilidians and Ophites, etc. Who prayed unto Angels in their works and that by set forms of prayer, 
Idem. l. 1. c. 23. & 35.  which Ireneus rehearseth: O tu angel ab, a, te, or, opere tuo, etc. And these had likewise their pretended Saints, judas, Cain, etc. Against whom Ireneus doth not oppose either Abel or S. Peter, but only jesus Christ our Lord. But in the Epistle of the Church of Smyrna, 
Idem in Ep. ad S●●y●nens. apud Euseb. l. 4. c. 15.  we have this whole question handled: the Martyrs were much honoured in the Church; and they deeply condemned that did not honour them, and not without cause, being vessels chosen of God to seal and assure by their testimony, the resurrection of the Lord. But how far did this honour extend? They were buried with great regard; and there is made yearly a rehearsal of their martyrdom, upon a certain day: the day of their death is celebrated and solemnised by the name of the day of their nativity; in stead of the Paynims their Genethliacks, or birth-days: the Church cometh together into the common place of burial, there to pray unto God; that by the sight of their bones, they may be stirred up to the like constancy: for at that time they had not yet any Churches. Now in respect of any of all this, may they justly be said to have either worshipped or prayed unto them? Nay rather saith this Epistle: The jews and the Gentiles came to intrcate the governor, that the body of Polycarpus might not be delivered to the Christians, lest they should honour it in stead of Christ. But how doth the Church defend itself? They are abused through ignorance, (saith it) for we can never forsake Christ, who hath suffered for the salvation of all them, which are to be saved in the whole world; neither can we ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, colere, honour any other. And note how it useth the word, which comprehendeth the service, which was accustomed according to godliness, to be given unto Christ; that is to say, the serving of him in calling upon him, & seeking of our salvation in him. But some said unto them; so greatly do you honour your Martyrs. Yea (saith the Church of Smyrna) but we worship Christ as the true and natural Son of God, and we love the Martyrs as his Disciples and followers: and not without good cause, for the incomparable love which they have borne to their king & Schoolmaster, we ourselves greatly longing and earnestly desiring to become their companions and School fellows, etc. Finally, We celebrate the nativity, that is to say, the day of the death and Martyrdom of Polycarpus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in remembrance of them that have finished the combat before us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and for the preparing and exercising of them which are to come thereto, that is to say, to stir up such as are present, to the like constancy for the name of Christ. Who giveth us the grace, (say they and not the Martyrs) to be partakers of the like crown, 
Tertull. in Apol.  etc. And this Epistle was written about the year, 160. Tertullian saith: I pray not to any but him of whom I know that I may obtain, because it is he only which doth and giveth all things, and I am one that have need to beg and crave, his servant, to honour him alone, and to offer unto him, the best & fattest sacrifice, as he hath commanded, even a prayer and supplication which proceedeth from a chaste body, an innocent soul, and a holy spirit, etc. And in the book of the Trinity he yieldeth a reason why he prayeth unto him alone: It is not proper or pertinent to any but God to know our secrets: but Christ knoweth the secrets of our hearts. It belongeth not to any but God to forgive sins, but Christ forgiveth sins. Reasoning from his allseeing knowledge, and from his Almighty power, to prove his Deity & Godhead, and from the Godhead to the service of invocation. Again: Else, how should a man be sought & sued unto in our prayers, as our mediator, seeing that the invocating of one only man, is without any power or efficacy to salvation: seeing also it is said; cursed is that confidence, that is put in man, etc.  
To that above said, they oppose and bring a place of Ireneus, 
Objections;  where there is comparison made betwixt Eve and the Virgin Marie. As Eve (saith he) was seduced by the words of an Angel, that is a wicked Angel, to run from God by transgressing of his word: so the Virgin Marie received joyful tidings, by the word of an Angel, that is a good Angel, to hear God by obeying unto his word. And as the first was seduced, and drawn away to run and fly from God: so the second was persuaded to obey him; to the end that of the Virgin Eve, the Virgin Mary fieret advocata, might become say they, the advocate. Here saith Belarmine, what can be more clear? Yea rather say we unto him, what can be more obscure? That the Virgin Marie should be Eve her advocate with God, being borne 4000 years after Eve, and received likewise a long time after her into heaven? when as likewise we shall have regard to their opinion of the Limbs? But in deed that which goeth before, as also that which followeth, showeth clearly that Ireneus had no other drift, but to oppose the good that came to mankind by the means & ministery of Marie, to the malady and mischief wherewith the same became infected, by that transgression of Eue. And as for the word Advocate, some are of judgement, that Ireneus was translated out of Greek into Latin: for we have great pieces of him as yet in Greek, and further it cannot possibly be, that ever any Latin writer would have written in such a style. 
2. Cor. 7. & passim, joh. 16  And in other places also, he is very absurdly translated by his interpreter. Now the case so standeth, that in the Greek, one and the same word doth signify both an advocate and a comforter, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and one and the same Verb to comfort and to exhort; as is often and commonly to be seen in the Scriptures. So in S. john, that which is translated in the Gospel, Comforter, according to the old translation, speaking of the holy Ghost, the comforter of our souls, is interpreted Advocate in the Epistle of S. john, 
1. joh. 2.11. Tertul. de Trinit. c. 29.  speaking of Christ the mediator. Likewise Tertullian, where he speaketh of the holy Ghost, translateth it Aduocatum: so indifferently hath it been taken either for the one or for the other. And so the sense is as if Ireneus should say, that as Eve was the ruin and overthrow of mankind, so the Virgin Marie was for his comfort and consolation, yea and that amongst the rest unto Eve herself which had sinned, in as much as God had chosen this vessel to bear and bring forth the comfort of mankind, from the first man, even to the last.  
They abuse in a higher degree of unfaithful dealing a place in justinus Martyr. 
justin. Martyr. Apol 2.  The Gentiles reproach the Christians, saying that they were Atheists, that is to say, without God. The Christians answer: Yea without Gods, whom you take to be Gods, but not without the true God. For as concerning him we worship him, that is the father and the Son, which is of him, (who is come and hath taught us these things, and all the host of good Angels that follow him) and the prophetical spirit: that is to say, we worship the father, the son and the holy Ghost. Now these words, which yet are not found in many copies, must upon evident and apparent necessity be read with a Parenthesis: for there he alludeth to that, 
Ephes. 3.10.  which S. Paul saith to the Ephesians, That the mystery of our Redemption, which was hid from all time in God, was manifested unto principalities and powers in heavenly places, etc. Otherwise what should this mean: We worship the father, the Son, the Angels, and the holy Ghost? And the holy Ghost himself after the Angels? And by this means, to save the Saints, they make no conscience to blaspheme the holy Ghost. But in the mean time this is the Monk Perion his translation: and from thence this error hath been dispersed into many books in these days.  
Origen cometh, 
About the year, 260. Hieronym. ad Pammach. & Ocean. Epiphan. t. 2. l. 1. haeres. 63.  having a bold spirit. Whom I love (saith S. Jerome) as he is a translator, but not as he is an author of strange opinions, for his spirit and ingeniousness, but not for his faith, because his writings are venomous, without any warrant of Scriptures, and offering violence unto the same, etc. And of this judgement is the whole Church. After this then to whom may he not justly be suspected? For as heretofore he laid the foundations of Purgatory, upon the opinions of the Platonists: so from the same he gathereth the first stone, whereupon afterward was laid the invocation of Saints. The Platonists said, that the upper and higher things must be joined with the inferior and lower by a middle coming betwixt both; God with men by Angels, that is, by their mediation and coming betwixt. But Christians must not lend their ears to this, as those that have a far deeper secret and mystery revealed unto them, having given them his Son, God and man, and joined together in one person, for the salvation of mankind, that which was far removed and set asunder by our sins, so that the Platonists could not comprehend or conceive the same. Notwithstanding we see that man's inventions do commonly please us better, than the revelations of God, and flesh and blood doth more freely and willingly embrace them; because it smelleth and findeth something of it own therein. 
Euseb. ●e preparat. evang. l. 12. & 13. August. de Civit. Dei. l 8. c. 14.18.20, 22 23.25.26.  Now the sum thereof was, that betwixt the greatness of God and the infirmity of man, there were two orders of Mediators; the blessed spirits or the separated intelligences; and the souls of the blessed, (we call them in our Christian language, Angels and Saints:) That these Angels offer up men's suits and petitions to God, in reporting them unto him, and obtaining a grant thereof, by their intercession, etc. That for this cause, we must pray unto and honour them; partly, as Advocates; partly, as more excellent in their merits then men: And that such also do the same, who for their merits, (being men whiles they were here upon earth) have been exalted and extolled as Gods in heaven; such a one was Aesculapius, who wrought the same effects in heaven by his Divinity, which he wrought here below by his Art: such a one also was Hermes which succoured and conserved, generally all those, who directed their prayers unto him, etc. Who is he that cannot behold and clearly perceive the opinions of the Church of Rome in these points of Paganism? Now they did not all enter with a full sea into the Christian Church: but for certain it is, that the Gentiles which were received into the same, being seasoned with this doctrine, could not be so little cherished and upheld either by being winked at, or otherwise by the sufferance of the Pastors, but that they by and by took great footing, and that in a small time.  
What is it then that Origen saith? 
Origen hom. 3 in Cant.  The Saints (saith he) which are departed out of this life, bearing still their wont love and charitable affections to such as remain behind in the world: if any man say that they are careful for their salvation, and that they help them with their prayers and intercessions towards God: he doth not run into any inconvenience: for it is written in the book of the Maccabees: This same is jeremy the prophet of God that prayeth daily for the people, etc. Mark: There is no inconvenience in it. And further, some are of opinion, & those also of the learned, that these Homilies upon the Canticles were made by some latin writer, and not by Origen. Upon joshua: Ego sic arbitror; I am mightily drawn to be persuaded, that all the fathers which have fallen asleep before us, do still in part bear some portion of the combat with us, and do help us with their prayers: & thus much I have heard said of some of our old masters. Upon the book of Numbers he groweth more hot: for saith he, Quis enim dubitat, who doubteth but that they help us with their prayers, and confirm us by their examples? etc. Where it is to be considered, how that he speaketh doubtfully of this opinion, & that he which had the scriptures at his finger's ends, if he had had in store ever a place to have confirmed and settled it upon, he would never have had recourse to an Apocrypha place of the second book of Maccabees, neither to the report of his old masters. But yet moreover it appeareth by Origen himself, that this was but a discourse of his: and not the faith of his time: If (saith he) the Saints that have left this body, and are with Christ, do any thing for us after the manner of Angels, that take charge of our safety: let it be accounted amongst the secrets that are hidden and kept close by God, and are not to be intermeddled withal by any writer; that is to say in a word, inter Apocrypha: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek doth not signify any other thing.  
But of this private discourse of this pretended secret mystery, that the Saints pray for the faithful, gathereth he this consequent: it is meet and convenient therefore, that Christians do pray unto them. And did the Church of his time the same? Nay but clean contrary. Celsus a Pagan objecteth unto him, That it cannot be displeasing to the high God, that men should make vows and supplications unto the Gods, as unto his loving friends, which help men forward in the things which they pray unto him for etc. He answereth him, that he acknowledgeth no such Gods, but rather the holy Angels, the servants of God, and the blessed ones whom he vouchsafeth to call his friends. And the drift of the disputation required, that if he had believed any such thing, that he should have added: To whom God is well pleased, that men should make their vows and prayers, and not to your Gods. But what saith he? We offer, saith he (and speaketh no more there as he was Origen, but as a Syndicke of the Church of his time) in all humility our vows unto God, who sitteth as chief judge and governor over all, by his one only Son jesus Christ, in whom we put up our supplications, in as much as he is the propitiation for our sins, and that as a high priest, he offereth our prayers unto God, etc. For God (saith he afterward) must alone be worshipped, and the word his one only Son and first borne of every creature, must be alone prayed unto, as the head and chief, to the end that he may commend unto God our prayers which shallbe come unto him, etc. But if we desire, saith he furthermore, that the company of Angels should help us in procuring his further favour and ready inclination to do us good, (and here should he take his opportunity to counsel us to pray unto them) let us know that the Angels will love and affect those whom they shall know to love God, to serve him, and heartily to call upon him, even as they themselves do pray unto, and worship him, etc. For is it not better (addeth he) to commit one's self, and to trust to God, which ruleth over all things, which bringeth this doctrine unto us by jesus Christ, and to ask of him such assistance and protection as may be ministered unto us, both from saints and Angels? etc. But if Celsus or rather our adversaries taught by Celsus, should reply upon him: But doth it not well to have friends in the Court? And why then also should it not do as well to have friends with God in paradise? etc. Verily (saith he) although this life be full of examples, how to win the great and mighty, & afterward by them the kings themselves: yet notwithstanding we have but one God to pacify and appease, and he is pacified with godliness and virtue. And as the shadow doth follow the moving of the body: so in like manner do all the inferiors attend and wait upon him which is the superior. For who so hath God his friend, hath also by consequent all those friendly to him, that are Gods friends, whether they be saints or Angels, which without being prayed unto, do pray with him, and for him, and assist him every manner of way that they are able, etc.  
And herewithal as when the Canonical scriptures do fail them, they are accustomed to have recourse unto the Apocrypha: so likewise the true books of Origen, not contenting or satisfying them, they betake themselves to such as are falsely attributed unto him. Origen (say they) prayed unto the Saints: You Saints of God (saith he) I pray you that you would prostrate yourselves before the seat of God's mercy, for me a miserable wretch. But herewithal I could have wished them not to have concealed, how that this book called the lamentations, 
Gelas. Decret. 15.  or penitential work of Origen, are declared by pope Gelasius to be counterfeit & feigned. Upon job likewise they say, that he saith, O Saint job pray for us miserable sinners, to the end that the mercy of God may deliver us, etc. But it were to be wished that they had the shame to blush, for fathering this shameful thing upon Origen, for attributing to him this whole book, which is not his in the least tittle thereof, being stained with Arrianisme, and that in such deep & horrible manner, as that it calleth the holy Trinity, a sect, an heresy, & infidelity, the three persons the three horns of the Devil. And in deed it was attributed to the Bishop of the Arrians, called Maximinus, against whom S. Augustine hath written. And let them remember also that he speaketh therein of the manichees, of Lucian the Martyr, & of the heretics Homousioi, all which rose & sprung up a long time after him; which is also confessed by themselves: as likewise the Homilies of the said author, in diversos. Let them also learn of S. Origen, that he would have his works read, as the works of a man, and not of an Angel: Consider and take good advise (saith he) that so thou mayst be able to judge if that which we say may be made to agree with the scripture: I suspect it, it is my conjecture, but try and see if it may be so, etc. But so it is, that he hath only said this & nothing further: namely, that it is credible, that the saints retaining as yet their charitable and loving affections, do heartily desire all manner of good unto men. And now let us see how far he was off from looking to enter into Paradise by the merits of the Saints? 
Origen. hom. 17. in Luc.  What think we then (saith he) that all the Apostles were offended in our Lord, and that not so much as his mother was exempted? Yea, saith he, if she had not been offended at the death of our Lord, jesus had not been dead for her sins. But if all have sinned, and stand in need of the grace of God, and are justified and set at liberty by his grace, verily Mary herself for a time was offended: And it is the same which Simeon prophesieth, when he saith: Behold a sword shall pierce through thy soul, even thine who knowest thyself to have brought forth a child without the company of man: yea even thee who hast heard of Gabriel: The holy Ghost shall come upon thee, and the power of the highest shall overshadow thee: shall the sword of in fidelity wound with doubtfulness and uncertainty, as with a prick, for that divers thoughts shall distract and tear thee in pieces, when thou shalt see him crucified and put to death, whom thou hast heard called the Son of God?  
Saint Cyprian passeth on a little further, 
Cypr. l. 1. ep. 1. a● Cornel.  and yet not to a flat invocation or calling upon Saints deceased: but rather to the stirring of us up to pray unto them whiles they be alive, that they would remember us when they be in heaven. And it is in this sense that he saith: Let us be mindful one of another; let us pray one for another every where: And those of which shall first be called away hence, let them continue their amity and love without ceasing in the presence of God: let their prayers never cease for their brethren and sisters, craving in their behalf the manifold mercies of the father. That is, Saint Cyprian extending and stretching the care that the Saints deceased should have, not unto the Church in general only, but by a continuance of holy affection unto them whom they had loved in Christ here upon earth. And this although it have no example in the scripture, yet it is far off from our adversaries their doctrine: for he prayeth to the living, and not to the dead. Now the controversy or question betwixt us is not, if they pray, and to what end: but if we ought to pray unto them at all, I know well what they have to allege out of the sermon of the star, and the wisemen of the East: As that the infants slain by Herode are made Senators in Paradise, and obtain grace for them which do not merit it, etc. But they are not ignorant, that this sermon hath by themselves been always numbered amongst the devised and feigned ones. As likewise that which they bring out of the book of S. Cyprian his penitentnes; How that he had been a Magician, and that by the help of the Devils he would have assailed the chastity of a maid: and that she calling upon jesus Christ her husband, and afterward the virgin Marie, was delivered: and thereupon also S. Cyprian converted. But with what face? seeing S. Jerome telleth us, that S. Cyprian was a Rhetorician, and won unto Christ, 
Hieronym. in epist. ad Paul. & in Comment. in jonam. c. 3. Cyp l. 2. ep. 2. Gelas. D. 15. c. Sancta Rom.  partly by the familiarity he had with Caecilius, whereupon he was surnamed the Cecilian: and partly by the reading of the Prophet jonas. And seeing that S. Cyprian in setting down his own conversion, saith not a word of all this: And as little is that which cometh to light by Pontianus his Deacon, who hath written his life. But which is more, seeing that Pope Gelasius at the very same time, when the invocation of Saints had rooted itself very deeply, did pronounce and affirm unto them, that this book was Apocrypha. And yet they are still abusing the common people with the name of the fathers. For as concerning the sermon of Gregory Nazianzene, Marulla hath very well observed, that he hath made Cyprian of Damascus, and Cyprian the Carthaginian all one; whereas the first suffered in the time of Valerian, and the second under Dioclesian: And it hath been noted by many others before and after him.  
We are now in this place to bring in Dionysius the pretended Areopagite: for he cannot be so ancient, (as we have proved) as they would make him: 
Dionus. eccles. Hierarch. c. 3.  and this we say and affirm by the way, that we need not doubt, that the miracles which God wrought upon the establishment of the Church, at the sepulchres of the Martyrs, made many to look down and to fix their eyes upon the Martyrs, whereas they ought to have lifted them up, and to have caused them to look upon God alone: and that so much the more because it was called and accounted to be the honouring of God in his Saints, as also for that it seemed to be an instigation and pricking of men forward to suffer for the name of Christ. Whereunto also you may add as another cause the want of a Paul or Barnabas at the corner of every field, to repress these disordered and unruly devotions of the people; 
Acts 14.  and to cause them to leave the creature, to betake themselves to the living God. But so it is, that this Denys rehearsing the causes for which he made mention of the Saints in the service, speaketh not but of those that follow: To the end (saith he) that those that live may learn by these examples to live and die well in God: and that they might be admonished and taught, that those that die in him, do live out of this life in a better: That God hath them in his remembrance according to that which is said: God knoweth those that are his: The death of the Saints is precious before God: That they are also one with Christ by an indissoluble union and bond that can not be broken: which are the causes (saith he) that this mention or rehearsal is made at the time of the celebrating of the Sacrament, the Sacrament of the conjunction and union of Christ and his members: That is, to show unto us, that those that be not the greatest part in this world that yet they cease not to be a part of the Church.  
The contention raised about the Arrians, was a cause that for a certain time men did speak without fault. The Christians reasoned: Christ is truly God, for we are all agreed to pray unto him: but we pray not unto, neither call upon any but God. This argument had been of no force, if the Church at that time had used the invocation of saints, for the reply had been very ready: But tell me how many Saints do you pray unto, 
Hillar. in psal. 129.  which you know to be no Gods? And although S. Hilary do play the Philosopher as others before him, upon the mediation of Angels, the protection of the patriarchs and Apostles, etc. yet he reserveth invocation for Christ alone: 
Idem in Psal. 123.  Because (saith he) that he believeth that he is very God; that he is present by his nature when he is faithfully called upon: and for that he is present with him that believeth in him, etc. 
Idem. c. 27. in Matth. Athanas. orat. 2. cont. Arrian. Idem de incarnate. verb.  But in regard of the Saints, The virgins (saith he) do answer, that they cannot give any oil: because it behoveth every one to buy for themselves, and that none do expect & trust to be helped by the merits and works of another, etc. Athanasius in like manner: The Saints (saith he) do not crave any help of the creatures: but they cry and call unto Christ in their necessities; He is not therefore a creature, he is very God. Again, If thou worship (saith he) Christ as he is man, because the word dwelleth in him, then worship the Saints, because that God hath a little house, or dwelling place in them, etc. which thing he proveth to be absurd. What force should such a reason have had if the sermon entitled of the virgin, the mother of God were his, wherein he prayeth unto her for secure, by the names of Lady, Mistress, Queen, etc. But the learned know, that the greatest part of the third and fourth Tome of Athanasius are suspected of untruth: as Nannius likewise hath confessed, being public professor in the university of Louvain, and he that did translate them. And this is one special mark thereof, for that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not received into the Church in Athanasius his time, howsoever it be out of doubt that they had the doctrine.  
And now we be come to the time of the first Nicene Council: 
Anno 350.  the word of invocation of the Saints having never been heard of in the church of all that time: which by this means had been without this doctrine more than 4000 years, as likewise near hand 400. 
Tertull. adver. Praxeam.  years after the incarnation of Christ; a manifest sign and token that it was never his, but that it came from the Devil, according to the rule which Tertullian giveth us, to try the doctrines of the church: That that which is the ancientest is the truest, and that what is come in since then, is false and counterfeit. Or else according to Lyrinensis his rule, That which always hath been, and every where, and amongst all men. The first notwithstanding that brought it in might be led thereunto by a good intention; and those which suffered it might happily not see to what abuse it was likely to come, the quality and nature of superstition being such, as the Physicians deliver the Hectike fever to consist of, which is in the beginning very hard to be known or discerned, but easy to be cured: whereas in progress & tract of time it becometh very hard to cure, and very easy to be known.  
The prayers of the Saints deceased for the living, were the particular opinions of Origen and Cyprian, 
The bringing in of this abuse, by a Rhetorica. l figure.  founded upon a likelihood, and fostered in the solitary celles and cloisters of Monks, until such time as they brought forth the offering up of prayers from the living unto those that were dead. And breaking out of the cabins of the Monasteries, they began to perch in the pulpit, upon that great increase of the Church that followed the empire of Constantine, and his successors; and yet all this while carried more like unto a Rhetorical figure or flourish, than any article or grave point of Divinity, and delivered in their Panegyrickes. And Saint Basill and Nazianzene, 
Anno 370.  who brought the Monks out of Egypt and Syria into Greece, were the promoters and furtherers thereof, being the most famous Orators of that age: an age verily wherein the Church grew and prospered greatly for honour and wealth, by reason of the protection of the Empire: but therewithal growing heavy and laden with the errors of Paganism slipping into it, together with the multitudes of the Gentiles: the Church in the mean while being busied in beating down the heresies raised about the trinity, they being then in their chief strength: The quickest sighted, conceiving that they had gained no small matter, when they had turned the Gentiles from their Gods to Angels, 
Basil. in Gord. Mart. & de Martyr Manante.  and from their half Gods to the Saints of the Christians, and from the serving of the one, to the loving and imitating of the other. Saint Basill therefore speaking of the Martyr Gordius, celebrateth his feast, rehearseth his life, and exhorteth the people to follow him: and all this according to the order of the Church. But in the prayer that he made of the Martyr Manans, he went beyond the bounds of the order and observation of the Church, & falleth into the superstition of the common people: Call to your remembrances (saith he) how oft you have seen him in a dream, and how oft he hath ministered help unto you in your prayers, and in your journeys, etc. This passeth the limits both of the scriptures, as also the decrees and ordinances of the Church: and it had been better that he had kept himself to the rule which he himself elsewhere doth give unto us: As, That to departed from the scriptures is to fall away from the faith. But yet our adversaries not contented with this, will make him say more than he would. He saith in the panegyric of the 40. Martyrs: He that is in affliction goeth unto these 40. and he that is in joy runneth unto them, etc. the wife praying for her husband, and the mother for her children, etc. that is to say, thus did the common people practise. Bellarmine giveth our adversaries more advantage: Let him that is afflicted go unto them, etc. as though he would prescribe and appoint them to do it. And hitherto have the Panegyrikes brought us.  
Nazianzene against julian: Hear all ye people, tribes, tongues, and ages; that is, 
Nazianz. in orat. 1. in julian.  all ye which are alive at this day, or shall be borne hereafter: Harken O ye hosts of heaven and companies of Angels: hear likewise O thou soul of the great Constantine, if thou have any sense in thee, and you O ye souls of the rest of the Christian Emperors. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Again upon the passover: O thou great and sacred Passeover (saith he) the purgation of the whole world, I am purposed to speak unto thee as if thou hadst a soul, etc. 
Idem in orat. Sanct. Pasch.  Who seethe not that this is the very same which the Rhetoricians call Apostrophe? For and if this were a formal and orderly invocation, would he have applied the same so confusedly to every thing both living and not living? as well to the wicked as to the good & godly? to things without life, as well as to things having life, to the living as well as to the dead? And as for the dead, would he have prayed unto them in such uncertain and wavering sort, and with so little faith? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very fashion and manner of speaking used by the Pagans: If you have as yet (saith he) any sense or feeling in you. 
In orat. de Basil.  And yet in certain other places he waxeth more fervent and hot: And in his panegyrical oration which he made of S. Basill, so far as to say that he is in heaven, and that he sacrificeth & prayeth for the people: yea so far, as to say unto him: Behold and look down from heaven upon us, repress and pluck out the prick of this flesh by thy prayers, etc. 
Idem in orat. de Athanas. & Cypr.  And likewise in that of Athanasius: Direct this people, guide and furnish them in this combat and spiritual warfare. And in that of S. Cyprian after the same manner.  
But that we may more clearly see, that this was a private opinion which the Pastors held rather in respect of the people's devotion, 
Idem in epitaph. patris.  than the people from the instruction of the Pastors, let us always observe these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I think, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as I persuade myself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if it may be spoken without arrogancy, etc. Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if they have any sense or feeling left them, I am constrained to speak unto them as though they were present and heard: I advise and counsel you to behold and look upon him, as if you saw him, and he you. And yet more plainly in the funerals of his sister Gorgia, 
Idem in suner. Gorgon.  after many such flourishes he checketh and represseth himself: If thou hast any care or regard (saith he) of these honours, if this honour be bestowed by God upon holy souls in recompense: if they discern, understand, and approve these things: understand and know also our purpose and speech, etc. All of them being phrases of speech that are full of doubting, and by consequent a prayer without faith: whereas in matters as certain as the Articles of our faith, the Church is accustomed to say: Fidelis sermo, firmissimè tene, & nulla tenus dubites; This is a true and trusty speech, a doubtless faith. And who so desireth to see further, how far they were carried with the stream of their Rhetoric, let him read the monody of Nazianzene, upon the life of S. Basill: for there he maketh a comparison with Adam, Henoch, No, Abraham, Isaac jacob, joseph, Moses, Aaron, joshua, David, Solomon, and Elias: even to the preferring of him alone both before every one of them in particular, and all of them in general: but unto S. john Baptist and the Apostles in these words: That he was sent an Apostle to re-establish faith in the world. A charge and burden (saith he) so much the more difficult and weighty, by how much to settle a thing again, is ordinarily more laborious & painful, then to work it new. And let this one taste of the fervency of their speech serve as an admonition, with wisdom and discretion to read the like.  
But let us hear what was said at the same time, 
The opinion of the churchmen, and not of the common people. Theod. in ep. ad Colos. 2.18.  not by any particular person, but by the general voice of the Church assembled in a Synod at Laodicea upon this matter: and that not in any Rhetorical figure; but in a well scanned Canon, and that set down in plain terms. Theodoret expounding these words of the Epistle to the Colossians: Through humility and worshipping of Angels, they (saith he) which defended the law, persuaded them to serve Angels; alleging unto them, that the law was given by them. And this vice continued a long time in Phrygia and Pisidia: In so much as that the Synod assembled at Laodicea, the chief city of Phrygia, did forbid them by an express law; Ne colerent Angelos, to worship Angels. And as yet there are to be seen the Chapels of S. Michael, amongst their bordering neighbours. Now this their counsel was covered with the cloak of humility: for they alleged that the God of the universal world is invisible, incomprehensible, and not to be approached: and therefore of necessity man is constrained to use them to the procuring of God's favour. And this is it which S. Paul calleth through humility and worshipping of Angels. And he addeth, practising or intruding himself into matters: which he hath not seen: that is to say, using his own conceits. And in the third Chapter: S. Paul commandeth, that they give thanks to God the Father by Christ, and not by his Angels: But the Synod of Laodicea following this law, laboured to cure this old disease, and therefore ordained that they should not pray unto Angels, 
Niceph. l. 7. c. 50. ●  neither yet cast off Christ. And of these Chapels of S. Michael, Nicephorus speaketh also according to his time. Now what is it that they can say to so clear a testimony? Verily the wrangling and overthwart spirit given to cross and gainsay, 
Tom. 1. Concil. Laodic. c. 35.  is never to seek. In the Counsels which are come to our hands, the Canon is laid down in these terms: Non oportet ecclesiam Dei relinquere & abire, at● Angelos nominare, (alias angulos) & congregationes facere, quae interdictae noscuntur. Si quis igitur, etc. that it to say, if you read Angelos, Angels; We must not forsake & leave the Church, and go away and nominate, and call upon the Angels, and gather unlawful and forbidden asemblies. And therefore if any man be found worshipping according to this hidden and secret idolatry, let him be accursed, because he hath cast off our Lord jesus Christ the Son of GOd, and given up himself unto idolatry. But & if you read it, Angulos: that is to say, Corners or angles, you must not withdraw yourselves into corners, etc. And yet notwithstanding there is no man that doth but once look upon this Canon, but he may perceive that some have had a delight to corrupt it. But by conferring of it with Theodoret, it is made clear and plain: That is, that the question is not, De angulis, but de Angelis, not of certain angles, but of Angels. For how should it be to the purpose to be an idolater, to be accursed for serving God in some corner: seeing also that it is said, When thou art disposed to pray, betake thyself into thy private closet, etc. Neither doth the Synod forbidden to name Angels, for what offence were it to name them? But of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, to call upon them, they have made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, to name them. For why should that be accounted to cast off the Son of God, and to give over himself to idolatry? The breviary of Fulgentius and Ferrandus saith:  nullus ad Angelos congregationem faciat. And that of Cresconius entituleth this Canon: De his qui Angelos colebant, that is to say, Of them which do any manner of worship unto the Angels. And this the Greek Canon calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To do the service used of the Church in honour of them. And thus they think themselves to have avoided the places which are against them.  
Epiphanius and Chrysostome principal Bishops of the East Church, do yet yield us a clearer testimony how they believed in their time concerning this article. Epiphanius I say, who upon occasion of certain women in Thracia and Scythia, which offered a cake to the virgin Marie, which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, found cause to reprove and convince not only that particular abuse, but all others of the like quality, which were then suffered in the church under the shadow of devotion, and under the cloak of certain famous persons: And he goeth so far (what would he have said of these times) as to condemn them of heresy: Let the Saints be honoured, 
Epiph. count Antidicomarionitas, contr. haecresp & adver. Hyndianes.  (saith he) and their rest glorious, but we may not honour them more than is meet and convenient, but we must honour the Lord for them. And to the end we may not doubt what he meaneth by honouring: Of the saints themselves (saith he) we learn what honour is due unto God, and what unto them: but we may not give them the honours after their death, which living they themselves did give unto God: for fear (saith he) that veritas abeat in errorem, the truth be turned and changed into error: that is, for as much as that which is performed duly unto God, can not choose but be misplaced & unduly bestowed when it is performed unto creatures. Now these honours, such as is adoration, as also invocation, are parts of that which he calleth Latria. For so he expresseth his meaning to be by the examples which he mentioneth of them in jeremy, that honour the hosts & Queen of heaven: of No giving thanks for his deliverance, by a sacrifice; of jacob, craving aid of the Lord in his necessity, in pouring the oil upon the stone, etc. And whereas the abuse did grow more plausible, by reason of the name of the virgin Marie: There are some (saith he) which do not honour her sufficiently; & there are some that glorify her too much. The Devil under the colour of doing good entereth into the spirits of men; deifieth the nature of man, to cause them to worship the dead, etc. But although the body of Marie were holy: yet notwithstanding it was not God: she was a virgin to be honoured and reverenced, but not to be adored & worshipped: she herself falling down & worshipping him, that was borne of her according to the flesh: whereupon he saith unto her, What have I to do with thee O woman? for fear that any man admiring too much her excellency, might fall into heresy. These are the reasons he useth in all this disputation. In the first place; It is not spoken of in the scriptures: Where is (saith he) the scripture? where is the Prophet that hath spoken it? And for the second, 
Rom. 1.  It is an old error which must not rule over us, to forsake the living, and to worship that which he hath made: according to that which is written: They have worshipped the creature more than the Creator, etc. And therefore neither Helias, nor S. john, nor Thecla, nor Marie. For if it be denied the Angels, why should it be granted to the daughter of Hanna, that is to say, Mary? And afterward also whole pages to the like purpose: Let jeremy saith he, hold in these silly & simple women, that they may not trouble the whole world, that they may not have any more to say, we honour the Queen of heaven, etc. What other thing should he hear at this day in the devotions of the Church of Rome? Then he concludeth: And this we have written for their sakes that are desirous to attain the truth of the scriptures: But & if there be any man that liketh better to hear the contrary, (for this superstition did not want Monks to support it,) he that heareth, let him hear, & he that is disobedient, let him be disobedient, etc.  
Chrysostome may seem to have taken to task the pulling down & subversion of this abuse: he taketh such pains by all manner of means, to undermine the very foundations thereof. He saw that the people were more inclined to receive help from the suffrages of another, then to amend their own lives: Therefore he impugneth this opinion Nay, (saith he) We are a great deal more assured & certified, 
Chrysost. hom, 5. in Matth.  by our own suffrages, them by the suffrages of an other: neither doth God so soon grant our salvation at the prayers of another as at our own. For by that means was he moved to pity the Cananitish woman: by that means also he gave the harlot to believe: thus also did the thief obtain paradise, there being neither advocate nor mediator to move him to any of these by intercession. But, 
Idem. hom. 12. in Matth.  Thou sayst I have no good works, I cannot trust to my good life: hereupon it is, that we are to betake ourselves to his mercy: the calm and quiet haven of sinners, where judgement ceaseth, & wherein consisteth unspeakable safety, according to the example of the Cananitish woman, who neither went to james nor john, nor Peter, etc. But in stead of all these, she embraced as her dearest companion, unfeigned and hearty repentance, and it was also unto her as her advocate, going on her behalf directly unto the sovereign head and fountain. And wherefore said she is he come down to take human flesh upon him. & why is he made man, but that I may speak unto him? In another place, 
Idem hom. de prof. evang.  Wilt thou see (saith he) what more we do for ourselves by our own praters, then by those of an other●? when the Apostles pray for the Cananitish woman, they are repelled: I am not sent but to the lost sheep of Israel, etc. But when she pleadeth her own cause by prayer, how great a sinner soever she were, even than it was that she obtained grace: even than it was that the Lord did grant her petition. Yea, but the scripture commandeth us to pray one for another: Other men's prayers therefore are not unprofitable. Admit it, yet it must be by the Saints that are alive, and not by them that are dead. And of this intercession of the Saints it is that he speaketh, and not of that of the Church of Rome: When we offer (saith he) altogether unto God, 
Idem. hom. 44 in Genes. 1. Idem. hom. 5. in Mat. Idem. hom. in 1. ad Thes. Genes. 18. jerem. 7.16.11.14.  that which cometh from ourselves, and the intercession of the Saints is joined therewith, it doth greatly profit us. For (saith he in another place) the prayers and supplications of the Saints are of great force & power on our behalf, and therefore let us not neglect them, but rather let us pray them to pray for us, and to lend us their helping hand. But what Saints? even those that are living: and we know them by the examples and patterns that he giveth us of them: As of Abraham making intercession for Lot: and of jeremy, whom God forbiddeth to pray for the people: and many other. Where in the mean time we have to observe and note the faithful and good dealing of the Doctors of the Church of Rome, who allege the same of the Saints deceased, and not of the faithful living, which are in all the scripture commonly called Saints.  
As concerning the Saints deceased, he sometimes speaketh of them according to the common opinion, 
Idem in Basil. Martyr.  especially in his Panegyrics: That the magnanimity and undaunted boldness of the Martyrs is a terror unto the tyrants, the devils, and the Prince of the devils: That they pray to God with confidence, as soldiers are wont to show their wounds unto their Prince: 
Idem in Iwent. & Maxim.  That if S. Paul have loved men here below, he hath also in heaven, a more fervent love towards them; but that this never reacheth either to praying unto Saints, or unto Martyrs: on the contrary, in all his prayers, we do not hear of any other but only God. But have they not purchased Paradise by their sufferings and merits, and not for themselves only, but for those also that call upon them? Not so, for they are far off from that. On the contrary, saith he, God alone is without sin: 
Idem hom. 40. in Genes. & 49. Idem in hom. 45. in Mat. Idem hom. 20 in johan.  and to the end that he might be without sin, he permitted Abraham to sin by infidelity, Moses by ingratitude, the virgin likewise the mother of Christ in his passion by doubting: Animum matris gladius dubitationis pertransijt, etc. The sword (said he) of doubting or diffidency pierced her soul. Likewise saith he, Sometimes by ambition, by vanity, and by the forgetting of the divinity of the Son, etc. As if of purpose he would prevent or repress the abuse which sprung up then, and grew stronger afterward by the invention and industry of the Monks about the infinite merits of the holy Virgin.  
What have they to oppose and set against this? The Liturgy of Chrysostome? but we have heretofore avouched for a certain truth, that it was compiled & made more than 500 years after him. An homely of the nativity of S. Peter and S. Paul, wherein they make him say: Peter and Paul pray for us without ceasing; for you have promised so to do. And where? You Paul, when you said, Venite mecum, & bonis ne deficiamur: and you Peter, Studebo post meum obitum, etc. But the best learned have been ashamed to give it place amongst his works. 
Idem in hom. post reditum ab exilio.  But do they make no conscience to make him to allege the scripture so falsely? In that which he made returning from exile: I have invited and bid you to supper (saith he) with the Apostles: let us come to Timothy, to Andrew, etc. Therefore he teacheth them say they, to have recourse unto saints. Whereas he rather discourseth in that place, to what persecutions the saints are subject, and sendeth them to consider the examples of those above named, to the end that they might not be strange or unacquainted with any thing that they should find. 
Idem hom. 5. in Mat.  Neither is that worthy better to be trusted, which they allege out of the fift homely upon S. Matthew: That which we say is not to be denied, that we ought not to pray unto the Saints. For his words are: And we say well; not that we deny, that the Saints ought to pray for sinners: that is, as we have before showed, the saints alive. And likewise all this homely maketh for the contrary. And in deed Bellarmine hath been ashamed to allege the places above named, holding himself to one only in the threescore and sixth homely unto the people of Antioch. The Emperor (for so they make him to say) is there himself with his purple, to beseech the Saints to make intercession unto God for him. He prayeth unto a maker of tabernacles, and a fisher, as his protectors. But it is to be noted, that the same words are read in a sermon attributed unto S. Augustine, De Sancto Paulo: and the Canon Garet doth allege them of one Theodoret Daphnoipatus of far latter time. So little certainty is there, whether it be S. Augustine's or S. Chrysostom's, being also directly contrary to the whole body and scope of their doctrine. And thus we see how Epiphanius and Chrysostome do agree together in this truth, notwithstanding the sharp contentions, which were in other places betwixt them.  
Cyrill Patriarch of Alexandria followeth them near by, both for the time and doctrine. His Maxims are: None cometh to the father but by Christ: The Son was made the door and the way to reconcile men unto the father, and he himself doth distribute and give grace together with him, etc. He is the Mediator, the high Priest, the Comforter, that is to say, the Advocate. john 2. He giveth entrance and access for our prayers unto the father. He giveth us free liberty and boldness with him, etc. Yea (saith he) in as much as God granteth the prayers of such as do worship him, (that is to say, of such as call upon him:) for with whom doth it agree better to grant unto holy men their earnest requests, then with him who alone is naturally and truly God? But as concerning the Saints, as much honour as you will; but without all manner of adoration and worship, without any invocating of them, which are the chief and principal part: although that in his time the private superstitions of men had prevailed even so far. julianus the Emperor reproacheth him, you Christians ye worship a man: Yea, 
Cyril. ad Reg. de rect. fid.  (saith he) but such a man as we acknowledge and confess to be both man and God together. But at the least the Martyrs: Nay not so (saith he) as that we hold them for Gods: we do not adore or worship them: we praise their constancy, in having hated their lines for the truth, etc. And he telleth us wherein this honour consisteth: In a remembrance (saith he) which withereth not, even of their excellent and exceeding fortitude. He forgetteth not in the mean time to describe how many ways the Greeks' honoured their Gods, even betaking themselves unto them, as protectors and gardiantes of such as were alive. And this was the place, & here the opportunity for him to have said; And what you do unseasonably and without any proof of duty unto them, the same do we duly and of required duty unto our Saints: 
Cultores.  but he is flat to the contrary; But we (saith he) do not any thing at all. Not therefore as the Grecians, the proper worshippers of men, who without consideration have attributed the glory of God to whom they please, etc. For the scripture (saith he) doth not preach unto, or teach us any more Gods then one: neither have we any custom to worship any other besides him. And the Saints (saith he in another place) have also obtained the gift of God by his grace, 
Idem in Thesaur. l. 4. c. 2.  and the mutual prayers of others: but they cannot impart it unto others at their pleasures: whereas the Son, as the fountain of holiness, doth sanctify his disciples by his own power: Receive, saith he, the holy Ghost, etc. The Conclusion of Cyrill, in the end, after all this disputation, is: Therefore we must pray in the name of the Saviour, if we will be heard of the father. And notwithstanding some are grown to that impudency, contrary to the opinion of all ancient writers, as to impute and ascribe unto him a little book imprinted in times passed in Paris. The liturgy and hours of the virgin Marie. As for Theodoret, we have seen heretofore what he said unto us of the Council of Laodicea: and yet further we must not forget what he saith unto us of the words of Saint Paul to Timothy: One Mediator of God and men, etc. 
Theod. 1. Tim. c. 2.  If (saith he) as saith Arrius and Eunomius, the Son be not partaker of the substance of the Father, how shall he be an intercessor, etc. And therefore the Saints by the same account, no Gods, no intercessors.   

CHAP. XIIII. Of the continuance of the pureness of doctrine concerning Invocation, and of the growth and proceeding of the corruption of the same in the Latin Church.  
LEt us here again return to the rest of this doctrine in the West Church, proceeding where we left to speak of the same. S. Hilary took up his standing at this point; That notwithstanding that the Angels and the Saints do continue their charity towards us, that yet we must call upon one only God by Christ, it being expected that he should be alone, and only one which knoweth, and can do all things. And now let us a little look over S. Ambrose, S. Augustine, and Saint Jerome in the Latin Church, and examine their opinions: the first of them answering within a little, the time of Basil & Nazianzene: the other two the time of Epiphanius and Chrysostome in the Greek Church.  
S. 
Ambros. in sunere fratris satire.  Ambrose verily in like manner as S. Basill, wanteth no store of Rhetoric, such as the time afforded. In the funerals of his brother Satyrus he is vehement: Well (saith he) go thou first into this common house, & that which now is more desired and wished for of me then any other thing: make ready there for us our bed chamber, leave me not to languish and mourn any long time after thee; Call upon me if I be too slow, and help me to make more haste, 
Ambr. in Luc. l. 10.  etc. And in another place: From whence shall I cause thee to come, Peter, that thou mayest tell me what thou didst think when as thine eyes distilled tears? shall it be from heaven where thou art in the company of Angels; or else from the grave? etc. Who will not acknowledge in these words the Rhetorical Apostrophes so familiarly used of Orators? In his book of widows, he is carried away a great deal further in a Declamation: When (saith he) Peter his mother in law had a fever, Andrew and Peter prayed unto the Lord for her: And thou O widow, hast so many neighbours that pray for thee: the Apostles, the Martyrs and the Angels: therefore thou must pray unto them, for they can pray for our sins, seeing that they are washed from theirs by their own blood, seeing also that they are beholders of our actions. Again, Is she less fit to pray because of her sin, or less fit for to ask and obtain? let her use the benefit and help of others which do pray, etc. Who is he that may not justly be offended with these lofty and hyperbolical speeches, with this exceeding riot & lavish laying out of such high mounted speeches, directly contrary to the doctrine of Christ & his Apostles? Of Christ, who calleth the repentant unto himself, they being so much the more fit to come unto him, by how much the heavier they feel themselves laden with the burden of their sins; Come unto me (saith he) all you that labour & are heavy laden, etc. Of the Apostles, who teach us, that the sins of the Apostles themselves were washed away in the blood of Christ. As also against the doctrine of his dearly beloved Origen: That the virgin Marie hath need to be washed, to be sanctified, and to have a part in the redemption purchased by this blood. But now let us hear him like some still brook, or little river gliding smoothly along some plain channel, all his heat of Rhetoric laid aside, and expounding the scriptures according to their bare meaning and sense: & that verily in a far other sense. The Gentiles said to him (as we have seen before;) It is needful to have access unto kings by the mediation of great personages: so we must look to approach unto the high God by inferior and petty Gods: & so say our adversaries by the saints. And what answer doth he make them upon the Romans'? 
Ambr. in epist. ad Rom. c. 1.  But saith he, and that in many words: With God thou needest not any other intercessor than a devout spirit: It is high treason against him to make way to come to him by his creatures: whereas in deed it is good for kings, who know not whom to trust in their common wealth: but not in respect of God who knoweth all things, 
Id●● de Iscac. & Antma.  who understandeth the value and worth of every man, etc. But wouldst thou have a Mediator? look upon him whom he giveth unto thee: jesus Christ himself (saith he) is our mouth by which we speak unto God; our eye by which we see the father: our right hand by the which we offer unto the father; and if that he make not intercession for us, neither we nor any of the saints have any part or portion in God. And elsewhere; 
Idem l. 3. de Spir. Sanct. c. 12  We must not worship (saith he) any thing but God, as the scripture saith: Thou shalt worship one only God: The holy Ghost likewise must be worshipped, seeing that we worship him who after the flesh is borne of the holy Ghost. But no man must draw or apply this to the virgin Marie, she was the temple of God, but not the God of the temple, etc. And if any man reply and say that he speaketh of adoration, and not of prayer, he overthroweth the question: for in vain is it to pray, where we put not our affiance. But (saith he) the Almighty power of Christ was declared and manifested; in that we know that it is he alone in whom we must have our affiance, etc. 
Coloss. 1.  In so much that if any man think that he ought to frame his devotion, either to some one of the Angels, or else to some one of the superior powers; be it known unto him that he is in an error: for he that humbleth and casteth down himself before the subjects, is altogether out of the way: he cleaveth not fast unto the head; he is without a head, 
Truncus est.  etc. And this is according to the scope of the place in the Colossians, expounded heretofore by Theodoret, & of the Canon of the Council of Laodicea.  
In the time of S. Jerome this invocation did insinuate itself more and more amongst the people: in so much as that it was come to an open offence and controversy. And this is proved by the disputation betwixt Saint Jerome and Vigilantius: 
Hieronym. contr. Vigilant.  whether it were that on the one side Vigilantius did not speak honourably enough of the Martyrs: or that Saint Jerome doth wrongfully so charge him: proceeding here as in other places, from wholesome admonition and reproof, to hot and distempered choler, (a man for that cause certainly unworthy to be admitted into any disputation concerning religion:) But of all Vigilantius his Theses, (because his books are not to be come by) we are only made acquainted with so much as Saint Jerome maketh mention of. It is manifest likewise, that the Church of France did not allow of this superstition; in as much as that French Bishop, of whom Saint Jerome speaketh unto Ripacius, a holy and reverent man, did hold the opinion of Vigilantius: according to that which Ireneus saith; That the French men and Germans held and kept so fast what they had first received of the Apostolic faith, as that they shut their ears unto whatsoever departed and swerved from the same. Vigilantius saith by the report of Saint Jerome; That we must not worship or adore the Martyrs, nor the deceased Saints. And who can deny that which he saith of worship and adoration? But for the honour due and of right to be given in the remembering of the Martyrs and Saints, by the acknowledging of the gifts of God in them, and the imitation of their constancy; who is he that would contend or strive against it? But you say that in this honour invocation is included: which thing Vigilantius denied. Let them show us then in all this disputation, how hot soever S. Jerome be, any one word of the invocation of saints or of Martyrs? or any one proof or allegation that he maketh for the same, either out of the scriptures, or the fathers, the Counsels or the Liturgies Greeke or Latin? Howsoever notwithstanding the case so standeth, as that he could not be ignorant of that goodly Mass of S. james at jerusalem, if so be it were at that time, for to have proved thereby the intercession of the virgin Marie and of the Saints. For as concerning that which he saith: If any man come to pray ad memorias Martyrum: it is well known, that that was for no other thing but to point the place, where had been accustomed for a long time the meetings of the Christian assemblies, to stir up thereby those which were present to the like constancy.  
Origen was the first that said, though doubtfully, and ambiguously; That the blessed souls do pray in the other world for the Church. Upon this stone men have laboured by degrees to found and settle this invocation. Vigilantius doth take occasion by this foundation, and denieth it, adding, that here we ought to pray one for another: & that there is not any place for this action elsewhere. S. Jerome striveth for this proposition of Origens', as for an article of faith; Vigilant. gainsaith it, as contrary unto faith: but of them passing beyond their bounds, seeing that this proposition, if a man stay there and go no further, is indifferently to be borne with of the Church. But S. Jerome gathereth thereupon this conclusion. The Saints pray unto God in heaven for the Church: therefore the Church here upon earth must not only pray unto God, but unto the Saints also.  
Superstition said: But wherefore shall we not pray unto them, seeing that they pray for us? For is there not appearance, that they join their prayers unto ours, when we pray unto them at their graves? etc. Vigilantius answereth; No, for they do not meddle any more with human affairs: So far is it off that their souls should keep about these graves. 
Apocal. 14.  S. Jerome thereupon crieth out: Wilt thou chain up the Apostles? wilt thou make a law for God to keep? Do they not follow the lamb wheresoever he goeth? etc. But the question is not here of the power of God, but of the nature which he hath given for a law, to all things. Tertullian had said unto him: That it was no good divinity, 
Chrysost. hom. 20. in Mat. Idem de Lazat. & Divite. August. de cum ra pro mort. ●erend. Idem de G. Virg c. 27. Hieronym. in Epitaph. Nepotian.  To reason from the power of God to his will, or to the effect. And S. Chrysosostome, That the souls separated from the bodies have not their abode in these regions: That the souls of the just are in the hand of God. And S. Augustine had proved it unto him by scripture, That they are not any more dealers in the things of this world. That in the same place: To follow the Lamb is to follow the footsteps of Christ. Not (saith he) in respect that he is the Son of God, by whom all things were made: but the son of man, who hath showed us in himself what we ought to do. But S. Jerome, doth he say the same unto us, that they of the Church of Rome say: That they know all things in the seeing of God? Then they read in God, that which is in our hearts, in our thoughts, etc. No but clean contrary. In the Epitaph of Nepotian: All whatsoever I can say to him seemeth to me to be no more than a dumb show, because that he heareth not. Again: Let us not weary ourselves with speaking to him, with whom we cannot speak any more. But he ceaseth not to use his Rhetorical figures, his Apostrophes as the others do: in the Epitaph of Paula whom he had so entirely loved, and in his speech of the death of Blessilla; wherein he speaketh unto them, and causeth them to make answer; the dead and deceased daughter to comfort her mournful and sorrowing mother, etc. But in his Commentaries his choler and languishing mind is laid aside: 
Idem in Ezech. l. 4. c. 14. tom. 5  If we be to put our confidence in any, let us trust in the one only God: For cursed is the man that putteth his confidence in man, though they were saints, yea and though they were Prophets. We must not trust in Principibus ecclesiarum, in those which are the chief and principal of the Churches, who how upright and righteous soever they be, shall not deliver any but their own souls, not so much as the souls of their own children. And to the end we may not conceive him to have spoken of any but such as were living, writing upon the Epistle to the Galathians, upon these words; Euerte man shall bear his own burden: 
Idem in ep. ad Galat. l. 2. c. 6.  see what he saith unto us, We learn though somewhat darkly, by this little sentence a new doctrine, which is hid and secret, that so long as we are in this present world we may be helped by the prayers and counsels one of another: but when as we shall be come before the judgement seat of Christ, neither job, nor Daniel, nor No can pray for any man, but every one shall bear his own burden, etc. Which may seem to be a retractation of that which he had stiffly maintained against Vigilantius. For out of this text are gathered two propositions together: 
Gra. C●in praesenti 13. q. 2. Hieronym. de Assumpt. Mariae virg. tom. 4  that is, That the prayers of the living serve not to any use for the dead, neither the prayers of the dead for the living: and this place is inserted into the Decree. Of the virgin Mary likewise he sayeth: Thou hast worshipped God a child with the wise men: The virgin Marie hath no other honour but when he is by good right and for just cause honoured, who hath vouchsafed to be begotten and borne of her, etc.  
S. Augustine taketh great pains against the abuses of his time, and doth oftentimes complain of the presumptuousness & prejudicate opinions that had taken so deep root in men: but yet he striveth so much as his natural modesty will well agree and stand withal against the stream of superstitions. 
August. ep. ad lanuar. 'em.  It is great pity (saith he) to see how presumptuousness doth eurey where overflow, that is to say, prejudicate opinions, threatening the oppression of the truth itself: I see many things that I dare not so freely reprove, for avoiding of giving of offence to some persons, whereof some are holy, and other some troublesome & contentious. As if he should say, that the good devotion and holy intention of some may crave pardon for their error, whereas the same is supported by pride and insolency in others. Again, to the end he may manifest his judgement unto us, that so we may discern the sincernesse of his opinion: It is one thing (saith he) which we teach, and an other thing which we maintain and support: one thing which we are commanded to teach, 
Idem contr. Faust.  and an other thing which we are taught to amend, and constrained notwithstanding to tolerate, until that we have amended it. Now these rules should serve to clear our sight in distinguishing of his doctrine. But more particularly it seemeth that he would point out unto us with his finger this abuse here in question, when he saith: Many things, 
Idem de Civit. Dei, l. 10. c. 4.  which are properly belonging to the service of God, have been usurped and transferred to serve to set out the honour of men, either by too much humbleness of mind, or else by the pestilent botch of flattery: but yet in such sort a that they have evermore been taken but for men; but why do we say, that we must worship then, that we must honour them: add never so little more to it, and then say also we must adore them. So far as that the Council of Carthage (where he was present,) for the repressing of the multitude of Altars, that were builded under the colour of Martyrs and their apparitions, ordained very well, that those where the Martyrs had not been buried, should be pulled down, but it was with this clause: 
Concil. Carthag. 5. c. 14.  If there be no danger toinsue, by any uproar or insurrection of the people: So far had the rage of Idolatry prevailed, that it began to shake the Counsels with fear.  
To come therefore unto the point, 
August. Ep. 121. ad Probam viduam.  let us see the Maxims and general rules which he giveth for to direct us in the way of praying well: Whosoever (saith he) saith in his prayer, any thing that is not contained in the prayer of the Gospel, that is to say, in the Lord's prayer, either he prayeth carnally, or else unlawfully. 
Psal. 24.  Wherefore we must pray unto one only God; for thereiss no mention made of Saints. But David said: I have lifted up mine eyes unto the hills. And Origen and S. Hilary did differ and vary thereupon; understanding it sometimes for the Prophetical books, and sometimes for the Angels, whose ministery God useth, for the safety of his children. On the contrary you will say that he hath undertaken the rooting up of that. 
August. l. de Pasto.  Look then (saith he) that thy hope be not in the hills and mountains: for David saith, my help is of the Lord, who hath made heaven and earth. And think not for all this that thou dost injury unto those holy hills: for these are the hills themselves, which sing of him unto thee. S. Paul, which is one of these hills, and which crieth unto thee; I understand that there are schisms amongst you, I am of Paul, and I of Apollo's, and I of Cephas, and I of Christ: lift up thine eyes unto this mountain, hear what it will say unto thee and there stay thee. Was Paul crucified for you? So, when thou shalt have lift up thine eyes unto the mountains from whence thy help is to come, that is to say, towards the writers of the holy Scriptures; hear them attentively, which cry unto thee from the depth of their bones, from the bottoms and innermost parts of their marrow; O Lord, who is like unto thee? etc. To the end, that without all fear of doing injury unto these bills, thou do freely say, My help is of God which hath made heaven and earth. And then fear not that they should or would do thee any harm: Nay, they do love thee so much the more, nay they will become the more favourable unto thee: if on the contrary thou put thy trust in them; thou makest them heavy and sad. An Angel that hath showed unto a man marvelous great and divine things, is worshipped and adored of this man: from this hill, whether he lifted his eyes, he calleth him back unto God; far be it from thee saith he, that thou shouldest ever do it, worship God and adore him: for I am thy fellow servant, and one of thy brethren, etc. And in an other place: When thou shalt find a holy man, 
Idem in Psal. 95.96. Colere.  aseruant of God, and that thou wouldst worship or adore him for God, he will stay and keep thee from doing it: for he will not be unto thee in stead of God, but rather with thee under God. And thus did Paul and Barnabas, etc. And fear not (saith he) lest thou shouldest grieve them, if thou dost not honour them: for it is their whole and hearty desire, that the one only God be worshipped, that he alone be served and adored. Thus do all the Saints and Angels desire and wish; they seek the glory of this one only God, whom they love: they study not any other thing, but to increase our love and Zeal, and to draw us as by force to serve him, to call upon him, 
Ad eius oratio. nem.  and to look up unto and behold him. And note these words to call upon him, for he maketh it a part of adoration. They are as much moved to anger, when they are honoured as the devils are, when they are not honoured, for they preach God unto men, and not themselves: and so are the Angels, that is to say, messengers,) the Devils on the contrary seek their own glory. They answer, We do not worship the Devils but the Angels, the powers and Officers of the great God. I would to God that you did serve them, for so you should soon learn of themselves, not to worship them. Will you hear an Angel for your teacher, who sought nothing but the glory of his God: Arise, saith he, what dost thou? I am thy fellow servant, etc. When as therefore thou goest about to worship them, than it is that the good Angel is displeased with thee, etc. And in an other place; That which the greatest of the Angels doth worship, 
Colere. Idem de Vera relig. c. 55. tom. 10.  the same is that which is to be worshipped of the most base and meanest of all men: for, because of failing toworship it, the nature of men is become the last and worst. For the Angels are not become either wise and understanding, or true and just by any other then man: but even from one and the same wisdom, and from that one and the same immutable verity. Even the truth and wisdom of God, of the same substance with the Father, which hath thought good to take upon him the nature of man, to teach us thereby, that man hath no other to worship and adore, then him which is adored and worshipped by every creature endued with understanding and reason. 
servitute.  And le● us know and believe that the good Angels are also of the same mind, that we should worship with them, one and the same God: and therefore we do honour them with brotherly love, but not with divine worship or service, neither do we build any Churches unto them: and that because that Religion doth bind and restrain us to the one only Almighty God, etc. And thus you may see one of the foundations of Invocation irrecoverably undermined by this, that we are not to adore any but the one only God, that the Angels and Saints take it for offered injury, when we do otherwise. That Invocation hath an interest in Adoration, as apart thereof, etc.  
And now behold here an other: 
Idem in Psal. 29.  That there is not any mediator but one only: that this one only God will not be called upon and prayed unto, but by this mediator. If thou consider (saith he) the Divinity of our Lord Jesus Christ, we find not in it, either matter, place, or affection for prayer: For, in the beginning was the word, etc. But harken to that which followeth after: The word became flesh; thou hast herein a Majesty whereunto to pray, and an humanity, that prayeth for thee. For this was spoken by the Apostle, and that after the resurrection: Who sitteth, saith he, at the right hand of God, and maketh intercession for us. In as much as he hath vouchsafed to be a mediator, betwixt God and men. And what is this God? The Father, the Son, and the holy Ghost. And what are men? Sinners, wicked and ungodly, mortal. Betwixt this Trinity, and the iniquity and infirmity of men, was a mediator made, even a man. But it may be that this man is not placed & ordained all alone, for the executing of this charge & office; 
Non est quo eas nisi ad me. Non est qua cas nisi per me In johan. tract. 22. Idem de Relig. Serm. 55. tract. 10. Praeteripsum. Idem in Psal. 109.  but hear yet further: Behold what thy Saviour saith unto thee: Thou hast not whether else to go besides me, thou hast not whereby to go thither, but by me. Walk by Christ, & so thou comest to God, thou goest by him, thou goest to him. Seek not whereby thou mayest come to him, otherwise then by him. He was made the way, by which thou hast to come. I say not unto thee, seek the way: he, that is the way, is come unto thee, arise & walk; walk by good manners, walk on foot: Whosoever runneth out of this way, the more he runneth, the more he wandereth, because that he draweth the more backward out of his way. And for as much as prayer is the mean, by which man approacheth unto God, he explaineth himself the more carfully: There is not (saith he) any righteous prayer, but by Christ. Again that prayer, that is not made by Christ, is sin. Let his prayer (saith he) be turned into sin. And wherefore? Because it was not made by the mediator of God & men, jesus Christ the man. What then? the Saint's Martyrs, apostles, & angels, cannot they be mediators, cannot they be our advocates? Let us hear him. 
Idem●ontra Parmen. l. 2. c. 8  S. john saith not (saith he) you have an Advocate, as separating himself from amongst sinners, as though forsooth he had had no more need of the propitiation which is made by the Mediator, sitting at the right hand of the father, & making intercession for us, for than he had spoken arrogantly and falsely. And if he had said; you have me for a mediator with the father, I obtain pardon for your sin (as Parmenian who set the Bishop in the place of the mediator betwixt the people and God) it had been yet worse. 
Exoro.  Who would have taken him for an Apostle of Christ? Yea, who would not on the contrary have taken him for Antichrist? To the end therefore that Christians may keep the unity of the spirit in all their prayers, let them be assuredly persuaded of one only mediator. For Christians do recommend one an other in their prayers: but he alone is the true mediator which maketh intercession for all, and for whom no man prayeth. So Paul though a principal member under the head, but yet notwithstanding a member, recommendeth himself to the prayers of the faithful: he maketh not himself any mediator betwixt the people and God; but he prayeth that all the members of the body of Christ would pray for him, etc. For if Paul were a mediator, than all his fellow Apostles should be so likewise: 
Non constaret ei ratio. Idem in 1. Ep. joh.  And if that there should be any mediator, than Paul himself should miss in his account, when as he saith: one God, one mediator of God and of men, etc. In an other place: We have an advocate, etc. Behold and mark john, (the same that drank upon the Lord's breast, etc.) He saith not, you have, but we have: and he saith not, you have me for an advocate, but you have Christ. And he choosed rather (said he) to put himself in the number of the sinners, that he might have Christ an advocate, then to set himself down for the advocate in the place of Christ, and to be found condemned amongst the proud and arrogant. He that hath held this, hath not spotted himself with heresy, hath not fallen into schism. For hence it is that schisms arise, when men say, we are just and righteous; we sanctify the unclean, we justify the wicked, we pray, we obtain, etc. And the Saints then (saith he) do they not pray for us? And the Bishops do not they pray for the people? Read but the Scriptures and you shall see, that the Bishops do recommend themselves unto the people. The Apostle saith, praying always for us: the Apostle for the people, the people for the Apostle: you for us; we for you: all the members one for another, the head for all, etc. And then the Saints living, and not the dead: for here were the place to speak of it, if he had believed otherwise. Not the Angels themselves: 
Idem l. 10. con fess. c. 42.  For (saith he in an other place,) How shall I find one that may reconcile me unto thee? must I go unto the Angels? But with what prayers? With what Sacraments? Many endeavouring to return unto thee, and not being able of themselves, have, as I understand, assayed this way, and have been deceived by vain illusions, as they deserved, etc. But the true mediator hath appeared betwixt mortal men, being grievous sinners, and the immortal just one, even jesus Christ, man, etc. In him is my hope, he maketh intercession with thee for us. Otherwise I should fly, and hide myself from before thy presence, but thou hast stayed and kept me back, saying: Therefore is jesus Christ dead for sinners, etc. Behold therefore Lord, I cast my whole care upon thee, and I shall live.  
And now after that he hath laid these Maxims, behold how cunningly he endeavoureth to stop and turn the course of the presumptions of his time. It was now grown to an inveterate opinion: that the Church triumphant, or already gathered into heaven, had care of the militant, or that which was warfaring here upon earth, he standeth not obstinate and wilful, as Vigilantius, against it on the contrary: 
Idem de praedest. sanct. c 14 Idem confess. l. 9  A great company (saith he) do wish us in heaven, being already assured of their own salvation, but yet standing in some doubt of ours. Again: Now Nebridius is in Abraham's bosom: he greedily poureth down full draughts of wisdom, and yet I cannot be persuaded, that he drinketh himself so deeply and deadly drunk therewith, as that he forgetteth us: seeing that thou O Lord, who givest him to drink, vouchsafest to have us in remembrance, etc. In a certain place he cannot contain himself from desiring and wishing that S. Cyprian would pray for him. Behold (saith he) S. Cyprian disburdened of this body, 
Idem contr. Donatist. l. 5. c. 1.  who seethe the truth more clearly: let him help us with his prayers in this our frail and mortal flesh, as in a dark and gloomy cloud, to the end that by the grace of God we may follow him, etc. This is a wish and not a set prayer or purposed invocation: on the contrary, after having discoursed upon the question: Whether the Martyrs do intermeddle in human affairs, 
Idem de cura pro mort. agend. 10. & 13  and if they appear in dreams and visions, etc. and the same argued and disputed every manner of way, he protesteth that, The thing passeth his understanding, that he is not able to reach so high, etc. And notwithstanding setteth down his opinion according to the Scriptures: Let every man (saith he) take that which I shall say, as it pleaseth him, if the souls of the dead should be found dealers in the affairs of them that are living, my good mother would not leave me or forsake me any one night: but certainly that which the holy Psalm doth sound out so shrilly is true: My father and my mother forsook me. And if our parents have no care over us: what other amongst the dead, are there that either know what we do, or what we suffer? Esay saith, Thou art our father, for Abraham hath not known us, Jsraell is ignorant of us. If then these great patriarchs were ignorant of that which befell this people, sprung and risen out of their loins, how shall the dead have any dealing in the affairs of the living to help and further them? And how shall we say, that it was provided that such as are departed out of this world, 
2. King. 22. 2. Paralip. 32.  before that the evils which followed their transgressions, (he speaketh of josias,) should fall, to the end that they might not be grieved at the sight thereof? And the conclusion is: The spirits therefore of the deceased are in a place, where they see not what is done, or what accidents fall out in the life of man. 
August. de cura pro mort. c. 13.14.15.16.  And upon the objection of the wicked rich man, He had as much care and consideration of the living, as we have of the dead: we know not what the dead do, neither did he regard whether the living did sink or swim. Now if you take away this knowledge from the dead, what shall become of the prayers made unto them by the living?  
In the mean time, 
Miracles at the sepulchres of the Martyrs.  the common people say, we see miracles at the graves of the Martyrs. But, to the end that they might not conclude or gather thereupon any invocation or praying unto them, as holding such a good favour to come from them, he leadeth them to the consideration of other causes. It is God (saith he) that doth this thing by himself, in this wonderful manner, so that, although he be eternal, yet it is he that worketh these temporal things: and he bringeth them to pass either by his Ministers, or else, the same which he doth by his Ministers, he effecteth likewise sometime by the spirits of his Martyrs, as though they were done by men still dwelling in their bodies: or else he bringeth all these things to pass by his Angels, the Martyrs obtaining by earnest suit that the same may be done, though they be no Actors in the same: or finally by some incomprehensible manner, past the reach of mortal men, but yet such as may undoubtedly confirm us in the resurrection unto eternal life. Who seethe not in the reckoning up of ●o divers causes, that he would pull them from one; and in that he concludeth that the cause is incomprehensible, that he would break off both their manner of reasoning, and the consequences which they gather thereon? But in the Maxim which he setteth down in an other place, that he would draw them from the Martyrs unto God, 
August. de civit. Dei, l. 10. c. 12.  when he saith: That all the miracles which are done, whether it be by Angels, or any other manner, do not recommend unto us any other Religion, devotion or worship then that of the one only God, in whom alone consisteth the blessed and eternal life.  
But to what end and wherefore then was it that they prayed and worshipped, (which they call also by the name of sacrificing, Ad memorias Martyrun, at the sepulchres of the Martyrs? Verily we have said, that before that Christians had Churches, and during the times of the persecutions of the Church, they met with one consent in their burying places, for the cherishing of their zeal, by the example of the Martyrs: and this custom was still retained for a long time after. But was that which they called sacrificing to the Martyrs, the action of invocation, or praying unto them? God forbidden. 
Idem de Civit. Dei, l. 22. c. 10.  We build saith S. Augustine, no Churches unto our Martyrs, as unto Gods, but for memorial, as unto men that are dead, whose souls live with God. Neither do we prepare any Altars, to sacrifice upon, unto our Martyrs: but we offer a sacrifice, unto the one only God, both our God and the God of the Martyrs, in which sacrifice the Martyrs are named in order, (for the number is read, ex diptychis) as men of God, which have overcome the world in confessing of him, but they are not prayed unto by the Minister which saith service: for he sacrificeth to God and not to them, notwithstanding that he do it, In memoria corum, (non in memoriam) in the place of their Graves or sepulchres, and not for their Sepulchre or Grave. Where it is to be noted, that he plainly opposeth unto their particular devotions, Precem Canonicam, the form of prayer used in the Church. An evident testimony, that in the service of his time, the Commemoration of the Saints, had not as yet proceeded unto invocation: and by consequent aught to cause us to suspect a place alleged of our Adversaries, out of Cyrill the Bishop of jerusalem his instructions concerning the interpretation of mysteries, 
Gesner. in Bib lioth. August. de civit. Dei l. 8. c. 27.  wherein are these words: When we offer the sacrifice, we make mention of the Saints which are deceased before us, to the end that God by their prayers may receive our prayers, etc. And indeed these books are found in Greek, written by hand, in some Libraries, under the name of one john, who lived not till many years after. In an other place Saint Augustine: We honour the memortes of the Martyrs, as well to be thankful to the true God, in these solemn Assemblies, for their victories, as for to be exhorted thereby, by the renewing of their memories, to imitate them in praying unto the same God for our aid and secure. And by this means, ad Sepulchrum aut memoriam Petri supplicare, 
Idem Ep. 42.  is not to pray unto Saint Peter, but to pray unto God, in remembering ourselves of the place, of the Martyrdom of Peter, and that it would please him to give us the like constancle, that he gave unto his Apostle Peter. And this is the cause, why in the time of Saint Augustine, in the third Council of Carthage, and in the Milevitaine there were Canons made of purpose, forbidding that any thing should be rashly changed in the prayers of the Church: 
Concil. Carthag. 3. c. 23.  but observe and mark notwithstanding what followed. The former saith: When a man is at the Altar, let his prayer be directed evermore unto the father: and to whatsoever prayers a man betaketh himself, let him not use them, before he have first conferred, with the best instructed of his brethren. The latter: 
Council Milevit c. 12.  That no prayers, petitions, or Masses, (that is to say Collects) Prefaces or recommendations, be made in the Church, except they have been approved in the Council, for fear (saith it) that there be mixed something amongst them, that is contrary to the soundness of faith, either by ignorance, or else by unadvisedness. And S. Augustine by name did sit in this Council. 
August. Ep. 43.44.   
The Gentiles objected unto the Christians, and a certain man named Madaurensis unto S. Augustine: And well, What do you less than we? We call upon the powers of God under many names; we make our supplications unto them after divers sorts: Piis precibus adoramus, We adore and worship them by our holy prayers, (for it is to be noted, that invocation always in the old writers is taken for a part of Adoration: And wherein are the Christians behind the Pagans, when in stead of jupiter, juno, Minerva and Venus, habent & colunt, they have and worship the Martyrs of Africa, as Mygdor, Sananes, Naupsion, and Lucitas, etc. But doth S. Augustine confess it? On the contrary, 
Nullum eoli mortuorum.  how doth he take it in the matter of honour? Be it known unto you (saith he) that no Christian Catholic doth worship or adore any of the dead: that nothing is worshipped with the worship of the Deity, that hath been created of God, but the only God, that hath created all things. To Faustus the Manichee in like manner: You have (said he) changed the Idols into Martyrs, Quos votis similibus colitis: which you worship with like vows. Where the word of Vows is taken as in the Greek, for Prayers. And the Gentiles knew well enough to say, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that they did not worship their Idols as Gods, but as mediators unto God. Nay, saith he: We honour the Martyrs, with the honour of love and fellowship, 
August. contr. Faust. l. 20. c. 22.  as we shall do to the people that are good and virtuous here in this world; save that we perform that we do to them with greater devotion, as being already become conquerors. But with that manner of worship, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not for any to be worshipped, but the one only God: and because that oblations and Sacrifices belong unto him alone, we teach that neither they nor any other such thing can be given to Martyr or Angel. Let our Adversaries, who are continually saying of Masses, their pretended sacrificings of the Son of God, in honour of the Saints and Angels, wash their hands of this place. Let them answer us also how they may pray unto them; seeing that they cannot sacrifice unto them: and that because that prayers are the sacrifices of Christians, as we have showed at large both by the Scriptures, as also by all the old Fathers: and themselves cannot deny it. 
Idem de Vera religione.  But how much better should they do if they would conclude with S. Augustine: Non sit nobis Religio, cultus mortuorum: Let us not make a Religion of the worshipping of the dead. The honour that is to be given to them, consisteth in imitating of them, and not in a devout adoring of them. If they lived godly, they do nothing affect any such honour, but their desire is, that we should honour the one only God: and so do likewise the Angels.  
Now it is sufficiently apparent by that which goeth before, what S. Augustine his opinion was concerning this Article: and we need not doubt, but that if he had had but a little the upper hand and advantage against the stream of the time, he would have made it seen. In the mean time as false doctrine cannot stand but by falsehood, 
Serm. 2. de Annunt. & Assumpt.  our Adversaries have mingled with Saint Augustine, certain Homilies of Fulberts, Bishop of Charters, who lived not till almost six hundred years after S. Augustine, wherein he saith: Sancta Maria, succurre miseris, etc. Sentiant omnes tuum levamen, etc. The Cannon Garet hath dealt more faithfully, for he allegeth them under the name of Fulbert. And after the same manner they allege the books of Meditations, which they know likewise not to be his, etc. But S. Augustine did never think to win heaven by any other means, than the merit of the only Christ: for his Maxim is universal: 
August. ad Hieronym. de natura & origi. animarum. Idem in quaest. veter. & Nou. test. q 73.  That there is not any one soul, in all mankind (thus he writ unto S. Jerome) for the deliverance whereof, the Mediator of God and men, jesus Christ the man, is not requisite and necessary. Not so much as the Virgin Marie excepted: seeing that he saith after many of the father's going before: That the Virgin, in whom was wrought the mystery of the incarnation of Christ, did doubt as much in the death of our Saviour Christ, as she was confirmed by his resurrection.  
What do we get by this discourse? Verily that unto the time of S. Chrysostome and S. Augustine, that is to say, near hand fine hundred years after the death of our Lord, there was no Invocation of Saints in the Christian Church, nor any mention of the same in the service of the Church: that it was practised only by the particular devotions of some few, which they had learned for the most part out of the School of the Gentiles, and that there were great personages at those times, that laboured to repress them, by the opposing and setting of the pure doctrine against them, as we have seen by their disputations. And if that they did speak so, at such time as those miracles, which it pleased God to work for the confirmation of the faith, and the approving of his Martyrs, were most fresh and new, what would they have said of that which we see at this day, when we pray not unto God, as then, in the burying places of the Martyrs; but unto the Martyrs themselves: yea and to all the sorts of pretended Saints; both directly, & as the authors of good things, and without any mention made of God, and in their images? And whereas they scrape together here and there some places, that seem to make for them, some of them being true, but ill translated, some manifestly feigned and devised; and some drawn from Rhetoric, to make proofs and reasons in Divinity, what other thing may they seem to be hereby, but Spiders, which out of most wholesome herbs do suck poison, whereas the Bees do gather sweetness out of the most bitter?  
And here withal let us not forget to observe and note, that at this time, and many ages after, it was indifferent in the Church: whether the faithful departing out of this world, were by and by gathered unto God, and enjoyed his presence: or else, that they continued expecting the day of the resurrection, in the bosom of Abraham in a place of most blessed rest, from thence to be received into heaven all together. Which is more, Ireneus, justine, Tertullian, Origen, Saint Ambrose, Saint Augustine, Saint Chrysostome, 
Bernard. Serm. 4. in sest. omnium Sanct. Idem Serm. 3.  Theodoret, etc. yea Saint Barnard no less than all the rest, do incline to believe rather, that they are reserved unto the resurrection, without the enjoying of the presence of God. Now the case so standeth, that the Invocation of Saints, is grounded upon intercession; and their intercession upon the sight and presence of God, according to our Adversaries their own doctrine. Whereupon it followeth, that the Invocation of Saints could not have any ground to grow upon in the Church all this time; neither yet shall hereafter in any sure or certain sort, according to Saint Barnard his judgement, who lived not above three hundred years since: seeing he stood more upon this opinion than any other; the Invocation of Saints being such as could not match with this doctrine.   

CHAP. XV. Of the growth and proceeding of the corruption of Invocation, both in the Greek and Latin Churches.  
NOw when these great lights of the Church, S. Jerome, S. Augustine, S. Chrysostome, Epiphanius and such like were put out, there is no cause why we should marvel, if the Prince of darkness, 
The proceeding of the abuse in the Greek church  did thrive & prosper mightily in a short time, as also by the assistance of the ignorance, which was brought into Europe at such time as the barbarous nations did overrun and swarm in the same. In the East Church they had been drenched with the Apostrophes of Basill, Nazianzene, Ephrem and others: but the Invocation of Saints was not yet entered into their service, only they had received the Commemoration of them, the prints and footsteps whereof remain to be seen in these words: 
In Liturg. jacobo, Basilio, Chrysost. attribute.  In calling to our minds the holy Virgin, patriarchs, Prophets, Apostles, Martyrs, etc. We recommend them and ourselves and our whole life, unto God, etc. Speeches so far from bearing any invocating of them, as that they comprehend and include them in the same recommendation, as also in the same work of the grace of God, with ourselves, following that opinion which they had currant amongst them, that they were not as yet received into perfect bliss. Likewise we have a Church rule in S. Basill, 
Basil. in asceti. c. 40.  free from the fiery heat of his boiling Rehetoricke: When (saith he) the Christians come to the sepulchres of the Martyrs, or into the adjoining places, it must be looked unto, that it be to no other end, but to pray, 
Idem hom. 19  and to be stirred up to the imitating of their constancy by the recording and calling of them to mind. For (saith he in an other place) by the calling to mind of their good deeds, there ariseth profit unto us, as of the using of an excellent perfume, a good smell. 
Anno. 500 Niceph. l. 15. c 18.  But now one Petrus Gnapheus Bishop of Antioch, ordaineth, that in all public prayers in his Church, (and note that his patriarchal prerogative extended very far) the invocating of the Virgin Marie should be used. And this Peter was a most pernicious heretic, condemned in the fift general Council held at Constantinople, for the heresy of the Theopaschites, whereof he was the Author, teaching that God himself, even as he was God, was crucified, and did suffer upon the Cross. The mischief, whose nature is never to be idle, went forward with speed: The second Council of Nice, about the year eight hundred, establishing the worshipping of Images, ordained the Invocation of Saints. And it is likewise much about the same time, that Euagrius the Monk, brought in the King of Persia, praying unto Saint Sergius in these words: That he and Syra his love did hope in his power and believe in him. Damascen about the year eight hundred, prayeth himself unto the Virgin Marie: I shall (saith he) be saved by hoping in thee: and having thee for my defence, I will not fear any thing: In thy Almighty help, I shall put mine enemies to flight: thou art the salvation of mankind, open us the door of mercy, etc. And thus the purity and sincerity of Religion, was carried away down the water, by the stream of superstition, there being never any other Epiphanius or Chrysostome to set his shoulder to, for the supporting of the same. And yet notwithstanding in the inquisitions of Emericke, he quoteth amongst the errors of the Grecians which they hold: That we must not pray unto the Saints, neither yet unto the Virgin Marie, but one only Christ the mediator: That to offer oblations unto them, is to sacrifice unto the devil, etc. Which he should have said of certain nations of the East church, whether this abuse was not as yet come.  
But in the West Church according to the special privilege thereof, 
The manner of the growth of this abuse in the Latin Church. Cyrill. l. 6. contr. jul.  it grew yet worse: for to the Rhetoric of vain declaimors, was joined the lose licentiousness of Poets. One Prudentius an elegant Poet, but an ill Divine apply to the Saints, that which profane nations had wont to apply to their Gods, following the saying of Cyrill, Patriarch of Alexandria: That this yearly setting forth of the Martyrs their praises, 
Theodoret. l. 8. de Martyr Concil. Aftic. c. 28.  was after the manner of that which the Grecians had ordained for them, which were dead in the battle of Marathon. As also Theodoret, and the Council of Africa cease not to lay open and to show, that all their solemnities which they observed therein, did spring from Paganism. He saith therefore of the Virgin Marie: servat salutem virgo Quiritium; She continueth and conserveth the safety of the Romans and of the Saints. Poscunt, litantur, judicant; They are required, sacrificed unto, and made acquainted with the evils that haunt and hang about men, and no man returneth frustrate of his expectation, etc. Pontius Paulinus in like manner, speaking of Saint Faelix, Petat omne, quod audet: Let him ask by so good an Advocate, whatsoever he dare: by his good merits, he exceedeth and goeth far beyond our misdeeds, etc. And mark the man's good Divinity: That the Epistles of Saint Paul applied to diseases, do heal them. Fortunatus speaking of Saint Martin: Dulcis adorande & mihi pectore, voce colende, whom I must worship, whom I must honour, both with heart and voice. Again, Inter me & Dominum, Mediator adesto benign: 
Hieronym. ad Ripa, Pres bit. Idem contr. Vigil.  Be thou a Mediator betwixt God and me. Directly against Saint Jerome: That we must not colere, neque adorare, Worship nor adore the Cherubins, nor Seraphins, Angels, Archangels, nor any name that is named, lest we should worship the creature and not the Creator. And what sottish and senseless fellow is this, saith he likewise against Vigilantius, Which never hath worshipped the Martyrs, nor any of their relics, etc. And what have they left now either for God or jesus Christ? And who seethe not that they played (if we may so speak) the opinions of the common people in verse? And what may we think that Epiphanius, Chrysostome, and Saint Augustine, would have judged hereof? etc. The Monks come after and turn the same into prose, namely, Maximus, 
Gregor. Magn. l. 12. Ep. 22.  Leo, Euthymius, Fulgentius, and Gregory, and that so far as to say: We hope in God his power and might, and in the help of Saint Peter, etc. And yet notwithstanding there was not any thing of all this, that was practised otherwise then in private prayers, and this may appear to be true, by the eldest Collects gathered out of the most ancient Liturgies, in these words: Grant us grace to be inflamed with the examples of such and such Saints, in such sort as our hearts are rejoiced and delighted with their virtues, to utter their Faith with our tongues, to express their lives in our manners, and to profit in the example of their constaneie, etc. Speaking of the Martyrs and Saints in general: particularly in the remembrance of Saint Laurence: As thou hast given unto him, to overcome the flames of the torments, so give unto us to overcome the heat of our vices. Of Saint Steven, Let us learn to love our enemies, as he hath prayed for them that persecuted him. Of S. john Baptist: As thou makest his birth day honourable unto us, so grant unto thy people, the grace of spiritual joys, and direct the spirits of all thy faithful servants into, and in the way of eternal life, by thy Christ. Of the Apostles Saint Peter and Saint Paul: Grant to thy Church to follow in all things their instructions, by whose ministery it hath taken his beginning, by jesus Christ our Lord, etc. All them being prayers, directed to God the Father by his Son, tending to the obtaining of grace to imitate and follow them: not any one of them directed unto them, nor from them, not any one of them for to attain to any grace, by their grace.  
But now behold cometh Gregory to the Bishopric of the See of Rome, 
Gregory taketh them out of private prayers, and mingleth them amongst the public. Gregory changeth Commemoration into Invocation.  who casteth all the forms of the service used in the Church into new moulds, as the public prayers, the Litanies, yea and the Mass also. He findeth the people all ready tilled & husbanded fit for the receiving of such seed; thoroughly prepared by their customs taken from Paganism, and by the instructing of the Monks, to approve this change and alteration. He then turned the Commemoration of the Saints in the Mass, into Invocation, and put by name into the Litany, Sancta Maria ora pro nobis, Saint Marie pray for us: he ordained and caused the Mass to be celebrated upon the bodies of S. Peter and S. Paul, and finally openeth the Sluice to all manner of superstitions, which thereupon flowed in at once, and that with a full stream: whereas the Fathers that were before him, had taken great pains to turn them away and keep them back.  
This before delivered, appeareth true, by the Liturgies which they allege themselves: Of S. james, where the Priest confesseth himself to none but God, and craucth pardon of him by his Son. Of S. Clement, wherein one only God is prayed unto, by one only jesus Christ, without any mention at all made therein, either of praying to the Virgin Marie, or to the Saints. Of that which was under S. Augustine, by the allegation which he made himself, that the Martyrs are mentioned therein, but not prayed unto: and that of S. Ambrose, could not be any other at that time, seeing he was before S. Augustine, 
August. de civit. l. 22. c. 10.  and thereby likewise it appeareth that it was corrupted afterward. Likewise, he that shall well consider the Communicants of the Roman Liturgy, will confess that the clause which is in the end, Quorum meritis & precibus concedas, Unto whose prayers may it please thee to grant, etc. is a prayer translated thither, not having been from the beginning belonging thereunto. For having said: In communicating and worshipping the memorial of the holy Virgin, of such men Saints, and women Saints, etc. it followed that the Priest said some thing, and he cut it off all too short, leaving the sentence imperfect and hanging in suspense, for this cause & consideration, that he might make an end with a prayer which he linked thereunto, and it is attributed by some to Pope Siricius, & by others to Gregory. Of the Litany, altogether after the like manner: for it was a general prayer, which was made into Articles, for all the necessities of the body of the Church, and of the members thereof, yea for the estate of the world, etc. And at the end of every Article, the Clergy and the people were wont to answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord have mercy upon us; a thing as yet practised in the reformed Churches of England. And in all the Liturgies above named, all these Articles are craved of one only God by jesus Christ. Likewise that of Clement the Pope, Pro superna pace Deum oremus, pro salute animarum nostrarum, pro prosperitate sanctarum ecclesiarum, pro clero & populo, pro magistratibus totius mundi, Let us pray for the peace that is on high, for the salvation of our souls, for the prosperity of the holy Churches, for the Clergy, for the Commonalty, for the Princes of the world, etc. And to every Article that the Deacon pronounced, the people and the Clergy answered: Lord have mercy upon us. But for as much as the third Council of Carthage had said, that all prayers should be directed & made to God; those who had resolved to thrust in the Invocation of Saints, began indirectly: O Lord, hear us by the intercession of the Virgin; Lord, do thou prepare and guide our ways & paths by the prayers of thy Saints, etc. But Gregory proceedeth further, even to a direct prayer; Saint Mary, pray for ut, etc. And to the end that this might find a more gracious entertainment & welcome, it was said, that there were some that had heard the Angels in the celebration of a certain solemn Litany, crying: Regina coeli laetare; Rejoice thou Queen of heaven, etc. 
Gregor. l. 12. Comment. in job. c. 13.  As also to establish this doctrine upon a more durable and firm foundation, Gregory laboured to race and blot out as much as he could that which had gone before. For S. Augustine had said & proved by the Scriptures, that the Saints did not intermeddle with human affairs. Gregory to the contrary; Those that see (saith he) the charity and tender love of Almighty God, it is not possible, that they should be ignorant of any thing. And this fell about the year 600. Towards the year 680. the sixth general Council was held at Constantinople, wherein was condemned the heresy of the Monothelits. They cite against us out of this Council these words: After the worshipping of the one only God, let men pray unto the Saints, to become intercessors unto his Majesty. The East and West Churches were already become corrupt enough, even in their being come to that state. But when we bring that Council against them in an other instance, than they have learned to say, that there were no Canons made in it, and that those nine which stand in the Tomes of the Counsels are feigned. 
Damasc. l. 4. de Oithod. fid.  Damascen about the year 800. mult plied & enlarged this opinion, and that so far as that he taught that we ought to adore & worship the holy Virgin, calling her the Queen of all creatures, and the Saints the friends of God, to the erecting of Churches unto them, directly against S. Augustine; & Beda his fellow in time did the same. For how could it be that the Saints should be less pri●ed; when as the second Council of Nice, had ordained at the same time, that their Images should be worshipped? But behold at the same time, Claudius, B. 
The doctrine of Invocation of Sainth, opposed.  first of Auxer, & afterward of Turin; (the same with Adalbert the Scot, re-established the university of Paris in the time of Charles the great) did oppose himself thereunto: Return he) you that are so blind unto the light, 
Claudius' Taurinens. adverse. Theod. Abba.  which enlighteneth every man that cometh into the world, to that light that shineth in darkness, and so, as that the darkness cannot comprehend or put it out. What is the meaning of this, though Noah and Daniel, and job, were in the midst of you; but to the end, that no man should trust either to the merit, or to the intercession of the Saints? Because that if we have not the faith, the truth and the righteousness that they had, we cannot please God. Hear then O you which are so foolish, amongst the people, which run to Rome, which seek at Rome the intercession of the Apostle, hear I say, that which S. Augustine hath so often pronounced against you? etc. But jonas Bishop of Orleans, answered him after his death; neither in deed have we any part almost of the writings of this Claudius of Turin, more than is by him alleged. But so it is, that it was not grown to any worse condition, either with Charles the great, nor with the Emperor Lewes the Gentle, his Son, neither yet with the French Church of his time. A manifest testimony thereof appeareth, in that the holding of the contrary to the Invocation of Saints was not accounted heresy. 
Synod. Paris. sub Lothar.  And in deed this Synod of Paris which we have alleged here above, having to prove that Images, Non sunt colendae, neque adorandae, ought not to be worshipped or adored, proved by the Ancient Fathers, that the Angels and Saints, are not to be worshipped or adored. Now Invocation is a principal of the true Adoration, of the true worship. In like manner the Litany was not then come to the point, that it is now, but comprehended and contained more of the calling to remembrance, then of the invocating of the Saints: For there is a Litany to be read in an old book in the Abbey of Corbee upon Weser in Germany, which is of the year 900. or there about, as it seemeth, by the mention which it maketh of the Emperor Arnulph; and of Pope Steven, 
Bavo Abbas Corbiensis, sub Arnulph. apud Krantzium in Metto. l. 2. c. 10  that should be the seventh. Wherein the Deacon contenteth himself with the naming of the Saints: and the people and the Clergy in stead of answering, Ora, or Orate pro nobis, that is to say, Pray thou, or Pray ye for us, doth answer throughout, Exaudi Christ, Hear us O Christ; O thou the redeemer of the World, help them, etc. For example the Deacon said; Arnulpho regi vita & victoria, God give life and victory to Arnulph the king: The people answereth, O Saviour of the world, aid and assist him. Afterward the Deacon nameth, The holy mother of God, S. Michael, S. Gabriel, S. Raphael, and S. john: The people answereth O Christ hear them, 
Anno. 1000  etc. In the year 1000, whereas it had been accustomed to denounce their Excommunications in the Church, in the power and authority of the Father, the Son, and the holy Ghost, they began to mingle therewithal the Virgin Marie and the Saints. And this is apparent by the Council of Rheims, C. 12. By the authority (saith he) of the Almighty God, 
Concil. Rhemens'. c. 12.  etc. and by the mediation of the Virgin Mary, etc. We Excommunicate, curse & condemn, etc. In Germany notwithstanding this form was not as yet received; as is to be seen in that which Barnard Bishop of Halberstat pronounceth against the Emperor Otho, neither yet in the other agends of the same age and time. But afterward, all the Saints were put into it, and so it passeth for the common and ordinary form. The absolving likewise of penitents, by the losing key as they call it, 
Anno. 1100. Anselm. in lib. de excellent. Virg Mar.  was conceived and uttered in these terms, to wards the year 1000 The passion of our Lord jesus Christ, the merits of the blessed Virgin of S. Peter, of S. Paul, and of all the Saints, and furthermore, whatsoever good thou shalt do, or whatsoever ill thou shalt suffer, work and procure the remission of thy sins. About the year 1100, Anselme reasoned strongly, in a treatise made of purpose of the excellency of the Virgin Mary: Christ (saith the Apostle) is the power and wisdom of God, in him are all the treasures of wisdom and knowledge: but Christ is in Mary, therefore all the treasures, etc. are in Marie. And by the same argument may be concluded the very same of all the faithful, for he is said to dwell in the believers. In the mean time, it is from hence, that he gathereth all these goodly consequences: Quòd Domina, quòd Mediatrix, quòd Saluatrix: That she is the Lady of heaven and earth, in the right of a mother, Queen of Angels, the repairer of mankind, and by consequent the Mother, as God is the Creator, & by consequent the Father. And it was at this time also that Hermanus Contractus, Conte of Vringhen in Germany, did make the Salue Regina, which notwithstanding was not received into the church of Rome, 
Anno. 1250.  till about 150. years after, in the time of Pope Gregory the ninth.  
But would we see in the mean time a memorable example, 
The Invocating of God alone by jesus Christ, retained in the comforting of the sick and near unto death. Anselm. in Epist. manuscript.  showing that these abuses came not in all at a blow; how this Invocation of the Saints insinuated and crept into the Mass, was not as yet grown to the corrupting of that consolation which men had, that were in the extremity of death, and how God mercifully sparing his people, after all these impieties, reserved and kept untouched their consolation in their salvation, by one only jesus Christ, to be sound taught and delivered unto them, at the hour of their death? It is found in the Epistles of this Anselme, that there was a form of comforting the sick, which I have thought worthy to be set down here even whole and entire such as it was. Dost thou rejoice and cheer up thyself (saith the Priest to the sick party) that thou diest in the faith of Christ? The answer, yea. Dost thou confess that thou hast lived so wickedly as that nothing is due to thy deserts, but everlasting punishment? A. yea. Art thou heartily sorry and grieved for the same? A. yea. Dost thou believe that our Lord Jesus Christ died for thee? A. yea. Dost thou give him thanks for the same? A. yea. Dost thou believe that thou canst not be saved but by his death? A. yea. Wherefore then, whiles thou possessest thy soul, repose thy whole salvation in this his only death, put not thy trust and confidence in any other thing, trust and commit thyself wholly to this death; cover thyself with it only; with it only wrap thyself all over. And if the Lord God would judge thee, say unto him, Lord, I set the death of Jesus Christ our Lord, betwixt thee and my demerits: I offer and tender unto thee his merits, in stead of that which ought to be in me, and is not. If he yet further reply upon thee, saying that he is angry with thee, say unto him, Lord, I set the death of our Lord Jesus Christ, betwixt me and thine anger. And this being ended, let the sick party say three times; Lord, I commend my spirit into thy hands.  
Of the same vein is the difference which we observe between the life, 
Bernard. in parvis Ser. 23. Idem Serm. 15. Psal. 91.  & the extreme sickness of S. Barnard. He saith very excellently well sometimes: He that will come, let him come after me; let him come by me, let him come to me. After me saith the Lord, for I am the truth: by me, for I am the way: unto me, for I am the life, etc. Again: I will deliver him, because he hath trusted in me: Not (saith he) in Sentinels or Nightwatches, not in man, not in any Angel; but in me, expecting good from none, but me only. For preservation and deliverance must not only be of me, but from me. And of the Virgin Marie he saith: 
Idem Ep. 174.  She hath no need of false and counterfeit honour, being, as she is in the midst and upheaped measure of true and sound honour: It is not to honour her, but to take her honour from her: The feast of the Conception was never well instituted, etc. But it is as true that in other places he helpeth forward and setteth up this abuse, even so far as to say: Thou hast O man a sure access to God, where the Mother is before the Son, the Son before the Father, the Mother showing unto the Son, her bosom and her breasts, the Son showing to his Father, his fide and his wounds. Upon the point of death notwithstanding, seeing himself drawn before the judgement seat of God, and Satan before him his accuser, he remembreth not any thing but the wounds of the Son; he hath quite forgotten the bosom of the mother. 
Gothfrid. in vita Berrard. l. 5.  I confess (saith he) that I am not worthy by my merits to obtain the kingdom of heaven, but my Lord doth hold it by a double title, both as his inheritance from his Father, and as his purchase, by the price and merit of his death and passion: he will content himself with the one, and bestow the other upon me: And so by virtue of this gift, I give it to myself, I am not confounded. As likewise he hath said very excellently in an other place: I seek my salve, in the wounds and stripes of my Lord, my merits in the mercies of my God. 
The breviary of Premonster  And likewise we read furthermorein the breviary of the order of Premonster, which was instituted in his time, these Latin rhymes, in the Liturgy upon all Saint's day.  
Adiwent nos corum merita,  
Quos propria impediunt scelera?  
Excuset eorum intercessio,  
Quos propria accusat actio?  
At tu qui eis tribuisti  
Caelestis palmam triumphi,  
Nobis veniam ne deneges peccati.  
Shall we (saith he) be helped by their merits which are hindered by their own grievous crimes? Excused by their intercession, who are accused of their own actions and works? But thou O Lord, which hast given them the ensign of celestial triumph, deny not unto us the pardon of our sins, 
The Valesians opposing themselves.  etc. But whiles the abuse in the mean time was master of the plain and open field, there was raised new forces by the Waldenses and Albigenses, which gave a sharp assault, with great heat incountering the same, even to the drawing of the matter to such a dispute and parley, as required for an indifferent hearing of the same, an assembly of many grave and learned men in an open Council; and not staying there, proceeded even to the filling of a great part of France so far with the favouring and good liking of their matter, as that till all manner of fraud and force did join and couple itself together, they could never be persuaded to abandon and banish it out from amongst them; yea which more is, to the giving of it such deep root (as the Histories of that time, as well as the enemies themselves do witness) as that it overspread and flourished in all the nations of Christendom.  
Therefore amongst their Articles we read this for one: That there is but one mediator, and that all invocating and worshipping of men is but Idolatry. And the foresaid histories do further add, that the doctrine of the Waldenses was no new thing, but such as had continued ever since the time of the Apostles, at the least ever since the time of Pope Sylvester the first, that is to say, that the change being come by succession of time into the Christian Church, they should have retained the purity of the same amongst them. 
Histor. Vetus de Waldensib.  And in deed a certain book of this date, saith: That it was for three respects, more dangerous than any other sect: The first, quia diuturnior, because (saith it) it was of longer time, for some are of judgement, that it hath continued ever since the time of Pope Sylvester, some there are likewise that say ever since the time of the Apostles. The second, because it is more general, Quia generalior, for there is not almost any Country or nation, wherein it hath not seated itself. The third, because that others by being blasphemous against God, do make men afraid of them: whereas this hath great appearance, that it proceedeth of piety, in as much as the favourers thereof live justly before men, do easily believe that which concerneth God, and the whole Creed, cleaving fast only to the Church of Rome, etc. And thus spoke their enemies also: and this being once said, I would have to serve without any further repetitions.  
Now it is not credible, how this abuse holding by open force, the upper hand of the truth, 
Lombard. l. 4. d. 55.  did in short time become horrible & fearful. Lombard from hence forth, doth put it down for a sentence, That the Saints make intercession for us, and that both by their merits, because they fulfil wherein we come short: as also by their affection, because they join themselves unto our vows. This hitherto had not been uttered in any sort so hardly to be digested. And furthermore from henceforth all the Schoolmen do not only follow and approve what he hath said: but do labour to make it to be valued still at more & more. As Alexander Hales, Bonaventure, Thomas, etc. And their reason is, That Vltima reducuntur in Deum per media, That the extremes cannot come to God but by means & things of a middle quality. The very same reason that the Platonists did allege for the intercession of their Gods & Semigods. As concerning the question, whether the Saints do know the affairs of men or no, that also they take upon them to determine, That they know all things in as perfect sort as the Angels, in the beholding & seeing of God. The same that S. Gregory had said as it were by the way. But what will they do with S. Barnard, who maintaineth that the Saints are not received to enjoy the presence of God, until the resurrection? And to Pope john the 22. whom W. Occam saith, to have so resolved him, 
Thom. Sum. q. 57 art. 5. & 12 art. 8.  as also to have laboured to cause him to swear thereunto at Sorbone. And finally, to S. Thomas who teacheth, That the Angels by natural knowledge do not understand the mysteries of grace; and that by that which they have in the seeing of God, they do not know any more than it pleaseth him to reveal unto them: & that for other matters, they know not either those that are contingent, neither yet the thoughts of hearts? Being notwithstanding the ordinary subjects, according to the doctrine of our adversaries, both of the invocation of men, and of the intercession of Angels. But seeing they have brought us to speak in their terms, ab extremo, ad supremum, per media, behold & see the extremities whereunto they lead us. Antoninus Archb. of Florence, teacheth: 
Anton. part. 3. Sum t. 3. & 12. Idem part. 4. t. 15. 1. joh. 2.  That Saints must be both invocated & adored of all: that all those upon whom the Virgin Mary casteth her eyes, are necessarily justified & saved: that Christ is over rough, in as much as he is both advocate & judge together: & for that God hath provided us of an advocatesse, in whom there is nothing but mildness. So that what is said in S. john: If we have sinned we have an Advocate, etc. he turneth it in plain words to be understood of the Virgin Mary: 
Heb. 4.  and that which the Apostle to the Hebrews saith unto us of Christ the high priest, Let us draw near unto the throne of grace, etc. he will have it to be understood of her: For Marie (saith he) is the throne of Christ, 
Genes. 2.  etc. What shall I say more? The Seraphins (say they) would have retained Marie as she ascended up to heaven: No (saith she) it is not good that man should be alone: (speaking of the eternal son, sitting at the right hand of the father) I am given unto him for a help in the work of redemption by suffering with him: and in the work of glorification, by making intercession, to the end, that if he should threaten to drown the world, as in the deluge, I may appear before him as the rainbow, to the end that he may remember him of his covenant, etc. And when shall we see an end of these blasphemies?  
Bernardine in his marial goeth yet more boldly to work, 
Bernard. in Marial.  as if it were to make it worse: God (saith he) said unto her in her birth; I have given thee for a light unto the Gentiles, to the end that thou mightest be our salvation to the end of the earth, a light for a revelation unto the Gentiles, etc. The Prophet Esay, or Simeon did they ever dream of this? Again, All the graces that distil and drop down from the father and the Son upon us, are derived and conveyed by the virgin the Mediatres betwixt God and men: There is no grace cometh from heaven but through her hands: All manner of graces do enter into her, & come forth of her: They are in Christ, Tanquam in capite influente, as in the head which doth instill them: & in Marie, Tanquam in collo transfundente, as in the channel which doth distribute them: she is the Mediatresse of salvation, conjunction, justification, reconciliation, intercession, and communication; etc. To be brief, the heavenly father hath given her the half of his kingdom; as was signified in the persons of Assuerus and Esther; he having retained and kept justice to himself, to bestow and distribute, but leaving his mercy with her to exercise the same: In so much as we may appeal à foro justitiae Dei, from the seat of God's justice, to the court of the virgin Maries mercy.  
And what shall we say then of her Litanies, of her Psalter, and of her hours? Of her hours, wherein she is named, The Queen of mercy, wherein she hath broken the head of the serpent: which was spoken to our first parents, of the only Son of God; wherein she alone hath rooted all heresies out of the world: where she is called, The repairer and saviour of mankind: wherein is asked of her generally whatsoever can and aught to be asked of the one only God by jesus Christ, as utterly denied unto all others: Impetra nobis veniam, applica nobis gratiam, praepara nobis gloriam, the grant of forgiveness, grace, & glory, etc. I have trembled and stood all afraid at the consideration of her Psalter, wherein all that which David hath spoken of God, the Father, the Son, & the holy Ghost, is applied unto her, & that without any manner of exception, throughout, even from the beginning unto the end, changing only Dominun into Domina, the Lord into the Lady. Blessed is the man that loveth Marie, that feareth her, that praiseth her name, that trusteth in her, that hopeth in her, etc. The heavens declare thy glory, the earth is thine, 
Psal 19.24.31.51.52.53.56, 59.67.71.91.93.94 98.109, 111.131. etc.  & the fullness thereof: thou reignest with God for ever: blessed are they that cherish thee, for thou wilt wash away their sins in thy mercies: have pity upon me O mother of mercy, & according to the tenderness of thy mercies, wash me from all mine iniquities. Thou wicked spirit why boast est thou thyself? bow down thy neck under Mary's feet: O Lady break him to pieces with the power of thy foot: Cast him down into the bottomless pit by thy might: save me for thy name's sake, & deliver me from mine unrighteousness: have pity upon me for my heart is prepared to receive thy will: Thou hast cast us off O Lord for our sins, & hast had pity on us again for the virgin Maries sake. Let Mary arise & all her enemies shallbe scattered: Lord give thy judgement unto thy Son, and thy mercy unto the Queen his mother. O Lady salvation and life are in thy hand, etc. O how kind and good is God unto those that worship his mother. God is the God of vengeance, but thou art the Queen of mercy: Come and let us worship the Lady: let us praise the virgin that hath saved us, let us worship her, and let us confess our sins unto her, etc. The Lordraigneth, Marie sitteth upon the Cherubins on his right hand. He that dwelleth under her wing, is under a good protection, etc. The Lord hath said unto my Lady: Sat mother at my right hand, thou hast delighted in goodness and holiness, and therefore thou shalt reign with me. Remember David O Lady, and all those that call upon thy name. Praise the Lord for he is good, and his mercy is distributed by Marie, etc. And when should I have done, seeing there are not so many words in it as blasphemies? They have corrupted and marred after the same manner the songs of the Prophets, of Simeon, of the holy virgin and the songs also that are attributed unto Athanasius, and S. Ambrose, which are called by their first words, Quicunque and Te ' Deum. My heart is rejoiced in my Lady, because that he that is mighty, hath done great things for me, by Marie his mother, etc. My soul magnifieth my Lady, etc. Let now O Lord the servant of Marie depart in peace, because mine eyes have seen the salvation of Marie, which thou hast prepared before the face of all people, a light to be revealed unto the Gentiles, etc. Whosoever will be saved, let him know before all things, that which he must firmly believe of Marie. Te matrem Dei laudamus, We praise thee O mother of God, 
Doctrix.  mother of the divine Majesty, Lady of Angels, the Spouse & mother of the eternal king, the promised by the patriarchs, the truth of the Prophets, the teacher of the Apostles, the mistress of the Evangelists, the Lady of the world, the Queen of heaven, and therefore save thy people, etc. And as concerning the Litany made of purpose for her; she is therein prayed unto by all these names and many other: so far as that she is therein called, The true salvation, and the true blessedness, the length of charity, the breadth of piety, unto whom the Angels obey: she is prayed unto to give all blessings, as God: as also to preserve the Church, and Christian people. And in these words, Te rogamus, audi nos, we pray thee to hear us. Of pardoning sins, Propitia esto, parce nobis Domina, be favourable and gracious unto us, spare and paraon us O Lady, etc. Of turning and putting away of evils, whether they concern punishments, or faults: any manner of sins, any manner of afflictions, 
Proverb. 8.  yea hell itself, in these words: Libera nos Domina, Deliver us our Lady, etc. Likewise in certain prose that is sung unto her, she is summoned to command the Son of God, in the authority of a mother: O pia paupera, pians scelera, iure matris impera redemptori: Command in the authority of a mother the Redeemer. To be brief, for an upheap of all abomination, they have attributed unto the virgin that which the holy Ghost had said of the eternal Son of God, of the eternal wisdom; The Lord hath possessed me in the beginning of his ways, 
Proverb. 8.  before ever he created any thing, I was ordainea everlastingly, etc. And it is read in this sense in the Romish Missal, upon the day of the Nativity. 
Leo 10. in ep. 17. Anno 15 4.  And Pope Leo the tenth in his Epistles written by Cardinal Bembo his Secretary for them, calleth her Deam Goddess; a title never heard of in any of the former ages: thereby to add unto all this mass and huge heap this one thing which was wanting, uz. the weathercocks. And these are the goodly doctrines, contained in these goodly books, whereof all manner of Covents were full: Marialia, Rosaria, Hortulus animae, Promptuarium discipul. etc.  
Let us come unto the Saints. Alexander Halez and Bonaduenture have taught: That they are Mediators of our salvation, that although they be sufficiently rewarded for their merits, and not any more in case to merit: yet for the manifold works of Supererogation which they have done, they have purchased so great a place, as that they have not only merited blessedness and glory for themselves, but also are able to relieve, and make supply for others: in such sort, as that they which before were unworthy, are likewise very speedily made worthy by their intercession. Now what is it that they have builded upon this foundation? Verily, the very daughter and full representation of all Paganism: if so be it be not some worse thing. Every nation, town, village, and family is come to have his Saint: every estate, condition craft, and disease, is become beholden and bound unto one or other. Thereby also they are come to the canonizing of their Saints, imitating therein the Pagans, & by so doing as much as lieth in them they go about to make Gods of men, & to deify them, deify I say, for they are their own phrases: They canonize them whom they understand to be worshipped and prayed unto. 
Anton part. 5. Summ. t 12. c. 8  This is the definition that they make of their Saints. Again: There belong seven things to a canonised Saint: The first, to be publicly held for a Saint: The second, to be invocated in the prayers of the Church: The third, to have Churches and Altars: The fourth, an office and sacrifice in honour of him: The fist, a festival day: The sixth, an image with lights, in sign of glory: The seventh, relics and shrines. Add also, that they pray unto them directly by the Lord's prayer itself, being directed and framed for God the Father: And yet they say, that this is not idolatry: That this is nothing else but Doulia, and thus they think to pay God with their distinctions. But I could wish them, that they would at the least bethink themselves and call to mind at the least, that which is said unto them by their Pope Innocentius, 
Innocent. l. 5. c. 4. Gulielm. Durand. epist. Mimatens.  That there are two sorts of worship, Latria and Doulia: the former proper unto God the Creator: the latter for the creatures: but that to the first do belong Churches, Altars, sacrifices, feasts, and ceremonies, etc. And Durand hath said the same: wherefore by their own reckoning, it must needs be idolatry.  
And what shall we say in the end of their Francis and Dominicke, 
Francis. Anno 1200.  in whose persons they have delighted and pleased themselves to abolish and utterly extinguish so much as lieth in them, both the merit and the name of Christ? 
Barthol. de Pisis l. conformit.  Francis (say they in their book of Conformities) is a more worthy person than john Baptist: john was a preacher of repentance; Francis both a preacher and an ordainer of the order of Penitents: john a forerunner of Christ; Francis both a forerunner, and a standard bearer: john received the word of repentance of Christ; Francis both of Christ, and of the Pope: quod est plus; which is more: john his father had revelation from God by an Angel, concerning him even what he should be; but of Francis it was declared both to his mother and his servants by jesus Christ himself what he should be: john was the friend of the bridegroom; but Francis like unto the bridegroom himself: john a rare and singular man in sanctimony, and Francis in conformity: john lifted up and set amongst the Seraphins; 
Fol. 39  Francis in the same order and manner with john, but set moreover in the place from which Lucifer was thrown, etc. Again, he is better than all the Apostles: for they forsook nothing for Christ's sake, save some little ship; 
Fol. 66.  but he left and forsook all even to his hosen. The virgin Marie and the other Saints in heaven go in procession every one in his order; but this man is lodged within the side of Christ: He cometh forth by his wound with the banner of the cross in his hand, for to conduct & guide them: This man is a jesus typicus, a figurative Saviour, a crucifixus singularis, a singular crucified man; who in sight hath received the very same wounds that Christ, & suffered the same pains: This is he that is via vitae, the way of life: abusing that which our Lord said of himself: I am the way, the truth and the life. This man is the image of Christ, as Christ is the image of his Father, etc. And what more? Christus oravit, Franciscus exoravit, Christ did but pray, but Francis prated and obtained. Happy is he that dieth in Domino, in Christ: yea he that dieth (say they) in the habit of S. Francis, yea if he have but his hand in the sleene of it, he is happy. Baptism doth wash away original sin: the hood of S. Francis much more: as oft as you shall resolve to continue the wearing of it, it is worth as much unto you as a new baptizing: yea rather it is a new abolishment, not of original sin only, but of all manner of actual sins. In a word we have seen written over the gates of the grey friars of Bloys: Quaeretur peccatum illius, & non invenietur; his sins shall be sought for, but they shall not be found. The same that the Apostle hath said of one only Christ: and that the Prophet hath said of the abolishment of sins in his blood. Neither can they excuse these matters, in saying that they are but some particular man's opinions, and not approved of the whole Church of Rome: For the Popes, Gregory the ninth, Alexander the fourth, and Nicolas the third, do ordain to be believed of all the faithful, upon pain of being condemned as heretics, the scars and prints of S. Francis. And Pope Benedict the twelft ordained that the day whereupon he received them, should be kept holy. And Alexander the fourth in particular, 
Anton Archiep. tit. 24. S. 10 Math. Paris Monach. Albanens. in hist. Anglic. in Henric. 3.  doth take into the protection of the Church of Rome and his, Montem Aluerniae, the mountain wherein this thing was said to be done. And here it is not to be forgotten, that Bonaventure saith, that when he was dead, these scars and prints were seen and acknowledged by many, in so much as that some of them put nails into them. And Mathias Paris on the contrary, a Monk that lived at the time of his death, of a longer standing and more ancient by forty years then Bonaventure writeth in his Chronicle, that there was not any manner of print to be seen after his death. And yet the man was not to be suspected for the matter, 
Dominick.  for he speaketh as superstitiously as any of the rest. And have they said any less of Dominick? Nay rather it belonged to them to encroach daily, & enter deeper into blasphemy. And so much the more, because of the emulation raised betwixt these two orders; & because that Dominick, who was the foremost in time, seemed to come last in reputation & account, 
Anton. Archicp. in tit. 23. c. 11.  the Archb. Antonine therefore that was of this order, peiseth his miracles, not against those of S. Francis, but against the miracles of our Lord, & giveth them the start & prerogative both for number, & for greatness. Christ (saith he) raised but three from death at all; Dominick at Rome only raised as many; and 40. near to Tholosa, which were drowned on horseback in the river Garona, besides infinite others. Christ after his resurrection went in to his disciples the doors being shut: Dominick whilet yet he bore about this mortal body, which is much more, went into the temple, the doors being fast. Now by the way let us note, that this was by their own speech, either by the propriety of a spiritual and glorified body, or else by an Almighty power. And thus he goeth through all the miracles of our Lord, always preferring and giving S. Dominick the upper hand. To be short, Christ said after his death: All power is given to me in heaven and in earth: and verily (saith he) this power was not in a small measure communicated & bestowed upon Dominicke over all things in heaven, earth or hell, and that even in this life: for he had Angels to attend upon and serve him, the elements obaied him, and the devils trembled under him. And this he layeth down in many examples. He addeth further, that at Rome there were two images, the one of S. Paul, and the other of S. Dominick: & that at the feet of the former was written: Per istum itur ad Christum; by this men go to Christ: and at the feet of the latter: Facilius itur per istum, but more easily and readily by this man, that is to say, by Dominicke. That is, saith Antonine, Because that the doctrine of Paul and the Apostles induced and persuaded men to believe: but Dominicks to observe and keep the counsels, Which is a shorter course and cut. And thus you may already see, that he was more than S. Paul and all the Apostles. But what shall we say now of that which followeth? Quia (saith he) Domino nostro similis est, Dominicus aptissimé denominatus est, very fitly and rightly was he called Dominicke, because he was like Domino, to our Lord. And he was possessivelie in possession, that which our Lord was authoritatively in authority: for the Lord said, I am the light of the world; and the Church singeth of Dominick, you are the light of the world. The Prophets bear witness Domino, unto the Lord, and to Dominicke also. Zacharie 11. I have chosen me two rods; the one I have called Decorem, beauty; that is to say, the order of Saint Dominicke: the other Funiculum, a cord or band, that is the order of the Grey friars: (thus they abuse the scripture) Dominus, that is to say, our Lord, was borne on the bare earth, but the virgin for fear of cold laid him in a manger: Dominicus from his swathing clothes, abhorring the pamperinges and tender delights of the world, was found oftentimes by his nurse, lying all naked upon the bare earth. For our Lord there appeared a star in beaven, in token that he did lighten the whole world: In the forehead likewise of Dominicke, as he was baptized the Godmother espied a star, signifying a new light to be borne into the world, etc. The prayer of our Lord was ever more heard when he would: for in the garden, that which he asked of a fleshly desire he would not obtain according to reason: But Dominick never demanded any thing of God which he did not wholly enjoy according to his own desire. Dominus that is, our Lord loved us, and washed us from our sins in his blood: Dominicke through a perfection of charity, took every day three disciplines or corrections from his own hand, not with a cord, but with an iron chain, even to the causing of his blood to run down: One for his faults, though they were very small; another for those that were in Purgatory; and the third for them that lived here in the world, etc. And thus this Archbishop Antonine draweth this comparison through all the parts of the life of our Lord. In a word our Lord being to departed out of this world, promiseth the Comforter unto his disciples: And Dominick saith unto his; Be not grieved, for I will do you more good in the place whither I go, than I have done here: for there you have me a better advocate than any other that you can have there, etc. And what shall now become of that which S. john saith unto us: If we have sinned, we have an advocate even jesus the righteous? etc. And notwithstanding these blasphemies are authorized by the Church of Rome, for the good establishment that they have procured unto the Popes their authority: for Gregory the ninth, canonised Dominicke in the year 1223. & ordained a festival day to be kept unto him, authorized also his rule and order, and bestowed privileges upon the same: (Now he that writ these things was an Archbishop of Plorence, high accounted of amongst our adversaries. 
Albert. Krant. in hist. Saxon. l. 9 c. 7. Abb. Trithem. in Chronic. Hirsaughtiens.  But in the mean time they are wary enough not to tell us any thing amongst the rest of their miracles, of that which Krantzius reporteth unto us: That one Bernard a jacobine, Confessor and Chaplain to the Emperor Henry the 7. did poison him in the host. Whereupon saith Trithemius the Abbot, Pope Clement the fift enjoined them for a mark of reproach and ignominy, that the Priests of their order from thence forward should never receive or deliver the communion but with the left hand. An example for the Popes of these times to ordain, by the same reason that they should as yet be restrained from the use of their right hand, in detestation of the murder committed by friar Clement a jacobine, upon the person of K. Henry the third. In a word, to come to our purpose.) 
Bullae fraternitatum ordinis Francise. & Dominic.  To every one that would join themselves, not with the Covent, but to be of the fraternity only of S. Francis or S. Dominicke, etc. For to merit the kingdom of heaven, for to be able to ransom & redeem their own souls, and the soulet of their friends: (for these are the express terms of the Bull:) There are Bulls of fraternity given unto the Provinces, by which they are made capable, as well in life as in death of the merits of the whole Covent, and of all the friars in the province, purchased by their Masses, prayers, sermons, fastings, contemplations, vigiles, abstinences, Cloister disciplines, devotions, singinge, lessons, labours, etc. About this time also there was in England one Thomas Becket, who was slain, for having traitorously attempted to have withdrawn the Clergy from their obedience unto the king. It was concluded by the full College of Sorbone at Paris, that he was worthy of eternal death: the Clergy notwithstanding caused him to be canonised, by Alexander the third. And in derision of the blood of Christ, he was there prayed unto in these words: 
Tu per Thomae sanguinem, quem pro te impendit,  
Fac nos christ scandere, quo Thomas ascendit.   
That by the grace & favour purchased by the blood of Thomas, he would make us ascend whither Thomas is ascended, etc. & this was about the year 1220. And who can then but be ashamed for their sakes, for that as yet in the time of so great light they are not ashamed themselves? verily it is not to be concealed or hidden: that there have been some that might seem to have blushed in their souls, as being able to have taught better things, if they durst. 
Alex. Halez. q. 91.  Alexander Halez & Bonaventure likewise after all their wanderings, turn back again to our Maxims. Alexander: We must not invocate or adore any but one God only, etc. The Saints ought rather to be reckoned, ex part orantium, quàm illius qui oratur, as assisting our prayers by their own, & not to be prayed unto themselves. 
bonavent. in l. 3. Sentent. Anno 1360.  Bonaventure likewise, We must be wary in our large setting forth, and commending of the excellency of the mother, that is of the holy virgin; lest we impair and diminish the glory of the Son: and by so doing provoke her to anger, seeing she delighteth more to have her son praised and magnified then herself, she being but a creature, and he the creator. And whereas there were some that replied upon him, that the honour of the mother returned to the honour of the Son; But therefore (saith he) we ought not to give unto the mother all that which is due unto the son, etc. And this was much spoken of both in his time, & in the Covent of S. Francis. 
Wicklif. apud Thom. walden's tom. 3. tit. 12. c. 121. & 124.   
john Wicklife shortly after went further: for amongst many abuses of the Church of Rome, he condemned this openly by the scriptures, and maintained the same with the peril of his life, against all those of the faculty of divinity in England. His words are: This is and seemeth to be a sottishness, to leave the fountain which is more ready to our hands, to seek the troubled brooks, and those further from us, etc. Again: Who would make I know not what Scurram, knave (that is the Latin of the time) his Mediator, when he may freely speak unto the King? And yet notwithstanding his thus writing he ceased not to be very well entreated of king Edward the third, and after some small time of his living an exile in Bohemia, to die an old man in his own house, leaving behind him a number of disciples of every estate & condition in England, 
Anno 1416.  in whom his doctrine lived after him, until such time as things grew to that extremity wherein they now stand. We may say the same of john Hus, and Jerome of prague, put to death contrary to the promise made them of safe conduct, by the Council of Constance; wherein the good fathers in stead of being invited and won to the reformation of the Church, both by the truth of their doctrine, and the constancy of their faith; did think it better to have them the heralds of their condemnation by the just judgement of God, then of their repentance before men. And further as if they would work a further despite, they turned in the same Council that goodly hymn which the Christian Church had made for the holy Ghost to the virgin Marie: and in stead of Veni sancte spiritus, etc. they made it, Veni matter gratiae, etc. wherein they call her, the fountain of mercy, the light of the Church, the salvation of those that call upon her, the Mediatrix betwixt God & men, the port of S. Peter's ship, the death and destruction of heresies, etc.  
But in the mean time, as in this age wherein we live, men begin willingly and wittingly to cast out this dung and filthiness, with others such like, the stink whereof groweth so strong even unto themselves that have made it, as that they are constrained to stop their nose, and to endeavour themselves to cover it as much as lieth in them. 
vives in August de civit. Dei. l. 8. c. vit.  vives that famous Spaniard had rather to cause them to be detested, then covered and smoothed over in saying: That he could find no difference betwixt the opinion that the Christians have of their saints, and that which the Pagans have of their Gods, when as they give them the same honour that is given unto God himself. And if there had been any number found of the same zeal with him at that time, he could have hoped well to have obtained a remedy against idolatry. But certainly the greater part had rather against their own consciences of a carnal wisdom run and betake themselves to disguise and smooth over the matter. Some saying that we ought not to pray unto saints, to obtain any help of them, or yet any mercy, but only to be assisted by their prayers to obtain them of God. And this was in one word to overturn all their Hours, Psalters, Litanies, and prayers before alleged, which were directly made unto the virgin Marie; and that, that she might not only procure, but give the things prayed for. 
Wicelius.  Other some more boldly; That we ought not at all to pray unto them, invocation being an honour due unto God alone: but only Compellare, to solicit them that they would remember us unto him, as we use to stir up the living to succour and help us with their prayers. And other some do yet go further, That this invocation was nothing but a figure of Rhetoric, by which we were admonished, that the saints deceased, as triumphant members of the Catholic Church, have care in heaven on the members which are as yet warfaring here below: after the manner spoken of in the song of the three children in the furnace: 
Daniel 3. ex Graeco.  Ye spirits and souls of the righteous, bless ye the Lord, etc. All these false covers and colour notwithstanding being evident testimonies, not so much of an unwillingness to come to reformation, as of a shamefastness to be overtaken and detected of this spiritual whoredom. Cassander therefore and Hofmeisterus more freely, if so be they had but practised it in the Church, as they believed & held it in their hearts: Cassander verily, who after he had excused the Church of Rome to Maximilian the Emperor as much as he could even upon this article, that Orate was as much as, utinam oretis, Pray ye, that is, I wish and desire that you would pray, saith notwithstanding; That he maketh not in his own behalf any prayer but unto God by jesus Christ: and that he accounteth that the most infallible way. Hofmeister, who after he had gathered whatsoever he could out of the old writers, 
August de vis●t●t. infirmotu, si eius est. l. 1. c. 2.  concludeth with these words of Saint Augustine: I shall speak more boldly and joyfully to my jesus, then unto any one of the holy spirits of God, etc.  
But what do our fathers of Trent say here: after the long looking wherewith they have made us to look for reformation? Do they allow at the least these expositions, these mitigations? or do they bring some better of their own? Neither, but on the contrary they institute and ordain, that we should call upon the Saints by prayer to help us, Suppliciter, humbly beseeching them upon our knees: and that we should betake ourselves, not to their prayers only, but to their help and succour, declaring all such as have any other opinion, to be wicked & impious. And the Catechism made by the authority of the said Council, saith plainly, Christians worship Angels, but not as God is worshipped: we must pray unto the Saints, in as much as by the grace and merit purchased by them, God doth deal well with us etc. And Cardinal Hosius a man approved of them; 
Rom. 8.  to such as allege S. Paul; (That we cannot call upon any but him in whom we believe) answereth lustily; That we must also credere in Sanctos, believe in Saints. What reformation can there be from them, who after such enormous faults laid open & discovered by the light of Christendom, do wilfully make themselves blind, and yet will not have themselves accounted of, as having failed in any point? And yet furthermore they join thereunto another notorious prank of maliciousness: which is, their causing to be razed out in good books, 
Index pag. 8.10.24 25.30.31.36.38.47.49.50.  whatsoever might check or control their proceed, for so they have resolved and set it down, as appeareth by their Index Expurgatorius. As for examples: The place where S. Augustine distinguisheth betwixt the honour due unto God, and that of Saints, the interpreter hath given this note: This, that is to say, that which is to be reserved to God alone, is now given to all the Saints; Deleatur, let it be razed and put out. In the Tables of S. Augustine, S. Chrysostome, and S. Jerome their works, there were many places noted, which directed us unto such sayings in their works, all speaking against the invocation of Saints: upon the heads whereof were set, Deleantur. In Erasmus and Faber Stapulensis, famous & worthy men in their profession: when they say, Deum solum omnis oratio & adoratio decet, Unto God alone belongeth all prayer and worship: is it not written, Torcular calcavi solus, 
Index pag. 49.50.55.59.61.255.  I have trodden the wine press alone: All the Saints are nothing, if the question be once of true worship: all our own works and those of our fathers, from the beginning of the world are no better, etc. Deleantur. And Cassander likewise, where he showeth how the old father did use the words, Merit, and to merit: That, When they said, Orate, this was as if they had said, utinam oretis, etc. Deleatur. But what reasons will there satisfy these men, if they need not any other answer to them, but the racing and utter blotting of them out? or what witnesses, if there be nothing but away with them to burning?   

CHAP. XVI. That man cannot merit eternal life for himself, much less for another: where the consideration is first of man's state before regeneration.  
Our adversaries, as they say, do pray unto Saints, because they make intercession for them unto God: but we have already destroyed this foundation. And they make intercession for them, say they, by the power of their merits, and that not only for the procuring of them gifts and graces in this life, but also eternal happiness in that to come. For which cause we have next to show unto them, (that so we may not leave any thing doubtful:) That no man can merit with God, not eternal life, or rather not the least grace of this frail & transitory life, not for any other man, no not for himself. And this we will deal in according to the three estates of man, 
Man in his first estate could not merit. Genes. 1. Ephes. 4. Colos. 3. Psalm 19  his integrity or innocency, his fall or transgression, and his regeneration.  
Of his integrity it is said: That God had created him, according to his own image: and S. Paul expoundeth it to consist, in righteousness, holiness, and the knoweldge of God, etc. That he had placed him in Paradise, in a place abounding with all felicity: which David calleth, placed in honour. In so much that he held & had both his being, his graces and his glory, at the good pleasure of his Creator, of his mere, free, and undescrued goodness. The ability to merit might have been great; the good deeds only considered: but than what ability or power can there be to merit of him, of whom he holdeth all, of him, for whom a man can do nothing? Let us admit then, that our first father had used all these graces perfectly well; that he had possessed them in such fear 〈◊〉 awe as he should; yea and that he had fulfilled the law, as naturally he might, yet had he been able to say after all this (but with the same pride which cast him down from his high & glorious estate itself alone) I have deserved that God should yet further give me this; yea, that he should continue unto me, what he hath already given me? If we do not wrongfully name and call our merit, that pleasure which it pleaseth God to take, in adding and bestowing graces upon his, even grace for grace, and glory for glory, to deserve well of us, if I may so say, and that so exceeding bountifully and liberally, as that we are not able to merit any thing of him? So then here is place for that, 
job. 41.1.  which God saith in job: Who is it that gave me first, & I will repay him again? The same also which S. Paul saith; What is it that thou hast, which thou hast not received? And if thou hast received it, 
1. Cor. 4.7.  why boastest thou thyself, as if thou hadst not received it, etc. And the second Council of Orange, held about the year 450. doth conclude in these words: Man's nature, 
Concil. Arans. c. Can. 19 Man a great deal lesseable after his fall.  even in his integrity, could not keep his integrity, without the help of God, etc.  
But after he had fallen and corrupted his ways, being the second state that our first father fell into, we became in far worse and harder case. Man even in his integrity could not in respect of God merit or deserve any good thing: but now in the days of his corruption, he cannot choose but merit, yea he cannot merit any thing but the wrath of God, his curse and eternal death. For being become sin and transgression, it hath corrupted the most noble parts, both of his human body and divine soul; making the will to be the slave of unbridled appetite, understanding of imagination unto all evil, and both of them faulty and corrupted in themselves, the will estranged from the love of God; and the understanding from the having of the knowledge of him, both the one and the other carried from their natural and one only good state, to the contrary, with all their power and ability, even to will and know that which is displeasing unto him, and hurtful to themselves. Man now in this estate, what can he do? what can he but do amiss? And notwithstanding this is the state of all men in themselves since the fall, no man to be excepted. God pronounceth this general sentence in Genesis; 
Genel. 6. job. 14. Psal. 51.  All the thoughts of the heart of man, are set upon evil continually. The most holy do most freely confess it: job, Who can draw any thing that is pure, from that which is defiled? Not one. David, Behold I was begotten in iniquity, and my mother hath conceived me in sin: and therefore he prayeth unto God to create in him a new heart. 
joh. 3.6.  Christ in the Gospel; That which is begotten of flesh is flesh, and that which is begotten of the spirit is spirit: If a man be not borne again, he cannot enter into the kingdom of heaven. 
Rom. 7.18. 2. Cor. 3.5. Ephes. 1.  And Saint Paul expoundeth it: Because that in the flesh dwelleth no good: seeing that the natural man doth not comprehend that which is of the spirit of God: And because, That we are naturally deadin sins, our works then are both dead and deadly: and to bring us to bring out any other, it cannot be without the working of a miracle: 
Ephes. 2.5. Rom. 6.8.  it is requisite that we should be raised again: And it is God only that must do this. Because, saith he moreover, that We are children of wrath: That, All the desires, and all the understanding also of our flesh, (which we make so much of) is enmity against God. 
Prou. 10.  And without exception: For, There is no man (saith Solomon) that can say, 
Rom. 5.17. 1. Cor. 15.  My heart is clean: I am without sin. And the Apostle more expressly: All men have sinned and are dead in Adam. By a man sin entered into the world into all men, and by sin, death, etc. Yea, into Moses the meekest of all other men: Thou hast set before thy face, Absconditum nostrum, our sin that was hidden from us. This natural viciousness, which like unto a natural disease is hidden from us, is less perceived or felt of us. 
P● l. 51. Psal. 116. Rom. 7. & 14. re●●. 23.  And into David, a man according to Gods own heart: Create (saith he) in me a new heart: Because the heart of man is altogether perverted; Ab occultis meis mundame; Cleanse me from that which is hidden from me. And into S. Paul an elect vessel of God; The law (saith he) is spiritual, and I am carnal, sold under sin: I see a law in my members, fight against the law of my understanding, and leading me captive to the law of sin, which is in my members. Wretched man that I am, who shall deliver me from the body of this death? etc. Into S. john Baptist, 
Luke 2.  the greatest amongst them that are borne of women, who saith unto our Lord; I have need to be baptised of thee: that is to say, to be washed, to be regenerate by thy spirit, etc. And into the holy virgin likewise: for she acknowledged her low and base estate, she magnified nothing but the only mercy of God; she placed herself amongst them that being hungry are filled with good things: she rejoiceth in God which is her Saviour; so far is she off from disclaiming her part in the salvation promised in jesus Christ, the author of the salvation which is in her. And in deed the Apostle to the Hebr. 
Hebr. 7.  hath not separated or excepted from sin any besides jesus Christ alone: The holy virgin likewise was subject to the law of purification ordained in the Church, a sign of the inward purification which God requireth in all our actions, 
Rom. 11.32.  to the end that this word may abide true: That God hath shut up all under sin; That no man also should think to be excluded from that which followeth: That he hath notwithstanding showed mercy unto all: That this, that all the Saints have been saved, even the virgin Marie herself, cometh of his free grace, of the riches and bountifulness of his great mercies.  
Now our adversaries that will not be called Pelagians, 
How the adversaries do extenuate original sin.  do agree in outward show unto this corruption of mankind, but when we come to lay the sore open and naked, they are as it were afraid of taking some harm: they make the malady as light and little as they can, fearing to be too much bound unto God, not considering how that for a man to lay open his wounds before him, is to heal them; to confess our sins freely and frankly to him, is to have them quit & forgiven: whereas the hiding and covering of them doth make them mortal: to deny, conceal, or smooth them over, is to cast himself prisoner and captive into hell, and eternal fire, until he have paid the uttermost farthing. Pighius therefore letteth not shamelessly to say, 
Albert Pigh. de peccat. orig.  that the punishment of Adam seized upon all his posterity, as one bond man begetteth another, but that his sin was not transfused and conveyed into his children. What is there more contrary unto the whole scripture than this? Yea how is it possible, that this man should have so little profited in the knowledge of himself? Andradius a true interpreter of the ambiguities and doubts arising in the Council of Trent, teacheth; That concupiscence is in nature corrupted, altogether such as it was when nature was in her integrity, save that in the state of integrity it was repressed by a supernatural gift of original righteousness, which did repress & keep it under, which God hath taken away in the first man, & so from all other men in him, as a punishment of his sin: in such sort as that this concupiscence is not sin in men, because it is not against any law of God: or if it be, that it is the least of all other sins, in as much as it is only some small disorder in nature. But how can this fancy agree with Saint Paul? with this law of the members which maketh us servants of sin? Sin, whose wages is no other than eternal death. But there is some pleasure (in respect of these different opinions) to hear what the old fathers say handling this question, against the heretics of their times, as those who are by so much the less to be suspected in this cause, by how much they have been the more renowned & testified of for their godliness, and yet have not ceased to acknowledge the infirmities of their human nature. 
Testimonies out of the fathers. Ambr. in epist. ad Rom c. 5. tom. 5. Idem de vocat. Gent. l. 1. c. 3. tom. 2. Idem in Apol. David. c. 11. Notet Pighius.   
S. Ambrose: It is most plain and manifest, that all have sinned in Adam, as in the Mass: by him therefore we all become sinners, even as we do all come of him. He hath lost the benefit and privilege by sin, etc. Again, Before we be borne, we are defiled by contagion: before we enjoy the light, we receive the loss of our original goodness, in as much as we be conceived in sin, etc. And if the child that is but one day old be not without sin, much less the days of the mother's conception. We are all therefore conceived in sin of our fathers and mothers: we are borne in their trespasses, and even the very infant beareth about it his pollutions. And if thou doubtest from whence this cometh so to pass, he maketh it manifest. Hence it is (saith he) that we are mortal; from hence springeth not so much the multitude of our miseries, as of our heinous sins and crimes; our faith to be lost, our hope far removed, our understanding blinded, and our will captivated. And what becometh then of the power and virtues of the not regenerate, of such as continue still and dwell in the corruption of their nature? Without the worship of the true God (saith he) even that which seemeth virtue, is vice: without God it is not possible for any man to please God: And he that pleaseth not God whom can he please but the Devil? But to come as near to the quick as may be is there any remainder of goodness abiding in man, whereby he may relieve and raise up himself again? 
Idem Ambros. de vocat. Gent. l. 1. c. 5. Opere suo, opus suum reparat.  Nay, nay, but on the contrary; No man (saith he) is found having any thing in himself, whereby he may recover his former place and excellency: Man will never be able to turn back again to God, if God himself do not turn and convert him. The grace of our Lord by his work, that is to say, by the operation thereof repaireth his work: The will of man hath nothing left of all the powers thereof, save only a power and ready inchnation to destroy itself, periculi facilitatem, etc.  
Gregorius Nyssenus; 
Gr●●. Nyss. l. de opat.  Man forsook and revolted from him, who had made him, and betook himself to the enemy's side, that is to say, to the Devil: whereupon his freedom and power changed of themselves, and his wicked and ungodly will into a grievous and dangerous servitude and thraldom unto sin: Then ensued the abolishing of the image and figure of God, which was before imprinted, even from our first creation in us: Add hereto the loss of the groat. By which the scripture doth teach us, that there is not of all the men that are so much as one to be found that liveth one only day without spot. And this is the cause, why we pray, forgive us our trespasses: although he were a Moses or a Samuel, seeing that the same speech of repentance that agreed with Adam, is common to all: to the end that the Lord may save us by grace, in granting unto us the blotting out and abolishment of our sins. And we need not for the finding out of the same, enter into the consideration of nature in general: for every man entering into his own censcience, may find how needful a thing it is to crave merci●.  
Chrysostome: 
Chrysost. in Genel. hom. 29. tom. 1.  The first man by the decree of God, by his sin did incur and draw upon himself the sentence of death, and hath passed it over and conveyed it to his whole posterity, etc. The second man is come down from heaven, he alone abiding without sin, and not owing any thing to death, that so he might be free amongst the dead, and that death might be condemned in his death. Again, The nature of this pestilence took his beginning from one body, & hath now spread itself all over into every man. 
Idem in M●●●. ●om. 33. tom. 2  And if thou demand what manner of plague it is: When sin entered (saith he) then came the downfall of our liberty, for it corrupted the power given us by nature, it brought in servitude and bondage, etc. Even such a pestilence. as that such as are infected therewith, are not able to do any thing that is aught worth. 
●em ●●●m. 6. 〈…〉 & ●●a 〈◊〉. Fla. 〈…〉 de 〈…〉 Idem l. de nature & great. c. 3 de ●id ad Pet●um, c. 23. Idem pa●sim. I●e● cp. 107. Idem contr. jul. Pelag. l 4.  For saith he in another place: The heathen though they wrought good works, yet they wrought them not truly good, because they did them not in any consideration that they had of God, but for to be reputed, or because that goodness is good, or for the conserving of human society, etc.  
But Saint Augustine against the Pelagians hath handled this matter, and ripped it up to the bottom, as the thing (saith he) wherein consisteth the sum of all Christian religion: Hold fast (saith he) that every man which is conceived by the carnal comunction of man & woman together, is borne in original sin, subject to wickedness & villanic, and subject to death, and by this nature the child of wrath, etc. And therefore this nature of man from the time of his birth hath need of a Physician, because it is nothing sound, etc. But mortally pestered, as is to be seen in the beadroll of evils, which he attributeth unto it; That is, the loss of free will, thraldom by sin, ignorance and maliciousness, banishment from the kingdom of heaven, and the decree of eternal death. Whereupon he saith; We cannot be relieved, if by grace we be not borne again in Christ. What then? and what shall become of so many goodly virtues of the Pagans? Let it never be imagined (saith he) that there can be any true virtue in him that is not just: let it never be imagined that there is any truly just, if he live not ex fide, by faith. Fabricius his torments shall be more easy than Catiline's, not because he was a good man, but because he was not so wicked. Without faith it is impossible to please God: but they have not expressed any faith in their works, neither therefore had they any in their hearts, etc. The man saith he in another place, must first be changed before his works be changed. Antequàm iustificetur impius, quid est nisi impius? 
Idem serm. 12. de verb. Dom. Idem cp. 106.  Before the wicked man be justified, what is he but a wicked and ungodly man, etc. Can there then be any thing in man, whereby he may help himself to come unto God, except he be first changed and regenerate by his spirit? And where becometh then our free will? Harken: Man (saith he) abusing his free will, 
Idem in Enchilid. c. 30.  hath lost both himself and his free will, for as he which killeth himself, in killing of himself liveth no more, nor hath any power to raise himself to life again, having once slain himself: so man in sinning by his free will; and sin becoming conqueror, hath lost his free will: For of whom a man is overcome, his servant he is: and therefore man cannot be free and at liberty to work justly, if he be not delivered from the thraldom of sin, and made the servant of righteousness. But how shall this liberty be purchased and restored to man again, being sold, given up, and captivated, etc. if he be not ransomed by him who hath said: If the Son deliver and set you free, you shall be truly free, that is to say, if he cast you not in a new mould by his grace, to be new creatures in Christ? 
Idem de spirit. & litter. tom 3. Tu non po●u●sti in te, n●si perdere te. Idem ad Bonif. l. 1. c. 3. Idem de fide, ad Petr. Diaco  etc. And therefore these are his ordinary Maxims: Free will availeth us nothing, neither standeth it us in any stead, it hath no power at all, except it be to sin. Thou hast nothing resting in thee, but the means of destroying thyself, neither dost thou know to find thyself, except he that made thee do seek thee up. Yea (saith he) if he do not draw thee, that is to say, if he give thee not to believe in Christ, a power that hath no jot of free will; a power which is not but from God alone. For he concludeth in another place: Every man is borne in original sin by consequent the child of wrath: and from that wrath no man can be saved but by the faith of the Mediator: And no man can repent himself here, if God do not enlighten him, if by his free and undeserved mercy he do not convert and turn him unto him. 
Prosp. Acquit. ad Capitul. Vincent.  Prosper Aquitanus, By the wound of original sin the nature of all men was corrupted and killed in Adam, whence is sprung out the disease of all concupiscences and lusts, and against the which there is no other remedy but the death of Christ, etc. Yea (saith he) a disease that he would needs have, and which by him was needful for us. For (saith he) to him, not to sin, was no other thing than not to be willing to sin: 
Idem de vita contemplate. c. 2.  but it is not enough for us to be willing to live without reprehension, our will being vicious, and hindered by our feeble and faint possibility: that which was in him of pleasure & choice, is become to us a necessity, even to sin. And if you say any thing to him of the works of infidels, he answereth you in these verses. 
Idem in epigram. 81. & in l. de ingrat. & passim.  
Per omnes calles errat sapientia mundi,  
Et tenebris addit, quae sine luce gerit.   
This light which he calleth faith when he saith in another place: 
Omne etenim probitatis opus, nisi semine verae  
Exoritur fidei, peccatum est, nique reatum  
Vertitur; & stirilis cumulat sibi gloria poenam.   
Cyrillus Alexandrinus; He that is become thrall to the servitude and slavery of sin, although that he have cast himself of his own free will into this miserable slavery, cannot notwithstanding shake off this yoke when he pleaseth, he must seek deliverance in another, that is, in the Son of God. Let us never make trial of, or attempt any other way for the recovering of our liberty, for by him alone is granted our full freedom from sin; to the end that sin may not rule or reign any more in our mortal bodies, and that in the world to come it may not find any place in us. From whence in two words, we gather thus much; That in our own nature we are the servants of sin; That it reigneth in us without any gainsay, to the procuring of the punishments that are after this life, if we be not renewed in Christ. 
Petr. Diac. etc. Episc. Orient. ad Fulgen. etc. Episc. Afric. Damnatur mortis paena.   
Petrus Diaconus ad Fulgentium: Adam having willingly transgressed the law of God, is by his just judgement condemned to suffer the punishment of death; and is all● holly & through●ut, that is to say, both in body and soul, changed into worse; and having lost his own freedom, is become a slave to serve the filthy drudgery of sin. Thereupon it is, that no man cometh into this world free from the bonds of sin, except he who for the unloosing of these bonds, was begotten after a new kind of conception, the Mediator of God and men, jesus Christ. For what can base and vile man beget, but that which is base and vile? And therefore as every man is of Adam, 
●oret Pighius.  so by Adam every man is the servant of sin, Rom. 5. etc. And such deceive themselves as say, that death but not sin hath passed throughout mankind; when as there is not one of all the sons of men which is delivered from this damnation & death, but by the grace of the redeemer, etc. without this grace a man might think and desire human things; but he could not either think of or have any will unto the things concerning God. For the first & principal foundation thereof, is to believe in the Lord of glory crucified. This cometh not from the liberty of our free will, or natural will: for flesh and blood do not reveal the same, but the heavenly father, to whom he will, drawing him unto this true liberty, not by a violent necessity, but by a gentle infusing of his holy spirit, by which we believe and say, that jesus Christ is the Lord: which no man can say by the liberty and freedom of his will, but only by the holy Ghost, etc. This is the same with that which the Bishops of the East did write unto the Bishops of Africa.  
S. Barnard; 
Bernard. de great. & liber. arb. Libertas a peccato.  In the fall, Adam fell from his not being able to sin, to his not being able to do any thing but sin, having altogether lost the liberty of taking advise and counsel, etc. as also that which he had of forbearing to sin. And this loss happened unto him by the abusing of the liberty of his will, etc. Being fallen from his will, it is not still remaining free for him, to raise up himself again by the same. For although at this day be would do it, yet the case so standeth with him, as that it is not in his power not to sin. It must be Christ that must inspire and endue him with new virtue by his restoration: that the Lord may transform us into this image; howbeit even then our perfection cometh not in this life, but in the life to come, etc. And he is full in all his books of such places, which shall hereafter be seen, as better opportunity serveth.  
Peter Lombard saith: 
Lomb. l. 2. d. 25  After sin, till there be a restoration by grace, man is overcome and pressed of concupiscence, and hath infirmity to do evil, but he hath no grace to do good: And therefore he can sin, but he cannot cease to sin, and that damnably, etc. Again, In that Adam hath sinned of free will, and that sin hath overcome him, he hath lost his free will. Libertatem inquam à peccato, the liberty that he had to keep himself from sinning, whereof the Apostle speaketh, whereas the spirit of the Lord is, there is the liberty and truth of the Gospel: If the Son deliver you not, you cannot be free, etc. And this liberty consisteth in being free from sin, for to serve and obey unto righteousness, etc. which thing they have attained only, and not any others, whom the Son hath repaired by grace, etc. And therefore Anselme said, 
Anselm. in 14. ad Rom.  as Lombard doth allege him: The whole life of infidels is nothing but sin: For there is no goodness or felicity to be found, where the chief goodness or felicity is wanting, 
Thom. in 2. sent. dist. 31 32  etc. Thomas likewise layeth us down these Maxims: The person of Adam hath infected nature, and nature now infecteth the person: the body infecteth the soul, not by working upon it, but by receiving from it: for the soul is the proper subject of original sin. 
Idem l. 1. d. 41.  Original sin is indifferently in all, and the punishment thereof is likewise in all: no man can satisfy for it, but God only making himself man. No man can forsake or shake it off of himself: for from the estate of nature to the estate of grace no man can pass, either by free will, or by merit, but per appositionem gratiae, ex mera gratia, by the adding and applying of grace, etc.  
It may be, 
Not one to be excepted, no not the holy virgin. August. de nupt. & concupise. Idem de perfect. justit. Idem contr. jul. l. 5. c. 9  that they have excepted some persons from this common and general condition; at the least the virgin Marie. Let us hear then Saint Augustine: All flesh that is borne by the carnal copulation of man and woman, is sinful flesh: That only which was not so begotten is without sin, that is to say, the human body of our Lord. Again, Whosoever thinketh that there hath been any either man or woman, (for in Latin he comprehendeth both the sexes) except the alone Mediator of God and men, to whom the remission of sins is not needful: he is contrary to the holy scripture, wherein the Apostle saith, by a man sin is entered into the world, etc. Yea (saith he in another place) he is an heretic; For if (as without all doubt it is) the flesh of Christ be not sinful flesh, but like only to sinful flesh, what remaineth but that it only being excepted, all other human flesh is sinful flesh? etc. Then he concludeth, And who so denieth this i● a detestable heretic. Yea the flesh of the virgin: For (saith he,) It appeareth that concupiscence which Christ would not have to bear any stroke at all in his conception, hath caused the propagation of evil into all mankind. For the body of Marie, although that he did spring from thence, did not notwithstanding transfuse any part of the same concupiscence into the body of Christ, because she did not conceive thereby. And it is not here to be objected, which he speaketh of in an other place, that it is not his purpose to speak of the mother of our Lord, when the question is of sin: 
Idem de natu. & great. c. 6.  Because she hath had greater measure of grace given her to overcome all the parts and parcels of sin. For in that he saith, to overcome, it presupposeth a combat with sin; for the overcoming whereof she had need of new grace. To which purpole we alleged Origen heretofore: Whereas, if she had not been redeemed, justified and sanctified by the blond of Christ, than she had not been it at all. S. Ambro●e saith, 
Ambr. in Luc. Immaculat●. Partus novitare. Idem in Esay.  Our Lord jesus is he alone of all those that have been borne of women, which hath not felt the contagion of earthly infection, and that by reason of the new and extraordinary manner of his conception and generation which was without spot or touch of sin. Again; Every man is a liar, and no man without sin, except God alone. It is therefore to be observed, that not one that is of man and woman, that is to say, of the conjunction of their bodies that is without sin: 
Anselm. l. 2. Cur deus hom. c. 16. & in 2. ad Cor. c 5.  as also that he that is without this sin, was also begotten without this manner of conception, etc. Anselme, I would know (saith he) how, of this sinful lump of this mankind, altogether infected with sin, God should draw forth a man without sin, Tanquam azymum de fermento; being as much as if a man should go about to make a Loaf of unleavened bread, out of a lump that is nothing but leaven. For although that the conception of this man were pure and undefiled, yet the Virgin out of whose womb he was taken, was conceived in iniquity, and her mother conceived her in sin; and therefore also borne with original sin, for she likewise hath sinned in Adam, in whose person all have sinned. Rom. 5.12. Whereby we may see the impudency of our adversaries, who upon the second to the Corinthians where it is said: All are dead in sin, without the exception of any; as in the place above, they have added: Dempta virgine Maria, Except the Virgin Marie. And Petrus de Natalibus hath been as impudent, in daring to attribute unto her the feast of the Conception. S. Barnard speaking of S. john Baptist, 
Bernard. de excel & sanctir. joan Bapt. & Serm. 75. in. Cantic.  in the Sermon of his holiness: All we which come into the world, do bring with us a great band of original sin, be only that hath not done any sin is excepted. Again, entreating of the Conception of the holy Virgin: Christ the man only excepted, that which a certain man humbly confesseth of himself, (that is to say David) respecteth all men in general; I am conceived in iniquities, and my mother hath conceived me in sin. Yea and he goeth further, even to the kindling and moving of his choler: 
Idem Ep. 174, ad fratres Lugdun. Potho Prunien Presbyter. l. 5. de statu Domus Dei.  The virgin Marie which is up heaped with true honours, needeth not any false and counterfeited ones, for that is not to honour, but to dishonour her: The feast of the Conception ought not to be instituted, it is neither according to the custom of the Church, nor according to reason, nor yet from any tradition: there was none but our Lord only that was conceived without sin, wherefore she will willingly forego this honour, whereby we either honour a sin, or falsify and bely a holiness, etc. And Potho about the year 1200. doth speak of the same.  
Lombard said: It may be said and believed, 
Lombard. l. 3. d 3.  according to the attestations and testimonies of the Saints, that the very flesh of the word, should have in times passed been subject to sin, as all the flesh of the holy Virgin: but that it was kept pure and clean by the operation of the holy Ghost, in such sort as that it was united and joined to the word, free from all manner of contagion. And thus you may see the opinion of the Church unto the year 1200. and more. As for that which may follow after, what authority, or what credit is it worthy to have? Lombard upon a good intent began to say: That it was to be believed, that she was purged from original sin, when she conceived our Lord. Some others would add thereunto; that she should have been conceived in original sin: but that she should be borne without sin, having been sanctified in the womb of her mother. But Occam restraineth the matter to this head, 
Occam. l. 3. sentent. q. 2.  as that she should not be able to sin but venially. Scotus more boldly, that she should be conceived without original sin: contrary to him are Thomas, Bonaventure, Gregory de Rimini, etc. And for want of proof out of the Scripture, they caused the Protevangile of S. james, an apocrypha book to make the supply, and for want of the revealed will of God in his word, his Almightiness, and in stead of the truth a likelihood: in so much as that the Council of Basil determined, 
Concil-Basil. Sess. Anno. 1439.  that every good Catholic ought to believe that she was conceived without original sin: and that he ought not to preach or teach to the contrary. In the end Pope Sixtus the fourth, seeing that the contentions and controversies would not be appeased, 
Anno. 1483.  took upon him by his authority to ordain, That the opinions both affirmative and negative should pass as indifferent, (what became then of the authority of this Council?) And that without the stain of heresy to be imputed to either of the sides; 
Anno. 1466.  because the holy See had not as yet determined the controversy. Showing notwithstanding that he inclined more unto the affirmative, for that a little before, he had ordained the Office of the feast of the Conception, and for that he graced it with as many and as great privileges, as the feast of the Sacrament: and the Council of Trent rested thereupon.  
Now hereby we see, how in a short time abuses grow to an extremity after that the word of God is once cast behind us, and our own carnal and corrupt sense set in the throne and Chair of government. But this is our conclusion in the end, of the consideration of our estate after the fall, and that with the consent and agreement of all the old Church; that this fall was mortal, both according to the first and second death: That it corrupted all mankind, in such sort as that blindness and perverseness seized upon the understanding: 
Ephe 4.5. Ephe. 2.  according to that which S. Paul saith: You have your understanding overshadowed with the clouds of darkness, you were also darkness: And brutishness and concupiscence upon the will, 
Rom. 8.  following that which is said; Doing the will of the flesh, and of their fantasies, etc. So long as that all their wisdom became enmity against God. That abiding in the state of nature our condemnation was certain, from which condition and estate, it is not notwithstanding in the power of nature to deliver herself, neither yet as it followeth by consequent, from eternal condemnation: in as much as it is not so much a fire, which being blown up, breedeth to such a disease, as it is not able to cure us of again, as a heap of dead ashes, a soul, in respect of spiritual parts, without a soul, that is to say, which hath lost all whatsoever it enjoyed of the spiritual life, and separated from God, which is the life and spirit thereof: and which hath therefore by consequent more need of the powerful hand, and sovereign grace of the Creator than Lazarus, who had been four days dead; (for at the least he resisted not) or yet that confused Chaos, before that things were reduced and set in good order, that is to say, of a new fire, which he kindleth, even whether it will or no, in it; and of a new spirit, which by a new grace, he sheddeth abroad into our hearts. Whereupon Saint Paul saith: When you were dead in your sins, he hath quickened you by Christ. 
Ephe. 1. Coloss. 2. ●3.  Again, You were darkness, but now you are light in the Lord, etc.  
And we may see hereupon, how that there is not any one creature able to recover himself of his fall without a new infusion of the grace of God, and the same being of his mere grace, that no creature what goodness so ever he practise after this grace, can boast himself before God, neither yet allege any merit, either for himself, or for any other, it being no other than that pretended merit, whereof the Apostle will always be saying unto him, 
Ephe. 4. & 5.  What hast thou that thou hast not received? etc. And which likewise is not able to be an equal match for proportion, much less in comparison for the reward it challengeth, seeing it is of too short a time, to countervail eternal life, and of too shallow and short a measure, in respect of infinite blessedness: yea though it were the merit of the holy Virgin, and that conceived or not conceived, (be it as you will) in original sin. For if she were conceived in original sin, she is freely redeemed, as well as any other, and regenerate and borne again, of mere grace, as well as any other. But and if she were not, (which yet the holy Scripture denieth,) that was also of the work and operation of the same grace, and furthermore the greater she is, the deepelier is she bound unto God, and the further off from merit, as also from having any occasion to be proud, being on the contrary so much the more to carry herself in a greater measure of dutifulness and humility, in respect of so rich and abundant mercies bestowed upon her so freely and undeservedly, by the high and mighty God. According to that which is said: Unto whom much is given and committed, 
Luk 12.24.  of him shall so much the more be required again, etc.   

CHAP. XVII. That the Regenerate man cannot merit eternal life either for himself or for any other.  
LEt us come to the condition of the regenerate man, to the state of grace, 
Proofs out of the holy Scripture.  as it is called: and let us see if any one standing in that state before God, can merit of him by his works, either his own salvation, or an other man's. The Scripture speaketh very highly of man's Regeneration: it setteth him before us, as a man new moulded and cast by the effectual power and working of the holy Ghost, in all and every one of his parts and members. Now what better way to comprehend and conceive the fall and ruin, then by the re-edified & repaired parts. 
Coloss. 1.3. Acts. 15. Ephe. 1. Coloss. 2.13. Gala. 5. Rom. 6. Coloss. 7. Rom. 8.14.  For the spirit of Christ delivereth us from the power of darkness: being dead, as we were in sin, he quickeneth and maketh us alive: he purgeth our hearts by faith: he enlighteneth the eyes of our understanding, by the knowledge of God: He destroyeth the body of sin: He mortifieth, yea crucifieth the old man, with all the diseases, concupiscences and affections of the flesh: He maketh us the children of God, and as we are such to cry Abba, that is to say father. But doth it follow of all this, that after Regeneration we are either clean from all sin, or that we can attain unto it in this world? Such as do flatter themselves in making their sin small; should therewithal think that a small thing should repair and make up the breach. But what then will they say, when as of necessity for the saving of this miserable flesh the word must be made flesh? When for the delivering of us from the servitude of sin, he must needs become sin himself, who had never known any sin? Or will they think that the flesh be it never so wholly and thoroughly regenerate, will be able to do all things? Or would they fly up with their own wings to heaven, without jacobs' Ladder, the help of the Lord, or his merit? More ready as yet by their pride, to lose the benefit of Regeneration, than our Father was to lose the excellent gifts he had by his Creation, at the suggestion of the woman. But let us hear how the Scripture speaketh: I am (saith S. Paul) crucified with Christ, I live, 
Gala. 2.16.  no more I, but Christ in me: and the life that I live now in the flesh, I live by the faith of the Son of God, who hath loved me, and who hath given himself for me. What could he have spoken of more excellency? And where is that regenerate man that can utter any thing more boldly than he hath done this? And yet therewithal hear him coming from the setting forth of the praises of the grace received by God, to the consideration of his own infirmity: I see (saith he) an other Law in my members, 
Rom. 7.  fight against the Law of my understanding, and making me captive to the law of sin, which is in my members, etc. That is to say, I feel concupiscence the bud of the flesh, etc. And this Law, this concupiscence if thou be in doubt, do not think that it is good: For, I know (saith he) that in me, that is to say, in my flesh, there dwelleth no good thing. To will well is ready with me, but I do not find the means to perform or do it. Nay, this concupiscence is evil: for he addeth thee hereunto; The evil is ready with me and fast sticking unto me: I do the evil that I would not, even the evil that I hate, that is to say, which I condemn in my mind: and such evil as is repugnant unto the Law of God, which cannot be called any thing but sin, according to that which S. john saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All whatsoever is against the Law is sin, even to the obeying of my flesh, and not the Law of my God, which I consent unto, and agree to be good, but unto the Law of sin, which I condemn and dislike of in my spirit. And again, This sin is sin in such a manner and degree, as that it forceth me to confess that it is sin in deed. For if the Law had not said: Thou shalt not lust, I had not known sin, but now I know it: And it hath such a deep root in me, as that I am constrained to cry: Miserable man that I am, who shall deliver me from the body of this death? Yea and it hath fruit also which it beareth and bringeth forth in me: Sin dwelleth in me, even the sin which begetteth death, which hath no other wages but death: which also in stead of being brought under by the Law of God, is lifted up by the nature thereof and armed to rebel against it, taking occasion from the same to multiply and increase. 
Rom. 8. Gala. 5. Coloss. 3. Ephe. 4.  It is provoked and enraged like a malign Ulcer against the salve. Thus speaketh S. Paul of this sin, and not as it is in the Infidels, but as it is in the regenerate; and those not of the weakest sort of the regenerate, but as it was in himself, concluding generally and every where; that he hath need to spoil, destroy, kill and crucify the same; and that yet notwithstanding all this, do what he can, 
2. Cor. 4.10.  it will not all be vanquished and subdued at one blow. For, Howbeit (saith he) that our outward man be decayed and cast down, yet our inward is renewed every day. And yet notwithstanding not in any such measure of perfection, as that any man can vaunt or boast himself, to have wholly put on the one, and put off the other in this world. For, In this world we shall never grow up together and become perfect men, 
Ephe. 4 13.  according to the measure of the perfect stature of Christ: We shall have evermore need to say: Forgive us our trespasses. And the Apostle himself hath a prick dwelling still in his flesh, for to humble him withal: 
1. Cor. 12.7.  because that The grace of God is sufficient for us, his power is perfected in our weakness.  
What is then the privilege, or what is the prerogative of the regenerate? Great verily, every manner of way: for sin dwelleth, but reigneth not in them, for that the old man liveth yet in them, but cannot kill them, but himself rather is mortified and slain every day: for that they have an assurance against the reward of sin; for their sins are forgiven them in Christ: and therefore blessed, and assured of eternal life. For there is no condemnation to them which are in jesus Christ, which walk not after the flesh, 
Rom. 8.2.  but after the spirit: in as much as the Law of the spirit of life, which is in Christ jesus, hath freed them from the Law, sin, death, etc.  
Saint Augustine entreating upon this question of purpose, 
Testimonies out of the Fathers. August. de peccat. merit. & remiss. l. 2. c. 7.  hath not said any otherwise. Let us not think (saith he) that presently upon the baptising of any man, that all his old and accustomed infirmities are wasted and vanished, seeing his renewing or Regeneration, beginneth at the remission of all his sins, etc. Otherwise (saith he) the Apostle would not have said, although that the outward man die, the inward is renewed day by day. But it may be that this concupiscence after Baptism is indifferent either to covet good or evil: This is it which julianus the Pelagian did so vehemently avouch unto him: 
Idem l. 6. c. 6. contr. julian.  Nay (saith he) if I had thought so much, I had not said unto thee, that it is evil and wicked, but that it had hen●: for thou speakest as those that would say, that it should have been sanctified in Baptism. But we say that it is wicked, and that it ceaseth not so to continue in those that have been baptized. But saith julian, Reatus eius, his sin is absolved and forgiven. Not his sin, saith S. Augustine (for it is no person:) but rather sin as it made man originally guilty, is remitted and made void of all such force: As when any man is absolved of manslaughter, thou sayst not that the crime of manslaughter is absolved; but the man from the crime. But it is not it may be so bad as men report it to be; and that there is a heavier punishment laid upon it then the fault deserveth. 
Idem contr. eundem l 6. c. 5  Nay, saith he again: This is so great a mischief, as that it would hold us in death, and draw us into the last death, if the bonds thereof were not unloosed or broken in the general pardon of all our sins, which is sealed and assured in Baptism. And although that sometimes according to the common custom, he call sin, Non ipsum concupiscere, sed post concupiscentias ire; Not the blossom or bud, but the fruit that cometh thereof: 
Rom. 7.  yet the saying of S. Paul doth always remain out of all doubt; I had not known lust to have been sin, if the Law had not said: Thou shalt not lust, etc. And in deed S. Augustine proveth it to julian, 
August. contr. julian. l. 2.  by all them which have gone before. By S. Ambrose, who calleth it iniquity: Because (saith he) it is unrighteous, which the flesh lusteth after against the spirit. 
Malitiam per conditionem originis.  Again, A delight contrary to the Law of God. By S. Hilary who calleth our bodies; the matter of vices, and the evils within us, an original malice, inherent even from our first framing, etc. Whereupon (saith he) we do not retain any thing that is clean, undefiled, or harmless: No not the Apostles themselves, in whom (saith he) after they were washed & sanctified by the word, there remained as yet a malice, Per conditionem communis originis, By the condition of the common beginning. Which thing our Lord teacheth us, saying: 
Idem contr. eundem, l 5. c. 4.5. & l. 2.  If you which yet are evil, etc. And as consequently following of all that hath gone before, S. Augustine teacheth; That concupiscence is an evil, not such a one as men are to suffer and bear by patience, but such a one as those are which men must bridle and suppress by abstaining from committing of them; that is to say, an evil of fault and not of punishment: that it is a vice that must be fought against by virtue, which is remitted and pardoned, but not finished, not extinguished by Baptism. 
Idem de pecc. merit. l. 1. c. 3. tract. in joh 4.  Not in such sort (saith he) as that it should not be any longer inherent in man, for the rest of the time that he liveth; but to the end that it should not hurt him after his death: that it is an infirmity that is trodden down by the Law of God, a grief and wearing disease, that striveth against our salvation. In a word; That it is both a punishment of sin, as also a cause of sin, a punishment (saith he) in as much as it is repaid for the merits of disobedience, 
Idem contr. eundem l. 5 c. 3 Aut defuncti. one consentientis, aut contagione nascentis. Idem in john. 4. Criminibus & querela.  a cause, for that man is either polluted with it in his conception, or else is drawn to consent to sin, by the default thereof: Yea a very sin itself, in as much as it is a disobedience, rebelling against the rule and government of the understanding, a desire against which the good spirit coveteth and desireth, that is to say, the spirit of man, regenerate by the spirit of God. But in one place after many solemn protestations, he handleth the whole question: The regenerate (saith he) are delivered from sin. But how? They are delivered (saith he) in as much as they are both without crime and sorrow: but this is a liberty only begun and not accomplished, not altogether absolute, not as yet pure and unspotted, because that I see an other Law in my members, etc. Again, All our sins and trespasses are blotted out in Baptism, and yet is it said, that if iniquity be defaced, there remaineth no infirmity? Verily, if there were no remnants of it behind, we should live without sin. If therefore, thou serve with thy flesh, the Law of sin, do that which the Apostle saith, Let not sin reign in our mortal bodies: It is not said, let it not be there at all, but, let it not reign, because that as long as thou livest, there must of necessity be sin in thy members: but at the least let it have his kingdom taken away, that so it may not be obeyed in that which it commandeth. Yea such a sin as is hated of God, abiding still in the regenerate, and yet notwithstanding the same, he loveth them. For saith he, There is not any one sin that God justifieth and alloweth, he hateth them all: but by his grace he causeth sin to be consumed in us, in as much as it is wasted somewhat, and diminished in the lives of such men as profit, but consumed in the lives of such, as have attained to perfection, that is to say, after this life. And this he maketh plain in an other place by S. Hilary: There is not (saith he) in this life any purifying and cleansing away of all sin, 
Idem l. 2 cont. julianum.  and yet he hopeth to attain human perfection, that is to say, a nature perfectly cleansed in the last resurrection. Which thing our Lord, if so be that our Adversaries would have believed him, hath said in one word unto his Apostles, You are now clean because of my word: And yet he had said: My father cleanseth you, and purgeth you every day, that so you may bear more fruit, etc. If then sin do still dwell in the regenerate; and that such sin, as begetteth infinite other sins in us, and these sins, death; yea so many deaths, so many hells do we purchase unto ourselves, as we commit sins: and therefore far off from meriting of life for an other, seeing we cannot do it for ourselves. Neither have we any other exception to allege against it but this: There is just cause and matter in us to condemn us, yea and more then enough: but praised be the grace of our God: That we are in Christ, etc. That there is no condemnation to such as are in him. But if they say to us, that even as the flesh worketh sin in us unto condemnation, if grace do not prevent: even so the regenerate spirit worketh good works unto salvation, yea sufficiently, yea abundantly, etc. We answer: That the beginning and original of good works is altogether of God, whereas the beginning and original of sin is of ourselves, so that in deed damnation doth belong to us, and salvation to God: as also that these good works proceeding from a heart, not perfectly regenerate, have always a spice of evil: even of the evil that is in and of us, and that sufficeth to make them displeasing unto God, save that he beareth with them, through his mercies exhibited in his Son: the goodness which we cannot make our account and reckoning of before God, seeing it is his.  
It is generally therefore said of all men, (but this word is expressly and properly appointed and directed to the regenerate, to the end, that in their misery and misdeeds they may seek and search for the remedy, which God hath prepared for them in Christ;) 
Eccles. 6. Prou. 10. job. 15. Psal. 143.  that all are sinners: There is not a man upon the earth that doth good: No man can say, I am clean from sin: yea even amongst his Saints God cannot find any that are able to abide the trial: And if we say (saith the Apostle) that we have no sin, we deceive ourselves, and there is no truth in us. On the contrary, it standeth us upon continually, To crave pardon, 
Psal. 19  because we are continually even every hour sinning: and pardon, Ab occultis nostris, From the sins that we neither see nor perceive: We are so seared, in respect of the sense and feeling of sin. And of all this it followeth, that as God hath shut up all under sin; so likewise under condemnation, the same extending and stretching itself also unto us, if he had not shrouded us under the protection of his grace. As concerning our good works: Without me (saith the son of God) you can do nothing, no not so much as think a good thought: 
john 15.6. 2. Cor. 3.5. Acts. 16.14. Psal. 119. Philip. 2.13. jam. 1.17.  but in that you are any thing fitted thereto, it is of God: of God, that openeth our heart, that inclineth it unto his laws, and which strengtheneth it in his ways; that accomplisheth in us both the will and the work, according to his own freewill and good pleasure: Of God the father of lights, from whom every good gift cometh, etc. But principally the gift of faith, without which neither we, neither any thing of ours can please God: 
Math 16.  the faith I say of the Son of God, Which flesh and blood do not reveal, but the father that is in heaven. And what should God be bound and indebted to us, for that which he himself worketh in us of his mere grace, & for these pretended good works? 
Osce. 13.  Nay, let us say rather with the Prophet: Israel thy destruction is of thyself. And thou must impute and lay it to no other but to thine own self. But, thy salvation is of me: Thou hast not any thing then to reproach or accuse. But how will the case stand, if these very works, weighed in the balance of justice, be found to be sins? And so much the rather and more likely, because that thou dost make account of them for holy and sanctified deeds: as also so much the more cursed and damnable, by how much the more thou accountest of them for meritorious. The Son of God said unto his Apostles, When you have done all that is commanded you, say, we are unprofitable servants. 
Luk. 17.10.  But how far off are we? And next, what meaneth this, To do that which we ought. But to do it as we ought, and to that end that it ought to be done, etc. And who is he, that is able to observe all that, and if it were but in one only action? And that I may not press them withal, how would he be able to do it for God's glory, etc. without making some mixture for his own interest, as either for his own profit or honour? etc. But as for sin and that which is evil, what is it that we are not cunning enough in, to do very well: and on the contrary, where is that good thing, that fadgeth not, and falleth out most ill favouredly in our hands; and that in divers respects? So then we must say with the Propht: All our righteous deeds are as a stained cloth. Our righteous and best deeds, saith he, and not our unrighteousness: for in all our works how good so ever they seem to be, there do jump and meet together something that is of the spirit, and something that is of the flesh, as they are more or less strong in us: according to the saying of Saint Paul, who teacheth us not to flatter ourselves: When I would do the good; as if he said; even when I buckle myself about it with all the power within me, 
Rom 7. Philip. 3.  Evil is ready with me: to will is present, but I cannot find the means to do and perform it, etc. And for the proof hereof we need no other proof, but to consider and look into ourselves, and our best actions, as into our prayers, with what an infinite number of imaginations they are crossed: or into our zeal, which if it be according to knowledge, yet is it delayed with coldness, and being more fervent, then commonly it is without knowledge: into our brotherly love, which is more for a show, then in deed, and more for that regard we have of men, rather than for the awe of God: into our faith, which is either little, or else wavering; far less than a grain of Mustard seed, far off from removing of mountains: Finally, into our whole life, which being examined according to the sum of the Law, of the perfect love of God and our neighbour; will not afford us so much as one action answerable thereunto, but rather such as are contrary thereunto, and that every day, yea every hour. And what shall we find in our words, nay rather in our thoughts, all which are known unto God, and must undergo the rigour of his judgement?  
Now we have heard the old Fathers, 
How far concupiscence worketh in the regenerate, according to the old Fathers. Tertul. de prescript adverse. haeres. Probatus aliquis. August. de fid. Orthod. c. 49. Idem ad Inno. Pap. Ep. 95  upon the concupiscence that remaineth in the regenerate: but it may be, that we may think, that in some it breaketh not out into actual sin, which they call sin: But let us hear what they say.  
Tertullian saith: Is it such a marvel, that an approved man should come to fall? What say you to Saul, whom hatred overthrew: Nay, David a man according to Gods own heart, by murder and Adultery: Solomon endued with wisdom from God, drawn by women to Idolatry: because it was reserved to the only Son of God, to abide without sin.  
Saint Augustine; There is neither Saint nor righteous man that is without sin, and notwithstanding they cease not to be Saints and righteous, because they have their affections still set upon holiness. And therefore the Saints are truly declared to be sinners, etc. Again; O death where is thy victory, where is thy sting? The sting of death is sin. And there have been some men who have thought, that there might be some men living in this life without sin, though not from their birth, yet at the least from the time of their conversion from sin unto righteousness, and so they would understand that which is said: That Zachar●e and Elizabeth walked in all the ways of the Lord, Sine querela, unrebukable: But they should have considered that Zacharie was a Priest, and that the Priests were bound by the Law of God, to offer sacrifice, chiefly for their own sins: And secondly are we not all convinced of sin, in that we are all commanded to say: Forgive us our sins, etc. For, saith he in an other place: It must content us, that there is not so much as any one man found in the Church, how excellent, righteous, or well profited so ever he be, that dare say, that he hath not any need to pray and say this prayer: Forgive us our sins, etc. For this should be as much as to say that he had no sin, and so by that means deceive himself, not having any truth in him, although that he lived, Sine querela, without giving of just cause to any to complain of him. Again; Yea, seeing all the Saints, 
Ep. 9  if they should be asked together, if they had any sin, would answer: If we should say that we have no sin, the truth is not in us, etc. But saith he, 
Idem de perfect. justit. & in Enchirid. c. 33. Idem Serm. de temp. Dominic. 4. post Oct. Epiphan. Idem in Ep. 54 ad Maced. Idem de Martyr. Hieronym adverf. Pelag.  Although the Apostle do openly confess, that both he and all the Saints are tied to this necessity of sin, yet he boldly affirmeth that none of them are subject to condemnation, when he saith: There is then no condemnation unto them that are in Christ, etc. You will say: But behold the one hundred forty four thousand in the apocalypse, which never defiled themselves with women, they are unreprovable, there hath not any lie been found in their mouths, etc. And knowest thou wherefore? Verily because they have confessed their sins, for that they became their own accusers, etc. Otherwise the truth had not been in them, and where truth had not been, lying had been, etc. And this he said speaking of the Martyrs.  
Saint Jerome: The Philosophers, the chief begetters and patrons of heretics, defiled the purity of the Church by a perverse doctrine, raised by their being ignorant, how that it was spoken of the frailty of man: Dust and ashes, whereof art thou proud? Seeing also that the Apostle saith: I see an other Law in my members. Again; I do not the good that I would, but the evil that I would not, that I do, if he do that which he would not, how can this stand which is said; That man if he will, may be without sin? And how can he be that which he will, seeing that the Apostle affirmeth, that he cannot accomplish that which he desireth? When as therefore I shall think myself to have attained the end of virtues, 
Idem ad Rustic.  than I am but in the beginning: for their is no other perfection in men, but to know themselves imperfect. In an other place: There dwelleth no good in our flesh: the spirit willeth one thing, the flesh is constrained to do an other. There is not any man clean from sin, though his life have been but a day long. The very stars are not pure in God's sight. And if there be sin in the firmament, how much more in earth? If in them that have no bodily temptation, how much more in us, compassed about with this frail flesh, who cry with the Apostle: Miserable man that I am, who shall deliver me from this mortal body? etc. 
Idem ad Pelag. & Ep. 9 add Saluian.  But Saint Paul saith: We which are perfect, account that, etc. Then there is some perfection in this world. Nay rather (saith he) to the end that thou mayest see, that the perfect perfection of the gifts of God is not here, he addeth strait after; Not because that I have already received, or that I am perfect. Then he was perfect, through the hope that he had of the glorification to come: imperfect through the burden of corruption and mortality: perfect through his waiting for the reward: imperfect through his fainting and being wearied in the fight: perfect in that he knew that God was able to perform whatsoever he hath promised unto his: imperfect in that God had not as yet performed to his all that which he hath promised them. In a word, imperfect, thinking upon that which he wanted unto perfection: perfect in that he is not ashamed to confess his imperfection, and that he might come thither, he traveleth thitherward like a good traveler, 
Prosper Acquit. in Psal. 105. & 142.  etc. Prosper Aquitanus moveth a question to this purpose: wherefore the just are called sinners: for if they be just, how are they sinners? And if sinners, how are they just? Not one of them (saith he) that live in this mortal body, can say that he is without the contagion of sin: no not those excellent leaders of the flocks of Christ's sheep, seèing that he hath enjoined even them to say: 
Idem in Epigra. 46. & in Psalm 129.  Forgive us our trespasses, etc. Not any one of the Saints how well and commendably so ever he live in this world. But (saith he in an other place) those are called just, because that sin is daily taken away and diminished in them (that is by the growth and proceeding of regeneration:) but these are called sinners, because that it increaseth in them daily (that is, by the increase of the proceeding of their corruption,) etc. As also we alleged heretofore out of Saint Chrysostome: That God to show that he is only just, and all the rest of the just and righteous sinners, suffered even the best and most approved to fall, etc. as David, Abraham, Peter, etc. In so much as that the exception would not extend unto the Virgin Marie, 
Orig. hom. in Luc. 17.  whom sometimes he taxeth for her ambition, and sometimes for weakness of faith, etc. And Origen goeth further: If (saith he) she had not taken offence at the passion of the Lord, the Lord hath not died for her sins. And, if all have sinned and stand in need of the grace of God, being justified and redeemed by his grace, than Marie also, as who for a time was also offended, etc. We cease here to repeat many other, for that they are before alleged.  
Wherefore without exception we are all sinners: but from these sinners, having sin proceeding and springing from them to the meriting of condemnation, can there also proceed works meriting life and salvation? Let us hear them yet further. Origen expounding these words of Saint Paul: To him that worketh, the reward is not accounted for grace, but for a debt, etc. But I (saith he) cannot be persuaded that there is any work, that can crave recompense or reward of God, as a due debt, etc. And he rendereth a reason: 
Idem in Ep. ad Rom. 4.4 August de verb. Apost. Serm. 31. Idem Ep. 54. ad Maced. Idem in psalm 142.  For the wages of sin is death, but grace, is eternal life. Saint Augustine: We are not in this world without sin, but we shall go forth of it without sin. Again: Who so saith that he is without sin, is not in the truth: and who so saith, that in any work that is very well done, he is without sin, he deceiveth himself. For, saith he: Never did man any good work with that charity that he might and ought: and therefore every man remaineth unjust: now the unjust and unrighteous cannot but sin, in a just and righteous work. And to be short, saith he, Charity is a virtue, whereby we love that which ought to be beloved: In some greater, in some less; and in some not at all: and in no man, grown to such perfection, but that it may increase and grow in him, as long as he liveth. And that less measure that any man hath, than he should, even that is a vice: and such a vice as that it causeth, that there is not a just or righteous man on the earth, not one that doth good, nay, which sinneth not: Such a vice, as that man whiles he liveth, cannot be justified before God: A vice whereof it is said, if we say, that we have no sin, etc. by reason whereof we are to say, how well so ever we have profited; Forgive us our sins, etc. Where we see that S. Augustine maintaineth that the want of charity continueth always here, being of itself sufficient to make insufficient, that which we take to be the most sufficient of all our works. 
Idem Ep. 30. ad Hieronym.  In a word, he clean cutteth off all: Who are they that are blessed? Not those in whom God findeth no sin: for he findeth sin in all, etc. Not those that do good works: for all thy works (saith he) are viewed, and found to be wicked. And if there should be given and rendered to thee according to that which is due to thy works, without doubt he should condemn thee: for the reward of sin is death. And what is due unto wicked works, but condemnation? But they are blessed, whose sins are remitted: God heapeth not upon thee the punishment that is due, but bestoweth grace & favour upon thee, which is not due or deserved.  
Saint Ambrose saith, I hold it for good and sound, 
Ambros. de jacob.  that we are not justified by the works of the Law: than it must follow that I have nothing, wherefore I should boast myself in my works; but rather in Christ. I will not glorify or boast myself as though I were just, but because I am redeemed: because I am disburdened and delivered from sin; but because that my sins are forgiven me: not because that I have helped myself therein, or yet any other for me, 
Quia profui. Idem de vocatione Gent. l. 5. c. 5.  but because I have an advocate with the Father, etc. Again, As there is no action so wicked, as that it can hinder the gift of grace, so there are no works so excellent, as that they may challenge as their due recompense, that which is freely given: For otherwise the redemption of Christ should grow base and contemptible, and the prerogative of the works of man, should not yield and humble itself under the mercy of God, if the justification, which is wrought by his grace, were due unto precedent merits: For so it should not be any more the gift of one that giveth, but the wages of one which laboureth, etc. To be brief, man's merits, whether past or to come, are not to make up any part of the price in this purchase. Saint Jerome saith; What uprightness, 
Hieronym. in Prou. 20. & in Eccle. c. 7. Gregor. Nyss. l. de orat. Bernard. Serm. 50.  what cleanness can there be in the lives of the righteous? The works that we discharge by the ministery of our bodies, are always mingled with some error. Again; We are (saith Gregorius Nyssenus) taught by the Scripture, that there is not any one amongst men to be found, which can pass over one day without spot or stain. But Saint Barnard, though he lived in an age full of all human presumptions, did notwithstanding hold fast this purity of doctrine: If there be (saith he) any righteousness in us, it may be upright and honest, but it can never be pure: If so be that we will not think better of ourselves than we do of our forefathers; all which have confessed no less truly then humbly; That all our righteousness is as the menstruous clothes of a woman, etc. For, where shall be that pure righteousness, when transgression and some default cannot be shut out from it? But it seemeth to us, that the just and righteous dealing of men, may be upright and honest, when it yieldeth not so far unto sin, as to suffer it to reign in the body, etc. Again; The Lord is he that judgeth me, 
Idem de verbo Originis.  for I cannot avoid his righteous sentence: yea, and if I were just, yet would I not lift up my head, because that all my righteous actions are as a stained cloth, seeing that before God, no man can be justified, no not one.   

CHAP. XVIII. That the Law was given man, to convince him of sin, and to cause him to look for his salvation in that grace which is by faith in Christ, according both to the Scriptures and the fathers.  
FOr what use then will some say, doth the Law of God serve us, 
The end of the law according to the holy Scriptures.  if we cannot fulfil the same? Verily, that by it thou mayst know the difference that is betwixt the righteousness of God, and that pretended righteousness of thine own, and that thou mayst know, that thou art not able to do it. As certainly also, that thou mayest be convinced in thy pride, condemned in thy righteousness, and bound and beholden to his mercies. And all the pedagogy thereof, 
Deut. 9  all the discipline and instruction contained in the same, if thou consider it, is no other thing. Moses saith: Say not in thine heart O Israel; This is because of my righteousness, that God hath brought me into this land, it is not by reason of the uprightness of thy heart, for thou art a stiffnecked people, etc. And then how much less, into the true land? Into the heavenly Chanaan? The whole service of the Law consisteth altogether in washings, altogether in blood, and in killing, which answer fitly to our uncleanness, sins, crimes, accidents, and haps, yea to our very ignorances, to our faults known and unknown unto us, and they were renewed Evening and Morning, and were continued perpetually: and therefore also both an ordinary and continual charge and accusation of our whole lives, and of all that which is within us, 
Psalm.  or that cometh out of us. Whereupon David saith: If thou markest our iniquities O Lord, who shall abide it, who shall endure thy stroke? And whereas he speaketh of his righteous works, he saith: Thou art the Lord, my goodness reacheth not unto thee. The Prophets likewise do never speak unto us, but of a circumcised heart, of a new heart, of a heart of flesh; in stead of our uncircumcised, and stony hearts, to the end that we may know where the disease holdeth us, even in our most noble part, and that it lieth not in us to reform the same, that it hath need, to be quite framed anew, by the operation of the Creator himself, by his holy spirit: and in the fountain or spring head, are all the waters issuing from thence condemned, in the tree all the fruits thereof. In the original of motion, all our motions; and in the workman all the works which he hath wrought. Whereupon S. Paul also the true interpreter of the Law, leadeth us continually, from works unto faith, and from the Law, to grace. The Law (saith he) giveth knowledge of sin, 
Rom. 3.  the Law maketh it to abound, the Law worketh wrath, the Law is the ministery of death: by the works of the Law no man is justified, for no man can fulfil it. And yet in the mean time, Cursed are they that abide not in all the words of the same. And what shall we do then? But (saith he) the just shall live by faith: he shall be justified by faith, without the works of the Law, justified freely, by the grace of God, by the redemption made in jesus Christ: 
Rom. 4  That grace, which superaboundeth, whereas sin hath abounded: That faith, which apply unto us this grace, which is imputed unto us for righteousness, in as much as we believe in him, that hath raised Christ from the dead, slain for our sins, and raised for our justification, 
Rom. 11.5.  etc. And, If it be of grace (saith the Apostle) than it is no more by works, otherwise, grace were no more grace, otherwise works were no more works.  
And yet in the mean time faith the gift of God; 
Faith the gift of God.  and grace, that is to say, the remission of sins, the gift also of God: and the hand to receive the bountiful kindness and free liberality of our God in Christ, & this free mercy also the gift of God. Faith, 
Ephes. 2.8. Rom. 5.  for you are saved (saith the Apostle) by grace through faith, and that not of yourselves, it is of God. Grace the remission of sins, in like manner: For (saith he also) if by the offence of one many die, much more the grace of God, and the gift by grace, etc. hath abounded on many. 
Rom. 6.  Again, The wages of sin is death. Our adversaries would say: and the wages of good works is eternal life: Nay, saith our Apostle: But the the gift of God, that is to say, 
Rom. 5  the gift of righteousness, the abundance of grace, is eternal life by jesus Christ. And this gift notwithstanding is called an inheritance, the inheritance of Children, and not the wages of servants. And yet an inheritance, which we although adopted for children, do lose and forfeit every day, as much as in us lieth by our sins, if God every hour, in the obedience of his Son, did not restore it unto us again, and that of his free gift. 
joh. 1. Rom. 8.  For, saith Saint john: He hath vouchsafed us the honour to be made the children of God. And, If (saith Saint Paul) you be Sons, you are also heirs, yea fellow heirs with Christ. Such is the pains that the Apostle taketh to weed and destroy out of us this root of Pharisaisme, of pretended merit, sometimes making us heirs, sometimes Donatories, or rather heirs Donatories, in as much as it is given unto us to be children, which naturally we were not. But what child is he that can be endured, or thought worthy to be maintained, if he say, that he deserveth and meriteth at his father's hands, and that of his father of whom he holdeth and enjoyeth but this mortal life, and that rather but as the instrument, than the author thereof?  
Some in like manner asked the ancient fathers: 
The end and scope of the law, according to the old writers  wherefore serveth the law of God, if we cannot perform it? And behold now what was their answer.  
Saint Ambrose: The Law worketh and causeth wrath, Adam fell to offend by disobedience, and to commit a fault by insolency. But in as much as pride was the cause of the fall; and the prerogative of innocency, the cause of his pride, there was just cause given for the making of a Law, which might make him subject unto God: For without the Law, sin was not known: whereas now there is no man that can excuse himself by ignorance: 
Ambros. l. 9 Ep. 71.  wherefore it is made: First, for to take away excuse: Secondly to humble every man before God, by the sight and knowledge of his sin. Sin did superabound through the Law, and began to be offensive unto me for to know it, as being a thing, which by infirmity I could not avoid: for it causeth a man thoroughly to know that, from which no man can keep himself, and which cannot but hurt him. The Law than is turned upside down, except that even by the very increase of sin, it become profitable unto me, by the means of my having been humbled, etc. In the end, transgression increased by the Law: and in like manner pride was abated, being the original of transgression; and this turned me to profit: for as pride devised and found out transgression, even so transgression hath wrought and brought forth grace, etc. Again; Sin hath shut out the natural Law, yea and almost quite abolished it: and therefore this Law succeeded, to convince us by written testimonies, to shut our mouths, and to humble the whole world before God: To humble it, for as much as by the Law we are all cast and convict persons; and for that by the works of the Law, there is no man justified, that is to say, that by the Law sin is known, but the offence is not pardoned. It might have seemed then, that the Law had brought damage and hurt with it, in that it hath made us all sinners: but the Lord coming, hath with us given sentence against the sin which we could not avoid, and hath canceled our bill of debt by his blood, etc. 
Ep. 73.  The Law therefore (saith he) is a Schoolmaster that leadeth us unto our Master, which master is Christ.  
Saint Augustine: The letter of the Law, which teacheth that we ought not to sin, 
August. de spirit & litter.  if the quickening spirit do not accompany the same, doth kill us: For it hath done more for us to bring us to the knowledge of sin, then to the avoiding of the same: for every way we stand in need of an absolute righteousness, when as yet the case so standeth, as that there is no man without sin, him only excepted, which is not only man, but God by his nature, etc. Thus (saith he) the righteousness of God is manifested, but not without the Law: for by the Law he hath showed unto man his infirmity, to the end that returning by faith, and having recourse unto his mercy, he might be healed, etc. Again; The unrighteous have a lawful use of the Law, as of a Schoolmaster, for it is unto them being unrighteous: a just terror, the just do use it also, and yet are not justified by it, but by the Law of faith. The Law of works is in judaisme, the Law of faith in Christianity, etc. By the Law of works God saith: Do this that I command you: by the Law of faith, we say to God: Give and enable us to do that which thou commandest. For that which the Law commandeth, is, to make us understand what the Law doth. 
Idem de verb. Apost. Ser. 13.  What is it then (saith he in an other place) lawfully and rightly to use the Law? It is to learn what our sickness and disease is by the Law: The law is a Schoolmaster, a guide and governor of children: the Tutor doth not give directions and instructions to the child how to come to him; but to his Schoolmaster, but to his Master, that is to say, to Christ.  
In an other place; Who is that (saith he) that can accomplish the Law, 
Idem l. 9 retract.  so much as in one point besides him, who is the author of all the commandments of God, that is to say, Christ? For likewise in these commandments we are to pray thus: Forgive us, etc. Which the Church is to continue unto the end of the world. But (saith he) all the commandments are said to be fulfilled, when that which is not fulfilled, is pardoned. Thou sayest: 
Idem de perfect. justit.  Wherefore then should he have commanded that which could not be fulfilled? Nay rather (saith he) what could he do more for the good of man, then to command him to walk upright, to the end, that when he should be brought to confess and acknowledge that he could not, he might have recourse unto the remedy?  
And this is it which he toucheth in brief, 
Idem in john. c. 3.  by way of recapitulation in an other place: Seeing that they could not fulfil the Law by their own power and strength, being become guilty of the Law, they have craved the help of the deliverer: To be convicted of the Law, 
Reatus legis.  wrought spite and maliciousness in the proud: and this spite in the proud, brought forth confession in the humble: so that now the sick and diseased, do confess themselves sick and diseased: Let the Physician come (say they) and heal our diseased and sick people: now the Physician is our Lord, etc. The Demipelagians, and amongst other of them, the Monk Cassianus, put forth this question to Prosper, that great Divine of France: And what is then the use of the law? 
Prosper Acquit. in sentent. 42. & 44. In Epigram. 43. in Psal. 118.  Verily (saith he) that we might seek for grace; even that grace by the which the Law is fulfilled: The law (saith he) which could not be fulfilled, and that not through it own default, but through ours, and our fault was necessarily discovered by the Law, that so it might be cured by grace: Otherwise the Law doth rather increase sin, then diminish or cut it off, in as much as to concupiscence it addeth disobedience. And in an other place in one word; 
Chrysost. in Ep. ad Rom. hom. 5. & 17. Idem in 1. Tim. hom. 2. Transmittit. ernard. in Cantic. Serm. 50.  Jndex peccati, lex est, etc.  
Saint Chrysostome saith, The Law would justify man, but it cannot, for never did any man fulfil it: and no man can be justified thereby but in accomplishing of the same, a thing which is not possible for any man. What doth it then? It straineth itself, it doth his duty, to send us to him that is able to do it, and the same is jesus Christ, (saith he) if thou believe in him. And this is the same also that Saint Barnard hath so excellently said: God in commanding us impossible things, hath not properly made men sinners, but hath made them humble: For in receiving the commandment, and espying the default, we will cry to heaven, and God will have pity on us: and then also in that day we shall know, that it is not by the works, that we shall have done, that we shall be saved, but by his mighty power, etc.  
Now these which have so well instructed us in the office and ministration of the Law, 
The law leadeth to faith, and the justice of God to his grace.  cannot possibly fail, by consequent to explain, and lay open unto us the benefit of grace; leading us from Moses to Christ; from works to faith; and from death, wherein we stand naturally, even from the time of our conception, and whereinto also even after the time of our regeneration we run and cast ourselves continually, by our faults and offences, unto our life and righteousness which is hid in Christ. We cannot live by the Law, for we cannot fulfil it: wherefore we must have recourse unto his grace: His grace, that is to say, the mercy of God freely exhibited in jesus Christ, who hath fulfilled the Law by his obedience, and which hath borne our transgressions upon the Cross: but for such, as to whom God hath given by the same grace, to feel the sentence of condemnation due in themselves, and assuredly to believe their salvation in him. And this is the cause why these two points, are ordinarily conjoined and coupled together, both in the Scriptures and holy Fathers, even grace and faith, opposed to the Law and works: namely, that grace, that is to say, that gift which God hath bestowed upon us, by the righteousness of his only begotten Son, yea of his Son, and all that which he possesseth, for the abolishing of our sins; that faith, that is to say, that ability and power which he giveth us by his holy spirit, to receive in humility, and yet with all assuredness and certainty that incomparable good thing, which he bestoweth upon us here below, as a pledge and earnest penny of those, which he will consequently give us to possess with him in the highest heavens.  
Origen expounding these words of the Apostle: 
Orig. in Ep. ad Rom. l 3. c. 3.  Where is thy glorying? it is shut out, etc. He saith (saith he) that the justification which is of faith only doth suffice, although that the believer have not wrought any work. And for an example we have the thief, for whose only faith Jesus said unto him: This day thou shalt be with me in Paradise, etc. And so likewise the woman in the Gospel, Luke the seventh. The Pharisie said, If he were a Prophet, he would know what she is: but for her faith only, jesus said unto her, Thy sins are forgiven thee, etc. And for this cause the Apostle doth not boast himself of his own righteousness, chastity, wisdom, etc. But of the Cross of Christ, in the Law of faith, which is in jesus Christ, etc.  
Saint Ambrose saith: 
Ambros. de Virgin. l. 3.  Christ hath not redeemed thee with silver nor gold: have thy silver ready, thou art not arrested every day though thou be in debt. He hath paid his blood for thee, thou art indebted unto him this blood, for we lay pawned in the hands of a wicked Creditor: We have been the cause of the bill of our own blame and guiltiness by our sins: 
Idem de fide l. 3. c. 3.  we own for the punishment of the same, our blood, the Lord jesus is come, he hath paid his blood for us, etc. Again; Our redemption is by the blood of Christ, our forgiveness and pardon by his power, and our life by his grace. 
Idem de bono mort. c. 2. & Ep. 72.73.  Again, Eternal life, that is the forgiveness of sins, and the Lord jesus is come to fasten our sufferings to his Cross, to forgive us our sins, to nail to the cross our obligation; and to wash all the world in his blood. Otherwise, 
Idem de jacob. & beat. vita, l. 1. c. 5. Psalm 118.  (saith he) wherefore should the Prophet have said; Have mercy on me, if he had trusted unto his own righteousness; if there be any thing but mercy, which delivereth from sin? But he that hath need of mercy is a sinner: and therefore what soever good cometh to us, let us impute it to the righteousness of Christ: It is the mercy of the Lord, that remission of sins is freely and liberally given unto us: Let no man glory or boast himself, that he hath a chaste heart, etc. Again, 
Idem de fide l. 3. c. 3.  My wisdom, that is to say, the cross of Christ; My redemption the death of Christ. Again, By the disobedience of one man, many are made sinners: & by the obedience of one man many are made righteous. Again, God hath taken upon him our flesh, to abolish the curse of our sinful flesh: 
Idem de fuga saecul. c. 7. judicato.  he was made a curse for us, to the end that the blessing might swallow up the curse; integrity, sin; grace, the sentence of death; and life, death itself: for he likewise hath undergone death, to fulfil the sentence of death, and to satisfy the judge, for the curse lying upon sinful flesh, 
Faith receiveth and taketh hold of grace. Idem de paenit. l. 2. Ex Syngrapha. Idem in ep. ad. Rom. c. 3. & 4  even to the death, etc. And here behold the pool of grace, the fountain of life freely set open, who shall put us into the pool? who shall draw for us out of that fountain? verily, verily, no other helping hand saith the Apostle but faith: yea, Only faith (saith Saint Ambrose:) Let us hope and look for (saith he) the pardoning of sins by faith, and not as by debt or merit; faith will obtain it for us, as by virtue of covenant under writing, (that is to say) of the promises of God, by the which he hath bound himself unto us: Praesumptio propior est arroganti, quàm roganti, etc. Presumption (that is, that over high couceipt we have of our works) is more incident to such as arrogate and challenge for their own, eternal life by their deserts: then to such as acknowledging themselves to have no part therein as of themselves, do humbly crave the same by prayer, etc. Again, They are justified freely, because they are justified without doing or working for the same, and because they give not any thing in exchange for the same, they are justified by faith alone, by the gift of God, etc. The wicked man, impius, is justified before God by faith alone, etc. For, 
Idem devocat. Gen. l. 2. c. 8.  He that dare (saith he) preach, that the grace of God is given according to men's merits, preacheth against the catholic faith, etc. Let no man therefore glory in his works, for no man shall be justified by them: He that is just he hath it of gift. Tertullian calleth it Donatiwm: for he is justified by being washed: It is faith that delivereth us by the blood of Christ: 
Idem ep. 71.  Blessed is he whose sins are remitted, and hath his pardon granted, etc. Again, By the sin of one all have deserved to be condemned, sinning alike: for in the righteousness of one all shall be justified, credentes, that believe. If he had taught as our adversaries do, should he not have put down in stead of his Antithesis or contrary assertion which he bringeth in; In meriting alike, 
Idem ad Rom. c. 8.  by working that which is good, as he himself doth? etc.  
Here it were requisite that we should bring in the whole and entire speeches of S. Augustine, but we will content ourselves with his ordinary maxims; Death could not be overcome but by death: Christ hath taken upon him to die, that his unjust & underserued death might overcome ours that was just and deserved; 
August. serm. 100LS. de temp. Idem serm. 141 de Temp.  and to the end that he might deliver the guilty justly, being himself slain for them unjustly. Christ in bearing the punishment being guiltless, hath paid the punishment and satisfied the offence: His resurrection hath paid or broken the bands of our double death: and hath in like manner framed and procured our twofold resurrections, etc. Our righteousness notwithstanding that it were true, yet is it such in this life, as that it consisteth rather in the forgiveness of sins, then in the perfection of virtues. 
Idem serm. 18. de Temp. Idem de civit. Dei. l. 19 c. 27. & l. 2. c. 29. Idem de verb. Domim, serm. 61. Idem de verb. Apost. serm. 6. Idem in psal. 30. Idem in psal. 70.  Our sanctuary and city of refuge, our enfranchisement is the remission and forgiveness of our sins, etc. If our righteousness be not in Christ, than it is no righteousness at all. Our righteousness is he which goeth unto the father, whereas notwithstanding we are not separated from him, in as much as he is one with us, even with his body, which is the Church. Our righteousness is the righteousness of God & not our own, which we have in him, and not in ourselves: The law cannot be accomplished by thee, it hath been accomplished by Christ, etc. And therefore saith the Psalmist; Deliver me in thy righteousness: for if thou shouldest look upon & behold mine, thou wouldst condemn me. Now this is that justice of God which is made ours when it is given unto us. Again, I know no righteousness in myself; I do not call to mind any other than thy righteousness: deliver me, by thine and not by mine own: for if I have no better to save me by then mine own, I shall be numbered amongst them, of whom it is written; That the not knowing the righteousness of God, 
Rom. 10.3.  but seeking to establish their own, did not submit themselves unto that righteousness which is of God: that is to say, to the righteousness which is of faith, exhibited by grace: Which (saith he) raiseth up those that are cast down, 
August. contr. adverse. legis. Idem de Trinitate l. 13.  whereas the law casteth down them that are raised up, bestoweth good things upon man, where as the Law doth nothing, but command goodness: that is, in as much as it doth justify us by the blood of Christ. And what is it (saith he) to be justified in the blood of Christ? The father being angry, seethe his Son dead for us, 
Idem de great. Christ l. 1. c. 48  and so becometh appeased toward us. Whereupon we shall be saved, not in ourselves, but in God; not by ourselves, but by Jesus Christ. And not in our own righteousness, but in his. For the Apostle S. Paul saith very well, that he is unreprovable, according to the righteousness, which is of the Law; but this righteousness he accounteth as dung and loss, in respect of the righteousness which we hope for: 
Idem in Psal. 31. & in Psal. 138.  and which we ought to thirst after, etc. Because (saith he in another place) that the one causeth us to lose the other. For, Si vis alienus esse à gratia, (saith he) if thou wilt have no part in grace; then boast thyself of thy merits: All wholly is imputed to the grace of Christ, and not to our merits: Blessed are they not in whom there is no sin found, but unto whom their sins are forgiven, 
Idem in Psal. 142. Idem in Psal. 142.  etc. In an other place: Hear me in thy righteousness & not in mine own: if he should say, Hear me in my righteousness, he should call it his merit. Yea but he calleth it in some places his righteousness: But when he speaketh of his own, he understandeth, given: as when we say, Give us our bread, etc. But he speaketh in a more reformed manner when he saith; 
Idem Serm. 49 de Temp. Idem in Psal. 142.  In thy righteousness. Again; Thou shalt quicken me in thy righteousness, not in mine own; not because that I have merited that thou shouldest so do, but because that thou hast pity upon me. They whose sins are covered, for they are covered, they are abolished and blotted out. If God have covered our sins, Voluit avertere; he would turn aside and not see them; and if he would not see, Noluit animaduertere; he would not take acknowledgement thereof; neither yet (saith he) by consequent punish them: 
Idem tract. 3. in john.  Noluit agnoscere, maluit ignoscere; he would not appoint any punishment for them; he had rather forgive them. For what other thing can it be to see them, but to punish them? etc. The body of Christ, that is to say, the Church is not justified in itself, but by grace: And all the members thereof, even all those that are justified by Christ, are just; and that not in themselves but in him.  
This grace exhibited and powered abroad in Christ, this righteousness of Christ which must go in payment for ours: 
Idem de spir. & lit. c. 8.  how shall we come by it? By the merit of our works or by the means of faith? Verily (saith he) by faith. By faith (saith the Apostle) every man is justified: but he addeth: The righteousness of God is manifest: He saith not, the righteousness of man, or of his own will, but the righteousness of God: and yet he meaneth not that essential righteousness, of which God is called righteous, but that wherewith he clotheth & covereth man, when he justifieth the wicked. The righteousness of God notwithstanding by the faith of Christ, that is to say, 
Idem Ep. 106.  by the faith, by which we believe in Christ. Again, The law, according to which the Apostle, a most constant Preacher of grace saith, that no man shall be justified, doth not consist only in circumcision or other the Sacraments of the same, which hath figurative promises, but also in the works thereunto belonging, and which who so performeth, liveth justly, that is, in the Law of the ten Commandments, etc. This is far off from that which our adversaries answer: That the Apostle in that his whole discourse doth mean nothing but the ceremonial law. And the doers of the law shall not be justified, that is to say, shall not be made righteous, shall not be held or reputed for righteous. But (saith he) justification is obtained by faith: In tantum justus, in quantum saluus: In as much as thou art saved, in as much as thou art righteous. but by faith thou obtainest salvation, etc. Again; The law saith, thou shalt not covet; faith saith, heal & cure my soul: Grace saith, Behold thou art made whole, etc. More plainly; Righteousness is by faith, by the which we believe that we are justified, that is to say, made righteous, by the grace of God by jesus Christ, in such sort as that we are found in him, not having the righteousness which is of the law, 
Idem in Serm. 237. de Temp. Idem in Psal. 123. Idem in joh. tract. 50. & 53.  but that which is by the faith of Christ. And again: If the righteousness of God be a work, in that we believe in Christ, name the work: To believe therefore in Christ, is called faith, etc. And by it (saith he) the just man liveth: Now it is hardly seen that he liveth ill, that believeth well. Again: How (saith he) shall I possess and enjoy Jesus Christ being absent? How shall I put up my hand into heaven there to take hold on him where he sitteth? Reach thither thy faith and thou hast hold of him. The faith of Christ is to believe in him, which just ifieth the wicked: to believe in him the mediator: to believe in him the Saviour: Such as are desirous to establish their own righteousness, cannot believe. 
Idem de patiented. c. 21. & Psal. 104.  And therefore saith he in another place: All the old righteous men, even those which were before the incarnation of Christ, were justified in this faith of Christ, in that true righteousness, which Christ is to us, in that they believed, that that should be fulfilled and done, which we believe to be fulfilled and finished, etc. And neither before nor since this incarnation was there ever any man found reconciled to God, but by this faith, etc.  
Cyrill saith: Faith bringeth salvation, grace justifieth, and the work of God, that is, 
Cyril. in joh. l. 3. c. 31. in Thesaur. l. 12. c. 1. Idem in dial. de Trinit. l. 5. Idem in joh. c. 14. Hieronym. in Psal. 31.  faith in Christ, etc. Again, We are justified by faith, not by works, nor yet by merits. Again, Faith maketh us familiar with the Father, and by the Son it setteth and establisheth our abode near unto him, and we are saved by faith and not otherwise: according to that which is said, The Lord is my light and my salvation, etc.  
Saint Jerome: Unto that part of the syllogism here propounded: If righteousness be by the law, than Christ died gratis, that is to say, for nothing, or in vain, for our Assumption we must take that which followeth, and which cannot be denied; That Christ died not in vain, etc. And thereupon conclude; Righteousness therefore is not by the law. But rather saith he in another place: Our righteousness consisteth herein, 
Ad Galat. 12.  in as much as that that which is hidden is not seen, and that which is not seen is not imputed; and that which is not imputed shall not be punished, etc. And this is the exposition of the Psalm: Blessed are they whose sins are remitted, etc.  
Saint Basill, What is our righteousness? Listen and give ear: 
Basil. serm. de Bapt. c. 2. & hom. 29. & in Moral. regul. 1. c. 2. & 5. & regul. breu. Inter 10.13. Idem hom. de humil. animi. Idem in ep. 7. Chrysost. de fide in Psal. 50 Idem in Mat. hom. 33.  Blessed are they whose sins are remitted. Again, Man must acknowledge that he is destitute of true righteousness, and that he is justified by faith alone in Christ. For O man (saith he afterward) boast not thyself in thy righteousness: All that thou art to boast thyself of is in God: without him thou hast nothing to boast thyself of, but rather thou hast cause to kill and mortify, whatsoever is of thyself, that so thou mayest seek the life that is to come in Christ: whereof we do already enjoy the first fruits, living altogether by grace, and of the gift of God.  
Chrysostome: No man ever attained life without faith, and faith alone saved the thief. And what brought God to the saving of this thief? verily, remission of sins. And what brought the thief on his own behalf? The faith of his Confession, which by the greatness and height thereof, reached even to heaven, etc. Again, He that said in S. Matthew, I have kept all these things, made no question of that which he was to believe, nor how; but what he was to do, that be might inherit everlasting life: because that the faith of the jews (that is to say of that time) was in their works. But saith he in another place; 
Idem hom. de fide.  Never was there any man justified by works: It is in this as it is in a lamp, whose oil doth not give the light, but feed it: so likewise faith is not begotten of works, but is nourished thereby: faith must go before works. I can point you out a faithful man without works, the thief: but life eternal was never bestowed of any destitute of faith. Works would not be able to save: faith must break forth and shine before works: works must be content to follow and come after, as handmaids. 
Idem ad Galat. hom. 3. In ep. ad Rom. hom. 5. & 17.  In an other place: I live in faith, that is to say, I live by the faith that I have in Christ: if lesus be dead, it is very manifest that the Law cannot justify. On the contrary, saith he to the Romans: So soon as a man believeth, so soon is he justified.  
Epiphanius in Anchorato, in a few words: Christ was made righteousness unto me, 
Epiphan. in Anchorato.  in as much as he hath loosed the bands of sin: and sanctification, in as much as he hath delivered me, that is from the servitude and thraldom of the same: and redemption, because that by his blood I have remission, etc.  
In the Realm of France, about the year 500 this matter was debated, and as it cometh to pass that the light and truth breaketh out, by the holding of argument in matters of controversy, so it was that no man in these contentions did clear and make plain this matter better than Prosper: The Law hath showed us our disease, 
Prosper ad Capitul. Gall. c 7 in lib. de ingrat.  and grace in jesus Christ is laid open and brought to light for the healing of the same. Is this grace in such sort necessary, as that no man can otherwise be saved, how holy or excellent so ever he be? Verily saith Prosper, answering to the head points of the Frenchmen: Be it known unto you, that neither before nor since the Law, was ever any justified, but by this grace, but by this same faith in Christ. And he repeateth and goeth over the same in many places. 
Idem in sentent. 315. & in lib. de ingrat.  And this grace, how are we made partakers of it? May we attain it by nature? Nay (saith he) as they which would be justified by the Law, are fallen from grace: to whom the Apostle saith: If the righteousness of the Law, than Christ died in vain: so say we unto them that call nature the grace, which the faith of Christ receiveth, if righteousness be by nature, than Christ is dead in vain: For Christ came to fulfil the Law, which man could not fulfil, as also to save and restore nature, lost and spoiled in itself: according to that which is written: That he is come to seek up that which was wandered and lost; and to save that which was spoiled. And in the very same terms speaketh the second Council of Orange. How then? And what is the means to come by it? Let us confess, saith he to the Frenchmen, 
Concil. Arans. 2 Canon. 21. Prosper ad Capit. Gall. o●uect. 8. & in ●●de ingrat. Idem deivocat. gent. l. 1. c 24. Idem de vocat. Gent l. 18. Idem in Ep. ad Demetriad.  that no man can run unto this grace, but by grace. All that my father giveth me, cometh unto me, and they come unto him by faith. Per ipsam nisi curratur, non itur ad ipsum, etc. Unto God (saith he in an other place) no man can go, but he that hath his guide and direction from God: send down the light and truth, and they shall lead me into thy holy mountain, and into thy holy Tabernacle. Yea without any manner of precedent merits; or yet without all other precedent cause, save only the good pleasure, save only the good will of God. In as much (saith he) as the cause in us, for which we receive and obtain grace, is this good will, in which and with which is hidden the reason of our election, our merit's beginning with this grace, which we have received without merits. Otherwise, it should not be said, if man be not regenerate and borne again of water and of the spirit, he cannot enter into the kingdom of heaven: But well, if man be not just, etc. And this therefore (saith he in an other place) is the mercy of God, that maketh us seek for his mercy; and which draweth us as it were by main force unto this mercy. That is, because that he calleth us first, and giveth us to hear and to believe him, he loveth us first, and giveth us to love him, by the infusing of his spirit into us, etc. And this he handleth at large in whole books. Now this particular grace, which fitteth and prepareth us for the universal, 
Idem de vita contempl. c. 21  to the fountain of grace, is called faith: Faith (saith he) the foundation of righteousness, before which there is not any good works, but from, and of which all that are good do come, which purgeth us from all sins, illuminateth our understanding, reconcileth us to God, associateth and coupleth us to all them that are partakers of the same nature; breatheth into us the hope of the reward that is to come, increaseth in us holy virtues, and confirmeth us in the possession of the same. And the same the mere gift of God, contrary to that which Vincentius objected; That faith to believe, proceeded of man: but that though man did thus come by faith, that yet it must be God, that should add thereto his spirit: 
Idem ad object. Vincent. ad Dubium. 1.2. ●. Idem in Ep ad Eu●in.  Otherwise (saith he) grace should be no more grace, if it were prevented by any thing, in respect whereof it should be given. For, saith he unto Rusinus: Man did not deal righteously, whereupon righteousness was added and given unto him, and in that he did not walk with God, his course and ways were strengthened, and for that he did not love God, his love and charity was inflamed. Nay (saith he) but he was without faith, and by consequent, wicked; and therefore and thereupon it was given him to receive the spirit of faith, and so by it was made righteous: he was blind and dead, and therefore had it given unto him to receive both life axd sight. 
Idem in sentent. 374. & l. de ingrat.  And therefore (he saith in an other place) it is not said: Every man that heareth my voice is of the truth, but on the contrary: Every man which is of the truth heareth my voice: because that man is not of the truth, because he heareth the voice, but rather he heareth the voice, because he is of the truth, because he hath received this gift of him, which is the truth. And what other thing is this gift, but to believe in Christ, by the grace of Christ, by the gift of Christ himself? 
Inspirata sides.  And therefore they are in as great an error, which attribute the infidelity of the wicked unto God, as they which would have any other to be the author of the faith and righteousness of good men, but God himself. For he that hath once lost that which he had received, cannot resume and take again the same, after that he hath lost it: but he must seek to recover the possession of it again, from whence he first had it, having now suffered it to be lost: To be brief (he saith) to be able to have faith, 
Idem in sent. 316.  and to be able to have charity, that is to say, to be capable of these graces, is of, or in the nature of men; but to have faith, or to have charity, cometh from that grace, which is given to none but to the faithful: That is, God giveth and dealeth freely, where it seemeth good unto him. But notwithstanding the Adversary objected unto him, I see S. Paul; who praiseth the faith of the Romans', Corinthians Ephesians, and Philippians: and wherefore should he praise it in them, if it be the gift of God, if it be not their own and of themselves? Nay (saith he) to the end that thou mayest not imagine, that it is an argument that it was not given them, 
Idem adverse. Collat. c 36.  because it is praised in them, read somewhat further, how he praiseth God for the grace which was given them in Christ; how in all things they are made rich in him; how he hath given unto them faith, which worketh by love; how he hopeth and trusteth that he which hath begun the good work in them, will finish the same, from the first day, unto the day of Christ. And therefore conclude the rather, saith he to them of Genua, That faith whether young and newly begun, 
Idem ad except. Genuens. Idem de vocat. l. 1 c. 23. Concil. Arans. 2. c. 5.  or old and grown perfect, are both the gift of God: That the beginning of faith, unto the consummation and full accomplishment of the perseverance of the same, is of him, etc. Which the second Council of Orange resolved upon in these speeches: If any man say that the very beginnings of faith, Et ipse credulitatis affectus, by which we believe in him which justifieth the wicked, and not the growth and increase only, are not the gift of grace, by the inspiration of the holy Ghost, calling and reclaiming us from infidelity, to faith, from impiety and ungodliness to piety and godliness, etc. Let him be accounted of as an enemy of the doctrine of the Apostles, etc.  
Thus Prosper handled the matter, reasoning and arguing the same amongst our Frenchmen: and this same controversy or the like, was stirred again by one Abailardus, a long time after, against our Country man S. Barnard; 
Barnar. Dom. Serm. 1.  (for the unreclaimable pride of man, when all other things yield, will still stand out and be last in the field) who though he be of the last and newest, yet is he not the least worth or coming behind the rest for the well handling of this matter. God (saith he) hath washed with the water of an other, those who had been defiled by the sin of an other: And yet not in such sort altogether an other man's, but that it was our own withal; for otherwise it had not polluted and defiled us: but thus an other man's for that we have all sinned in Adam, ours, because that we ourselves also have sinned. And howbeit that we have sinned in an other, yet it was imputed unto us by the judgement of God; a just judgement and sentence, though secret and hidden. And yet notwithstanding O man, thou hast no cause to complain thyself, for in stead of Adam his disobedience, thou hast the obedience of Christ freely given unto thee, etc. 
Idem Serm. 4. in far. hebdo.  Of Christ (saith he) who is come freely to justify sinners, to make servants his brethren, and slaves, fellow-heirs with him, and banished men, kings. He hath said, Consummatum est, All is fulfilled and finished, there is nothing left undone, that aught to be done, etc. And how was this done? In this (saith he) that he was made sin: all manner of sin, as well original as personal hath been defaced, yea every single and particular sin hath been banished and cast out: shall man's miseries then overcome God's mercies, or rather the mercies, the miseries? And he hath not only taken upon him the form of a servant, to be made subject; but of an evil servant to be beaten, and of a servant of sin, to pay the punishment, he himself notwithstanding being the party, in whom there was no fault, etc. Let not therefore, the name of holiness astonish thee: 
Idem Serm. 3. ad fratres. Propositum. Idem in fest. Sanctor.  For God calleth not Saints according to merit, but according to his own ordinance and decree; that is to say, according to his purpose: not according to their affections, but according to his own intention. And he rendereth a reason in an other place: For saith he; What can our righteousness be before God, but a menstruous cloth, as the Prophet saith? All our righteousness, to be short, but unrighteousness? And then, by a stronger reason, what shall our sins be? And therefore let us have recourse with the Prophet, unto mercy alone, for it is that alone, that is able to save our souls: and only that mercy extended and exhibited in jesus Christ alone. 
Idem de sepulchro ad milites.  In Christ alone (saith he) who taking upon him the burden of the punishment, but being nothing possessed of the fault, hath merited life and righteousness for us with God: In Christ alone, who dying for sinners, hath remitted the sin; whereby it cometh to pass that there (saith he) remaineth no more place for merit, and yet notwithstanding our debt is paid: In Christ alone in whose death, death is hunted and chased away, and his righteousness imputed unto us. But, What a piece of justice is it wilt thou say, that the innocent and guiltless, should die for the transgressor and guilty person? Yes: And not justice only, but a work of mercy also, etc. But again; How may the gutltie be justified by this death? Nay, why may or should he not? One shall have sinned and all shall be guilty? Now then, should the innocency of one extend and be imputed but to one? The sin of one, hath brought death upon all: And the righteousness of one should it restore life but to one? The sin of Adam shall be imputed unto me, and shall not the righteousness of Christ appertain unto me? The disobedience of one hath spoiled me; and shall not the obedience of the other do me any service, 
Multo germanius. Idem in Psal. 91. Serm. 14. Idem in Cant. Serm. 13.14.22.23. Illibata.  & c? Nay rather (saith he) we are borne of God, according to the spirit, both more naturally and lawfully, then of Adam according to the flesh, etc. And therefore (saith he) jesus Christ hath power to forgive sins, as God; and to die as man, and in dying to acquit the debt of death, in that he was just: and himself to be sufficient for us all, both unto righteousness and unto life, etc. In this righteousness (saith he) thou art saved gratis, and for nothing in respect of thyself: but in respect of him, not altogedound, without any touch or stroke of man therein, as having alone triumphed over the enemy, alone delivered the sillic captives, alone encountered, and alone overcome, etc. For such as will establish their own righteousness, which justifieth not but accuseth, there can no better fall out unto them, then that they should be given over to their own righteousness, which will overset and overwhelm them, in stead of justifying of them, etc. But on the contrary, O Lord, the sweet smell of thy righteousness, is so large and far and wide spread every where throughout, as that thou art known not only to be just and righteous, but justice and righteousness itself, even that righteousness which justifieth the sinner, etc. And it is (saith he) in this righteousness, that I am justified and made righteous: For enlighten thou mine eyes, and I become prudent and of good understanding, remember not the sins of my youth, and then I become just, guide me in the way and then I become holy: but if thy blood do not sue for me, I do not attain salvation: But blessed, and not just alone is he, to whom sin is not imputed, etc. It is sufficient therefore for me and in stead of all righteousness, 
Indulgen. Dei. Idem Serm. 61  to have him favourable and merciful unto me, against whom alone I have sinned: All that, whatsoever he hath appointed, not to be imputed unto me, is as if it never had been: The righteousness of God is, not to sin, the righteousness of man, is God's pardon. Hitherto we see, how this holy person cannot satisfy himself, or think that he hath sufficiently set out this doctrine. My merit (saith he) is no other thing then the mercy of God: I am not poor or spare of merits, until such time as mercies begin to fail. I will sing eternally: And what? Of mine own righteous works? Nay, O Lord, I will call to mind thy righteousness alone: for even it also is mine: For thou art become and made righteousness unto me from God. Should I fear that it will not be sufficient for both? Nay, this is no short cloak, 
Idem Serm. 67.68.  that is not able to cover two: Thy righteousness is righteousness and endureth to all eternities: This large and long lasting righteousness shall cover both thee and me for ever, and in me a multitude of sins, 
Idem Ep. 190. contr. A bailar.  etc. On the contrary saith he; Whereas merit hath forestalled and settled itself, grace cannot find so much as a door or any other place to enter at: All that thou attributest to merits, belongeth unto the grace of God, etc. The children new borne, stand not in need of merits, for they have the merits of Christ, etc. For (saith he) where as man wanted righteousness of his own, 
Aliunde.  the righteousness of an other was assigned unto him: Man was indebted, and man paid the debt, the satisfaction of one is imputed unto all: the head hath satisfied for the members, Colossians 2. etc. And what reason should there be, why our righteousness should not come from elsewhere, then from ourselves, seeing that our sin came from elsewhere? And should sin be inherent in the seed of the sinner, and righteousness separated from the blood of our Saviour? Nay, but as they died in Adam, so they shall be quickened in Christ: I am defiled of the one by the flesh, but I take hold of the other by faith. And if thou object unto me the sinfulness of my birth and generation, I set against it, my regeneration; my spiritual birth, against my carnal birth. 
Idem de Caena●●cm●ni. Idem l. degrat. & liber. ar●it.  He that hath taken pity upon the sinner, will not condemn the just: And righteous I may be bold to call myself, but by the righteousness of jesus Christ. And what manner of righteousness? The end of the Law is Christ, in righteousness to all them that believe; seeing he is made righteousness unto us, from God the father. Now if he have been made righteousness unto me, is not it mine? The righteousness then of man, consisteth in the blood of the redeemer, etc. So far forth as, That it is impossible (saith he) that the least sins should be washed away, otherwise then of Christ and by Christ, etc. And who is he that justifieth himself, but he that presumeth of other merits then his grace? 
Incentura.  And this also is properly to be said to be he that knoweth not the righteousness of God; it is he only that doth meritortous works, which hath made them upon whom he may bestow them. That which we call merits, 
Via regni, sed non causa regnandi.  is the nursery of hope, the matches and matter to make charity shine out, the signs of a secret predestination, the forerunners of a future felicity, and the way whereby to enter into the kingdom, but not the cause of reigning, etc. In as much verily, as the kingdom of heaven is an inheritance, but the way to come thither, is the fear of God, manifested saith the Apostle in good works, which God hath prepared; to the end that we should walk in them, etc. Whereby we may judge how far Saint Barnard his doctrine is off from that of our Adversaries in this point, and yet it is not passing three hundred years since he writ, when as he acknowledgeth no righteousness able to justify a sinner, but the righteousness of Christ, imputed to the sinner; continually using this word of imputation, whereat they stumble, and whereto they oppose and set themselves so much: He acknowledgeth not, I say, any merit, but the merit of Christ, nor any satisfaction, but that which he made for us upon the Cross.  
And he maketh all this to be ours by faith alone, 
Idem in Psal. 91. Serm 9 Idem Serm. 10 & 15.  as appeareth by that which followeth: Let him (saith he) that will, pretend his merit; it is good for me to put my hope in God. God will save them saith the Psalmist: By what merits? Hear, what cometh after: Because they have hoped in him. Hereby then consider their righteousness, even that which is of faith, and not that which is of the Law. Faith saith, Great good things are prepared for the faithful: Hope, These good things are reserved for me: Charity; I run thither ward, as fast as I can, etc. In a word, all the merit of man, is that he have his hope fixed in him, which hath saved every man, etc. 
Idem in Cantic. Serm. 24. Epist. 190.  Whosoever findeth in himself remorse and compunction for his sins, hungereth and thirsteth after righteousness: Let him believe in thee O Lord which justifiest the wicked, and he shall have peace with God. Being justified (saith he) by faith only: For (saith he) the end of the Law is Christ, unto righteousness (saith the Apostle) unto every believer, etc.   

CHAP. XIX. That good works are the gift of God, and therefore cannot merit, and to what use or end they serve according to the holy Scriptures and the fathers.  
WHat then? Are our works unprositable? God forbidden. 
Whereunto good works serve.  They are unprofitable to justify thee before God; and yet no doubt profitable to justify, that is to say, to testify thy faith before the Church: unprofitable, to make thee a Son, to make thee an heir, but profitable lively to set forth and truly to point out a Son, a child of the promise; in as much as thou livest according to God, in that thou indevorest to edify his elect and chosen. For (saith the Apostle) we are created in Christ unto good works, which God hath prepared, 
Eph. 2 2. Cor. 5. 1. Pet 2.  to the end that we might walk in them. He is dead: he is risen again for us: but it is to that end that we may live unto him, that we may die unto sin, and live unto righteousness: He hath delivered us from the servitude of sin, and from the power of darkness: 
Rom 13. jam. 2. 1. Timoth. 5. Rom. 8.  but to the end that we might serve unto righteousness; that we might renounce the works of darkness, and put on the armour of light. Be cause that, Faith without works is dead: Because that, Who so saith, that he knoweth God, and doth not his commandments, is a liar: And because that, We are debtor to live according to the spirit, and not according to the flesh. And therefore if we have not love, 
The love we bear to God must not consider thereward, but our obedience and dutiful regard. john 3.  we have not faith, we are not of God; we have nothing to pretend, wherefore we have any right or part in his inheritance. But certainly that which we do, if we be the true children of God, we do it not for the inheritance: that were in some sort too servile a thing: but rather in consideration of the great bountifulness and loving kindness of God, who hath so loved the world: yea which hath in particular so loved us, as to have given his only Son unto death, to the end that believing in him, we might have eternal life: Who furthermore hath manifested this secret unto us, hath given us to believe therein, hath justified us in his Son, and hath sanctified us by his holy spirit: because that this great love and favour of God, towards us most miserable wretches, aught to beget a love in us, which may make us to love him alone, and that for himself: which may cause us to renounce ourselves for him, and which may make us love our neighbours, in him: Not to procure us thereby the celestial Paradise; but for the love of himself: Nay, to lose a Paradise for him; if we cannot have it but without him. Such aught to be our love towards God, as that it ought to be entirely and wholly set on him, and clean and free from all respect of reward or punishment. As likewise the good child obeyeth not his father, because he is the heir, this were an evil sign: but naturally because he is a Son. Neither is he heir because he obeyeth, but because he is a child: a child, who by obeying cannot merit this inheritance; for it is his part and duty: who notwithstanding by disobeying, might lose it, and that every hour; in as much certainly as the inheritance dependeth upon the father, and that grace is lost by ingratitude, if it be not renewed & supported by the goodness of the father: a bountiful goodness, descending more freely from the father to the Son, than it ascendeth from the Son to the father.  
And this again is the cause, 
The love of God, the gift of God.  wherefore it is a gift of God, that this love of God, which worketh good works in us: this love of God, which hath begotten us for children to him in the blood of Christ: even that this same love should give us to be true children, and should give us to love God, by the operation of his spirit. This free love I say of the Lord, which hath justified us in his blood, and sanctified us by his spirit: in as much as the merit of Christ worketh not only to the obtaining of the remission of our sins, 
A double or two fold righteousness, but both of them the gift of God. Rom. 6.  in that we die in him; but also to the giving of his holy spirit unto us, which reneweth the spirit of our understanding, to the end that we may live to him. And yet in the mean time both the one and the other gift, is called righteousness: the former, that is the imputation of the righteousness of Christ, for the remission of our sins, when it is said: Abraham believed, and it was imputed unto him for righteousness: The latter, that is the operation and working of his holy spirit, renewing us from day to day, from the outward man to the inward; and from the old to the new, when it is said: 
1. joh. 2.  That we are freed and set at liberty from sin, to serve unto righteousness. Again; Whosoever worketh righteousness, is borne of God, etc. But these two sorts of righteousness, though they both proceed from one and the same fountain of liberality, are far differing the one from the other: That, as which is able to stand out against the anger of God at all assays, because it is the righteousness of Christ imputed to every faithful man, by the which he is justified, that is to say, quit before God: not as one that hath paid the full payment, but as one that hath obtained an acquittance and absolute discharge, and that by having seen the hand writing defaced, and the Bill of debt canceled, and therefore he is called, Blessed, to whom sin is not imputed, etc. This, as which can never make itself able to discharge us of our debt toward God, as making us day by day more indebted unto him, by reason of that contradiction betwixt the flesh and the spirit, and by the making heavy and sad of the spirit of God within us: Whereupon also the Apostle crieth out of himself, Who shall deliver me from this mortal body? etc. And this little righteousness notwithstanding, as also sanctification, which appeareth in our works, is evermore the gift of God, grace for grace; in as much as those whom he hath justified, 
1. Cor. 9  he hath also sanctified: he hath given us faith and the spirit, and both to believe and to do: Whereupon the Lord again thus setteth upon us and saith: What hast thou that thou hast not received? Who hath given unto me first, and I will repay it him again? etc. You are not your own: For you are bought with a price, etc. 
Why it is called a reward. The word Merit unknown to the Scripture. Eccles. 16.   
And notwithstanding, in as much as Godliness hath the promises of this life, and of? the life to come, God vouchsafeth sometimes to call it hire, which he giveth us of his free promises: hire promised by him, but not deserved by us; a reward, whereof he is become debtor unto himself, that so he might crown his own gifts, unto the faithfulness, I say, of his own promises, and not to the sufficiency of our merits. For as concerning the word Merit, it is not to be found in the whole Scripture: the word itself is no less new, than the doctrine that followeth upon it. In Ecclesiast. 16. whence they allege: Every man shall find according to the merit of his works: 
Hebr. 13. Their Gloze hath noted. Placetur Deo.  To the Hebrews likewise where they Translate, Talibus hostiis promeretur Deus, by such sacrifices God is merited; that is by giving and distributing of their goods, the Greek saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God is well pleased. But let us yet further hear the testimonies laid down in the writings of the fathers.  
The Lord jesus saith Saint Ambrose, Is come to fasten our sufferings to his Cross, 
Thus have the old writers spoken. Ambros de Incob. & vita beata l. 1. c. 5.  and to forgine us our sins; In his death we are justified, etc. Now as our sins are forgiven us in his death, that in his death also the passions & sufferings of our flesh might die, that they might be nailed to, with his nails: Let us live and converse with Christ, let us seek and search with Christ, the things that are heavenly. We are renewed in the spirit: let us walk in the spirit, let us not cast ourselves into new bills of debt, by committing new sins: Let us put off the old man etc. But saith he, The ransom of the blood of Christ should be too much abased, 
Idem de vocat. Gent. l. 1. c. 5.  if the justification which is by grace, should be due unto precedent merits: But neither precedent, neither yet subsequent ones, can come in for any payment in this account. But rather (saith he in an other place) seeing that we being quickened in Christ, are dead unto the world; 
Idem de suga. Secul c. 7.  we are not any longer to serve the world; we are not any longer to live according to our former lives, but according to the life of Christ, even the life of innocency, of chastity, and of all other virtues. We are risen again with Christ, let us live with him: let us ascend to him: let us ascend and go up on high in him: And let us provide that the Serpent may not henceforth find ever a heel about us to trip us upon, or to bruise, by not finding us any more overtaken and carried away, with these earthly things. Now what is all this but the same which Saint Paul said: That faith causeth love, that having received life by the faith of Christ, we would live henceforth in Christ? And this is the same that we said, that he which hath justified us by his spirit, hath sanctified us also by the same spirit, unto the renewing of the inward man, etc.  
Saint Augustine in like manner. We say that works justify the faith, 
August. de spir. & lit. c. 18. De fid. & operib. c. 1.4. Ep. 105. ad Sixt.  and the faith the Christian, that is to say, that the truth of his faith is proved by them: Saint Augustine his words follow: No man doth a good work but he that is already justified: but justification is obtained by faith. And these Maxims are ordinary with him: Opera sequuntur justificatum, non praecedunt iustificandum: Works follow him that is justified, they do not go before him that is to be justified: The merits of the righteous do serve for use, 
Idem ad Simplic. l. 1. q. 9 11 Idem de spir. & li●. c. 10. Idem de patiented. c 21. Lib. 1. ad simp. q. 11. Idem de fid. & operib c. 4. Idem Serm. 181. de temp. de fid. & oper. Idem quest. 23  because that they are righteous, but not to make them righteous: Works do not beget grace, but grace works: Grace is freely given unto us, not because we have done good works, but to the end we may be able to to do them. Works do not prevent the mercy of God, but follow it: Again, They cannot be, if grace have not prevented them by faith. And good works are by him sometimes called; The works of righteousness: because (saith he) they follow righteousness, that is to say, justification. And thus you see, that works are the touchstone of faith; yea the inseparable effects, necessarily following where faith is. For (saith he) to believe in him, that is to love him: but this can neither the wicked, nor yet the Devils do: but Christians only, because that faith without love is nothing worth. And it is (saith he) of that health fall faith of the Gospel that the Apostle speaketh of, from which works proceed by this love: For that which bringeth forth none, Saint Peter calleth a dried fountain: Saint Jude a cloud without water: Saint James a dead faith, etc. And Saint Paul (saith he) is expounded by Saint james, namely, that he understandeth not, that he that believeth, 
Non finitur  is not bound to do well, but rather that he knoweth that he is not come to the gift of justification, by the merits of his precedent works, neither yet by those that follow, because it is not permitted in this life. For be that is justified by faith, how can he but afterward walk righteously? etc. One man therefore (saith he) praiseth the faith of Abraham, and an other his works: 
Idem in Psal. 31. Ex side. Idem in Psal. 30. Confesss. l. 12.  and yet they be not contrary. Great is the work of Abraham, but as it cometh of faith: I see the foundation to be faith: and I praise the fruit of the good tree: but in faith I know the root to be neither barren, nor withered, etc. Whereupon he concludeth: Let not a man boast of his works before faith, neither let any man neglect them after he hath once received grace to believe, etc. And as our Saviour Christ doth live in thine heart, so let him also remain and dwell in thy mouth: 
Concil. Arans. c. 12.  so also in thy deeds and actions, etc. This is that which the Council of Orange doth hold upon this question: To love God, is a gift of God: He hath vouchsafed ma●● to be beloved; himself having loved, without being loved: He loved us, when we displeased him, to the end that he loving us, we might please him: for he hath shed love into our hearts, etc. To be brief, these good fathers say: We begin not in any good work, but afterward God helpeth us to make an end: Nay, he without any precedent merits, inspireth into us his faith and his love, etc. But it may be at the least, you will say, that man may merit afterward. Nay saith he: 
Prosp. de vocat. Gent. l. 1. c. 23. & l. 2. c. 8.  What hast thou that thou hast not received? etc. And Prosper Aquitanus who was of the same time: Unto every man (saith he) is given, Sine merito, unde tendat ad●meritum: without merit, where by he may take the way to merit, and it is given before any patens or labour taken, to every man, for which he is to receive a reward according to his labour, etc. And then you will say, yet lo here both merit and reward; but then again behold ●and mark how he expoundeth it: If God find in us what we have committed in ourselves, we cannot but be condemned: 
Idem sentent. 126.  but if be find in us, what he himself hath wrought, we shall be crowned: Because (saith he in an other place) all our merit from the beginning unto the end, is the gift of God; all our works otherwise, tending to nothing but condemnation. Which thing ●ee setteth down in these verses against the unthankful. 
Nam meritum ad mortem subeundam sufficit unum;  
Ad vitam, 
Idem contr. collat. & contr. ingrat.  nisi quod donarit gratia, nullum.   
And therefore concerning the justice imputed unto us, he saith: Our righteousness consisteth more in the remission of our sins then in the perfection of our virtues. And that same remission consisting also in the righteousness of Christ: for from that cometh our righteousness, in as much as we are renewed: Ipsa (inquit) virtutum gaudia●●oulnus habent: 
Idem in sent.  The greatest joys that their virtues can move in them, have their piercing wounds and scorching Corasives: We have not any reward, but that which is bestowed upon us in our free pardon.  
Saint Barnard saith in one word; 
Bernard in Psal 91. Serm. 9 & 15. De Sepulch. Idem in Cant. Serm. 22.  By faith Christ dwelleth in our hearts, and as for works they give testimony unto our faith, how that it liveth. Again; The fruit of the knowledge of God, is the strong cry of prayer, etc. Death being dead, life is restored into his place: & in like manner sin being taken away, righteousness succeed it, etc. And how? Because (saith he●e in an other place) they that are justified from their sins, desire and resolve themselves ●o embrace and follow holiness, without the which no man shall see God: For they hear the Lord, who crieth, Be holy, etc. But, All these works (saith he) all these pretended merits, Sunt vi●● regni, non causa regnandi: They are the way to reign, but not the cause thereof.  
But as we said before, these two righteousnesses are very much differing; namely, that which approveth and justifieth our faith, from that which justifieth ourselves: that, burning and being consumed at the only appearance of the shining bright●nesse of the face of God, this being of proof, against the Cannon shot of God's wrath and Hell itself: that being the work of the new man, which is renewed but slowly in us, this of the eternal God himself, who hath given himself wholly and entirely unto us. And therefore all that righteousness before this is held for nothings by the Apostle himself, for worse than nothing, that is for corruption and filthiness: so far off is it from meriting any thing. And this also even with the little● goodness that it hath in it, is the gift of God, and the work of God, working in our hearts by his spirit, which saith unto our pride: What hast thou, that thou hast not received? That which is most rife in thee, is the work of Adam, more weighty ordinarily than the rest, and which concludeth against him: Who can draw that which is clean, out of that which is foul and filthy, etc. For how should a perfect work spring from an imperfect faith? A sound fruie from a diseased tree? But the case so standeth, as that we daily cry here on earth: Increase our faith, strengthen it, purge it from all diffidency and distrust: And notwithstanding we admire here the goodness of the merciful God: in respect of that which he hath given to him whom he hath justified, by the gift of faith, and by the gift of righteousness: he will have it called a reward; but verily such a one as groweth due upon free promise, and not by purchase. And thereupon our pride hath set in foot, to build the matter of merit; a word not heard of throughout the whole Scripture, a word condemned throughout the whole Analogy of faith, which setteth before it, no other thing then the merit of Christ, according to the free promise of the eternal father.  
In the mean time, where so ever there is Merces, 
The abuse of this word Merit. jerem. 31.16. Thom. l. 2. q. 114. art. 2.  a hire or reward promised of God: the pride of man hath caused them to find out the merit of men. jeremy saith to the Church of the jews, assuring them of their re-establishing: They shall return from the Country of the enemy; Thy work shall have his reward. From thence Thomas maketh an argument to prove their merit, notwithstanding that there is properly handled the estate and condition which was to befall them in this world, and not in the kingdom of heaven: but he concludeth notwithstanding, that reward and merit cannot be but improperly spoken betwixt God and men, betwixt whom there is no manner of equal proportion: that is, (saith he:) That man obtaineth of God, as in the nature of a reward, it is because that he hath given him power and virtue to labour. 
Quasi mercedem. Hieronym. in Esa l 15. c. 95. Mat. 5.22. Luke. 6.23. Ambr. in Luc. l. 5. c. 6.  But Saint Jerome hath spoken better, alleging this place: That this reward is, their inheritance which serve God. In the Evangelists oftentimes: Rejoice ye, for great is your reward in heaven, etc. Ambrose verily wheresoever there is this word Merces, interpreteth it praemium: he causeth it to be attributed to the mercy of God, and to be received by a Christian faith: and in like manner all the rest, as we shall see. And as for that which Thomas argueth: That that which is given according to justice, may seem to be a condign and worthy reward: But the Apostle saith; 
2. Timoth. 4. Ambros. in 2. Tim. c 4. Amplissima praemia.  The crown of righteousness is reserved and laid up in store form, which the Lord the just judge, will render unto me in that day, etc. Verily he should have called to mind, that Saint Ambrose expounding this place, saith: Because that God giveth exceeding great gifts to them that love him, that is, worthy of his greatness, and not of our merits. And the ordinary Gloze: Seeing that faith is grace, and eternal life grace: it cannot be but that he hath given grace. But Saint Augustine, 
August in hom. 50. Idem hom. 14.  as we shall see more largely and fully hereafter: Nay (saith he) Paul, if he had given thee that which was due unto thee; he should have bestowed punishment upon thee, etc. Pardon me, Apostle, I do not see any thing, that is properly thine, except evil: and this is thine own doctrine that thou hast taught us; That when God crowneth thy merits, he crowneth nothing but his own gifts, etc. And Thomas himself likewise may seem to come near to the same, 
Thom. l. 2. q. 114. art. 3.  when he saith: That our works considered as proceeding from our free will, cannot merit, but rather as proceeding from the grace of the holy Ghost, given unto us. And in deed what man shall be so proud as to dare to say: That Abraham merited God by his works; under colour of those words which God saith unto him: I am thy reward? Abraham, saith the Apostle, To whom faith was imputed for righteousness.  
Now it were to be desired, that the old writers had used this word more sparingly, although their intention and drift be sufficiently clear and manifest. 
And whence it sprang.  But the truth is, that that which the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dignity or worthiness, the Latins have translated Merit: and consequently that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be made or reputed worthy; they have expounded mereri for want of an other verb, to express it in one word. And in deed the old Glosarie saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mereri, to be made worthy, is expounded by this word, to merit: And it may be verified by many places. In the disputation that fell betwixt the Orthodoxes and the Donatists, in the time of Saint Augustine, this word was ordinarily used in this signification: Proponant, 
Collat. Carthag. 1. & 3.  qui ista elicere meruerunt, saith Petilian the Donatist; that is to say, obtinuerunt: for there he speaketh of his Adversaries. Emeritus the Donatist in the same sense, Quis supplicavit, quis legem meruit, quis judicium postulavit? Inferring, that seeing the Orthodoxes had obtained and procured the Decree of the conference; that it also belonged unto them, to begin the first. More plainly in the Oration and speech made by one Habet-deus a Bishop: To say nothing (saith he) of the Christian blood shed by Leontius, Vrsatius, Macarius, Paulus, etc. and other executioners, Quos in Sanctorum necem, a Principibus seculi meruerunt, Whom the common people obtained and procured from the Emperors or secular Princes, to murder the Saints. And further even in their own prayers it cannot be otherwise interpreted or maintained; Excita Domine, potentiam tuam: subveniat misericordia tua, ut ab imminentibus peccatorum nostrorum periculis, te mereamur veniente eripi, aut salvari: A wake O Lord and stir up thy power, let thy mercy secure us; to the end that by thy coming, we may merit to be delivered from the danger at hand procured by our sins, etc. To merit, to be delivered or saved by the mercy, or by the power of God, can it be otherwise meant, then that they might be made worthy in that powerful mercy? In some others: Grant unto us to come before Christ with righteous works, to the end that we being set as fellow companions on his right hand, we may merit to possess the kingdom, Te largiente, etc. Grant unto us to be his fellow companions in the kingdom of grace, as we have merited to have him to participate our nature in the womb of the Virgin. Is there any man, that can make any other sense of this prayer? An other somewhat further fetched: Grant unto us that we may sensibly perceive the holy Virgin to make intercession for us, 
Me vimus.  by whose means we have merited to receive the author of life. How can we merit by our works, the incarnation of the Son of God, whether it were before he came, or since his coming; if we do not take the meaning according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be reputed worthy? Saint Ambrose likewise, speaking of the water of Baptism: O aqua quae Sacramentum Christi esse meruisti; O water which hast desirued to be the Sacrament of Christ, etc. And how can this be understood any otherwise being spoken of a creature without life? Infinite such other places may easily be cited of us, out of the fathers. And in deed in certain Collects, 
Cassand in Hymn. Eccles. f. 4●. Index Expurg. f. 36. & 38.  in stead of Meruimus, there is put Valeamus, that is to say, We may. And Cassander confesseth that it must be so understood: but our Fathers of Trent have therefore caused it to have a dash too many with the Pen, in all his books.  
But in nothing is their mind and meaning better manifested, then in the interpretation, which they give both to the word Merit, to prove no meriting, as also to the word Reward, 
Hillar. Can. 20 in Math. super illud. Idem in Psal. 51. Donavit. Idem in Psal. 142. Basil in Psal. 7. August in Psal 109.118.102.  to prove that it is not but of grace. Saint Hilary: The very works of righteousness would not suffer a man to merit perfect bliss, if the mercy of God, should not furnish and fit him for the same. Again; Wages cannot come in the nature of a gift; they are due for work wrought: but God hath given unto us all, of mere gift and free grace, by justification which is of faith. And again; Remission of sins is not a merit of honesty, but a pardon and favour flowing from a free will, etc. But in the mean time the wages of the good are called a retribution. Yea (saith Saint Basill) but according to the custom of the Scripture, which saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, retribution or recompense for a gift: and he retributeth or recompenseth, that is to say, giveth. Saint Augustine: In the way of faith, such are held for no sinners, to whom their sins are not imputed. God is made our debtor, not in receiving any thing from us, but in promising so great things unto us. 
Idem de verb. Apost Ser. 22.  Let us be glad and rejoice, for we have overcome: because that we are overcome in ourselves; because that we have overcome in him. Him saith he, which crowneth thee, because he crowneth his gifts, and not thy merits: yea he crowneth them saith the Psalm, In miseratione & misericordia; In compassion and mercy. And not in thee only, O man wosoever thou art: But, in thyself also O thou Apostle, how great so ever thou mayst be. 
Idem hom. 50. hom 14.  I have fought a good fight sayest thou, etc. The Lord which is a just and righteous judge, shall render me a crown: he is indebted the same. What shall he render or repay unto thee? He shall render me it, for he is a just judge: He cannot refuse to pay any man his wages and hire, having perused and taken a view of the work. I have fought a good fight; that is one work: I have finished my course, that's one work: and kept the faith; that is a work: It remaineth that I should receive the crown of righteousness; that is the wages. Nay (saith he) for the wages, thou hast no power to command the same at all; and in the work thine own power goeth not alone: The crown belongeth only unto him, to give where it pleaseth; the work is of thee, but not without his aid and help. When as therefore thou sayest, he recompenseth good deeds: this is as if that he having prevented himself in giving of good things, should retribute and make recompense for the same, with other fresh and new good things. He retributeth them, but unto such good things as he hath already given, to the good fight, to be finished course, and to the faith kept. For if he have not given them: 
1. Tim 4.  wherefore then sayest thou I have traveled more than they all? And yet not I, but the grace of God in me. And if he have not given thee to finish the race: wherefore is it again, that thou shouldest say, it is not in him that willeth, nor in him that runneth; but of God that showeth mercy. And if he gave thee not the grace to keep the faith; is it not in vain for us to keep and endeavour to watch and keep ward, if God do not guard and keep? etc. Bear with me O Apostle; I see not any thing of thine own, but that which is evil and nought: Pardon me, Apostle; thus we affirm and speak, because thou hast so taught: I bear thee confessing and acknowledging God's goodness, I do not hear thee unthankful; I do not see thee to have any thing that thou hast prepared and gotten of thyself, but what is evil; And therefore when God crowneth thy merits, he crowneth nothing but his own gifts, etc. Now if the merits, for which the wages are pretended as due, be gifts: then by a stronger reason, the wages given to these merits which are gifts, must needs be a gift. 
Idem in Serm. 141. de Temp. Psal. 16.  As God cannot give any thing again to us, (because he cannot have received any thing from us) neither certainly can we retribute or give any thing again to him for his gifts: for our goodness doth not extend or reach to him. Thou hast nothing (saith he) to give again unto him, for thou expectest and lookest to receive all from him. David sought on every side and looked diligently about him, what he might retribute and give unto the Lord, and what found he? I will take (saith he) the cup of salvation. Thou thoughtst to have rendered and given; but behold thou takest more and more: and if thou take, than thou inwrappest thyself in deeper debt; how long then will it be before thou become fit to retribute and to recompense? etc. In an other place; Grace goeth before thy merit, for merit is of grace, and not grace of merit, for if thou hast purchased grace by thy merit, 
Idem de verb. Apost. Ser. 15.  than thou hast it not freely: But it is said; Thou shalt save them for nothing. And what is this, for nothing? That is thou findest nothing in them to save them, and yet thou savest them. Thou forgivest them freely. Thou savest them freely, thou goest before all merits, to the end that thy gifts may purchase thine own merits freely: and because thou knowest no matter to save, but much to condemn, etc. This is the burden of Saint Augustine's song in all his writings: 
Idem in sent. 95.  No man ascendeth up into the heavenly jerusalem, that declareth not manifestly that it is not of his own work and doing, but of the gift of God. Otherwise (saith he) it should be a debt, it should be a hire and deserved wages, it could not be well called grace. Grace is not given to merits, but merits are given by grace: shake off and cast away all thy good merits, and thou shalt find nothing but my free gifts: And therefore verily even in thy wages, nothing but my graces. And therefore saith he: 
Idem de verb. Apost. Serm. 2. & in Psa. 51. & Ep. 105.  Eternal life itself, which is the certain wages of good works, is called by the Apostle, the grace of God: For, saith he, death is the reward of sin, but the grace of God is eternal life, etc. And the merits of a good man are the gifts of God: whereunto eternal life being given, what can this be, but grace for grace? 
Barnard de Serm. Sepulch.   
Saint Barnard: God hath chosen us in his Son, by the spirit which is of God, charity is spread and shed into our hearts. But this spiritual birth and generation, is not felt or perceived in the flesh, but in the heart: and that by them only that can say with Saint Paul: But we have the sense and feeling of Christ, etc. And therefore saith he: 
Idem Serm. 30 in Cantic.  When we are busied in our hearts about evil and wicked matters, they are our own thoughts: but when about good & godly matters, it is the word of God. And therefore God speaketh in us, peace, godliness, and righteousness, and these things we think not of by ourselves, we hear them in us: but the blasphemies, the murders, etc. those we hear not, but we utter, etc. But it maketh no great matter for us to know, how it cometh to pass that such wickedness is in us, provided always, that we know it to be there, etc. Or rather that there is matter of error, and that such as is damnable, if we attribute and give to ourselves, that which is of God in us, thinking that the visitation of the word, that is to say, of the eternal word, is our own proper thought. 
Proles Cordis. Idem Serm. 67 68  Wherefore the sufficiency of the heart, is of the grace of God, and whatsoever good thing we think, it is the voice of God and not any birth begotten of our own hearts, etc. Again: I conceive and take that which is mine to be mine own: for it is grace that maketh me freely justified, etc. Thy merit, saith the Lord, had no stroke in the matter, but it was my good will and pleasure. The Church hath been prevented by a former grace, and after it cometh yet an other grace, etc. Neither hath the Church any need to take care for merit, seeing it hath wherein more certainly to glory, 
Idem Serm. 13 in Cantic.  In proposito Dei, in the purpose, that is to say, in the decree and sentence of the Almighty, who saith: I will do it for mine own sake, etc. And from whence (saith he) cometh thy glorying, rotten and stinking dust that thou art? 
Idem delib. arbitr. Quid praemii.  From thy holiness? But it is the holy Ghost that sanctifieth thee; thy holiness is of God, and not thine own, etc. Again; How (saith he) may I commend the grace of God (may some man say) unto me: If God do all, what recompense dost thou look for? I answer: He hath given me to will; let him also give me the ability to perform the work. And where are then our merits saith he? Give ear: Not works, saith the Apostle, etc. For what our will or desire was, that came through believing grace: that it became better and amended, that also was the effect of grace, etc. And we must not (saith he a little after) seek or search after merits: for mercy alone doth save: Salvation is of the Lord: Salvation, that is the Lord: The way to salvation, that is the Lord: Tam nostra opera, quàm eius praemia sunt Dei munera, Both our works and his rewards and wages, are the gifts of God, etc. who worketh in us all our good thoughts, good desires, and good deeds. But where shall be then according to the old fathers, either merit, properly so called, when the good work is of God, or else the reward, seeing the evil cometh of us? And who seethe not that which we have observed heretofore, in many other points, that the pride of man, which puffeth up itself and swelleth as big as it can, of an ill Grammar construction, to have made in this point a piece of worse Divinity: loving rather to exact eternal life of God as a hirelings wages, then to receive it at his bountiful and liberal hand, for an inheritance, after the manner of a Son?  
But say they, 
Assuredness in the mercy of God is humility and not pride.  yourselves are the proud persons, which dare be so bold as to presume of this assurance of your justification, and being of the children of God, etc. We are so: But a word of the pride of Abraham: Who believed (saith the Apostle) under hope, against hope: And he was not weak in faith, neither doubted he of the promise of God, through distrust, knowing certainly that he which had promised, was able to perform. And of the pride of David, 
Psal. 23.26.30. etc. Rom. 8.  who saith. God is my salvation, whom shall I fear? Not (saith he) the shadow of death: I shall never be shaken, never confounded. And of the pride of Saint Paul. Rom. 8. Who shall accuse us, who shall condemn us? Who shall separate us from the love of Christ? 
Math. 6. & Luk. 14.  Nay (saith he) I am fully persuaded, that neither death, nor life, nor Angels, nor principalities, etc. can separate us, (he speaketh of all the faithful and not of himself) from the love which he hath showed us in lesus Christ. A pride well pleasing and acceptable unto God: which this doubtful and wavering faith of our Adversaries cannot be as appeareth in that he reproacheth his Apostle therewithal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: O thou of little faith, why dost thou doubt? As neither that spirit hovering in the air, which he forbiddeth them in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And that in such things, as for which they had no such express promise? Namely, in as much as it was humility in Abraham, to submit himself and all his reason to the will of God, how contrary so ever it might seem to him, to be unto the promise, as it is likewise in every Christian, to assure himself both of the remission of his sins, as also of the kingdom of heaven, by the free goodness of God manifested in his word: whereas on the contrary it is a pride borrowed from that first in the fall of man, rather to believe the doubts of the flesh or of the creature, than the word of the Creator, as also to go about to attain the least thing that can be, by all our merits, and then by a stronger reason, to pretend to be Gods, without God: as our first father did.  
And suitable unto the same is that which we learn of the same fathers. 
Hillar. in Mat. c 5.  S. Hilary: The Lord would have us to hope for the kingdom of heaven, which he hath declared to consist in him, without any ambiguous doubting of any uncertainty, that can be in his will: For if faith become doubtful and wavering, there is no justification ensuing such a faith. And therefore S. Cyprian said: 
Cypr. de mort.  Why should we stand perplexed or amazed? Who needeth to tremble and be sad, but he whose hope and faith do fail him? It is fit for him to fear death, who will not go unto Christ. And to be unwilling to go unto Christ, belongeth to such a one as believeth not, that he shall begin when he is dead, to reign with Christ: For it is written: That the just liveth by faith. If therefore thou be a just man, if thou live by faith, if thou believest truly and verily in God: why dost thou not embrace death, it being so certain a thing, that thou shalt abide with Christ, and being so sure to enjoy the promise of thy God? etc. This is (saith he in an other place) not to know God: This is to offend Christ the master of the believers, by the sin of incredulity: This is not to have in the house of faith, the faith which is est ablished in the Church. 
August de verb. Dom. Serm. 28.  But is not this then over weening? Hear Saint Augustine: Presume (saith he) but not of thy works, but of the grace of Christ: for you are saved by grace, saith the Apostle. To preach that which thou hast received, is no arrogancy, it is faith and faithfulness, it is not arrogant over weening, it is devotion. But we are unworthy, we are weak in faith, etc. 
Idem in Psal. 88  Yea (saith he) but God hath said it, but God hath promised it: and if all this may yet seem little unto thee, than he hath sworn it unto thee. Seeing then (saith he) that the promise of God is not firm according to our merits, but in respect of his mercy; no man ought to preach with a trembling doubtfulness, that which he cannot any way doubt of. But must we not all appear before the tribunal and judgement seat of Christ? 
Idem tract. 22. in johan. john 5.24.  And how darest thou promise thyself (saith he) that thou shalt not come into judgement? Nay, God forbidden saith he, that I should be so bold as to promise myself that: but I believe him that hath promised it: Who so believeth on him that hath sent me, hath eternal life, and shall not come to judgement, that is to say, to have the sentence of condemnation pronounced against him; for he is already passed from death to life. And this is brought to pass by his promise, not by my presumption, that I come not unto judgement.  
And this is the same that Saint Barnard argued against Abailardus: 
Bernard. in Ep.  If faith (saith he) do waver, it is nothing worth, as also our hope is in vain, etc. Who so speaketh that, hath not as yet received the holy Ghost. But Saint Augustine better: Faith consisteth not in opinion, neither yet in conjecture, it is fast placed in his heart that hath it, and that from him, of whom it springeth: but Certae scientiae acclamante conscientia, Of certain knowledge, the conscience testifying thereunto. This is the substance of things to be hoped for, and not a fantasy gathered upon conjecture: By the word substance, there is set before thee a certain and stable thing. Faith than is not an opinion but a certainty. But; Who art thou (saith he?) 
Aestimatio. Idem de sragmentis septem Serm. 3. Fiducialiter.  And how great is this glory? And by what merits dost thou hope to obtain it? I consider saith he three things, wherein my hope consisteth: The love of Adoption; the truth of the promise; and the power of the deliverance: As for any other thing let my foolish reason murmur and repine, as much as it will; I answer confidently and boldly, I know whom I have believed, and am thoroughly assured, because he hath adopted me in the abundance of his love, because he is true in his promise; and because he is of power and ability to exhibit and effect the same. This is that threefold band, that is so hard to break in pieces, the which hath been reached and conveyed unto us from our native Country, from on high into this prison: Let us hold fast by the same, to the end that it may lift us up, that it may draw us; yea that it may attract and hale us to the presence of the glory of the great God, etc. The Disciples say: Who can be saved? The Lord answereth them: 
Idem Serm. 5. dedicat.  It is impossible with men, but not with God. Wherefore we are assured of his power: but where are we so of his will? For who knoweth, say they, who is worthy of love, or of hatred? This is it which Abailard did object unto him of Solomon, and our Adversaries unto us. But saith he: It is here that faith must help us, that the truth must secure us, to the end that that which is hidden from us in the heart of the father, may be revealed unto us by his spirit: And that this spirit, that beareth witness unto, and persuadeth our spirits, that we are the children of God, doth persuade us of it, in calling of us, and in freely justifying of us by faith, etc.   

CHAP. XX. How the doctrine of merit entered into the Church, after what manner it grew and increased, and how it hath been resisted and withstood in all ages, even unto the time of Saint Barnard.  
SEeing then that this doctrine of free justification, opposite and quite contrary to the merit of works, is so clear and manifest in the Scriptures, so evidently and plainly taught, and of such continuance in the Church; from whence possibly may this doctrine of merit at this day taught and held, take his beginning? And what may be the means that it hath prospered and so well succeeded? And how is it come to occupy the room of the blood of Christ? And how hath such deep presumption seized upon us, as not only to arrogate unto ourselves an ability to fulfil the whole Law of God; but furthermore to work an infinite sort of works of supererogation, and those more meritorious than the other of the Law? Not serving only to save ourselves, but others also: and that so far forth, as that we should be bold to say, no more with David: Salvation is of the Lord: but my salvation, yea, and thy salvation is of me. But and if we stand in need to search out the antiquity of this opinion, where shall we rather find it then in the mouth of the Serpent? 
Gene. 3. ●●ay. 4.24.  In the ear of the woman? Yea which is worse, in the heart of our first father: You shall become as Gods, you shall be like unto the most high and Sovereign Lord? etc.  
In like manner the whole Scripture aimeth and tendeth to the rooting of this pestiferous weed out of the heart of man: 
〈◊〉 ●●ope and 〈…〉 the 〈…〉 Scrip 〈◊〉 to hum 〈…〉 by 〈◊〉 of his sin, thereby ●●ining him to see the necessive of the merit of christ. Ezech. 16.  The Law as we said, and all the pedagogy thereof, teaching and training us up, to see our infirmity and want of ability: The Prophets controlling and reproving us of the same continually, and that both generally and particularly. In general, God by his Prophets saith unto his Church, Thou tookest thy beginning from out of the land of the Canaanites: Thy father was an Amorrhite, and thy mother an Hittite: In the day that thou wast borne, thy navel-string was not cut: Thou wast not washed with water, nor salted, nor wrapped in swathing clothes: Every man was afraid of thee; I alone stood forth to take pity upon thee, I saw thee defiled in thy blood, I caused thee to live in the same, I cast the lap of my garment over thee, I covered thy nakedness, I entered into league with thee, I washed thee, I anointed thee with oil, I clothed thee with embroidered work, I caused thee to grow up and reign: then didst thou put thy confidence in thy beauty, and hast played the harlot, by reason of thy fame and high renown, etc. What other thing can be made of all this throughout this whole growth of the Church, but that there is nothing in her as of herself, but pollution and imperfection? And that the whole matter of her being, and felicity is only of God? That her uncleanness and disloyalty, proceedeth from her trusting in her beauty, notwithstanding that it proceed not from herself? 
Esay. 64  In particular he saith of the most righteous and just, the Prophets themselves being reckoned amongst the same: You are all as a polluted thing, and all your righteousness as a filthy cloth; your iniquities have carried you all away as a wind: neither had you any manner of remedy left, but only to fly and have recourse unto me, who deface and blot out your offences; 
Idem. 43. Idem. 53.  and that for mine own sake, who am not minded to call them to remembrance; and through the atonement made by Christ, upon whom is laid the chastisement of your peace, who is wounded for your sins, and in whose stripes you are healed, etc. All which notwithstanding did it let or hinder this people consisting of men, these men tainted and stained with this first and capital pride of man from hasting and endeavouring from time to time continually to return to this pretended righteousness, which is ever floating and swimming upon our hearts?  
In the time of our Saviour Christ, 
Merit amongst the heretical ●●wes.  we see two sorts of people to be infected with this poison: the Essees which would be so called, as doers and fulfillers of the Law, (accusing the pharisees to be no better then bare teachers of the same) whose will worship is taxed of the Apostle, as devotion of their own devise, as also their superstitions: Taste not, touch not, etc. wherein they laid the foundation of their merits. And the pharisees, who taught that it was in the power of man to fulfil the Law; having also these same works of supererogation, whereof the Prophet speaketh saying; Who hath required this at your hands? Of these, according to the divers observations which they had tied themselves unto, the Thalmud maketh seven sects; but one especially which had this name: What ought I to do, and I will do it? And of these we have an example in him that is spoken of in the Gospel: All these things have I done even from my youth, etc. Both the one and the other being very unfit to cast and repose themselves upon the rest of grace; and by consequent enemies of our Lord, who reckoneth more basely of these sorts of people, then of the Publicans and harlors. And hereupon he breaketh out to the denouncing of divers curses against them; as such as would not only not receive the kingdom of God themselves, but hindered the people also by their interpretations and constructions to receive the same; that is to say, remission of sins in Christ. Whereupon S. john Baptist, preparing the way to this kingdom, to unbewitch them, beginneth his Sermons at that point: Repent, the kingdom of beaven is at hand, etc. So then some of the circumcision that received Christ, brought this error into the Church of Christ: as also they which did obstinately cleave unto judaisme, had not any other ground for the same, than the righteousness purchased by the Law; and the works thereof, in which their course they are crossed by the Epistles of Paul written to the Romans' and Galathians: for in them he opposeth and setteth against their righteousness of works, that which is of faith and grace; giving them to consider the enormity of sin, and the soundness and sincerity of the righteousness of God: In sum he bringeth them back, to the seeking out of their salvation in the Cross of Christ; their blessedness and righteousness, in that that he is made a curse and sin for them. And yet notwithstanding this doctrine, being of the nature of that old Serpent, cannot be so cut in pieces by the sword of God's word, but that it taketh hold again and knitteth together. And so much the rather, 
Merit maintained by the Philosophers, brought into the Church.  by how much the flocking of the Gentiles into the Church was the greater, to whom it was plausible, as agreeing with the Philosophy of the world, and their free will, the fountain of all man's presumption and overweening; being admitted into the body of Divinity by the Greek Doctors, who sprung out of the same School, more easily than was either meet or needful. Now the chief broacher of the same, was one Pelagius a Briton borne, about the year 400. in the Latin Church, who had been a Monk in Syria, and had many other Monks his followers. 
Merit of works confuted.  But God raised up unto us also in those times, to withstand this doctrine, Saint Jerome, Prosper Aquitanus, Fulgentius, Primasius, and other great persons, who sharply confuted and gainsaid the same; and above all, one Saint Augustine, 
Resistance and head made against the same  who overthrew all the foundations of the same: who also took occasion by this stumbling stone, to pluck up by the roots all manner of presumption and prejudicate opinions, which in the former times had crept into the Church, by the means of Circumcision, Paganism, the Law or Philosophy. What followed hereupon? He should have rooted out men and all: so deeply had this sprout taken root in man. For no sooner was Saint Augustine departed this world, but this heresy sprung up a new in a Monk called Cassianus, meanly learned, taking his beginning, to the end he might find a more easy and plausible entrance) at a third Assertion, consisting of a mean or middle nature betwixt the doctrine of Saint Augustine and Pelagius: and by this means prevailed and was approved of very greatly in our Country of France: who yet found presently there to withstand and refel him the foresaid Prosper Aquitanus, and certain others. This man at that time taught, that many attained grace, without grace, by the only power of free will: That man craving the same of himself, it was given him, and afterward grew and increased, according to the proportion of his merits: That as fully, there might be certain men found, who, how unwilling so ever they might be, were notwithstanding made partakers of this grace, through pure and mere grace. Thus making two sorts of Christians, one saved by free will, and the other freely by grace: That it was in the power of man after his fall, of himself to do good works: yea to merit eternal life. But what saith Prosper thereupon unto him: Who (if any others) was mighty in the Scriptures? And here it stood him upon, to have alleged him wholly: Verily, that it behoved him to have firmly held the doctrine of Saint Paul, being most excellently expounded by Saint Augustine, and accordingly he draweth our Country men thereunto most learnedly: That no man obtaineth grace, but of pure and mere grace: That they that fly thereunto through the fear of death, and those which run thereto with a joyful hope, are helped and assisted thereunto, by one and the same grace: That man in Adam hath lost all the means of coming unto eternal life, all the seeds of piety and virtue: That who so attributeth our merits unto any other then God, or unto man any other thing but his deserts, doth greatly err, and speak against the scriptures; were he a job, a Prophet, or an Apostle, the law having been given to no other end but to condemn us, and consequently to make us to be altered and changed by grace. And yet notwithstanding all this, this said heresy and natural claim of nature against grace, doth not cease continually to return and swim aloft, being relieved by the Monks, the pharisees of these latter times, blown up and kindled by the common people, who willingly hold and suffer themselves to be persuaded, that their salvation is of themselves, neglected by the succeeding Bishops, the most part of them being ignorant, maintained by the gross & palpable darkness, which for a long time under the overflowing of barbarism, did cover all the world: God notwithstanding not suffering this truth of salvation in the saith of one only Christ to be chook & extinguished, as is easy to be verified by the writings of the most famous & renowned that have lived heretofore. For Greg. saith: We are redeemed by grace: 
Anno 600. Gregor. in c. 28 job. l. 18. c 22. Non nostri Conaminis, sed divinae dignation is.  who so should give but their right unto all our good works, in stead of giving unto them Christ, should give unto them sharp and severe punishment: For it is one thing that man meriteth by righteousness, & an other thing which he receiveth by grace. Again, It resteth not in our power to attain and come by the inward light; but herein, even for that God hath vouchsafed to bestow it upon us: For how oft do we beg and crave it with inward sighs and groanings? Et in eius amaenitates recipi non meremur, neither do we deserve that is to say and affirm with a witness, We are not reputed or thought worthy to receive it at his pleasure, and at another time all at a blow the grace of God will assist and help us, etc. Again, Without him there should some become Saints and holy men, if a man without the gift of the only begotten Son, 
Idem in 3. cap. job. l. 5. c. 8.  could possibly attain the gift of sanctification: But who is he that dare build himself as on a certainty upon men, when he cannot possibly do it upon Angels? Again; Our righteousness being examined with the righteousness of God, is unrighteousness: 
In destructione judicis.  Look what is glortous in the eye of the workman, is nothing but dirt and dung being tried by the judge. And therefore Saint Paul hath said: I find not myself greatly guilty in any thing: but by and by he addeth: and yet am I not therefore justified, etc. And again, I am restored to life, 
Idem in cap. 9 job. l. 2. c. 11. & in c. 28. l. 18 c. 22. Idem in cantic. canticor.  not by having merited, but by being pardoned. And as for them which boast themselves of being saved by their merits, they are contrary unto themselves: for whiles they desire to be innocent and redeemed, they frustrate and make of no value the redemption in them. But saith he in another place: Notwithstanding that the soul of the holy man do wander out of the way of righteousness: yet if it lay fast hold by faith on him which justifieth the sinner, and bewail uncessantly the sins committed in the time of this faith, by such his continual washings, it retaineth and keepeth still his righteousness. And of faith he hath these Maxims very ordinary and samiliar: 
Idem in Ezec. l. 1. hom. 9 & 7. In Ezec. hom. 19 In evang. hom. 29. l. 3 indict. 12. Ep. 27.  All the Saints before the coming of Christ were saved by faith: let us not put our confidence in our tears and mourning, neither yet in our deeds, but in the intercession of our Advocate: faith goeth before brotherly love and charity: It must be first preached and taught, thereby to raise us up unto good works: virtues bring us not to believe, but faith bringeth us to a virtuous life: True faith is that which saith it, and harboureth not any conditions or manners contrary unto the same; we hold fast the faith, and therewithal we exercise it in good works. What is all this, but the same which we affirm and say: That the just man liveth by faith: that his faith showeth itself alive by his works. In the same sense doth also Cassiodorus, Olympiodorus, Orgelitanus, and others of the same time, very often speak, although not altogether so properly in certain places.  
The ages following hold of the night shut in, 
Anno 700. The proceeding of the abuse.  and yet so as that there shined forth some little glimces of star light. Then in stead of the teaching of one only remission of sins, in the only blood of Christ, and that in such sort, as that it was famous and reverently received throughout all the time that the purer antiquity continued; Gregory and Cassiodorus had begun to teach: that sins were remitted and forgiven by martyrdom, alms deeds, forgiving of our brethren, reclaiming of a sinner, etc. acknowledging notwithstanding, that nothing of all this stood good, otherwise then in faith; but contrarily that it was continually evil, and against true and lively faith. Such as followed after, as Cesarius, Adelhelmus, and others, do reckon unto us twelve deeds which do justify us: Baptism, Charity, Almsdeeds, Tears and lamentation, confession, affliction, correction, intercession of the Saints, mercy, the converting of a sinner, the forgiving of our brethren, and the suffering of martyrdom. But as for faith, which is the only and alone means, they negligently cast it behind them. This was the remainder of Pelagius his opinion, which (as our adversaries) they thought that they had well and sufficiently qualified when they said: That the first grace was of God, the first remission and forgiveness of Baptism; and as for all the rest, 
Anno. 800.  we ought to seek and search for it in ourselves, & by our works. Now the invocating and praying unto Saints, jumping and falling in together with the same, about this time, did fortify and add more force to the error. And it is to be noted, that as in the change of the winds, we see the clouds in doubtful sort to waver, and as it were stagger, before they resolve upon, and take the direct course before the wind: even so it fared with the ancient writing of those times, 
Beda in Psal. 24. & 31.  before that they wholly and altogether inclined unto this corruption. For Beda doth clean and wholly clear and free the whole matter: Forgive me my sins, not for my merits, but for thy goodness sake: for there is no merit, that is a sufficient price or ransom for eternal blessedness: there is nothing but the mere grace of God, that bringeth salvation, yea grace freely given, no regard had either to merit precedent or such as may after ensue. And by faith, by the alone righteousness, (saith he) of faith, 
Idem in Psa. 77 Idem l. ●. in Marc. c. 2. & 4. Idem l. 1. in Luc. c. 1. & 2. Idem l. 4. in Luc. c. 11. Idem in joh. c. 6. Albin. l. 3. de Trinit. c 1. & 7 Idem in Psal. 4 & 20. paenit. & in 7. In joh. l. 1. c. 1. Bed. l. 3. in job. c. 1. Anno 900. Haimo in Ep. ad Rom. c. 1. & 4. Impertiendo. Idem in Ps. 84. Idem in Ps. 26 Idem in Mich. c. 6. Idem in Zach. c. 3. Idem in Cantic. Cant. c. 4. Consortium Diwm. Idem in Epist. ad Rom. c. 10. Idem in Ep. ad Heb. c. 5. & 9 Idem in Ep. ad Rom. c. 6. Adelbert. in altercat. Theophil. in Ep. ad Tim. c. 1 Anselm. in Ep. ad Rom. passim.  which only healeth the inward man, which only forgiveth sins, which only saved them which lived in the time of Circumcision, and that without their offerings and sacrifices: and which alone adopteth us the children of God, etc. which is the life of our soul, yea which showeth forth his life by good works, etc. And Albinus writeth in like manner: Wash me, O Lord, from the spots of mine unrighteousness, by the gift of thy mercy: I am very able to pollute and defile myself, but I have no power to cleanse myself: there is no man justified in thy sight, but by thy grace, by thy mercy, in the name of the Saviour, and not by his merits. And this grace is distributed and given unto us, by the means of faith in jesus Christ, etc. and the same the gift of God, etc. Neither yet have these famous men so written, but that withal there have escaped and slipped from them, some places very different and unlike; (such was the contagion of the time;) as, that we are justified by humility, patience, virginity, etc. Notwithstanding that they evermore join faith therewithal.  
Haimo Archbishop of Halberstat saith: The righteousness of God, that is to say, the justification by which he justifieth them that believe in him, is manifested in the Gospel, when the Lord saith: He that shall believe & be baptized shall be saved, that is to say, shall be righteous. This is that righteousness by which all those that believe are justified by the gift of the Father, of the Son, and of the holy Ghost, which is called the righteousness of God, because that he in making the faithful partakers of the same, maketh them righteous, etc. and it is called the righteousness of faith, by which Abraham was justified, etc. And Christ is the Author of this righteousness unto us; For before the world was framed (saith he) God decreed with his Son to save mankind without any precedent merits: for even man was not as yet, etc. This Son which hath given remission of sins, and all other benefits of his only and mere mercy: Which is unto us the foundation of all righteousness: In whose only blood it resteth for us to be saved, in as much as there can nothing come out of us, that can make God favourable and merciful unto us. In whose passion iniquity was remitted, and righteousness restored all in a day, and that not only unto justification, but even to the meriting, (that is to say, to be reputed worthy) of the company of God by them. And this is to be understood, so far forth as we believe, and as his obedience is sufficient for all believers unto eternal life, the same being perfectly washed, into the remission which is in his blood. But and if you ask, to what end then serveth the Law, seeing that it doth not justify? Haimo answereth: Not to take away sins, but to show and point out the same. Hincmarus; It is because of transgressions, and for the hardness of the people.  
Adelbertus: To teach us our concupiscence, and to learn us to know and understand what is due unto us for our sins, to the end that thereupon we may seek for grace. Theophilact: To convince us of sin, and to bring us to Christ. Anselme: To show in what Chains and bands of sin, such were held as presumed of their power to accomplish and make perfect their righteousness by works, that so they might perceive the poison, though thereby they could not take it away, and to the increasing and augmenting of sin, not to the cleansing or wiping of it away. 
Radulph in Leuit. l. 20. c. 1. Gysilb. in alter.  But what, do we not accomplish it then? Radulphus saith: What man is he upon the face of the earth that is able? verily not one. And Gisilbert: So neither hath it brought any thing unto perfection: it hath laid open the wounds, but it hath not cured them. 
Theophyliad Rom. c. 3. Anselm. in. 7 ad Rom. Haimo in Psal. 118. & in c. 6 ad Rom. & passim.  Otherwise saith Theophilact: We had not had need of Christ. And Anselme; What is the law but a letter for them that know to read it, and cannot accomplish or fulfil it? And therefore it hath only led us, as by the hand unto grace. But again concerning this grace, who hath moved the Lord to do so much for us? Verily saith Haimo, The only goodness which is in him: and therefore let no man presume of his merits, but of the only clemency of our Saviour, who (saith the Apostle) hath saved us freely, that is to say, without any precedent merits; who saveth us (saith he) by his preventing grace, and justifieth us by his subsequent grace. Eternal life is given to none as a thing of due, but by free mercy, 
Remig in psa. 19.21. & 32 & 70.  etc. And S. Remigius: Adam made the old people; but our Lord Christ the new, in as much as he hath freely justified the same, without any precedent merits: For we have made ourselves sinners, but his only mercy hath made us righteous: yea (saith he) it hath made of us that were wicked and ungodly, godly ones: of servants, free men: of condemned ones, such as are to be received into the kingdom of heaven. 
Theophyl. in. Ep. ad Tit. c. 3 Anselm. in c. 5. ad Ephes.  And Theophilact: He hath saved us everlastingly, not by the works of righteousness which we have done, but by the operation of his only clemency, etc. And Anselme: This hath come to pass through the great and unspeakable love of God, that the only begotten son hath delivered himself over unto death, the maisler for the servant: 
Cur Deus. homo. c. 2.  the Creator, for the creature: that he hath said unto man, Take my only son, and give him for thee: that the son hath said, Take me, and redeem thyself, etc. And all the same treatise handleth no other thing. And again, how do we receive this grace? 
Haimo in c. 9 ad Rom in c. 3 ad Galat. super evang. in Oct. Pasch. Remig. in Psa. 10. & in 18. & in 19  Haimo saith: Of faith, and by faith we are justified, heirs through faith, and not through the law: by grace, and not by merit: to the end that the promise made unto the seed of Abraham may abide and continue firm, etc. Remigius: All my faith is in Christ, I believe myself in him only to be justified & saved: This is my mountain; This is my refuge, etc. The heavens sing of the glory of God. And what manner of glory? verily (saith he) for that we are not saved by our works, but by his mercy. And this is the great glory of God, that all having sinned, and all having need of this glory, namely to be freely justified, even in the mercy exhibited by the Son, 
Gisilb. in alt. c. 1. & 13.  etc. Gisilbertus: Faith went before the law, and without the law hath justified the faithful. Our father Abraham pleased God by faith, rather than by circumcision. Many have perished notwithstanding circumcision: and many before that it was, have been justified by faith alone: Christ is the inheritance of the faithful, whom they receive by faith, 
Theophyl in Abac. c 2.  etc. Theophylact: The righteous man worketh by faith unto life, whether it be that which is to come, or be it righteousness itself: Faith justifieth in as much as it unlooseth sins: The law would justify men, but it hath not the power: faith therefore hath done it, which justifieth, 
Idem ad Rom. c 9 Idem in c. 3. ad Gal. Haimo in c. 1. & 3. & 4. ad Rom.  and not works: yea (saith he) Faith justifieth only, and not works. The law curseth us, but faith blesseth us, etc. But to be justified, is it not to be made righteous? And then with what manner of righteousness? Verily saith Haimo, with the righteousness of Christ, by the which he maketh the faithful righteous, in bestowing the same upon them: and therefore it is called the righteousness of God: And the same is applied unto us by the gift of God: that is to say, by the redemption which is in Christ, and not by the works of the Law, etc. Whereby it cometh to pass, 
Idem in Psal. 83. Gisibert. in alterc. c. 8.  saith he, that to show mercy, is not only to pardon and forgive the sins, but also to give righteousness. Gisilbertus saith, This righteousness of God, is not the same with that, by which he is righteous: but that wherewith he clotheth the righteous, when he freely justifieth the wicked. And it is to this righteousness, that the Law and the Prophets bear witness. The Law, for in that it commandeth and threateneth, but justifieth not any man: it showeth sufficiently, that man is not justified, but by the gift of GOD, by the quickening Spirit. The Prophets, in as much as the coming of Christ hath fulfiled that, which they have foretold. 
Anselm in 1. Cor. 11.  And Anselme, The righteousness of God is by faith, by the which we believe in Christ: And it is called the faith of Christ, after the same manner that righteousness is called the righteousness of God: by which we are justified. And they are said to be of God and of the Lord, because that both the one and the other are the gifts of his bountiful liberality. Again; And by this faith we are justified, not by the works of the Law, neither of nature, neither yet by the power of free will; for justification is obtained by faith: 
Idem in c. 10. ad Rom.  and thus by the righteousness of faith, is accomplished the true righteousness of the Law: yea saith he, notwithstanding we be justified by faith, yet it is gratis: for even faith itself is a frank and free gift, proceeding from above, etc. Again; 
Idem in c. 5. ad Rom.  My impiety (saith he) meriteth not this benefit: but what is it then which the piety of my redeemer meriteth? Neither yet my unrighteousness, maliciousness or pride: but what is it then that on the contrary his righteousness, goodness, and humility cannot effect and bring to pass? Yea what is not the punishment of the Cross able to prevail in against the kingdom of death? Or the Son of God made man, for the redemption of man; especially seeing that with him and in him, all our sins are pardoned and forgiven us, and all his graces given unto us? This faith therefore which justifieth, shall it go bare, naked and unaccompanied? Shall it not carry with it good works? Yes rather it will appear and shine out more evidently by works; but not therefore justify us by the works thereof. Haimo saith: From faith man cometh to works, 
Haimo in c. 11 ad Rom.  but not from works to faith: faith is conceived in the heart, uttered and confessed by the mouth, and garnished by good works: and by this faith liveth the just and righteous man unto eternal life: but as for that which is without works, it is dead. 
Idem in c. 1. & 4.  Now if Abraham himself had been able to have been justified, without being assisted by the grace of God, than the gift of justification, should not have been reckoned as a gift, but as a thing of duty: and then Christ should have died in vain. Ausbertus: We must first believe, for after that a man believeth, he loveth: 
Ausbert. l. 2. c. 2. in Apocaly p. Theophyl. in c. 6. ad Ephes. An jelme in c. 1. ad Rom. Ausbert. in A-Apocaly p. l. 10 c 22. Radulph. l. 1. c. 1. in Leuit.  and faith and love do make us do good works. Theophilact, Charity without faith profiteth nothing, yea, which is more, without faith it cannot be. Anselme, By faith the soul beginneth to live, being before dead by infidelity: And faith by which a man liveth, worketh by love: because that faith without works is dead. But Ausbertus saith: How holy and righteous soever a man may be, yet he is always in such case, as that he may still grow and increase in virtue: whereupon the Psalmist saith: Lord, shouldest thou forget to take pity upon me? etc. And Radulphus, Hardly can a man do any good work, without the cleaving thereto of some sin, and therefore it is to be feared, that so long as we expect and look for the recompense of perfect devotion, God still exacteth the penalty of the sin, which we have mingled therewith. And Anselme, 
Anselm. de mensur. crucis.  If a man should serve God a thousand years, and that with great zeal and fervency, he should not merit, ex condigno, to inherit the kingdom of heaven one half day. For saith he in another place: Works are by grace, and not grace by works: 
Idem in c. 2. ad Galath.  and therefore no man by any means can be justified by works, but only by faith, which proceedeth of grace. And yet herewithal I am not ignorant, that sometimes these self same Doctors do attribute much to works. As when Haimo following Cesarius his trace, 
Haimo super evang. in oct. Pasch.  setteth down seven ways for the obtaining of remission of sins. And when Rabanus recommendeth to the same end, fasting and alms deeds: and yet rather as themselves say, To enter into a certain kind of recompense for their venial sins (which notwithstanding is contrary to their own Maxims) then to merit & rather thereby to show forth some tokens of repentance, then to make up any work of satisfaction, etc. Then thus it behoveth, namely, that their Maxims stand firm and immovable, and that what they say more, be squared and bounded by them; and that so much the rather, because such Maxims are uttered by them, at such times as when they speak not after the conceit of their own corrupt and carnal sense, but as searchers and seekers out of the true and proper sense and meaning of the word of God. And yet notwithstanding all this, we are far off from those kinds of doctrine, which came to be preached in the beginning of this age, wherein we live, namely; That works without faith do merit to receive and have faith given: That the works of the faithful do merit & deserve eternal life: That Christians are able to merit the same, not only for themselves, but also for others, etc. And thus we are come to the year 1100. But this was the mischief, that that which was preached ordinarily to the people by the Priests, whether covetous or ignorant could, more prevail to lead them out of the way, than the other which was written by these Doctors, who were not but for the learned, could work to reduce and bring them into the way. And on the other side, that the soil whereinto this evil seed fell, was very apt to receive and entertain this abuse; namely, the natural pride and presumption of man. And yet further we are to note and observe, that which we have seen, entreating of the invocation of Saints: that in the Catechism of the sick, or rather such as draw near their death, 
Anselm. in Ep. manuscript.  drawn out of the Epistles of Anselme, they were daily taught to oppose and set against the reproachful checks of Satan, and the deadly accusations of their own consciences, nothing but the only merit of our Lord: and against the wrath of God for sin, no other thing than his righteousness. And for a further proof, by a place out of Anselme; a sufficient scantling and taste whereby we may see what consideration all the holy men of the same age, 
Anselme in medit.  bad of this matter. My life (saith he) doth astonish me; for when I have well and thoroughly sifted it, I find it either wholly sin, or else nothing but barrenness. But and if there appear any fruit, it is either counterfeit or imperfect, or else corrupted and spoiled, in such sort as that it cannot possibly please God, yea that it cannot possibly but displease him. In sum, either it is wholly enwrapped in sin, and thereupon damnable: or unfruitful and thereby contemptible. But what cause or need is there, that there should a difference be put between unfruitful and damnable? For being once proved unfruitful, is it not by and by damnable? Seeing that every tree, that bringeth not forth fruit is good for nothing but to be cast into the fire? Thou therefore O withered and unfruitful stock that thou art, worthy of eternal fire, what wilt thou answer in that day, when an account shall be taken of thee, even in the twinkling of an eye, of all that time which thou shalt have spent? What will be the distress, that will then come upon thee? When sin shall accuse thee, and righteousness astonish thee, the gulf of Hell under thee, the heavenly judge in heavy wrath and indignation over thee: within thee, a conscience that boileth thee: and without, the world which setteth thee on fire? And seeing that the righteous man is scarcely saved, the sinner when he is come upon and taken at unawares, what hole or corner will he seek out to shroud himself in? When it shall be impossible for him to hide himself, and intolerable to appear and stand forth in sight? Whence shall I borrow counsel, and where shall I find salvation and deliverance? Except it be from the bosom of that Angel of the great Council? Even from my jesus, who is salvation itself? And yet also that Judge, under whose hands I tremble and shake. Recover thyself and take better hold O sinner whosoever thou art: despair not: hope in him whom thou fearest; fly unto him, from whom thou didst fly and run away. Say unto him: O Christ, for the love of thy name, deal and do with me according to thy name: look down upon me miserable caitiff calling upon thee. Be thou unto me a jesus for thy name sake: If thou receive me into the large and spacious bosom of thy mercy, there shall not remain any more straightness or anguish through my misery for me. And although I confess that my conscience hath merited condemnation, and that my repentance cannot suffice unto satisfaction: yet am I certain that thy mercy is above all whatsoever manner of offences, etc.  
The age also following might seem rather to have amended then impaired the premises: 
Lombard. l. 3. dist. 27.  at the least if the time be considered in the things then written. Lombard propoundeth a question: Wherefore the perfection contained in the Law, should be commanded and given in charge to man: seeing that in this life no man can attain thereunto? And answereth; Because that no man runneth right, if he know not whether he must run: and how should we know that, 
Ruper. in joh. c. 1. l. 2. Hildeb. Ep. 43. Rupert. in Abac. l. 1. c. 1. Idem in joh. c. 11.  if it were not showed forth unto us in these commandments? Rupertus saith: To show thee thy sin, but not to take it away. And Hildebert Bishop of Many: To the end it might be a caveat for the time to come, and not a cure for any trespass already past: That is (saith he) a preparative to the receiving of grace. Seeing then the righteousness of the Law cannot be found in us: and that we are not to appear before the eternal God without righteousness, what other shall we have? Verily (saith Rupertus) the righteousness of faith, which lieth in the promise of the coming of Christ: wherein Abraham believed, and it was imputed unto him for righteousness: Who (saith he) justifieth us, and teacheth us that we are justified by faith, and not by the works of the Law. And Honorius of Auston: It is in Christ, that all men before and under the Law, 
Hono. in spec. Eccles. Ser●. de nativit. Dom. Rupert. l. 11. c. 13. in joh. l. 1. in Leuit. c. 17. in Psal. 17. Idem in joh. l. 7. c 7. Hyldebert Ep. 3.  as also under grace have been saved. And in him, that is to say, in his blood, in which only lieth the remission of sins. For saith Rupertus: If Christ had not washed his well-beloved from their sins in his blood, neither Peter, nor any one of the rest had had any part with him: but in his blood is washed away from us not only original sin, but also all our actual sins: in such sort as that his passion and resurrection, is the sum of our salvation, and the ground work of our faith. Again; We are washed, sanctified, and justified in the name of Christ, and by the spirit of God. And Hildebert apply it very confidently unto himself: I am not troubled or disquieted within myself about the matter of my redemption: I have been once redeemed by the blood of Christ; I have no cause to busy myself, in studying how it may be brought to pass again: this blood is my ransom: this blood is my price: it should prove and appear an unseemly thing, that I should go about to redeem myself with a price: Yea me, whose price and ransom is incomparable and unprizeable, even Christ. And this Christ given unto us, 
Honor. in Psa. 5. & 6. Idem in Dial. de predest. & libero arbit. Praemium. Rupert. in Io. l. 2. c. 1. & l. 1. c. 1.  for a ransom for our sins, by the mere and free mercy of God: For saith Honorius; The faithful O Lord, are thy mercy: They are saved not by their merits, but by thy grace: and the kingdom of heaven given unto them, according to thy grace; and not according to their merits: for what can be man's merits or deserts, but the reward of evil? And for what merit can be expect or look for recompense at God's hand? And Rupertus; The grace of the holy Ghost, is the true and only remission of sins: We have received grace for grace, the grace of eternal salvation, for the grace of present faith: unto the which faith we are freely called, by the preaching of his word, without any precedent merits: and justified by the free remission of sins. Grace freely given, is freely bestowed upon us, by the only grace of Christ, even to us all which are reconciled unto God by him: By the same grace alone, are we directed unto the heavenly life, which we cannot possibly purchase or attain unto by any merits of works. I am not more righteous than any other such like man, 
Idem in joh. l. 5. c. 5.  save only through the free mercy of him who calleth and justifieth whom he will, etc. And this grace is received of us by faith, yea by faith only. Rupertus; Those that are deeply sunk down into the pit of death, in as much as they are run backward and turned far aside from the living God, etc. shall yet escape the danger of eternal death, due and deserved, either for original or actual sins, yea they shall be brought unto the fort of salvation, in confessing that one little word of faith. Again; 
Idem in joh l. 7. c. 7. Idem l. 10 c 19 in Apocalyp.  In Christ there is neither Circumcision, nor uncircumcision: faith only is requisite, faith is the chief and principal justification, it is the fountain and wellspring of justification. And in an other place: Magniloqui dicuntur, etc. Such (saith he) are rightly called the greatest bravers, who put their trust in themselves as being righteous, and thereupon presume of the works of the Law. As on the contrary, those are called, and are truly poor, which know themselves sinners, and perceive that they can no way be justified but by the faith of Christ. And therefore (saith he) it is requisite that this conceitedness of thinking to be saved by works should be laid down. 
Idem in Soph. l. 2. c. 3. Idem l. 2. in Genes. c. 3. Idem in Esa. c. 8.  Without faith it is impossible to please God, it is in like manner impossible, but by faith: Abraham, Isaac, and jacob, etc. were not saved any otherwise. For righteousness is Ex fide, in fidem; of faith, and unto faith: Of faith that is of him who hath promised, who hath sworn: Unto faith, that is of him, who hath believed in him that promised, and given credit to him that swore, etc. But as for such as are not true Israelites, they have no such faith, for in seeking and searching after their own righteousness, they could not stoop unto or undergo this of faith: but have toiled themselves by seeking the same from works to works: as if Abraham had been justified by works, when as the Scripture testifieth of him, 
Idem de Victor. verb. Dei, l. 4. c. 21.  that he believed and it was imputed unto him for righteousness, etc. Very excellently therefore is it said: From faith to faith, for in that the Son of God is come, etc. this proceedeth of the faith fullness of God, of whom it is written: God is faithful, etc. Namely herein, that David and others more have not pierced him through with their sins; and that he accomplisheth by his exceeding great faithfulness what he had promised of his exceeding great grace. And this righteousness tendeth in fidem, unto an other faith, because it is not possible, that any man should be justified before him, by his works, but by faith: 
Idem in reg, l. 2. c. 39  According to that which is said: If thou observe and mark mine iniquities, O Lord, etc. And to be brief, he oftentimes uttereth these words: The only faith of jesus Christ is able to justify, etc.  
Lombard likewise; 
Lo●bard. l. 3 d. 19 & 25.  We are justified by the death of Christ, that is to say, cleansed from our sins, by faith in his death. Beholding him by faith, after the manner of the brazen Serpent, we are delivered from the bands of sin and the Devil; in so much as that he is not to demand or look for any thing at our hands. Without faith in this Mediator, no man hath been saved, either before or since; no man was ever delivered from that condemnation that came by Adam, otherwise then by faith, 
Idem l. 3. d. 26. Rupert, in joh. c. 1. Impraegnatam mentem. Lombard. l. 3. d. 23, Honor. in Specul. Eccles. Richard in Apocal. l. 1.  etc. And this faith (saith he) is of God, according to that which Saint Augustine saith: The mercy of God shall prevent me, the mercy of God shall follow me, etc. That is saith Rupertus: Because that to believe, is to have conceived the seed of the word of God with love in his heart, as also to have his mind and spirit conceived and laden with the same. And Lombard: To love God, is by believing in him to cleave unto him, and to be incorporated into him: by such faith the wicked is justified, inso much as that from thence forward, faith worketh in him by love: for there are no good works but those which are done by the love of God; and this love is the work of faith. Honorius; He is most happy in deed, that believeth rightly, and that together with this belief liveth well: but faith is the foundation, and the love of God and our neighbours is grounded upon the same. And Richard; Of faith proceedeth charity, and of charity, do good works spring and grow. And what is all this, but the same which we affirm daily: that faith cannot stand without charity, any more than fire can without heat. That the life of faith, even as that of trees, is known because it bringeth forth fruit. In a word, that we are justified by faith only? And yet such a faith, as is never alone, but which containeth in it a certain heat, which is natural unto it, always acting somewhat, never idle, continually bringing forth, as a fountain of water, the effects of love, which it beareth towards God, and the good works it performeth unto neighbours.  
But Saint Bernard, whom we have so oft heretofore cited, goeth further than all the rest: For there was in his time a certain man named Petrus Abailardus, a very Pelagian, who durst say: That whereas Christ had abased and humbled himself even unto the death, etc. that it had not been, but to have left us a pattern of living well, and that our salvation consisteth not in his death and passion, but in the growth and proceeding of our good conversation. Whereupon he is not content to give him to understand, that this his assertion is the same which the Apostle calleth, the making of the Cross of Christ of none effect: but taketh his occasion and proceedeth further; and having taken the beasome once into his hand, he sweepeth not only this filth out of the Church, that caused him to take it into his hand, but withal he apply himself all under one to sweep away, whatsoever the jew, Gentile, Philosopher, or superstitious Monk, had brought and shuffled thereinto with their unclean feet, or else was negligently looked unto, or tolerated by the sorenamed, it having fallen out then, as it doth oftentimes unto us now, who are not moved or stirred up to remove & put away the thing that is evil, be it never so great. And therefore reproving the ways that S. Augustine did walk in, he dealeth upon the true justification in the blood of Christ by faith, more exactly than all the rest.  
Our master (saith he) knew well that the Law did require more than was in our power, 
Bernard. in Serm. 50. supper Cant. Idem Serm, de verb orig. Idem Serm 38 super Cantic. Idem Serm. 11 in Annunciat. Mariae. Idem de milit. templ. c. 11. Idem Ep. 99 Idem Serm 22 super Can. fusissime.  but notwithstanding he would give it unto us, that we might be admonished of our insufficiency: and that such and so great (saith he) as that we are never able to render unto God, that which we own him: in such sort as that if we should tear and pull our skins from off our backs, yet are we never able to satisfy for our sins. But we have recourse unto the voice of the blood of Christ, which hath cried far louder than the blood of Abel, which proclaimeth in the hearts of the elect, the remission of their sins. Unto the Lamb (saith he) without spot or blemish, that beareth the sins of the world, alone righteous, and by consequent, alone fit and meet to enter into the holy of holies. Now if he only enter thereinto, he entereth all whole without any fail, not one of his bones shall be broken. The head shall not enter without the rest of his members, his faithful ones, Cohaerentes fide, conforms moribus, which are fastened unto him by faith, and made conformable unto him in their manners. And they shall enter thereinto covered, and clothed with his righteousness: For saith he, He hath given it them, it is imputed unto them: he is made unto them righteousness from God, yea sufficient righteousness. And seeing he is made righteousness unto us, it is ours, etc. And as for all our own, it is nothing but unrighteousness: 
Idem in Can. serm. 73. Idem Serm. 1 in Natal. Dom Idem de appl. misery. Dei. Idem de sept. misery. Idem Serm. 3. de Aduent. Dom. Idem Dominic. 1. post oct. Epiph. Idem Serm. 1. de Annunt. virg. Mar. Initiat.  For there not the most holy that are, but they stand in need to pray for their sins, to the end that they may be saved by mercy: No, Daniel, and job, must repair unto this fountain, Pari voto, with the same request, desire and thirst, that all others. For even the sins that we daily commit, and which we account but sleight, are such as presently receive the sentence of condemnation without any delay. And mine own soul (saith he) of itself, if God had not sustained me, I both do and will confess, was ready and prone to fall into all kind of sin. But (saith he) behold and see his grace, he hath justified us freely, to the end that his grace might be the highlier esteemed of us. And this grace doth not only pardon and forgive us our sins, but giveth unto us his merits. For, to the obtaining of remission of sins, it is necessary to have indulgentiam Dei, God's pardon, and it is impossible to have any good work, if he himself do not give it: but yet much more impossible to merit eternal life, by any works, if it be not freely given, etc. Whereupon the Prophet saith: Blessed are they, to whom the Lord imputeth no sin, etc. And therefore (saith he) we have need of a threefold grace, a converting grace, a grace assisting us in temptations, and a rewarding grace. The first doth rough hue us, as being that whereby we are called: The second, doth set us forward as by which we are justified: The third doth perfect us as by which we are glorified. And the first is called the good pleasure of God: The second merit, (but note by the way in what sense and signification he taketh it:) And the third, praemium a gift, wages, recompense, and all three graces. Of the first it is said: 
Idem Serm. 5. de Assumpt. beat Mar.  We have all received of his fullness: of the others, grace for grace: the gift of eternal life, for the merit, that is to say, for the gift of temporal warfare. And this grace of justification, sanctification, and glorification is received in the Church by faith in Christ. For saith he; The misled and unadvised Synagogue, which hath despised the righteousness of God for to establish her own, was rejected and cast off; but unto the spouse of Christ, unto the true Church, it is said; Desponsaut te mihi in fide, I have betrothed thee unto me in faith, judgement, righteousuesse, mercy, and compassion. Neither must thou say, that thou hast chosen me, for I have chosen thee: and for to move me to make thee my choice, I did not find in thee any merits, but it was of myself, who prevented thee: And therefore I have affianced thee in faith, that is to say, not in the works of the Law, and in righteousness, but that which is of faith and not of the Law. It remaineth then for thee to judge betwixt me and thyself, seeing I have affianced thee, not according to thy merit, but according to mine own good will and pleasure: Wherefore let it be far from thee to object unto me either thy merits, or the works of the law, or yet the heat of the day, or the scorching heat of the Sun, which thou pretendest to have endured: but rather acknowledge that thou art affianced unto me, both by faith, and also by the righteousness of faith, in mercy and compassion. For the true spouse acknowledgeth both the one and the other grace: namely, the preventing grace, as also that which followeth and cometh after it. And what he saith of the Church, he saith of the faithful; as he doth of the members, that which he saith of the body. 
Idem Serm. 67. supper Cantic.  It is sufficient (saith he) to merit, to know that merits are not sufficient. And not to presume of merits, is to merit; and yet not to presume upon them, is to presume after a far more sure and certain way: for we have large matter to glory of, even the ample mercies of the Lord, 
Idem Serm. 68 supper Cantic.  and his truth which endureth for ever: That is to say, faith in his promises. For is there not sure and certain matter for us to glory in, when mercy and truth do meet together for us? etc. And all this by faith. Believe (saith he) that thy sins are forgiven thee by him, against whom alone thou hast sinned, and who alone is able to deface & blot them out: and thou dost well. This is the testimony which the holy Ghost beareth unto our hearts, saying: Thy sins are forgiven thee. Whereupon the Apostle saith, that men are justified freely by faith: 
Idem Serm. 1. in Annunciat. Mariae. Idem super Cant. 22. Ep. 77.  Yea (saith he) by faith only: And so Saint Ambrose understandeth him, in his book of the death of Valentinian. And with such I am willing either to err or to be wise, believing that man may be saved by faith alone, yea without the receiving of the Sacrament, (for Valentinian died whiles he was of the number of the Catechised) provided that he have a desire to receive it. And this it may be, was the cause (saith he) that our Saviour having said: Who so shall believe and be baptized, shall be saved, in that which followeth, saith only; He that shall not believe, shall be condemned, etc. To show that only faith is sometimes sufficient unto salvation, & that without it nothing availeth. But this faith by which the just man liveth, doth truly live itself: for otherwise, how should it quicken and make alive? For by this faith (saith he) the heart is cleansed: And God cannot be seen, 
Idem l. 5. de confider.  that is to say, known, but of him that hath a pure and clean heart. Neither is this faith any doubtful belief: On the contrary opinion, when it is grown to a constant assertion, doth become foolhardy; and faith, if it become wavering, is infirm and weak. And therefore it appeareth by his effects, and showeth forth the life that is in it. The life thereof (saith he) is Christ dwelling in our hearts: 
Idem Serm. 1. in Oct. Pasch. Idem ibidem.  and of a certainty, look where he dwelleth, he dwelleth not without love, sanctification and good works. The life thereof is love, and charity: These are the life of faith, as faith is the life of our souls. For saith he, If thou divide, actum a fide, action and working from faith, thou makest an unlawful division, and killest faith: 
Idem Serm, 24 in Cant. Ep. 107. Idem Serm. de resurrect. Domini. 2. Idem de Serm. omn. fester.  for faith is dead without works. And wilt thou offer unto God a dead sacrifice, a faith without love, a body without a soul? etc. Nay (saith he) works do testify the life of faith: Our life is known by moving, and that of faith, by good works. Now we reason thus: Man liveth not, because he is moved, but he is moved, because he liveth: and then the faithful is not justified, neither enjoyeth he the life of his soul, because he doth good works: but because he is justified, because his soul enjoyeth life in Christ by faith, he doth good works: These good works notwithstanding are such, as if the righteousness of God be considered, are by him compared unto the most filthy thing in the world: and such notwithstanding as they be, if you consider them according to that small quantity of goodness which they contain, they are of God, and not of ourselves: 
Idem Serm. de Annunciat. Mariae.  the fruit no less than the tree. For saith he, It is meet that the holy Ghost should testify unto thee, that thou hast them not but of him, he is the author, the rewarder and the whole reward: This sovereign good thing, is a twofold cause of good things unto us, the efficient and the final. And yet further he saith: Without grace we are not sufficient, only to think a good thought. 
Idem Serm. 9 in Psalm. 91. & Serm. 32  In so much as that speaking of his own works, he attributeth them unto God: As in that his soul hath not been given our from the beginning unto all sin, in that it hath been changed from bitterness and vexation into joy and comfort, in that it hath repent after a sound and profitable sort, 
Idem de Sept. misericord.  contrary to the repentance of many others, in that he hath obtained free remission, in that he hath been kept from falling back into his former sins; in that he hath profited in abstaining from evil, & accustomed the practice of that which is good; and in that he hopeth and looketh for a better estate in the world to come, etc. Now than what remaineth for to attribute unto man? In stead that of our adversaries we say, what reserve they then as a remainder for God? For if we own unto God, that which we pretend & challenge to merit by; namely a faith working by charity, which is our pretended merit: (for what own we not to him, of whom we hold all that we have?) What hire can we pretend for a thing that is not our own, but only his mercy, which hath made it ours, and which himself, according to the riches of his grace, will be ours? And this is that, which this our good and bountiful father left us by testament: I know well (saith he) that I have not any merit, 
In ●●t. Bernar.  to bring me to heaven; but my Lord doth possess it by a double title and claim; namely by nature and obedience: he is himself content with the one, and giveth me the other, etc.   

CHAP. XXI. How the doctrine and opinion of merit prospered, proceeded, and went forward, from the time of Saint Barnard, until these our days. And what contradictions and resistances were made against it, until the time of the full springing up again of the Gospel.  
But let us now draw near unto the year one thousand three hundred, wherein Christendom felt a notable change in doctrine generally, but especially in this article. Therein at that time Philosophy began to reign and overtop the sacred profession of Divinity, by the introduction and bringing in of Schoolmen; so that Aristotle got the upper hand of Saint Paul: Sound and grounded dealing melted into fine and filled subtlety, curiosity and temerity: the later envied the former, and that consequently from one to another, even to the memory of our age. This scholastical dealing fell amongst the Monks; who added Pharisaisme unto Philosophy; seeking how to make themselves highly reverenced amongst the common people, yea, and to make God himself bound & beholden unto them, by reason of their austere and stoical observations, devised and affected of their own voluntary inventions. They engrossed for good debt which God should become answerable unto them for, all their Masses, prayers, fastings, sermons, contemplations, watchings, abstinences, and the discipline and correction usual in their Cloisters, etc. And that to the making of them available, not only for themselves, (for they were not unprovided of a remanet) but unto so many as became benefactors unto their fraternities and covents. And to the common people they assigned them for ready money, therewith to pay for and discharge their sins, to satisfy the wrath of God, and obtain eternal life. Mighty therefore was the growth & increase of this abuse, when once such multitudes of people, tanquam agmine facto, lent their helping hand thereunto. And that so much the more, for that they being mendicant & begging people, had their maintenance assigned them upon the pretended merits of the common people, which also that they might the better attain and come by, they assigned unto them eternal life, to be received upon the reckoning of their devotions. And here we are not to forget the manner and form of their donations & gifts, 
Bulla fraternitatum Dominicanorum, & Franciscanorun.  which were passed at this time to Monasteries, which was, as followeth. Every man must deeply weigh and consider, how swiftly this present life doth pass away, and that other approach and come on: and by the same means think and consider with himself, if there be any thing in his possession, to give unto worshipful places, for his soul's health, that so he may merit to enjoy eternal rest in Paradise, with saint Peter, and saint Andrew: because that they by giving their goods, have purchased the kingdom of heaven. The kingdom of God is worth as much, and according to that which thou possessest. For what is there, that is more cheap when it is bought, or more dear when it is possessed and obtained? etc. This was the declaration and manner of speech used for the moving of their affections, whereupon ensued their manner of giving and disposing; upon this promise then, which was made unto them by the Monks, I, N. carefully tendering the good of my soul, do give and deliver unto the Monastery or Covent of, etc. such a piece of ground, etc. And we have further seen upon the poor men's boxes in Cathedral Churches, within the time of our own memory these verses.  
Hic datur exponi Paradisus venditioni, etc.  
Here is power and authority given to set Paradise on sale, etc.  
But yet there are every where manifest signs of the degrees of the growth of this abuse to be seen, which we accordingly will point out in that which followeth. 
Alexander Ales. p. 3. q. 28. membr 1 art. 5 & q. 60. mem. 10. art. 1. Thom. 1. 2. q. 55. art. 3 2.2. quest. 184. art. 1.  Alexander Alice, and Thomas Sage, very well: That the law is the ministery of condemnation, not that itself is evil, but for that it showeth forth that which is evil. But Thomas breaketh lose in a certain place, and against all antiquity saith, that the law persuadeth not any impossible thing, but draweth us on unto perfection: in so much, saith he, as that it seemeth that man is able to fulfil it. And yet to accomplish and fulfil it, Non optimo modo, saith he, said in fimo: not after the best manner, but at the least in the simplest and weakest manner. And he giveth an example for proof thereof: Behold (saith he) the least and simplest manner of fulfilling the commandment of loving God, is this, not to love any thing more than him, contrary to him, or inequal manner with him. There are other more perfect degrees of loving him, but he that can attain unto them is no transgressor. Now to insist in the same example, I demand, who is there, or ever hath been in the world, that was able to attain thereunto? that hath not set himself down a great way short on this side? And whether this be not in plain and proper terms, to come to one and the same point with the Pharisie, I have fulfilled and kept all this from my youth? etc. 
Alexander Ales. p. 3. q. 1. memb. 6. art. 2. q. 28. memb. 2. art. 1.   
Again, Alexander and Thomas do teach very excellently; that the sin of man, in respect of God, against whom it is committed, is infinite, and could not be sustained or undergone, but by the word made flesh, that is to say, by God himself. Thereupon than they were to conclude, that no man was able to find any means of pardon or righteousness in himself neither yet how to come by them, 
Thom. in Sum de versed. matter. 28 Idem 3. Sum. q. 68 art. 1. Idem in Apoc. c. 1. & ●n sam. de verit. matter 29. q. 7. Idem in Apoc. c. 3.  but in the Mediator: for what is there more repugnant unto the pretended merit? For indeed they affirm, that before the coming of Christ, no man had power to be saved but by faith alone in Christ. And then not by the accomplishment of the law, but rather of mere grace, as they say sometimes. That remission of sins is given freely: That what we have by the efficacy of Christ's merit, is freely bestowed, etc. But behold again how Philosophy carrieth them away from us, after the freewill of Aristotle. Five things (saith Thomas) are to be considered in justification: First, Dignatio Dei, the clemency and bountifulness of God, by which he vouchsafeth to rouse and awake the sinner: Secondly, the consent of freewill, disposing him: Thirdly, the infusion of grace justifying the soul: Fourthly, the merit of the justified, profiting in grace: Fiftly, the nourishment of consolation, which refresheth the soul. Wherein he maketh the freewill of man a joint-worker in the matter of his salvation, with the first grace: and by that means meriting the infusion of justifying grace, and thereby afterward the increase of grace, 
Idem in Apocal. c. 7. & 12.  etc. even to say, That man jointly working with the grace of God, by contrition, confession, satisfaction, etc. doth wash himself: and that the devil is not only overcome by the passion of Christ, but also by the merits of the righteous, etc. And after this manner do Albert, Alexander, and others speak now and then, giving out their lessons by which they teach, what works enable a man to discharge himself of his sins, at the least such as are venial. 
Albert. in Luc. 11.  As Albert; That venial sins are ransomed, by beating upon the breast, Pater-nosters, making of signs of the Cross, holy water, confession, etc. dividing the work of our salvation betwixt God and us Grace, and : whereupon such as followed after, did know very well to draw to themselves the better part. But let us a little examine and see the coherence of this, with other of Thomas his principles, and let us note in him, that which elsewhere we have said of Philosophers, namely, that oftentimes they grow deaf, 
Thom. adver. Gent. c. 44. l. 1.  and cannot hear their own voices. To be saved (saith he) or to be damned cometh not of the diversity of merits, but of the principal intention of the first Agent, that is to say, of God, who (saith he) of mere grace, hath from all eternity purposed to let some to fall, and fail, and to secure and assist others, to the end they may not fail or miss, to the end that he may show in the one the power of his grace, and in the other the defect of nature: 
Idem in l. 1. Sent. d. 40. & 41.45.  no man being able by merits, to come from the state of nature, to the state of grace, but only by the grace of God, which he is not drawn to give, either for any sight of precedent merits, nor yet through foresight of any manner of merits in us to come. On the contrary, we see in man, a merit and desert, whereby to harden his heart: but for any merit tending to the moving of merche, we find none: No not for the grace which is given him unto justification, and then much less unto predestination: for having chosen from before all eternity, those whom he pleased, what manner of merits could there possibly be to move him thereunto? Now this is Thomas which speaketh: And I demand how these Maxims, which he groundeth so surely and substantially, can agree with the merit of eternal life? the beginning whereof is given and granted from eternity: and the end whereof is likewise from eternity ordained, without any regard or consideration of merits.  
It may be they will say, the means which come betwixt this eternal decree, and the final execution thereof, are of ourselves: at the least we merit them in some part, by the concurrence and jumping together of our freewill. Nay rather this is against nature, that he which hath foreappointed, and resolved of the end of a thing of his mere and free grace, before that he caused it to be of nothing, should not give unto the same thing, 
Idem in Serm. de verit. matter. 27.  by the same grace, the means to cause it to become and prove such. And therefore (saith he) Man is not only said to have the grace of God, because he is beloved of God unto eternal life; but also because he giveth him a gift, by the which he maketh him wore thy of eternal life, which we call, gratiam, gratum facientem: Grace which maketh a man acceptable: that is to wit, this faith infused by the holy Ghost into our hearts: by the which (saith he) all the fathers of the old Testament became acceptable to God, and justified, and whereby we also are delivered from sin, and death. And this faith (saith he) quickeneth the soul by grace, Galat. 2. It purgeth it from sins. Acts 17. etc. It giveth righteousness unto the soul, Rom. 3. It betrotheth and affianceth us unto God. Osee. 2. 
Iden in 1.2. q. 102 art. 5 Idem in expos. 1. Decret. In office de corp. Christ. In Hymno. Tert. sum. q. 4.49. arr. 1. AEgid. From. c. 12. l. Examer. & l. 2. c. 4.  It adopteth men to be the sons of God. 1. john. 2. It causeth us to approach and draw near unto God. Heb. 11. Finally, by it men attain the hire of eternal life. john. 6. etc. Again, To establish and strengthen a sincere heart, only faith sufficeth, etc. By faith the passion of Christ is applied unto us, that so we may be able to receive the fruits thereof; Rom. 3. It is unto us, both the beginning and cause of righteousness. Rom. 8. That righteousness which is by the faith of Christ, etc. Yea and yet Aegidius saith further: That all our good works are the works of God: Thou hast, O Lord, saith Esai, wrought and brought to pass our works: And we are not sufficient (saith the Apostle to think any good of ourselves; it is he which maketh us righteous, and which effecteth in us the works of righteousness. Now were it not better to hold him to these Maxims, and to the conclusions necessarily ensuing hereof, as that we own unto the infinite grace of God our justification, to the perfect and absolute righteousness of Christ, our righteousness, to God by jesus Christ, the beginning, midst, and end of our salvation, according to the Scriptures, than (according to the curious Meditations which happen unto the most excellent wits, when the dry and barren vein overtaketh them) to seek our salvation in ourselves, in whom there is nothing to be found but destruction, or for any thing wherewith we may pay God, or wherewith we may purchase eternal life, both for ourselves and others, out of our own stocks and provision.  
In the mean time, we see how the succeeding ages learned to build upon these strawie, and stubblie foundations. Thomas had said: That freewill moved by the grace of God, proceeded unto good works, and became fellow-worker with his grace. These men say, That freewill of his own nature, doth such works as that they merit, that God should illuminate the worker with his grace, give him faith, etc. In such sort as that the unbelievers do merit of God by their works: not any more the gift of faith and righteousness, but faith and righteousness for a hire, which they call, Meritum de congruo, as a man would say, of well beseeming: meaning thereby, that if not for righteousness, yet at the least for seemliness sake, God is bound to give them his grace. See I pray you how this matter agreeth with the Scripture: Whatsoever is done without faith cannot please God: With Saint Augustine, The works of all unbelievers considered in them, are sins: As also with Thomas: Whereas God is moved to distribute his grace, it is not in consideration of aunt merits gone before, or to come, but of his free grace and good will, sed ex mera gratia. And this is the same likewise which the Schoolmen say in their dunsicall doctrine: That man by his natural power, doing that which is in himself; without faith, and without the holy Ghost, is able to merit, de congruo, that God should give him grace. And Gabriel Biel expoundeth these words: 
Gab. Biel. in 3. sent. d. 27. In 4. Sent. d. 14 q. 1. d. 14 l. 3. q. 2.  That which is in himself, loving God (saith he) above all things. And this he affirmeth that, Man may do of his own natural power, Whereas notwithstanding in deed the case standeth thus, that love proceedeth from knowledge: and that imperfect knowledge cannot beget perfect love. Yea he passeth further: for (saith he) as no subject receiveth any form, except it be prepared and fitted thereunto: even so it is requisite, that our soul should be prepared for the infusion of grace, which is our formal righteousness before God: and this it cometh to be by the means of freewill, which maketh a man to know his sin, and to be displeased with himself for the same, which he calleth, dispositionem praeviam: after which he resolveth to love God above all, which he calleth, dispositionem concomitantem: which maketh the soul apt to receive the stamp and mark, namely the infusion of his grace, by this act so meriting the same: even so far forth as that grace of necessity, and that very speedily is infused into it. Neither more nor less (saith he) then in natural things, ultima & immediata dispositio necessitat ad formam: Which is as much to say in plain English, as that our freewill doth not only merit grace at God's hand, for seemliness sake, but even of necessity and perforce. Quite contrary to that which Saint Paul repeateth so often times, By grace. Thomas likewise: Mera liberalitate, meragratia, etc. As also clean contrary to that, that he maketh Grace the beginning of our salvation, in intention: and the effective in the execution, etc.  
Thomas again had said: That freewill delivereth by the grace of God, and worketh certain actions, available to the purging and taking away of venial sins, as also to the stirring up of the increase of grace. But such as come after stay not there: For this infused grace of God, by the merit of the freewill of man is turned by them into a state and disposition of the spirit, made conformable to the Law, and will of God: by which, Man (saith this Gabriel also) is not only delivered from bond of damnation, but also is made worthy of life and eternal glory: And the soul (saith he) informed and taught by this grace, by an action drawn partly from this grace, and partly from a man's own will, doth merit eternal life, not any more de congruo, that is to say, of congruity, or for seemliness sake, but de condig no, for having done a deed worthy of the same, that is to say, by righteousness. For even so do they define it: That the works of the regenerate done in charity in this life, deserve eternal life; in as much as it is to be rendered and given to good works, by the duty of the righteousness and justice of God. 
Rom 8.18.  Clean contrary to that which Saint Paul saith: But eternal life is the grace of God, etc. The miseries of this life, that is to say, the tortures and torments, that we suffer for the name of Christ, Are not worthy, Non sunt condignae of the glory which is to come, etc. As if they would use this word (Condignum) of purpose in despite of the Apostle. 
Durand. l. 2. D 18. q. 4. art. 12. Arist. 8. Ethic.  And Durand likewise saith in plain terms: That no man can merit: De●condigno, according to the justice of God, either commutatively or distributively: That such merit hath his place in the dealing betwixt man and man, but not with God: that the Philosopher teacheth us, That in things that concern God, Fathers and Mothers, there is no equivalency or equality: That to gainsay the same, cannot be without temerity and blasphemy: That though God should not give eternal glory to him that should die in grace, yet he could not be called unjust; no not though he should take it away from him that had it. On the contrary, that God might say unto him, that which is in the Gospel: May I not do with mine own, as best liketh me? And what should such a party have to reply, but only the saying of job: The Lord gave it me, and the Lord hath taken it away from me, etc. In as much as every good thing whatsoever, is of the free gift of God, etc.  
Afterward, Thomas had said: That there was some manner of means for man to fulfil the Law, although not in the highest degree and most absolute manner, yet after a meaner and weaker fashion. But these men say much more: That it may not only be perfectly fulfilled, but things much more difficult; as namely, some such as whereunto we are not any way bound, and therefore be called and are works of Supererogation. And that as by the fulfilling of the Law, we purchase eternal life unto ourselves; so by the working of that which is over and above the Law, we purchase the same for others: In which rank, the traditions of men are reckoned and placed, 
Deut. 12. Numb. 15 Esay. 1.29. Mat. 15.  as also their voluntary devotions, afflictions, affected fastings, whip and beating, etc. Of all which things God hath said unto us: Do not that which seemeth right in your eyes, but that which I have commanded you. Who hath required such things at your hands? It is in vain that you worship me according to the precepts of men, etc. To be short, a grey Friar became so shameless, in the Council of Trent, as to declaim, expounding the second Chapter of the Epistle to the Romans': That those who had lived before the Law, had obtained eternal life, without the faith of Christ. And we read in a book, entitled, Flosculi B. Francisci: That all those that were come into the world since the time of Saint Frances, calling upon him, were saved by him. And we have seen it, that to wear his hood, was held for a second Baptism; to die in his hood, or to put his hand only in the same at the time of death, with an intent to wear it, as worthy a work as to suffer martyrdom. And what shall we say, when as yet to this day, to bear about blessed grains, cast Pictures, and such other the Romish merchandise, are accounted to be as so many steps to lift a man up into Paradise, 
Romish ceremonies.  or to bring him back out of Purgatory? When as also their Agnus Dei are consecrated with this blasphemy: That they may have the same power to deliver us out of the power of the Devil, that the Son of God, the unspotted Lamb, slain and offered upon the Altar of the Cross, had to blot out our sins, to obtain our pardon, and to relieve us with grace: and that such grace, as whereby we may both merit, and receive eternal life?  
We were come then so far (neither can we yet get out) that we would not be any more indebted unto God; and withal we had rob him (if it had been possible) of the honour of our creation. So mightily had pride (masked under the shadow of humility) wrought in us, as that we failed not willingly to arm ourselves with our own righteousness, and therein to wrestle against his: whereas indeed our misery should have brought us on our knees, and have taught us to implore and sue for his mercy. Yet all these monstrous blasphemies were not uncontrolled: For as S. Paul opposed himself to them of the Circumcision, S. Augustine against Pelagius, and S. Bernard against Abailardus and others of his time: so in this age wherein the Schoolmen and Mendicant Friars stepped forth for the upholding and fortifying of the same, the Waldenses and Albigenses, did oppose themselves thereunto, of whose Articles this was one: That every believer is justified by only faith in Christ, etc. Wickliefe in England in the year 1400. in the open University: 
Profess. fidei walden's. ad Vladislaum reg.  john Hus and Jerome of Prague in the year 1415. in the Council of Constance: and Jerome Savonarola in the year 1490. or there about, whose books are so full of most excellent places for the proving of free justification, against the pretended merits of whatsoever Saints or Martyrs; as that it would beseem us to set them down here word for word, and the rather because he was a man so highly esteemed of in Italy, 
Tota meditat. in Psal. 5 1.  as that the Count Picus Mirandula called him the holy Prophet, and took upon him boldly to defend him in a book written to that purpose, against the Pope. And what shall we say, 
Adrian. 6. in 4. Sent.  when they themselves in our time, upon the beginning of the reformation of Religion, were even ashamed thereof? Certes, Adrian of Vtrecht, who was afterward Pope Adrian the sixth, saith plainly: Our merits are a staff of Reed: whereupon if a man lean, it breaketh, and the shivers thereof run into his hand: Our righteousness a defiled cloth; upon this cloth of a good life, which we have a purpose to weave up with the works of righteousness, we continually distil and let drop, 
Clithou in Cant.  the purulent and filth●● matter of divers crimes, etc. And Clithovius said at Paris: Our merits are none before God, unto whom we own all: our good works, if there be any such, are not good unto him, but through his goodness: our righteousness is nothing but filthiness, etc. In like manner johannes Ferus a grey Friar, whom they have in our days termed to be the chief and principal Preacher and Doctor in all Germany, is censured by Dominicus a Soto a jacobine and Spaniard, in 67. places, but principally for having spoken evil of this Article, according to their intention, in his Commentaries: In whose defence one Michael Medina a Spanish grey Friar, hath purposely written and put forth a book. The truth is, that he teacheth; 
joh. Ferus in Mat. l. 1. In joh. c. 1. v. 4.13.17.19.  That all our old birth (for so he calleth the man not regenerate) and all the powers of our nature are condemned in the Scriptures: that we are nothing but sin and darkness: that our thoughts, speech, reason and will, are accursed: that our light, if the same be not enlightened by the word of God, worketh nothing in us but error and going astray: that even the Law, howsoever good in itself, without grace, begetteth nothing but hypocrites: that without faith there is no good works; and that none but such as believe can work them: that in the regenerate, not only after Baptism, 
Idem in joh. c. 13. v. 10. etc. 14 v. 16 &. c. 16. v. 9  but even after they become to an actual faith, there abideth continually a remainder of original sin, which bringeth forth sin in us; whereupon it must consequently be avouched, that no man is without sin; and notwithstanding that such as believe do not cease therefore to be clean, that is in as much as they be purified by faith, and by the same engrafted into the body of Christ, participating his holiness, and possessing himself: according to that which S. Paul saith: But you are washed, but you are sanctified, etc. And that notwithstanding that considered in themselves they are nothing but sin: yet there is no condemnation for them with God, who doth not impute unto them any their sins & uncleanness, but rather reputeth them for pure & clean, because of their faith in Christ: Moreover, that this faith which justifieth us, is not any other thing then the free mercy of God: forgiving sins for his Christ's sake, which only is requisite in us unto salvation, etc. and it worketh in us a certainty of the same, so far forth, as that it leaveth us not without a pledge and earnest penny of eternal life: that by the only merits of Christ we are saved, & made partakers of the same merits by faith alone. In all which points he doth very notably agree with us, that is to say, with all antiquity; and consequently is condemned by the Council of Trent, in divers Canons in the sixth Session.  
Now of all this discourse we gather: that this doctrine of free justification in the blood of Christ, by faith hath been of a long time kept & maintained in the Church in his purity, howsoever deadly assailed by Satan, and that at divers times in divers depending points, as the See and seat of our salvation. That notwithstanding it hath been subject to manifold & divers great alterations and changes, through the proud and presumptuous nature of man, through the doctrine of Philosophers, through the subtleties of the Schoolmen, and the Pharisaical hmuour of the Monks: In so much as that (notwithstanding the courageous defence of the same by divers worthy and great personages, holding unto the year 1200. & more, for the grace of God against the ingratitude of man,) the said Pharisaical doctrine did prevail and get the upper hand: and yet not so absolutely, but that at the same time it was still impugned and confuted, almost throughout all the nations of Christendom, by many good people, and that even to the suffering of death for their confession: being also mightily and sound crossed by their Maxims, by whose fine conceits and subtle devices, it had been chiefly established: that in it there is happened unto us, as it falleth out in the Country's far North, wherein the brightness of the two twilights, do happen and fall out so near together, as that the day is no sooner dead and departed on the one side, but it quickeneth and reviveth again on the other: This Article having been no sooner shut in and covered with the darkness which had overspread and overshadowed the Church, but that we might see it incontinently after, more splendent and glorious then ever it was before. Wherein we may note the singular goodness of God towards his Church: for in as much as justification is that point of Christian doctrine which joineth man & Christ together, which maketh the proper difference of the Church, from all other sorts of assemblies: and of a Christian from all other men, as being that, without which no man can be a Christian: with which alone well understood, we retain both the name and the effect: and to be short, which may be called by good right, the life of a Christian, the soul of the Church, the bond of the marriage betwixt Christ and his Church: it was surely very necessary (seeing that God according to his promise cannot destroy his Church:) that this article should be conserved in the same: that such Eclipse as should cover the face thereof, should be but short, to the end it might return unto his former brightness and light. In a word, (as Physicians say, that the heart is the first living, & last dying part in man:) That this heart also of the Church, by which it began to live, (notwithstanding first assailed and set upon by the venomous poison of Satan,) was the last that was mortally wounded and stricken, and the first again recovered: as for certain it is come to pass in our days, wherein God (making his Gospel as it were to live again, after so long a time of death and darkness) would of his incomparable grace, that this point should be the first restored into his former estate and perfection by them, whom he had raised for the restoration of his Church.  
Now in this third part we have entered into the consideration of the Mass, 
A brief rehea. 〈◊〉 of that which hath been said before this third book.  in the quality of a Sacrifice: so it remaineth for our better coming to ourselves again after so long a discourse; that we briefly repeat the same, which we mean to perform, in manner as followeth. The Mass is properly a corrupting & adulterating of the holy Supper of our Lord: and the Supper of our Lord was not ordained for a sacrifice taken in his proper signification, but for a Sacrament. Neither can it be called a sacrifice except for that it is a holy action, or else because it is a commemoration of the sacrifice of our Lord once made upon the tree of the Cross for our sins: or thirdly, for that it is a thanksgiving for the benefits received by him. Wherefore the Mass cannot properly be called a sacrifice, and much less a propitiatory sacrifice: in as much as the whole Scripture, and all antiquity do teach us, that there is not in the Church, any more sacrifices truly propitiatory, than one, even the blood of our Lord, shed for our sins, represented and shadowed out under the Law, by all the sacrifices then in use: and fulfilled in the time of grace, in one only, which ought not, neither can be reiterated, without sacrilege. From this pretended Sacrifice of the Mass, have been derived and drawn Masses for the dead, through such an abuse much like to that which is condemned by divers ancient Counsels, namely, the giving of the Eucharist unto the dead. Withal we have showed that there is no Purgatory: that the old and new Testament did never acknowledge it, as neither the first and most ancient antiquity, if so be they take it not from the heathen: as also that those which have spoken of it, did not mean the same, which our adversaries embrace & maintain; but rather that this is an opinion, which cannot by any means stand and agree with that of theirs: and how that hereby Masses and Suffrages for the dead, swarm upon the face of the earth. From this pretended sacrifice likewise have proceeded and sprung the Masses said in honour of Saints, in which they were both prayed unto and worshipped, yea even to the offering up in sacrifice, in honour of them, of the Son of God himself, if one would believe them. Further we have showed that the invocation and worshipping of Saints, is condemned throughout the whole Scripture, old and new, and by all true antiquity: that the beginning of this doting madness, was taken up by the imitating of the heathens in their Paganism; showing further the manifold contradictions, that were maintained against the same, for a long time: and thus the whole service of Saints, a great portion of the Papists doctrine falleth down to the ground. And for as much as Invocation is grounded upon the merit of Saints, and this Merit oftentimes alleged in the Mass, and that even in their speaking to God, for the remission of sins; we have verified and avoucht it, that there is not any manner of meriting at God's hand, allowed or taught either in the Scriptures, or in the ancient writers, neither yet in the purer sort of the new & latter writers; except such as they themselves are at this day ashamed of. In sum, that there is neither sacrifice, name, nor merit, which ever saved the dead, or which ever was able to preserve the living; but the only name, merit, and sacrifice of one only jesus Christ, God and man, dead for our sins, and risen for our justification: To whom with the Father and the holy Ghost be honour and glory, for the riches of his grace eternally, and everlastingly, Amen.   
The end of the third Book.   

The fourth Book. Wherein the holy Supper of our Lord is handled and entreated of as a Sacrament, and consequently of the Mass, and it is a treatise of Transubstantiation.  

CHAPTER. I. What a Sacrament is, and wherein it consisteth: And of the difference betwixt the Sacraments of the old and of the new Testament, where are set down certain rules of the old writers, for the understanding of them.  
HItherto we have entreated of the Mass, as it is a corrupting of the holy Supper of our Lord, in the quality, or under the name and nature of a sacrifice, it followeth now that we examine it, as a counterfeit of the same in the quality of a Sacrament; a matter entreated of so exactly by many great personages of this time, as that it may seem a very unadvised and needless thing after them to enter into the same matter, not treading the steps wherein they have gone before. Notwithstanding because this work would remain lame & unperfect, if it should want this part, I will deal thereupon, but so briefly, as possibly may be, standing not so much upon the matter of dispute, as the course of the story: to the end that that which seemeth at the least to have his stay and maintenance from ancient writers, may be confessed and acknowledged, not to have any manner of recommendation at all, more than that which it reapeth from the very newest and latest writers, that have sprung up in the Church of Rome.  
The Law was no sooner given to man, but sin ensued thereupon: neither was sin so soon hatched, but that presently thereupon, man received the writ of condemnation, and sensibly felt the punishment thereof: whereupon likewise the Gospel was preached unto him, 
Gene. 3.  by Gods own mouth: namely, in the promise of the holy seed, which should bruise the head of the Serpent: and in the incarnation of the Son of God, for the redemption of mankind, for the remission of our sins. And this Gospel is the reconciliation of God with men, by the blood of our Lord, shed effectually before the foundation of the world, in as much as from the same, he hath wrought the salvation and redemption of the patriarchs and Prophets: and to be short of all them which have been saved either without the Law, or under the law: shed notwithstanding naturally in his appointed and determined time, even when our Saviour having taken our flesh, was stretched upon the tree of the Cross for us.  
Man in the mean time in his blindness and perverse nature became unable either to see or believe this excellent mystery, if God had not revealed it unto him: 
The necessity of the sacraments.  but able on the contrary, quickly to forget it, according to our ordinary negligence and carelessness in heavenly things, if it had not been represented and set before his eyes continually. And afterward, what appearance or likelihood could there be conceived of sinful man, unthankful to God, and condemned and cast away in his own conscience; that God would vouchsafe to be his God; that he would reconcile himself unto a vile and unprofitable creature; that he would make a league with dust; give himself to him for a perpetual inheritance, and deliver his only Son, to suffer a shameful and ignominious death for him? All of them being works of a bottomless depth of mercy, towards a most miserable creature, who waited and looked for nothing else, in the guiltiness of his own conscience, but a bottomless Sea of wrath and indignation.  
This therefore was the cause why God, our Creator, the beginning, middle and end of our salvation; not content to have promised and given his Son to our first parents, unto reconciliation and redemption, and in their persons unto their true posterity, which is the Church, doth renew from time to time this Gospel unto his children, this glad tidings of the league and covenant made with his faithful ones, for their salvation; giving them sometimes Prophets to preach his Christ that was to come, and sometimes Apostles, to testify and bear witness unto him, already come in the flesh, dead, and risen for us. This is the ministery of his holy word, evermore continued in his Church. He furthermore ordaineth for them, Sacraments of this covenant, made and accomplished; earnest pence and palpable pledges of the certainty of his promises, testimonies of his faithfulness, and remedies of their distrust and diffidency: which speak and testify outwardly, both unto their ears and eyes, by the analogy and agreement of their nature, and inwardly to their understandings and hearts, by the working of the holy Ghost accompanying them: namely, that this covenant is certain, that they in particular are comprehended and contained in the same, etc. And which more is, they work within, a faith of the free promises of the Creator, of the remission of sin in his Son, etc. a confirmation of that most near conjunction, that is betwixt the faithful and God, an union with Christ, by the bond of his holy spirit: such as the members have with the head, from which they draw salvation and life. Whereupon it followeth, that they are made new men, for so much as the power and efficacy of the spirit of Christ, doth convert and turn them into his nature, draw them from their own, regenerate and cast them anew by little and little, and that both in their affections, as also in their actions, to put their trust in God, through jesus Christ, to renounce and forsake themselves, for the love of him, and to wish well and do well unto their neighbours, but especially to the members of the same body, both in him and for him.  
Now therefore this is the office and part of the Sacraments: 
What a sacrament is.  and thereupon a Sacrament to define it properly, is a holy ceremony instituted of God, added to the promise of grace made in jesus Christ; to be an earnest penny and certain testimony, unto all the faithful, that this promise of grace, expounded & explained in the word of God, is particularly exhibited, ratified & applied to him, unto salvation. And such were amongst the old people, from the time of Abraham and Moses, unto the coming of our Lord, Circumcision and the passover, instituted of God to such end; in stead whereof there were ordained for us by our Lord holy Baptism, and the holy supper, to continue to the end of the world. 
It consisteth of a sign, a thing and the word. Genes. 17.10, 13. Rom. 4.   
Of these Sacraments the Scripture speaketh after this sort. Of Circumcision: It shall be unto you (saith the Lord) for a sign of the covenant, betwixt me and you, and my covenant shall be in your flesh, for an everlasting covenant. Thus of the sign. And S. Paul: Abraham (saith he) received the sign of the Circumcision, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the seal of the righteousness of faith. And we know that the righteousness of faith is that which is freely promised & given in jesus Christ our Lord. Now behold the effect, and so by consequent a perfect Sacrament: 
Deutr. 10. ●o●. 2 28. Exod. 12.  according to that which Moses saith, Circumcise the foreskin of your heart. And S. Paul; Circumcision is not that which is made in the flesh; but of the heart; in the spirit. Of the passover: The blood of the Lamb, is unto you for a sign, in the houses wherein you shall be: 
1. Corinth 5.  I will see this blood, and pass over. But this blood, saith the Apostle, is the blood of Christ: Christ our passover was slain for us, etc. Behold here again both the sign and the thing: and both the one and the other by the word, that is to say, by the institution of Christ, who hath ordained the sign for the thing, and given the thing with the sign; otherwise naked and unprofitable, not answering the effect, that is expected thereof. This word in the Circumcision is this: I am the Lord Almighty, etc. I will set my covenant betwixt thee and me, 
Genes. 17. Exodus 12.  etc. In the passover; The tenth day of the month, let every man take a Lamb, etc. In which places God suiteth and ordaineth these Sacraments; and giveth them by his institution, perpetual power in his Church: as by these words once spoken; Increase and multiply, he hath given for ever his blessing unto holy marriage.  
The same is that of the Sacraments of the new Testament. Baptism receiveth us into the covenant of God, in stead of Circumcision: the holy Supper, in stead of the passover, doth nourish and maintain us therein: whereupon the one is properly called Regeneration; as a man would say, a new birth: and the other, The communion of the body and blood of our Lord, to our nourishing unto eternal life. In Baptism water is the sign; the blood of Christ is the thing signified: water, which washeth away the spots of the body; blood, which cleanseth and wipeth away the sins of the soul, namely by the mediation of the word, or institution of God, accompanied with his holy spirit which giveth efficacy and power unto the Sacrament. Of the sign S. john Baptist saith: 
Mat. 5. Act 1. 1 Cor. 12.13. Coloss. 2.11. Rom. 3. ●. Galat. 3.27. Tit. 3 5.  I baptise you with water; but as concerning the thing; He will baptise you with the holy Ghost, namely the Lord. Of both together, the Apostle saith: We are baptized into one spirit, buried in baptism, into the death of Christ, and raised again into his resurrection, and saved by the washing of regeneration, and of the renewing of the holy Ghost. In so much as that the word, that is to say, the institution of the Lord, added to the element of water, worketh supernaturally in our souls, by the holy Ghost, the same that water doth in our bodies, by his natural property: Baptizm ye in the name of the Father, the Son, and the holy Ghost, etc. And we shall say the same hereafter, but more largely of the holy Supper, The new Testament of the Lord in his blood: Which, being instituted to the same end, is also of the same nature with the other Sacraments: the bread & wine, for signs and tokens most fitly agreeing with the true and perfect nourishment of the faithful, that is in Christ; a food and nourishment that cannot better be expressed, then by that of our bodies, which turn into their substance, that which they eat and drink: save only that the communion of the body and blood of Christ, hath this over and above, because of his power which is infinitely more mighty than that of ours, namely, that it converteth and changeth us into his substance, maketh us flesh of his flesh, and bone of his bones: and causeth us to live in him and by him, etc. Whereas our bodies being stronger than the thing which they eat, do cause and make the same to live after a certain manner in them, turning it into their substance. The signs therefore, are bread and wine; and by that name, they are continually called of S. Paul, and that even after the words, as they call them of consecration: The thing, that is the Communion of the body of Christ broken for us, and of his blood shed for our sins: 
1 Cor. 10. & 11.  The word, that is the institution of the Lord; which cometh thereunto: Do this in remembrance of me, show forth the death of the Lord unto his coming, etc.  
This is the same that the old writers say; that Christ is the only salvation of the Church, 
The Israelites were partakers of one and t●e same thing with us.  in all the several terms and times of the same, whether before the Law, under the Law, or under the time of grace: that he is figured in all the sacrifices, and exhibited in all the Sacraments, as well old as new: as they which are at all times unprofitable without Christ, and which cannot be fruitful, but in Christ, who only, is both the foundation and the substance. Saint Paul said to the Corinthians: I would not (saith he) that you should be ignorant, etc. that our Fathers have all eaten of the same spiritual meat, and all drunk of the same spiritual drink: 
1. Cor. 10.  for they drunk of the spiritual rock which followed them, and that rock was Christ. The Apostle expressing by the words of eating and drinking, the communion which they had in Christ; even Christ slain, sacrificed, & crucified who otherwise did not profit either them or us. But some make answer: that S. Paul meaneth, that they did verily eat amongst themselves of one & the same meat, etc. but not of the very same that we. This is the thing that we must see and try. Certainly the scope and drift of the Apostle is plain, as to show unto the Corinthians, that they deceived themselves, to put their trust in the use of the Sacraments, not ceasing in the mean time to provoke God by their abuses. But saith he, our Fathers had Sacraments as well as we: they eat and drunk the same meat and drink; and notwithstanding, such of them as provoked God, could not put off or avoid their destruction. If S. Paul had not meant it by way of comparing of the Christians with the jews; what should the force of his argument have been? And had they not liberty to have replied, they did not eat Christ as we do? etc. But the old writers shall decide us this controversy.  
Tertullian; This water (saith he) which distilled and ran from the rock, 
Tertul. de Bapt & adver. Martion. l. 0.  which followed the people, was Baptism: for if the rock were Christ, undoubtedly we see that Baptism is blessed through the water in Christ. Again; Martion hath stricken himself against the rock, whereof our fathers drunk in the wilderness, etc. Origen; The same which the jews call the way and passage through the Sea, S. Paul calleth Baptism: and that which they call the cloud, 
Orig. in Exod. c. 7. hom. 5.  he taketh for the holy Ghost, and would have it to be understood according to that which our Lord saith in the Gospel; If a man be not borne again of water, and of the holy Ghost, he cannot enter into the kingdom of God. Again; the Manna which the Jews took for carnal meat, is called by him a spiritual meat, etc. And he goeth over it again a little after in the same Homely. S. 
August. in johannem tract. 45.  Augustine: The times are changed, but not the faith: in divers signs is signified one and the same faith, as in divers words, they believe the same things to come afterward, which we believe to be already come: and therefore saith the Apostle: they have drunk one & the same spiritual drink: yea spiritual not corporal, for they drunk of the spiritual rock: and the same was Christ: thus you may behold one selfsame faith, but divers signs. There Christ is the rock, unto us Christ is that which is set upon the Altar. And they for a great Sacrament of the said Christ, did drink the water that ran from the rock. But as for us, the faithful know what we drink: if thou regard & look upon the outward form which is visible, it is an other thing, but if thou look upon the invisible signification, they have drunk the same spiritual drink, etc. And in another place; They have eaten the same spiritual meat. What is this same, but that which we ourselves do also eat? 
Idem de utilit. paenit.  etc. Certainly I know not what should be the meaning of the same meat, if it be not that which we ourselves do eat. For there were some that tasted Christ in their hearts, more than the Manna in their mouths, which made a spiritual construction of this visible meat, etc. and did hunger and thirst after it, etc. Again expounding this place of S. john, This is the bread that came down from heaven, etc. The Manna (saith he) the Altar of God, etc. 
Idem in joh. tract. 26. & in Psal. 77. Epiph. l. 1.3.  have signified this bread: These things were Sacraments, divers and dislike in the signs, but like and the very same, as concerning the thing signified. Give ear to the Apostle; now brethren, I would not have you ignorant, etc. Epiphanius reasoneth after the same manner that Tertullian doth against Martion. They did eat (saith he) the same meat, and drunk the same drink, even Christ: and in truth saith the Apostle, and not in show or appearance only. They object and allege against us in this point Saint Chrysostome, who in truth speaketh of the Manna and water, as figures of our Sacraments. But so as that he addeth these words: 
Chrysost. in 1. Cor. 10. Idem in Homil. Nolite ignorate fratres.  Howsoever these things were sensible, yet in deed the truth is that they ministered unto us the apprehension of spiritual matters: not by the consequence of nature, but by the grace of the gift, and nourished the soul with the body, inducing and persuading them unto faith, etc. Likewise expounding this place elsewhere, in an Homely for the purpose, he findeth therein, in divers considerations, an equality: and in deed the argument of the Apostle doth otherwise lose his force. Likewise the similitude that Chrysostome useth, in the same homely; That one and the same king is delineated and drawn, with a former and slighter draft, and afterward set forth in lively colours, and yet is evermore the same king. So Christ in the two Testaments, 
Bed. in 1. Cor. 10.  and in their Sacraments, etc. Beda upon this place, useth the very words of S. Augustine, without changing any thing therein at all. Bertram a Priest, in the time of Charles the bald: Thou askest (saith he) what same meat? Verily, 
Bertram. in l. de corp. & sang. Dom.  that same which the believing people of these days do eat and drink in the Church: for it may not be permitted, that divers things should be meant and understood, seeing it is the same Christ, that in the desert fed at that time with his flesh, and gave his blood to drink, unto the people baptized in the cloud and in the Sea, and which now feedeth in the Church, the believing people with the bread of his body, and giveth them to drink of the water of his blood, etc. And if thou object unto him: But how?  he had not as yet taken upon him man's flesh; and seeing that as yet he had not tasted of death, for the salvation of the world? etc. Verily (saith he) this same Almighty power, which turneth spiritually the bread and wine at this day, into the flesh of his body, and into the drink of his blood, did also then invisibly, make the Manna given down from heaven, his body, and the water which flowed from the rock, his blood. It is very true in deed that our Fathers of Trent had provided, not a dainty dish, but a black dash, for the same in their Index expurgatorius: ordaining of their wont faithfulness and true dealing, that these places should be razed out of Bertram. 
Index expurg. p. 11. Paschas. Raper. decorp. & sang. Dom. c. 5. Hug. de S. Victor. in 1. Cor. & q. 80. Anselm. in 1. Cor. c. 10.  Paschasius, Rapertus, Abbot of Corbie, in the year nine hundred, or there about: and Hugo of Saint Victor, about the year a thousand one hundred, did teach the same, though somewhat more harshly than others, that have dealt in this matter. And these are the terms they use: Non materia, sed significatione: The same meat, not in matter, but signification: Idem significantem, velidem efficientem: In as much as it signified the same thing, or wrought the same effect. For say they; That meat was of the same efficacy with this. Anselme; They did eat in their Manna, the same meat that we do in our bread, and drunk the same drink of the blood of Christ from the rock, that we drink from the Cup. And by that means, did eat the same spiritual meat that we, though it were of an other body: because they did understand the visible meat spiritually, hungered spiritually, & tasted spiritually, that they might be spiritually satisfied and refreshed, etc. And therefore (saith he) it is not said, The rock signified Christ, but the rock was Christ. For so the Scripture is accustomed to speak, calling the things signifying by the name of those that are signified, etc. And thus speaketh the most part of the Schoolmen. 
Gratian. C. Inquit. C. in Illo. c. 10. Thom. Aquin. in 1. Cor. c. 10. Hugo ibid.  Gratian in his Decree, fetcheth two express and evident Canons out of Saint Augustine, touching this point. The ordinary Gloze likewise saith: They did eat Manna and drunk of the rock, etc. Signs of Christ which wrought the same effect in the believers. And this was (saith it) the same faith. Thomas, The same spiritual meat with us: but an other corporal, namely the Fathers which believed in Christ. And Cardinal Hugo very openly, The body of Christ, the blood of Christ; and thereupon produceth the place of Saint Augustine, Believe, and thou hast eaten.  
But some man may object: 
Wherein our Sacraments excel.  What is then the prerogative of a Christian? What is there more in our Sacraments, then in the old? The answer is clear and plain: the word Prophetical and Apostolical are of one efficacy, Christ is in the one and in the other, equal and like unto himself every where: so far as that our Lord speaking of the Prophetical Scriptures, saith, Examine them, for you believe to have eternal life in them. Thus it is with the Sacraments of the old and new people: and notwithstanding the word and Sacraments of the new, are not without their prerogatives, not in substance, but in circumstance, not in kind, but in degree. They agree in this, that they show forth, promise, signify and exhibit the same communion of Christ, by faith and the holy Ghost, by the which the elect, since the time of Adam, even to the last man upon the earth, are to be saved. For without this communion, there was no salvation, either in the old or new people. They differ, for that under the old Testament, our Fathers had this communion in Christ to come; and therefore the work of grace was the more obscure unto than: but we have it in Christ come in the flesh, etc. and therefore the same grace more bright & clear. Again, they agree, in that they seal up salvation and grace to all them in general, that do receive them in faith: They differ herein, that the old ones were not properly ordained, but for the posterity of Abraham: but these latter and new ones, for all the nations upon the face of the earth, that are engrafted into the Church, and in the Communion of Christ, in the faith of Abraham. To be short, they agree, in that they seal up unto us the covenant with the same God, through the same Christ, for the same reconciliation; whereupon followeth the same fruit, even the remission of sins and eternal life: They differ in this, that God which hath of old spoken by his Prophets, hath now vouchsafed to speak by his own Son; in so much, that we may say with Saint john: That that which was from the beginning of the word of life, we have heard with our ears, seen with our eyes, and touched with our hands, etc. And we have also greater helps, to raise our faith unto a further assurance of grace, by how much the accomplishment is more than the promise; the exhibiting of him in the flesh, of more efficacy to move us, than the expectation thereof; and for that amongst the senses, one is more quick and certainly proving then the other; and that which is perceived many ways more persuasive, then that which is comprehended but one way: and that which is known of the goodness of God, in the sending of his Son crucified before our eyes, more strong to beget in us an assuredness of his mercy, and by consequent of his love towards us, and our enlightening with him, then that which he had spoken unto us by his Prophets, or figured by his sacrifices in all the times that went before. And yet in the mean time the old Sacraments cease not to be figures of ours, as Circumcision, of Baptism; and the passover, of the holy Supper. But certainly, antitypes rather than types, and correspondent figures, not bare and naked figures; figures, which contained the very same thing, although not in the same manner, although not in the same degree of clearness and ampleness. 
Chrysost. in hom. Nolite ignorare.  And here it is that Chrysostome his similitude taketh place: The Painter (saith he) that goeth about to draw the counterfeit of a king, layeth the first lineaments and draft thereof in colours that are more dark and shadowy, wherein notwithstanding is well perceived the King's proportion and phisnomy: but when he hath laid his liveliest colours, and hath fully finished it in all points, than it is altogether an other manner of thing, 
Idem hom. 17. in Ep. ad Haeb.  and yet notwithstanding it is the same thing. And this likewise is in handling the place of Saint Paul. So say we of Circumcision and Baptism, the one and the other do grafted us into the Church, and seal up unto us our newbirth: 
Coloss. 2.  in so much as that Saint Paul calleth Baptism Circumcision, and Circumcision Baptism: When you have put off (saith he) the body of the sins of the flesh, in the Circumcision of Christ, buried with him in Baptism. They differ notwithstanding both in ceremony and clearness, because that he in whom they have their power is come, & was to come: and in their large & wide reach, rather than in any their greatness, in as much as Circumcision was ordained but for the posterity of Abraham, and that also but for a time, whereas Baptism was ordained for all nations, and that to continue unto the end of the world. Which thing S. 
Ambros. in 1. Cor. c. 10. August. de nupt. & concupisc. ad Valerium. Bed. in Luc.  Ambrose acknowledgeth, when he saith: That the people of the old world were baptized in the Sea, that is to say (saith he) that they were thoroughly purified, and that their sins were not imputed unto them. Saint Augustine; That by Circumcision they were delivered from original sin. And Beda: That in respect of remission of sin, Circumcision differed not from Baptism. And the master of the sentences, That it had power to forgive sin, And after him all the Schoolmen. He addeth, but not to confer grace: But very foolishly, for what is remission of sins, but grace, and great grace, and mere grace? We shall say the same of the passover, and of the holy Supper. In the one and in the other are signified the offering up of our Lord upon the Cross, and the shedding of his blood for our sins: but in the passover, such sacrifice and shedding to be done, in the holy Supper such sacrifice, and shedding of blood already done. Both in the one and the other, are eaten and drunk the body and blood of our Lord: in the one the thing given with the figure, no less then in the other the figure given with the thing. And every where it is spoken of by the terms of eating and drinking: and every where by the name of celebrating a memorial: as also every where by the name of a Testament and of a covenant made in blood: So far forth as that Saint Paul calleth the meat of the one and the other, the same meat. The fathers our Supper, by the name of passover; and the jews passover, by the name of Supper. The difference is, that the true Lamb hath been crucified, which was to be crucified; whereupon our Sacrament is the more clear and plain: given for the sins of the world, and not of the posterity of Abraham only, and hereby also it is the more famous and renowned. Finally ordained to be continued, even till the coming of the Lord, and therefore permanent and unchangeable.  
This is that which Saint Augustine saith: 
Testimonies of the Fathers. August. contr. Faust. l. 19 c. 16 Ritus Propheticus.  It sufficeth to show unto Faustus the Manichee his ignorance; and to make him see how deeply they dote, who think that for the changing of the signs and Sacraments, the things might become divers: namely, those which the prophetical service hath declared to be promised, from those which the evangelical service doth witness to be accomplished. Again, The flesh and blood of this sacrifice were promised before the coming of Christ, by the similitude of sacrificed beasts: in his Passion it was expressed by the same truth; and after his ascension it was celebrated and spread abroad, by the Sacrament of his memory. Again, Venturus, & venit, diversa verbasunt; He is to come, and he is come, are divers words, 
Idem in joh. tract. 26. l. 20. c. 21.  but the same Christ. The Sacraments were divers in signs, but alike in the thing: to such as hoped not for, neither yet believed in him, it was Manna and water; but unto them that believed, the same Christ which is at this day. And notwithstanding saith he; Ours are more easy, 
Idem in Psal. 73.  fewer in number, more reverens and more blessed. More easy for certain, for the understanding and conceiving of things already come, is ever more easy, then of those that are to come: fewer in number, for in stead of so many sacrifices and Sacraments, figuring out Christ, S. Augustine doth not acknowledge any more than these two Sacraments: more renowned; for they are, spread abroad with the Church, even to the ends and uttermost corners of the world: more blessed, for by them we are freed from the weighty yoke of ceremonies. And notwithstanding the spirit of God is shed forth more abundantly in the new Testament, then in the old, in as much as the springhead and fountain is broken forth by the coming of the Lord, upon all people (whereas it was hidden or sealed up for the most part;) that they themselves to whom it is opened, may draw out thereof abundantly; in as much as of a more clear knowledge, springeth a more powerful faith; and faith is the hand and vessel, by which we receive the graces of God, whereof we draw out of this fountain, and that more mightily and abundantly, according to the measure of our knowledge and faith.  
We have handled this matter somewhat the more largely, because that the demonstration of the matter we have in hand, dependeth in part on this proposition: for the better understanding whereof we have also to presuppose certain other Maxims, held of the ancient writers which do follow. And this shall stand for the first, That Christ is the substance of all the Sacraments, as well of the old as of the new Testament; and that in them he was received, yea drunken and eaten, that is to say, most nearly communicated, as the Apostle hath told us.  
The second, that they teach us. is; that the same Christ which is received in the Sacraments, 
Christ received in the word, in such sort as he is in the Sacraments.  is also received in the word, yea drunken and eaten in the same: in as much as the Gospel is the power unto salvation, unto all believers, the word of reconciliation, which regnerateth us of an incorruptible seed, forgiveth us our sins, imputeth unto us righteousness, maketh us one with Christ, and finally worketh in us the same that the Sacrament. And this doctrine is not ours, but the doctrine of the fathers. 
Orig in Leuit. hom. 9  Origen saith; Sat not down to rest thyself in the blood of Christ, but learn rather, and take hold upon the blood of the word: and hear him which saith unto thee: This is my blood which shall be given for you, for the remission of sins: For he that is seasoned with the knowledge of mysteries, 
Hieronym. in c. 3. Ecclesiast.  knoweth both the flesh and the blood of the word of God. Saint Jerome: For as much as the flesh of the Lord is very meat, and his blood very drink in deed, juxta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a more high and mystical sense, we have only this good thing in this world, to be fed with this flesh, and to have given us to drink of his blood: not only (saith he) in a mystery, that is to say in the Sacrament, but in the reading of the scriptures: for the true meat, & the true drink, which is received of the word of God, is the knowledge of the Scriptures. And therefore saith S. Augustine, That jesus Christ is preached by tongues, by Epistles, and by the Sacraments of his body, and blood, etc. That is to say, that the Sacrament is a dumb word or, as he himself calleth it, a visible word: the word, a speaking Sacrament, a Sacrament received by hearing: that is to say, Christ; and life by Christ, in them both.  
The third, that every Sacrament consisteth in three things: in the sign, 
A sacrament consisteth of the sign, of the thing, and of the word.  in the thing signified, and in the word and institution of God: The sign given by the Pastor, and received by the hand of the faithful, which goeth into the stomach: the thing given of God, and received by the faith of the faithful, which goeth unto the soul, and that by the mediation of the word, and working of the holy Ghost, which accompanieth it, which goeth together with the thing signified, in the sign, and yet not changing it in his nature, but rather making it of a bare Element a Sacrament; of a common creature, a sacred; and of an earthly, an heavenly one: to be short, the instrument of our regeneration, conjunction, and union with Christ, wherein lieth our life. The sign which is visible: the thing, that is to say, grace, which is invisible, the operation of the word, and of the spirit, incomprehensible. And again, the sign, which hath properly his analogy and proportional relation to the outward man: Grace, that is to say, the thing signified, to the inward man: inasmuch as he is renewed, nourished, and fostered by the spirit, in his spirit, unto which the Sacrament is properly offered: unto the soul, I mean, not unto the body: unto the inward spirit, 
August in serm. ad Infant ad alt. de sacram: Idem de cruit. 〈◊〉 10. c. 5. Idem in Quaest. super Levit. q 84. Idem de Corp. Christ. Chrysost. hom. 83. in Mat. Anno 900. Raban. l. de Sacr. Euchar. c 9 Pach. de Corp. & Sang. Christ. Lombard. l. 4. d. 1. Bernard in Serm. de Caen. Dom. The sign called of the Fathers by the name of the Sacrament. Tertul. count Marc. l. 4. Hilar, de consecr. d. 2. Chrysost. in Mat. hom. 83. August in joh tract. 26. Idem apud Grat. exsenten, Prosper. Rom. 2.  and not to the outward senses. And this thing also we shall be thoroughly instructed in by the fathers. S. Augustine saith: A Sacrament is a visible sign of an invisible grace: a sign of a sacred thing, wherein is seen one thing with the outward sense, and an other thing is understood of the spirit. Again, The Lord sanctifieth by an invisible grace, by the holy Ghost, and there lieth the whole fruit of the visible Sacraments: without this what are men able to profit? etc. Again, A Sacrament is a ceremony, wherein, under the covert of visible things, the divine power worketh more secretly, and privily our salvation. Chrysostome: Christ hath given us insensible things insensible ones. Rabanus: A sacrament is called all that which by the ordinance of God is given unto us for a pledge of our salvation: when the thing visibly done, doth invisibly work within us all manner of other things, etc. And Paschasius, & Lombard in the very same terms. And Saint Bernard entreating upon this matter, giveth us an example. A Sacrament, saith he, is a sacred sign. A jewel may be given only for a jewel: but it may be given also to invest and set a man in possession of an inheritance. And then we say the jewel is of small value: and that it is the inheritance that we look and seek for. And thus (saith he) our Lord drawing near his death, had care to invest his elect, and put them in possession of his grace: for which cause this invisible grace was given unto them by some visible sign, etc. Where we are to observe, that the word, pledge, and the similitude of the jewel, or ring, are of antiquity. And this for our definition. That which we call the sign, the fathers do sometimes call the Sacrament: how soever ordinarily this whole holy action is so called: As when they say, That the Sacrament is diverse and differing from the thing of the Sacrament, that is to say, that the thing is one, and the Sacrament of the same another: that is to say again, that the sign is one thing, and the grace which is the thing signified, is an other. The figure is one thing, (saith Tertullian) but the thing of the figure another. The figure is one thing (saith Saint Hilary) and the truth another. The figure that which is seen without, the truth is that which is believed within. The sensible thing (saith Saint Chrysostome) is one thing, and the intelligible another. The Sacrament (saith saint Augustine) is one thing, and the power of the Sacrament another. The Sacrament of the thing (saith he) is that which some take & receive to life, others to destruction. The thing, that is to say, grace, whereof the Sacrament becometh a Sacrament, that is to say, a sign, that no man doth communicate to his ruin and destruction, but every man to life and salvation. And hereof we have examples. In Circumcision, under which many had the sign and not the thing: whereupon we see that the Prophets call the Israelites; Of uncircumcised hearts. And saint Paul saith, That Circumcision became to them uncircumcision. And in the Manna, wherein some (saith saint Augustine) did eat nothing but Manna alone; but others did taste and feed upon the body of Christ. In Baptism, which he saith, that Simon the Magician received without th● invisible grace, the sign without the thing.  
The sign and the thing notwithstanding, 
The near conjunction betwixt the sign and the thing.  (for as much as they cannot be considered the one without the other, being correlatives, and so the one presupposing the other, are so conjoined and coupled together, that the one is oftentimes named for the other: wherein the fathers do solemnly forewarn us, to take good heed that we take not the sign for the thing nor the thing for the sign. For the sign is the sign of the thing signified: for, but in regard thereof, it cannot be a sign: and on the contrary, it cannot be both the sign & the thing together, neither in whole, nor in part; no more than a son is not a son, but in respect of a father: and cannot notwithstanding be a son and a father at once, in one and the same respect: so Circumcision the sign of the covenant, is called the Covenant, and the Passage, or Pascal Lamb, the Passeover, or Passage; the rock Christ, and the water of Baptism, Regeneration, etc. All of them being but signs or remembrances of the covenant, Circumcision of the heart, communion with Christ, Regeneration of man, etc. which could not be, both the signs and the things at one and the same time. 
August. ad Bonisacium. Ep. 23.  And therefore saith Saint Augustine, The Sacraments, that is to say, the signs for the similitude and likeness which they have with the things, do take the names of the things themselves. And he giveth this example: To morrow shall be the passion of our Lord; to day Christ is risen again; we are buried with Christ by Baptism, etc. In like manner, he saith not (saith he) we signify the burial: but plainly, and absolutely, we are buried, calling the Sacrament of the thing, (that is to say the sign) by the name of the thing itself. Again, 
Idem in Levit. l. 3. q. 7. & count. Adimant. c. 12 Ep. 102.  The thing which signifieth, hath been accustomed to be named by the name of that which it signifieth: As, the seven ears, are seven years; he saith not, signify: the rock was Christ, he saith not, signifieth Christ; as though it were that in substance, which it is not but in signification, etc. Which thing Theodoret calleth a commutation of names, of the sign or Symbol, to the thing: Seeing (saith he) that God would that those which receive the divine mysteries, should not rest and content themselves with the things which they see, but that they should believe, through the change of names, the transmutation that is made of grace: Not (saith he) that the nature is changed, but that grace is added thereunto. That which is brought in, as said by Saint Gregory, 
Gregor. in Dial. l. 4.  may we also say together with him: That in the celebration of the Sacrament, the high and heavenly things are joined to the low and earthly, and the visible to the invisible, etc. But Saint Augustine giveth us a rule, which we are not to exceed or pass: 
August. in doct. Christ. l. 3 c. 5.  It is (saith he) a miserable servitude and slavery of the soul, to take the signs for the things, This is Carnaliter sapere: not to taste any thing but flesh, to be carnally wise, which is the very death of the soul, etc. The jews did obstinately pitch and rest themselves upon the signs: Christian liberty reverenceth not a profitable sign instituted of God: but that whereunto such signs are to be referred, etc. that is to say, for that the sign and the thing are Correlatives. And, as (saith he) it is a slavish weakness, and a point of servile infirmity to take the signs for the things signified; 
Idem de Trin. l. 9 quaest ex Nou. Test. c. 59 Idem cont. Maxim. l 3. c. 22. Idem in 1. Cor. c. 10. Idem in 2. Cor. 3. Tho. in tract. de differ. verb. divin. & Lum. Summ. q. 1. art 6. ubi allegat, Petra erat Christus.  so it is a very deep deceit and error, to interpret them unprofitably. And by name he taketh for an example the Sacraments of the Christian Church, especially Baptism, in an other place: We see therein (saith he) water, but the spirit which is not seen, worketh therein, which washeth away the sins of the soul: and as visible things become profitable to such as are able to see: so the spirit to the spiritual, etc. And in another place; In the Sacraments we are to regard, not that which they are, but that which they signify: sunt enim signa rerum (saith he) aliud existentia, aliud significantia: for they are signs of things, which are another manner of thing in themselves then that which they signify. And Anselme in the same sense: The holy Scriptures call the things signifying, as the signified: for that the signs seem to make representation of the things they signify: whereupon it is said: The rock was Christ, which was only by the way of signification, and not of substance. And in another place: It must be carefully annoyed, that a figurative speech, be not expounded and taken according to the letter: for this were carnaliter sapere, to have a carnal taste, etc. and Thomas in like manner; And indeed the difference betwixt them is so great, as that they cannot be made one. For Saint Augustine saith oftentimes: God only giveth the thing: but both the good and the evil may give the sign. And Chrysostome; When thou art baptized, 
August. contr. Maxim. l. 3. c. 22 in joh. tract. 5. & con. litter. Petil. l. 3. c. 4.9. Chrysost. in Mat. hom. 51. Le● de Nativit. serm 4.  it is not the Minister which baptiseth thee, it is God himself who holdeth thy head, by an invisible power neither Angel, nor Archangel durst once touch thee therein. And Leo the first, Christ gave to the water, the same which he gave to his mother, the same that made her to conceive the Saviour; namely, the operation of the holy Ghost, giveth the power of the regenerating of man, unto the water, etc. And Anselme, who is not one of the oldest writers: Wherefore doth God alone (saith he) give the thing, and men the sign? Verily, because that without the mediation of his word, the sign is a mere naked and bare sign: yea it ought to lose and forego the name of sign, in as much as the thing whereof it is the sign, cannot be joined thereto. So the Circumcision of the Turks is nothing: for it is without the institution of the Lord; and as little is that of the Moors worth, notwithstanding they be Christians: and yet the sign is there entire; the ceremony, entire. And so although that Manna should rain down to morrow, yea and albeit water should gush out of the rock, yet this should be but Manna and water; this should not likewise be to Christians the participating of Christ: it was that unto the jews. In the apple which Adam did eat in the Garden, there was no venom, and notwithstanding it was deadly unto him: for that the transgressing of the word of the Lord doth beget and bring forth death. In these Sacraments, how precious so ever they be, there is no gain or good to be got, without the institution of God; for his word is the life thereof. And this is that which S. Augustine saith: The signs of divine things are visible, wherein we honour the invisible things: 
Signacula. August. de Catech. rud. c 26  and yet notwithstanding we must not hold the kind which is sanctified, by the blessing thereof, as that which is of common use: for there must regard and consideration be had, what the word doth signify, which hath been pronounced upon it, as also that which lieth hidden in the same, and whereof it beareth the similitude & likeness. Iren. likewise; 
Iren. l. 4. c. 34.  The bread having received his style of the word of God, is not any more common bread, but it becometh an Eucharist, which consisteth in two things, the one earthly, and the other heavenly. And the same had been said by him of all the Sacraments. S. Ambrose; What hast thou seen in the mystery of Baptism? Water: but not bare water. The Apostle hath taught thee not to behold or look upon the things which are seen, but those which are not seen: think that the Divinity is present therein. Wilt thou believe the operation & effectual power thereof, and not the presence? etc. The water, without the preaching of the Cross of Christ, is of no effect unto salvation, etc. And S. Augustine again; 
August. in Io. tract. 30.  You are clean, by reason of the word that I have told you. Wherefore (saith he) did he not rather say, by reason of the Baptism, wherewith you are washed, if it be not this, that it is the word that washeth in the water? That Baptism is consecrated and hallowed by the word? Take away the word, and what is the water but water? The word is put unto the Element, and it is made a Sacrament: for this is also a visible word. From whence cometh this great force & power to the water, that it should by touching of the body wash the soul, but in that the word maketh it such? And that not because it is spoken, but because that it is believed: for in this same word, the sound which passeth and goeth away, is one thing, and the sound which abideth & stayeth within is an other thing. Read the Apostle, and see what he addeth thereto, to the end that he might sanctify the same, making it clean by the washing of water, in the word: washing should not be attributed unto this liquid and fluent Element, if there had not been added thereto; In the word.  
And notwithstanding, all that which God setteth before us in the Sacraments, 
Faith receiveth and taketh hold upon the Sacrament.  sanctified through his word, is unfruitful and unprofitable unto us without faith, for by faith alone, it is made appliable & apt to be received of us. Whereupon also we said: that the grace offered to us therein, is received by the faith of the faithful, as the sign is received of his hand. For the Sacraments give not faith: faith receiveth them, & they increase it. Even as the word of God being outwardly heard, giveth not faith, but faith receiveth & nourisheth it: faith, I say, begotten in us by the word, not that which beateth our ears, but by the inward, which knocketh at the door of our heart, in the efficacy and powerful working of the spirit. So was Circumcision given to Abraham, not to the end he might have faith: but, for a seal of the righteousness of faith (saith the Apostle) which he had had in the time of uncircumcision. And S. peter, Repent & be baptized, 
Rom. 4.  for the remission of your sins. And the little children, or their fathers for them answered therein, Credo: for that the Sacraments are ordained for the faithful, not to the end they may believe, but because they do believe; not to the end they may be received into the covenant of God, but in token that they are received thereinto already: as meat unto men, 
August. Sentent. 338. & in joh. tract. 26. de civit.. Dei. l. 25. c 25.  not to the end they might learn to eat, but to the end, that eating they might be fed & nourished. This is it which S. August. saith, That for to be a receiver of the thing, that is to say, of the grace of the Sacrament, it behoveth to dwell in Christ, and to have Christ dwelling in him: It is requisite to be members of his body, that is to say, incorporated into him by faith: that whoso disagreeth, or is at discord with him, though he should daily receive, receiveth not any thing but the bare sign: Sacramento tenus (saith he) non re vera, sacramentally, not really, the Sacrament, 
Chrysost. in r. Cor. 11.  and not the thing of the Sacrament. And Chrysostome; The more he receiveth the sign, so much the more he purchaseth to himself condemnation: As (saith he) the condemnation of men is grown hereof, namely, that God hath manifested himself unto them in the flesh, etc. And S. Basill: 
Basil. in psalm 33. August. count Maxim. l. 3. c. 22. That the changing of the names maketh no change in the signs.  The inward man hath also his mouth, by means whereof it is fed and refreshed, by receiving the word of life, the bread that came down from heaven, etc. And S. Augustine giveth us the reason thereof: Because (saith he) that men give the Sacrament, but God the only searcher of the heart giveth the thing of the Sacrament.  
The fourth: That this commutation and exchange of names, doth not force upon the Sacraments, a commutation of the signs or elements in their nature, but only in their use: Otherwise, contrary to the doctrine of the●e fathers, they should be the same thing unto all men, as well the miscreant and unbeliever, as unto the faithful, and to the hypocrite, as unto him that truly repenteth, etc. It being impossible that Christ, the truth and substance of the Sacraments, should be received but unto life: although the Sacrament, that is to say, the signs, may be received of many unto condemnation. And indeed, none of the fathers ever said, that Manna was converted and turned into the flesh of Christ: or the water of the rock, yea the water of Baptism, into his blood: notwithstanding that Saint Paul hath said: That our fathers did eat the same meat, and drink the same drink that we, that is to say, Christ: That the first of the old writers have acknowledged that the true Israelites did eat the flesh of Christ in their Manna, and drunk his blood in the rock: That we all agree together, that in Baptism we are washed from our sins in the blood of Christ, no less truly than our bodies are washed with water. 
August. in ser. ad Infant. citatur a Bed. in 1. Cor. 10. Theodoret in Dial. 1.  And likewise that S. Augustine saith: That we must not doubt at all, that the faithful in Baptism, are made partakers of the body, and of the blood of our Lord, notwithstanding that they depart this life, before they have eaten the bread, or drunk the Cup, etc. Because said Theodoret heretofore unto us: That this commutation of names, is to point out unto us the truth of the Mystery; not for that there is any change made therefore in the nature of the signs, but because that grace is added and put to them. And this is the cause why the ancient fathers, 
The difference betwixt mysteries and miracles.  do call the Sacraments Mysteries and not Miracles. In divine Mysteries, the grace of God is hidden: in Miracles, it is manifested and revealed. Miracles are wrought to move the unbelievers, to convince them in their own understanding, and (very often) to leave them unexcusable, through the clearness and evidentnes thereof: Mysteries are reserved for the faithful, at least for those that are reputed such, to seal up unto them their salvation, to stir up their faith, & to raise them from natural sense and understanding to the spirit; from an opinion to faith; and from the earth unto heaven, etc. And therefore we see not, that ever the Scripture doth lead us to observe and mark any miracles in the signs of his Mysteries, notwithstanding that it is a duty to be most carefully discharged, to publish & set forth the marvelous works of the Lord in the church. It teacheth us the famous and worthy passing of the destroying Angel over the houses of the Israelits, without touching of them. The lamb was the memorial thereof, and that so clear and evident a one as that it was called by the name of the Passover itself. In this passing over then, there is pointed out unto us a miracle, namely in the difference which the Angel made betwixt the Israelits and the Egyptians: and in the lamb it recommendeth unto us a mystery. So likewise of Manna, & the rock: in that the one was reigned, & the other dissolved into water, it is a miracle: but in that they feed & quench the thirst of the true Israelits spiritually, there lies a mystery. And of the water converted into wine in Cana, S. john maketh mention unto us of a miracle: Of Iorden turned daily into blood, by reason of so many persons, as daily confessed their sins, and were baptized, how much more famous had it been and worthy of renown? And yet this was no miracle, but a mystery. Very excellently thereforefore hath a certain schoolman said: That we must not look for miracles, 
Aegyd l. 2. examer. c. 13.  but where they are: That where and so oft as ever we can discharge and free the holy Scriptures, by the things that we naturally see, that there and so oft, we ought not to have recourse unto the power of God, nor unto miracles. Now we may free them most easily, when we understand mysteries, mystically; Sacraments, Sacramentally; figures, figuratively; 
Chrys. in joh. c. 6. ●om. 46.  spiritual things, spiritually, etc. Chrysostome saith; What is it to understand things carnally? Simply, according to the letter, without conceiving and taking any further thing to be meant and contained therein. But it is requisite (saith he) to consider and look upon all mysteries, with inward eyes, that is to say, spiritually. And as we conceive them spiritually, even so we receive them in like manner, namely, by faith. For saith he, 
Idem in c. 11. ad Hetr. hom. 21 Theophyl. ibid. Theod. dial. 1. Tho●●. 3. part. sum. q. 78. art. 2.  We think that the things that rest in hope, are without substance: but faith giveth them a substance; and yet not as though it gave them any thing more, but because it becometh unto them, their very essence and being, etc. Theodoret; The things that are mystical, are spoken mystically, and the things which are not known unto all, are openly declared. Thomas likewise; The word of Christ worketh effectually, and Sacramentally: Sacramentally, that is to say, (saith he) according to the force of the signification.   

CHAP. II. That the doctrine of the holy Supper must be examined by the rules above handled, as also all that which is delivered of all other the Sacraments, as well of the old as of the new Testament.  
NOw we are for the most part of this mind; that the rules above named, may be practised and used in other Sacraments: but our Adversaries will not agree that they are so, in the explication and vnfoulding of the doctrine of the holy supper: and therefore we are consequently to see, if the holy Scriptures and the writings of the Fathers do tolerate and admit: yea or rather necessarily press and urge, that the doctrine of the holy supper be examined and tried by these same rules: which we reduce into a few words, in these manner of terms: That a Sacrament is a visible sign of a thing, that is to say, of an invisible grace: That the sign and the thing are Correlatives, and that therefore the one is not the other: That the sign is given by the Minister or Pastor, but the thing by God alone: That the sign is received by the hand, both of true believers and hypocrites, but the thing by faith, of the believers only: That the likeness, that is betwixt the sign and the thing, hath caused the name of the one, to be attributed unto the other, that is to say, the name of the thing to the sign, but that thereiss not therefore any changing of the one into the other, neither by way of miracle, nor yet of any supernatural work, etc. but only of names, the more plainly to point out the mystery: That Sacraments and mysteries have one proper style, which must be understood, mystically and Sacramentally, etc. which hath been verified and approved, in all the other Sacraments, as well of the old Testament, whereof the Apostle saith: That our Fathers did eat the same mere, and drink the same drink; as also in Baptism, a Sacrament of the new Testament.  
Let us come therefore unto the holy supper of our Lord. We believe that in it, 
In what sort a●d manner the faithful communicate and receive the lords supper.  the believer receiveth, drinketh & eateth, not only bread and wine, but also the very flesh of Christ, and the true & very blood of Christ: the flesh, given for the life of the world; the blood shed for the remission of our sins. That it is not more true, that the bread is broken, and the wine powered out, or that they become nourishment unto our bodies, for the sustaining of this frail and brittle life, than it is true, that the flesh of our Lord is broken, and his blood shed for us, and that they become nourishment for our souls (dry and barren that they are of themselves, but watered and altered by his righteousness) to nourish them unto eternal life. Much more than whereas the bread and wine are turned into our substance, by the operation of our natural heat, to be incorporated into us; do the flesh and blood of our Lord, by the operation of the holy Ghost, incorporate us more and more into him; we communicate his substance, and in the same, his life, and all his benefits, as members of Christ, bone of his bones, and flesh of his flesh, to be crucified, justified, sanctified, and glorified in him, insomuch that our heat being more strong than the bread and wine, doth turn and alter them into our substance; the holy Ghost being stronger and more mightier than we, doth convert and turn us, both to him, and into him. And by that means we receive not only Christ, really and substantially in the holy Supper, celebrated according to his institution, but we are wrought into one body, more and more amongst ourselves, of which body he is the head, and we the members: the faithful I mean, that draw their spiritual life, the sense, motion and spiritual action of their souls from him, a lively and quickened body by his spirit, one together by him, one by his grace, with him. And thus have both the holy Scriptures, as also the old writers spoken and written.  
Our Lord saith, 
According to the holy scriptures.  He that cometh to me, he that believeth in me, he that eateth me, be that eateth my flesh, and drinketh my blood, dwelleth in me and I in him, he hath eternal life: he liveth through me; I will raise him up again at the last day. etc. This manner of communication & participation, ceaseth not spiritually to be performed and effected without the Sacrament: but our Lord, as helps unto us against our infirmity, hath provided and appointed these Sacraments for us: in the eating and drinking whereof, it pleaseth him to set out unto us the certainty of this spiritual life, which is in his body and blood: and that as verily as the corporal consisteth in the bread and wine. And as for the bread he hath said of it, 
john 6.  This is my body: But my body (saith he) which is given for you: That body whereof he had said in Saint john: My flesh is meat in deed: That flesh whereof he had said: The bread which I will give you is my flesh, and this I will give for the life of the world. For this body, this flesh, do nothing avail us, save in that they are given and delivered for us, for the remission of our sins, and for the redemption of our souls. And therefore he expoundeth himself unto the Capernaites. The flesh profiteth nothing: the words which I speak unto you are spirit and life. Of the Cup also he hath said: This is my blood, the blood of the new Testament, etc. And in another place, This Cup is the new Testament in my blood: Not of his blood only, but also of the Cup, to the end we should not stay ourselves, or rest in the elements of this Cup in deed, which he was to drink for us: even in the elements of that bitter death, whereof he had said: Let this Cup pass from me: For this Cup, this Passion, is the new Testament, the new covenant of God with us. And in my blood (saith he) which is shed for you. For the blood of our Lord entereth not into our stomachs, neither yet is it shed or powered into our bowels and entrails: for to what end should there be any such thing done and acted in this Sacrament, where the question is of the nourishment of our souls, and of a feeding unto eternal life? This blood likewise simply considered, maketh not for the profit of our souls: neither as it is blood, neither as yet, in that it is the blood of Christ: but herein only, for that it is the blood of Christ crucified for us: the blood of the son of God shed for the remission of our sins, and for the salvation of our souls. To eat this flesh, to drink this blood, is to draw by faith, our spiritual life, out of the fountain of his flesh broken for us: of his blood shed for us: of Christ the son of God crucified for us. This is to live by him; this is to live in him; this is to be with him; that is to say, to live by his righteousness, whereas we die by our own sin: by the redemption which he hath wrought, where as we lay in bondage and thraldom: and finally to be justified by him, and sanctified in him, that so we may be quickened and glorified also in him.  
Neither have the ancient fathers otherwise understood this communicating of Christ. Saint Cyprian; Our conjunction with Christ doth not make any mixture of persons, 
According to the old writers Cypr. de Caen. Dom.  it uniteth not substances: but it effecteth a fellowship and correspondency in affections, it bindeth the wills together by a firm and faithful league, etc. He had said, that if we eat not his flesh, etc. we shall not have life in him. Teaching us by a spiritual instruction, and opening unto us the spirit, to the conceiving of so hid and secret a thing, to the end that we might know, that our abiding in him, is an eating of him: and our incorporating into him, a drinking of him. And all this is wrought by our submitting of ourselves in obedience, joining of ourselves unto him in will, and uniting of ourselves unto him in our affections. Wherefore the eating of this flesh, is a greediness, or a fervent desire to abide and dwell in him. As by eating, and drinking, the substance of the body liveth and is nourished: even so the life of the spirit is nourished by this proper nourishment. For look what eating is unto the body, the same is faith unto the soul. And look what meat is unto the body, the same is the word unto the spirit, accomplishing and working for ever, and that by a more excellent power and efficacy, that which carnal nourishment worketh but for a time, etc. And again, In the celebrating of these Sacraments we are taught, to have the Pastion always in our remembrance. Again, We are made of this body, that is to say, of the body of Christ, in as much as by the Sacrament, and the thing of the Sacrament, we are joined and knit unto our head. Now it is most certain and true, that such do live, as touch the body of Christ. Saint Hilary, These things taken and drunk, 
Hylar. de Trinit.  that is to say, the bread and wine, do cause and bring to pass, that Christ is in us, and we in him. Not verily, as he there teacheth, that his body entereth into ours, but by a similitude drawn from nature: for that we are joined together, as members to the head, to his humane body, holy and glorious. And this union is wrought by the faith of the death and passion of the Lord, in his spirit. Saint Augustine: 
August. Ep. ad Iren. De Consecr. D. 2.  Christ is the bread, whereof who so eateth, liveth eternally: and whereof he hath said: And the bread which I will give, is my flesh, which I will give for the life of the world. He determineth and setteth down how he is bread; not only according to the word, by the which all things live: but according to the flesh, taken for the life of the world. For man which was dead in sin, being united and made one with the flesh which is pure and undefiled, and incorporated into the same, doth live by the spirit of Christ, as a body liveth by his soul: but he that is not of the body of Christ, doth not live by his spirit, etc. Of this body Christ is the head: 
Idem Ep. 57 ad Dardan.  the unity of this body is recommended unto us, by this sacrifice, etc. By our head we are reconciled unto God: because that in it is the Divinity of the only begotten Son made partaker of our mortality, to the end that we might also become partakers of his immortality. Again, 
Idem de civit. Dei. l. 21. c 25. Compage.  He that is in the unity of this body, that is to say, in the conjunction and setting together of the members of Christ, of the Sacrament of whose body the faithful in communicating, are accustomed to receive from the Altar, may truly be said to be such a one, as eateth the body of Christ, and drinketh his blood. And those on the contrary, that are not his members, cannot eat him. For he hath said: He that eateth my flesh, & drinketh my blood, he dwelleth in me, and I in him. Who so therefore dwelleth not in me & I in him, cannot eat my flesh, nor drink my blood: he eateth it, Sacramento tenus, and not re vera, that is to say, he taketh and receiveth but the sign, and not the thing. For saith he, They which abide not in him, are not his members. And in an other place, Seeing he hath recommended unto us the eating of his flesh, etc. that is to say, our abiding in him, 
Idem in joh. tract. 27.  and his in us; now we abide and dwell in him, when we are his members, and he in us when we are his temple. Which thing is much more clearly laid out by Christ himself; I am the vine and you are the branches, etc. The branches suck their life out of the Vine, not to the end verily, that they may be branches; but because they are such already, and yet in so sucking, they become more fair and beautiful branches: even so the faithful do eat Christ in the Supper, not to the end that they may become his members, but because they are his members already: and to the end, that in deriving and sucking their life from him, they may become the better growing and thriving members. Saint Chrysostome: The bread which we break, 
Chrysost. in 1. Cor. c. 11.  is it not the Communion of the body of Christ? Why did not the Apostle as well say, participation? Because that he would declare and point out some further matter, and show the great and close conjunction. For we do not communicate only, for that we receive and are made partakers; but for that we are united and made one: for as this body, which he hath once taken upon him, is united unto Christ; so by this bread we are united and made one with him, etc. For (saith he) what signifieth the bread? The body of Christ. And what are they made which do receive it? The body of Christ, etc. Whereby we learn, that the Communion is not a carnal eating, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but a coherence and uniting of the faithful unto the body of Christ, which could not be better represented, then by eating, which is the most strict and unseparable way, 
Leo. ad Cler. & pleb. Constant.  whereby one nature may naturally be joined unto another. Leo the first to the same sense; This is so currant in all men's mouths, as that the very children cease not to speak amongst the Sacraments of our common faith, of the truth of the body and blood of Christ: seeing that in the mystical distribution of the spiritual food, it is both given and taken: to the end that receiving the efficacy & power of the spiritual meat, we may be translated and changed into his flesh, who became our flesh, etc. that is to say, let us be fed of him, as it hath been said; as flesh of his flesh, and bone of his bones, etc. Wherefore to eat the flesh and to drink the blood of Christ, is to fetch and suck our spiritual nourishment from him; and that from him dead for us: to the end that the similitude may have his full course, as the corporal man draweth not forth the means of the maintenance of his life from things, any otherwise then by the dying for the same. To be bidden unto this banquet and eating, is to be exhorted to maintain and cherish our conjunction with Christ, and our life in Christ by the continuing of this nourishment: and this conjunction with Christ worketh a conjunction amongst ourselves, as members of one and the same body, 
The conjunction and union of the faithful amongst themselves in the holy Supper. 1. Cor. 10.  which is more and more nearly and closely wrought in the holy supper, which S. Paul expresseth in these words: We which are many, are one only bread, and one only body, for we are partakers of one and the same bread, etc. that is to say, sucking the juice of life from one and the same Vine, we are quickened by one and the same spirit, etc. which is the second end of the Lords supper, but yet depending upon the first, in as much as we cannot be joined by faith to Christ, except we be also united and joined by love and charity unto our brethren. Ignatius making this conjunction plain, saith: There is but one flesh of our Lord jesus, and one blood of his shed for us, one bread broken for all, 
Ignat. ad Philadelph. Iren. l. 3. c. 10.  and one Cup of the whole Church. Ireneus; The Lord promiseth to send the comforter, that is to say, the holy Ghost. For as of dry Corn there cannot be made any paste, neither yet any bread without liquor, so we cannot of many be made one in Christ, without that water which is from heaven.  
Saint Cyprian; 
Cypr. l. 1. Ep. 6 ad Magn. & l. 2. Ep. 3. ad Caecil.  When as our Lord calleth his body bread, made into dough by the mixing together of many grains, he showeth that our people, the image whereof he resembled, is united together and made one. And when he calleth the wine his blood, pressed out into one from divers Grapes, be signifieth in like manner our flock joined together and made into one by the mixture, Adunate multitudinis, of an united multitude. Now this union said Ireneus, as it is spiritual; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. August. de Consecr. D 2. c Queen a passus. Ep. 57 ad Dardan.  so it is wrought by the spirit. S. Denis: The Minister (saith he) uncovering the bread that is covered and undivided, and parting it into many pieces, and distributing the Cup unto all, multiplieth and distributeth the unity mystically, etc. Saint Augustine; And you (saith he) are there at the Table, and in the Cup you are with us. Again; Christ is the head of this body: This is the communion which the members have with the head: The unity of this body is recommended unto us by our sacrifice: this is the communion of the members amongst themselves. Being the same that the Apostle hath signified, saying; We are all one bread and one body, etc. Chrysostome; What do I speaking of Communion: we are the body itself. For what is the bread? 
Chrysost. in 1. Cor. 10.  the body of Christ. And what are they made which receive the same? The body of Christ: not many bodies but one body. For as the bread is made into one lump, by the kneading of many grains together, and that in such sort as that they are not apparent, or to be discerned, notwithstanding that they be there, neither yet any manner of distinction to be made of them, by reason of their incorporation: even so are we all incorporate, both amongst ourselves, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as also with Christ: for we are not nourished and fed, this man of one body, and that man of an other, but all jointly of one and the same. These are then the two principal ends of the Sacrament, even the growth and helping forward of our unity with Christ our head; and of our unity with the brethren, which with us do make one body in him: which cannot be accomplished more effectually, then by the remembrance of the death of Christ, which stirreth up in us a love towards him, who hath loved us so much, as to give himself to death for us: even that death which was due and justly belonging to sinners, etc. So that we not being able either to live or die for any his emolument or profit, (for what good can there arise from us to him?) we are incited and stirred up to live and die for his body which is the Church: and not to spare any thing that is in us, no not our own blood, for the edifying of the same, or for the good and salvation of our brethren, either begotten of, 
Basil. de Baptis. & in Moral.  or redeemed by the same blood. And this is the cause why Saint Basill saith: What profit is there in these words, Take, this is my body? To the end that drinking and eating, we may evermore be mindful of him, which is dead and risen again for us: Who so calleth not to mind this remembrance, is said to eat unworthily, etc. And in another place; What is the duty of such as eat the bread, and drink the Cup of Christ? Verily (saith he) to keep the remembrance of him which is dead and risen again for us perpetually, etc. Seeing, saith likewise S. Ambrose: 
Ambros. de iis. qui mist. intiantur. c. 3.  That the Sacrament serveth not for any use unto salvation, without the preaching, that is to say, the remembrance and commemoration of the cross of Christ.  
And hitherto it may be, that both we and our adversaries are of one mind, in as much as we, both the one and the other say: That the body and blood of Christ are in the Supper, celebrated according to his institution: and are truly and verily drunken and eaten in the same, by the faithful members of Christ, in assurance of remission of sins and eternal life. But the difference and disagreement betwixt us is: 
Wherein the main difference lieth.  for that we say, that they are received in the supper of the Lord, with the Sacraments of the bread and wine: They under the accidents of the whiteness, roundness, etc. of the bread; and under the redness and moisture, etc. of the wine: the substance thereof being (at the very instant of the uttering of the words by the Priest) quite vanished and become nothing, that so there may be place made for the body and blood; yea, converted and turned into the body and blood of Christ, which they call Transubstantiation. Again; that we say, that the body and blood of Christ, the nourishment of our soul, which is spiritual, are communicated with us by the efficacy and power of the spirit of God, and received of us, in like manner spiritually, and by faith: They, that they are given by the hand of the Priest, under the accidents of bread and wine, and converted into flesh & blood, by the pronouncing of the words, which they call Sacramental; received into the mouth, and swallowed down into the stomach corporally, and really, etc. and that not of the faithful only, but of all both good and bad which receive them, etc. So that the question or controversy betwixt us is not: Whether there be a communicating of the body and blood of Christ in the holy supper: but How. And this (How) is not raised by us, 
It proceedeth of the curiosity of our adversaries.  neither yet by our incredulity or curiosity, but by our adversaries, who in stead of resting themselves in the simplicity of the old writers, have so curiously pried into the same, as that they have wrapped themselves in an infinite sort of absurdities; thereby causing doubts to arise: yea and doubting themselves also of, (If) in stead of making it plain unto themselves and others, of the manner How. Verily Saint Cyprian saith: That it is an Apostolic thing, and appertaining to the sincerity of the truth, to declare how the bread & wine, are the flesh & blood of our Lord. Saint Augustine likewise feareth not to demand, How the bread is made the body of Christ, seeing that our Lord in the day of the Ascension, carried up his body into heaven. But he hath also given us rules, by which these kinds of speeches ought to be expounded. But this holy scanning and sifting out of the truth, is very far from the profane curiosity of our adversaries: they seek the deciding of the matter, in the nature of the Sacraments, by comparing of Scripture with Scripture, and by the analogy of faith, and of the Creed; according to the true and undoubted rules of Divinity: but these our adversaries by destroying of the Sacraments, the nature of Christ, and the Articles of our faith, our only Divinity; by destroying also the Laws which God hath set in nature, by a false kind of Philosophy. So deeply have they delighted and rooted themselves in an opinion, contrary to faith in the flesh, which profiteth nothing, contrary to the word, which is spirit and life, and in the letter which is dead and killeth, contrary to the spirit which is living and quickening.  
They say; 
The literal sense neither can nor aught to be followed always.  what is there any thing more clear or plain: This is my body; this is my blood? But again, is there any thing more plain, The rock was Christ? And of circumcision, This is my covenant? Again, The Lamb is the Passeover? These bones are the house of Israel? john is Elias, I am the true Vine, I am the bread of life, which came down from heaven? etc. And if the plainness and clearness of places should be tied unto the words, and not to the sense and meaning; than what clearer places can there possibly be then these: Let us make man according to our own image and similitude? And the Anthropomorphites have hereupon concluded that God hath the shape of a man. 
Genes. 1. Luke. 22  Who so hath not a sword, let him sell his Coat and buy one: And what then saith Origen; Shall the Bishops put their hand to the sword thereupon? I and my Father are one: And Sabellius hath concluded thereupon; that the Father hath suffered in the flesh. I am the bread of life: 
August de civit Dei. l. 21. c. 25.  he that shall eat this bread, shall live for ever. And in S. Augustine's time there were that taught hereupon, that if a man had communicated at the Lords supper, how be it he should afterward renounce the Christian profession, yet he could not possibly perish and fall away for ever. Wherefore as oft as ever we shall read such places, we ought always to remember and call to mind these rules: The good and prudent Reader (saith Saint Hillarius) doth look for the understanding of that which is said; 
Hilat. de Trin. l. 1. Hieronym. in Mat.  not by fetching it from any prejudicate opinion of his own, but from the cause of that which is said. And S. Jerome; The discreet Reader is very careful to keep himself evermore from all manner of superstitious understanding: he frameth and squareth his sense and understanding according to the Scriptures, 
August. count adverse. leg. & Prophet. l. 2. c. 9  and not the Scriptures according to it. And Saint Augustine handling this same matter; One piece of Scripture must be expounded by an other: and all the holy Scriptures according to the soundness of faith: if we expound any thing done or spoken figuratively, it standeth us upon to see that such expositions be drawn wisely and not negligently, from other things and words, which are contained in the holy writings. But above all we have to consider in the matter of the Sacraments, what a Sacrament is, and in the matter of the holy supper, that therein is handled the most excellent of all the rest, that is to say, a great mystery, a profound and high secret: and that so soon as we hear the word Sacrament, we must lift up our spirits from the beholding of these outward things, to the apprehending of inward things from the skin to the marrow, and from of the earth up unto heaven: observing the nature of the mystery, the signification of the word, and what the thing doth permit & suffer; what the letter saith, and what the meaning of the spirit is.  
Thus, 
These words, This is my body, cannot be interpreted without a figure.  This is my body, according to their sense and construction, what shall it signify? Hoc, this; If it be meant of the bread, than it must be thus taken: This bread is my body. But this is not their meaning: for they confess that it cannot be two substances at one and the same instant. And when two chief and primary substances, that is to say, two judividua, as the Logicians call them, are called the one by the name of the other, there must of necessity be included a figure: but this they will not yield unto. Furthermore they do not pretend that it is the body until the last word be uttered: and we are as yet but in the very first. And in the mean time then, shall it not be the same which our Lord took, blessed, broke, and gave to his Disciples, that is to say, bread? What shall then this hoc make? The accidents of bread without the subject, namely, whiteness, roundness, & c? And what manner of speech were it to say? The accidents of bread are my body, which is given for you: or else their Individuum vagum, and vage determinatum: This I cannot tell what, in the air, which they can neither name nor point out so as that it may be comprehended: How it may be bread in the beginning of the uttering of the words, and his body in the end. What a number of obscure and strange figures: to how many contradictory designments and devices are they driven, and all to avoid one clear and manifest figure, and that such a one as is very often and familiarly used in the Sacraments? Afterward, This is my blood. What shallbe the meaning of this Hoc in this place? It is said, that taking the cup, he blessed it and said; Drink ye all, Bibite ex hoc omnes. This Hoc then is the cup whereof he saith, This is my blood. But can it possibly be, that the cup should be called blood without a figure? seeing that according to their own assertions, it is the wine and not the cup? It followeth, Est: This is (say they) a verb substantive. Let it be granted, but is it therefore a verb transubstantive? This is my body, that is to say, This is made my body: It is substantially turned, it is transubstantiated into my body and blood? This is their meaning, and they call this word in their affected terms and gibberish, an operative and practic Est. But if it be understood of the bread, then what figure is it? And how will their fond devised fantasy stand, sith they hold, that the bread is not changed or turned, but becometh nothing, to the end it may give place to the body? And what show of any figure will there then be here? Hoc est, that is to say, this Vagum Individuum, which hath no name, is transubstantiated into his body. And if it be wandering and unstable, it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it hath not any substance: Or else, This bread is become nothing, to give place to the body, etc. But this word, Est, may it be expounded by the word Fit, factum est, convertitur, transubstantiatur, it is made, turned, transubstantiated? Yea and also by Fiat, convertatur, transubstantiatur; that it may be made, turned, & transubstantiated, without a figure? yea and which is more, without any contradiction? And of the cup particularly, without acknowledging that it is transubstantiated? But this they do not admit. Let us proceed: Take, eat, but what? Accidents? but they are no proper objects for the teeth to be occupied about. The body of Christ then? But as they say themselves, it is not as yet there. And then it is not chewed there, it is not there broken. What shall then the meaning be of this word eat? But to endeavour to eat, to make semblance of eating? etc. But how much better had it been to have expounded this place by the nature of other Sacraments? whereof it is said: This is my covenant: as here, This cup is the new Testament in my blood; This is the blood of the new Testament, etc. all coming to the same sense. Again, The rock was Christ, I am the bread of life: as here, The bread is my body, the cup is my blood. To expound it I say by jesus Christ in S. john: My flesh is meat in deed, and my blood is drink in deed: Where in plain terms he referreth us unto his death, when he saith: Which I will give for the life of the world: As also here, Which is given, which is shed for you. But, saith he to the Capernaites; The words that I say unto you are spirit and life. And therefore some are of judgement, that this whole speech of his was nothing else but a resolved and purposed Commentary, and a preparative to the right understanding of the holy supper. And finally to have expounded it by Saint Paul: Who giveth unto us, that which he had received of the Lord. But what? Accidents? No, but bread; As oft (saith he) as you shall eat of this bread, and drink of this Cup, etc. And he goeth over this word bread five times, and that after the words of Consecration as they call them: and yet notwithstanding, The body of the Lord, etc. For, Whosoever eateth (saith he) of this bread unworthily, eateth his judgement, is culpable of the body and blood of our Lord, etc. As if a man should say, Reus Maiestatis, guilty of high treason against the body of Christ, because he hath abused his Sacraments unto death, which were ordained for him unto life. And what is there more ordinary in the Scripture, then to use the words of eating & drinking spiritually? As where wisdom itself saith: Such as eat of me, 
Ecclesiast. 14. john 7.  shall further hunger after me, and they which drink of me, shall still thirst after me: Where our Lord the true and essential wisdom crieth; If any man thirst, let him come unto me and drink. And particularly in the Paschall Lamb, a figure correspondent to the holy supper, were not these very words which they call Sacramental; Verba inquam concepta: This bread is the bread of misery, which our Fathers did eat in Egypt: He that is hungry, let him come and eat etc. But the absurdity of this pretended literal construction, and yet altogether figurative, improper and very strange, shall be better known by the touch and trial of the same, where we shall see, how that it destroyeth the nature of all the Sacraments; of those of the new Testament, yea even the supper celebrated by our Lord with his Apostles: how that it destroyeth the human nature of Christ, and offereth violence unto his divine nature, and in a word how that it overthroweth the analogy of faith, the consent of the holy Scriptures, the Creed of the Apostles, together withal the rest of the most firm and infallible points of Divinity, which we purpose to handle briefly from point to point.   

CHAP. III. That the interpretation and Exposition which our Adversaries make of the words of the holy Supper, doth overthrow all the foundations of the Christian faith, as also the nature of Christ and of his Sacraments.  
FIrst and principally, 
That Transubstantiation doth destroy the nature of every sacrament.  Transubstantiation destroyeth the nature of every Sacrament: for every Sacrament consisteth of a sign and a thing signified, both which abide and continue whole and entire, in such sort as that it is not possible, that the one can be the other, neither any part of the other: and notwithstanding they depend the one upon the other; they cannot be well weighed and considered the one without the other. But it destroyeth the nature of the bread, 
In the sign.  the sign and seal of his body; the nature of the wine, the sign and seal of the blood of our Lord, either by changing and altering of them; or else by making them nothing worth; or by reducing them, as others say, into the first matter, from substances into accidents contrary to all nature, yea contrary to the Law of the Sacraments itself, which made choice of signs, proportionable to the things signified: as they reigned Manna, to the bread of life which came down from heaven: Water which washeth away corporal spots, to the righteous blood, which cleanseth and taketh away the spiritual; bread and wine which nourish and maintain this life, to the body and blood of Christ, which do sustain and feed us unto eternal life. Roundness, whiteness, moistness, and redness, which they give us for signs, what analogy have they with the spiritual nourishment? Or the accidents with the substance? And in stead of deeper and deeper settling us in faith: what is it that they are able to beget in us but new forged opinions, and vain fantasies? Let us take from Baptism, water, the sign of this living water of the holy Ghost, which washeth our souls: 
Mich. 7.  yea, saith the Prophet, which drowneth and swalloweth up our iniquities, and what manner of doctrine remaineth there behind. Take away bread in the holy supper, 
Nehem 9 Psalm 70. john 6. Apocal.  the sign of that bread of heaven, of the bread of life, which giveth life unto the world: Wine, the sign of the blood of the Lamb, wherein we are to wash our garments, wherewith we likewise comfort our souls, both the one and the other signs of our union, in as much as they are made of many corns, kneaded and trodden out into one, and what doctrine or instruction will there be then left for us behind? What proportion is there betwixt these accidents and our life? Not that verily of our soul only, but that also of our body?  
In the second place, 
In the thing.  what shall I say of the thing signified? How do they handle it? The thing signified, is the body & blood of Christ, it is Christ himself. But wherefore was he given in the holy Supper? Verily saith he, To give life unto the world. And to what world? Verily, unto them whom he hath drawn out of and saved from the world: To them saith he, Which believe in him, which abide in him: To them saith the Apostle, In whose hearts he dwelleth: To them saith S. Augustine, Which are his members, and not to any others. What injury then and wrong doth Transubstantiation offer unto our Lord, unto this precious pearl of the Gospel, which giveth the same to hypocrites and unbelievers, which casteth the same to Dogs and Swine, in such sort as that they regard or look after nothing else, but that they have a mouth to cast it into, and a stomach to swallow it down into? Can these courses be maintained either by the scriptures, or yet by the old church? we say of every Sacrament, that the sign which is called ordinarily the Sacrament, may be received of all, but the thing of the Sacrament, res Sacramenti, of the faithful and believers only. And as for that due regard and consideration which is to be had of the holy Supper, the word of the son of God, is expressly laid down concerning the same. This is my body which is given for you, my blood which is shed for your sins. He giveth them not for meat and food, but to such as for whom it is shed, as for whom it is broken, that is to say, which are effectually redeemed, and by consequent his members. And thus saith Origen; 
Orig. in Mat. c. 11.  That of this true and very meat, of this word made flesh, no wicked or ungodly man can eat: because (saith he) that it is the word, and the bread of life: because that he that eateth this bread, liveth for ever. Saint Cyprian: 
Cypr. l. de Caen. Domini. August. tract. 26. in jon.  That although that the Sacraments be suffered to be taken and handled by such as are unworthy, yet they cannot be partakers of the spirit, that is to say of grace. And Saint Augustine: That the signs are common to the good and evil, but the thing proper unto the faithful alone: That although they shut up within their teeth tantae re● Sacramentum, that is to say, the sign of so excellent a thing; 
Idem de civit. Dei. l. 21. c. 25. In scent Prosper. 318. tract. 59 in job.  yet they eat but their own condemnaion: That none abide in him, but such as believe in him, that such as abide in him, eat him, that the rest eat Sacramento tenus, non re vera; the sign, not the thing: That the Apostles did eat panem Dominum, the bread which was the Lord: but judas the bread of the Lord against the Lord, etc. Although Saint Hilary say, that he communicated not at all: and the Canon Qui discordat, drawn out of Saint Augustine is clear and evident therein. Whereas on the contrary, it should prove most plain and manifest, that if their opinion take place, that the unbelievers and hypocrites shall receive the body of Christ, Christ shall dwell in their bodies corporally such as are dead in their sins, shall receive the bread of life, and in it eternal life? Thus than they destroy the Sacrament of the Supper, both in the thing, and in the sign, prostituting holiness and sanctimony, unto the profane, casting the children's bread unto dogs; and bestowing the spiritual life upon the unbelievers. In the signs causing them to cease to be substances, and signs of a most substantial substance, turning them into vain and imaginary accidents: accidents subsisting without any subject, and yet having taste, and apt to feed and sustain, and to beget excrements and worms, that is to say, substances: yea and to be turned into ashes, that is to say into matter; (do we consent and agree unto the contradictions contained in these things?) yea and to be bruised and broken in pieces. For if this be not bread which is broken, shall it be the body? They are not able to affirm it: 
john 19 Exod. 12.  The scripture is very clear and plain: His bones shall not be broken. Thus than you see how they go about to make them accidents without any body.  
Thirdly, the nature of one Sacrament is understood by the other. 
It destroyeth the conformity and correspondency that is betwixt the holy supper and the other sacraments.  We have affirmed it heretofore out of the old writers with the Apostle; That in the Sacraments of the old Testament, the fathers received the same meat and the same drink: (and yet notwithstanding without transubstantiation) even Christ. And namely in the comparing of the holy Supper they have ●o understood it. S. Augustine, The same faith abideth, but the signs are changed: There the rock was Christ; here that which is set upon the Altar: There they drunk the water that ran out of the rock; and we, the faithful know that which we drink, etc. And Bertram: They did eat and drink the same meat which the people of the believers doth eat and drink in the Church, even the flesh and blood of our Lord: and infinite others. Let us speak now of those of the new Testament. Of Baptism it is said: Be baptized in the name of Christ for the remission of sins. Of the Supper: This is my body which is broken, my blood which is shed for you, for the remission of sins. Of the one: If a man be not regenerate and borne again of water and of the spirit, he cannot enter into the kingdom of God. Of the other: If you eat not the flesh of the Son of man & drink not his blood, you have no life in you. In a word it is said, that in the one, We put on Christ, we are baptized into his death, established and assured into his resurrection, regenerate, renewed, saved, etc. That in the other; We dwell in Christ, and that we are in him nourished unto eternal life, etc. And Saint Paul seemeth to have joined them together in one verse: 
1. Cor. 12.13.  We were all baptised into one self same spirit, and we have all drunk of one self same spirit, that we might become one and the same body, etc. For the like effects proceeding from the same power, and tending to the same end; wherefore then will we in these Sacraments find out diverse natures? 
Tit. 2. 2. Pet. 1.  And why doth water continue still to be water, and nevertheless, the sprinkling, saith the Apostle, of the blood of Christ, washing unto regeneration and remission of sins, and to salvation, by the operation of the holy Ghost: when as the bread and wine, by the very same, cannot become instruments to nourish our souls with the body and blood of Christ, but that it must first come to pass, that they be made of no reckoning: that the body and blood do enter into, and take possession of their places; and that the nature of all, both words and things, holy and not holy, be turned topsy-turvy? As though the power of God were weaker in the one then in the other. And it is likewise most certain, that there is nothing more familiar amongst the fathers, 
Epiph. count haeres. l 3. c. 2. & in Anchorat. Chrysost. in Mat. hom 83. August. in Io. tract. l. 25. & 26. Euseb. Emiss.  then to reason from Baptism unto the Supper of the Lord. As when Epiphanius saith; That the strength of the bread, and virtue of the water, are made powerful in Christ, etc. And Chrysostome speaking of the Supper, The Lord (saith he) hath not given us here any sensible thing: we must see and look upon the same with the eyes of our understanding, etc. And thus (saith he) by the water in Baptism, which is a sensible thing, he hath given us regeneration, which is a gift apprehended by the understanding. And S. Augustine upon the same matter; The Christian is made fat invisibly, namely in the holy Supper: as also he is begotten and borne again invisibly, namely in Baptism. And Eusebius Emissenus labouring to declare and show what manner of change it is, that is made in the bread and wine, layeth out the same in plain sort, by that which is wrought in the regeneration of man, saying; which continueth, idem & idem, the very same: and yet notwithstanding quite another manner of man, through the growth and increase of faith. Damascene also in like manner, 
Damasc. l. 4. c. 14. D. 2. C. Quia corpus de consecr. & C. utrum.  though one that hath written after the grossest sort in this matter. Gratian likewise in the Canon, Vtrum, which is taken out of Saint Augustine, and many other.  
Certes the Council of Nice saith of Baptism: Our Baptism is not to be considered with the eyes of the body, but with the eyes of the spirit: and so of the Supper. Let not your eyes stay themselves upon these signs, but lift them up on high, etc. And he letteth not to say of Baptism: Seest thou water? consider and behold therein the divine power, which is hid in these waters, full of sanctification, full of divine fire: that is to say, full of the holy Ghost, full of his effectual working, and yet not changed into fire, nor into the holy Ghost: and verily even as little the bread and wine in the holy table, either into accidents, or any other substances; whereof the same Council saith: That we must understand by faith, that we do truly and verily receive the body and blood of our Lord, and that they are tokens and pledges unto us of our resurrection unto eternal life. 
Ambros. de lit qui misty. init. c. 3 & de spir. Sanct. l. 3  Saint Ambrose also is far of from admitting any change or alteration of the water in Baptism, and therefore ceaseth not to say: Thou seest water, and doubtest thou of the mystery? Thou believest the operation, and wilt thou not believe the presence of the divinity and Godhead? From whence should the operation & effectual working of the same proceed, if it were not by virtue of the divine presence? Again, Believe not alone the eyes of the body: that which is not seen at all, is most apparent & clearly seen, in as much as that is temporal; but this is eternal, etc. And therefore S. Augustine saith not; Take away this water, 
August. tract. 80. in joh.  that the blood of Christ may take the place, and enter in stead thereof: but rather, Take away the word of God from the water, and then there remaineth nothing but common water: add the word thereunto, and it will become a Sacrament. And in like manner Tertullian: The holy Ghost cometh down and sanctifieth the water. Saint Basill: The kingdom of heaven is there opened. Saint Chrysostome: I believe in baptising the purgation of the soul, 
Answer to the objection of omnipotenty  by the working of the spirit, etc. And all these notwithstanding, without any the least presupposing of the changing of the water. In the mean time these fellows have nothing to object, or cast in our way, but the omnipotency of God, and that when as the question properly is not of his Almightiness in a miracle, but of his will and pleasure in a mystery. Thus said Praxeas unto Tertullian: Wherefore could not God be father and son also? 
Tertul. count Pra●.  Is it not said, I and the father are but one, & c? Unto whom he answered: The mighty power of God is no other thing than his will: and the unability of God his unwillingness: he could have made and framed man to fly, after the manner of a Kite, but he hath not done it, etc. And this his will we come to understand by his word, whereof it is said: Heaven and earth shall pass; but the word of God endureth for ever. Our Lord hath said: That of stones he is able to raise up children unto Abraham. And who can doubt hereof? And yet notwithstanding I will not therefore believe, if it appear not unto me out of his will, that such or such are raised up or begotten of stones: Neither yet if thou shouldest show me a stone, that it is any child of Abraham's: when as I see not any other thing in it, than the natural shape & figure thereof, neither yet by touching it feel any thing but the hardness, heaviness, and coldness of a stone. For, saith S. Augustine: 
August. in Ench. ad Laurent c. q. de civit. Dei. l. c. 10.  God is properly called Almighty, because he doth whatsoever he will, and because that his will is not crossed, either by the will or power of any other whosoever. But the will of our Lord manifested in his word, is to feed the faithful with his flesh & blood in his holy supper: I will firmly and steadfastly believe that he doth it, and will not thereupon go about to remove or alter either the predicables or predicaments, but will be ready with all humility to subject & apply my reason to his promise, by an obedience of faith. Our adversaries cannot conceive, how he should feed their souls, if he come not nigh unto their bodies, if he be not in their mouths: And how doth the Sun, which is a creature, bring forth, quicken, heat and enlighten things, and that so far off? And he which feedeth us in S. john, without Sacraments, & without signs, 
joh. 6.  why should he come short in the signs & Sacraments? Seeing they afford relief & help for the underpropping of our infirmity, not diminishing or any thing impairing his power? and he that dwelleth continually in the hearts of his children: why should he not manifest the same on some one day more plainly and plentifully? Seeing it is he for certain which hath ordained it, & seeing also that his lodging is therein the better prepared, by our faith by our zeal, and by our repentance. It is a point of deep incredulity & unbelief in us, not to trust him any longer than he is at hand and near unto us: and that he should not be able to do it but by being near and at hand, should argue a certain kind of impotency & weakness in God. And this is that which S. Augustine saith: 
August. in joh. tract. 10.  To the end that no man should deceive himself, in going about to adore the Head in heaven, and to trample upon his feet here on earth, he hath declared and told where his members be: The Head being to ascend up into heaven, hath recommended unto us his members here on earth and so is departed and gone hence, etc. He said from on high unto Saul: Wherefore persecutest thou me? I ascended up unto heaven, & notwithstanding I am yet upon earth: here I sit at the right hand of my Father: there I do as yet endure and sustain, hunger, and thirst, I am a stranger, etc. The head although it be not in the feet, doth yet minister unto them the power of moving: and the Son of God the Head of the Church, shall he not bestow as much upon his members?  
Fourthly, Transubstantiation taketh from us this consolation: 
Transubstantiation depriveth us of the means of doing that which the Lord hath done.  that our Lord vouchsafeth to continue unto us in his Church, the same mystery, which he celebrated with his Apostles: according to that which he said in express and plain terms: Do this in remembrance of me. The efficacy of which words must be perpetual in the Church: That is, that celebrating the same action, and in the same sort, we communicate likewise & are partakers of the same grace, & in the same manner. But if a contrary course be taken, and that to the obtaining of an other kind of grace, and after an other manner, in stead of comfort and consolation, we fall into a doubtful labyrinth: for where is there any institution beside? And where is the word? where is the promise? And what maketh the Sacrament but the word? Whereby are we made partakers of the fruit and effect but by the promise? If we receive not the same thing that the Apostles received, & after the same manner, to what end then should these words of the Lord: Do this, etc. as also those of the Apostle, I have received of the Lord, that which I have given unto you, serve? And what other places are there, whence we ought to learn & take knowledge of the same? But & if it be the very same thing, performed in the same manner: then let us call to mind, that it is a spiritual thing & not a carnal, and to be done after a spiritual & not a carnal sort, by faith and not by the mouth: for he speaketh to them of a body broken for them, which yet was not broken: and of blood shed for them, 
August. in Psa. 33. De Consecr. d. 2. C. hoc. est. ubi Glosa.  which was as yet in his veins: and therefore they did eat & drink, as the patriarchs and Prophets had done before them, spiritualy & by faith. And this is it which S. August. saith, That ●e sus Christ giving the Sacraments of his body & blood unto his Disciples, did carry quodammodo, after a certain manner himself. If he had done it really, the quodammodo had served to no use: for quodammodo (say the Schools) is terminus diminuens, a word of restraint denying the truth of the real presence. 
August Ep. 23 ad Bonifac.  And then if this be quodammodo, it is that which he saith in another place, secundum quendam modum, that is saith he, By the similitude that the signs have with the things: not in very deed saith the canon, but in signification: not verily & truly saith the Gloze, but improperly, that is to say sacramentally. And indeed that which he saith in one place, He carried himself after a certain manner in his hands: he speaketh thus in another place, 
Idem de verb. Dom. in evang. Mat. Serm. 33. Hug. Cardin. in Mat. c. 26. & in Marc. c. 14.  He carried the bread in his hands: in as much as he exhihibited and offered himself under these Sacraments for a spiritual meat and drink unto his disciples etc. And the Gloze expounding the words of the Supper, saith, Accipite, comedite, Take, eat: Intelligite, fide comedite, understand, eat by faith etc. Cardinal Hugo likewise, Take, that is to say, believe with your hearts, and confess with your mouths etc. In the mean time they go about to grant us a larger privilege than ever the Apostles had, as though we should receive the body of Christ glorified and immortal, whereas they received it as it was subject to the death and passion. But we verily content ourselves to receive it as the Apostles did, not aspiring after any more high and excellent manner; that is, therein to receive the body broken and the blood shed for us: for the Son of God properly doth quicken us, in that he is eternal; but in that he hath made himself mortal, neither doth he glorify us, in that he himself is glorious, but in that he hath abased himself, taking upon him the form of a servant; and being made subject unto the ignominious death of the Cross. Therein I say to receive it after the same manner, the bread for a sign and certain pledge of his body; and yet notwithstanding at the very same instant also to receive his body: the wine a sign and infallible token of his blood; and notwithstanding at the very same instant to receive his blood, by the inward efficacy of the holy Ghost: and both the one and the other, for the remission of sins, and unto the resurrection to life: seeing that Christ is dead for our sins, and risen again for our justification, etc. And in very deed the ancient Fathers have not otherwise understood the holy supper of Christ with his Apostles. 
Tertul adver. Marc. l. 5. c. 40. & l. 1. c 14. Ambr. de iis qui myster. init. c 9 & de Sacr. l. 4 c. 5. Hieronym l. 2. adverse. jovini an. & in Mat. c. 26. August. contr. Adaman. c. 12 Idem in Prologue. supper ps. 3. Macar. hom. 27 Theodor. in Polymorph. seu. eucharist. Dial. 1.  Tertullian; He made the bread which he took and gave to his disciples, his body, that is to say, the figure of his body. And in another place, The bread by which he represented his body. S. Ambrose; The Lord himself crieth, This is my body: Before the blessing of heavenly words an other kind is named, after the consecration, the body of Christ is signified. And in an other place more clearly; The same which is (saith he) the figure of the body and blood of our Lord. S. Jerome; He offered not water but wine, for the figure of his blood. And in another place speaking of bread and wine: Representing (saith he) the truth of his body and of his blood. S. Augustine; The Lord doubted not to say, This is my body, when he gave the sign of his body. Again; He hath recommended and given to his Disciples the figure of his blood. Antitypes saith S. Macaire, an Egyptian, Exhibiting the flesh and blood of Christ. Theodoret; He that hath called his natural body, wheat and bread, and which hath named himself a vine, hath honoured the marks and signs which are to be seen, with the name of his body and blood, not in changing the nature itself, but in adding grace unto nature. Eusebius Emissenus, Seeing that our Lord must carry up into heaven, the body which he had taken upon him, it was needful that in the day of the supper, he should consecrate for us the Sacrament of his body and blood: to the end, that that which was once offered up for a ransom, might continually be honoured by mystery. And here we must shun the confounding of these two words, Truly, & carnally or really, the one with the other, being such as the old writers accounted of, as much differing, 
Cyril l. 3. c 24. in joh. Orig. in Gen. hom. 1. c. 1. Hieronym. ad Gal. c. 4.  and carefully to be distinguished: For jesus Christ calleth himself the true Vine: And Cyrill calleth him, the true Manna: And Origen, the Apostles, The true & very heavens: And S. Jerome the faithful, one true bread: Whom it had been very hard to have made to believe, that Christ had been really the Vine, or the Manna; the Apostles, the heavens, or the faithful one loaf, etc. And thus you see what manner of holy supper it was, that was celebrated & kept of the Apostles: and I verily believe, that there is not any true Christian, that wisheth or desireth any other.  
Fiftly, 
Transubstantiation destroyeth the humane nature of Christ. Heb. 2  it destroyeth the human nature of Christ, for the truth whereof all the old Church hath so mightily striven against the heretics of that time, and in the truth whereof likewise resteth the consolation of mankind, the only means of our salvation: In as much, saith the Apostle, as That he hath not taken upon him the Angels, that is to say, the nature of Angels; but the seed of Abraham, that is to say, the nature of man, taking part with flesh and blood, etc. to destroy the kingdom of death, by his death, etc. For in presupposing without the word of God, that this body may be in a thousand places at once, they conclude against the word of God, that this body hath not that which is of the very nature of a body: against that which our Lord said after his resurrection, reproving the unbelief of S. Thomas; A spirit hath neither flesh nor bone, etc. and against that which all antiquity teacheth: That what he once took upon him, he never leaveth or casteth off: That in putting on glory, he did not put off either nature, or yet the conditions and qualities of nature, etc. Christ verily in taking our nature, hath taken both our flesh & our blood and this blood distributed throughout his veins, etc. What doth then this Transubstantiation, which shutteth up this his body by itself, under the accidents of bread, and his blood by itself, under the accidents of wine? He hath taken likewise, both our flesh and our soul: and shall then a corporal substance be turned into a spiritual? The bread into the soul of our Lord? etc. Or if it be not changed thereinto, shall it remain a body without a soul? And if this body which was given to the Apostles, were living, was not then this bread changed into a soul? But they deny it. And if he were dead then; should he not be dead and living both at once? Dead and invisible as he was given, but alive and visible as he did give and distribute it? And how many are the absurdities begotten of one absurdity? And who seethe not how the ancient heretics, which called in question the truth of the human nature of Christ, did not a little ground themselves and their assertions upon these Maxims?  
Verily, jesus Christ our Lord after his resurrection, 
That Christ is absent according to his humane nature: but every where present as concerning his divine nature. According to the scriptures john 7 john. 3. Matthew 26. Mark. 6. Luke. 24. Acts 1.3.  ascended in his body into heaven, and left this world until the time of his coming again to judge the world, according as he did instruct his Apostles; as he had made them visible to behold & see, and as they in like manner after him did advertise and teach us: You shall not have me always with you: I am here for a while: It is expedient for you that I go: I am come into the world, and again I leave the world, I go to him that sent me, from whom I am also come, and if I go not, the comforter will not come. You shall seek me, but as I have said unto the Jews, whither I go, they cannot come; And now also I tell it you: that is to say in one word; look not for me any more hereafter in this human nature. And in deed, he blesseth them, withdraweth himself from them, and is taken up on high into heaven, and set at the right hand of his father: From whence he shall come again, say the Angels, even as he was seen to go up into heaven. And it must needs, be saith S Peter: That the heavens do contain him, unto the time of the restoration of all things. And yet notwithstanding he saith; I will not leave you orphans: I am with you unto the end of the world, I will send you the comforter which shall teach you, etc. Likewise whensoever you shall be two or three gathered together in my name, I will be in the miast of you: that is according to my divine nature. And thus have all the ancient Fathers spoken.  
Origen; It is not the man, that is every where, 
According to the Fathers. Orig in Mat. tract. 33.  where two or three be gathered together in his name; or yet always with us unto the end of the world; or which is in every place where the faithful are assembled: but it is the divine power which is in jesus. Athanasius; I go to the Father: But doth he not fill all things, even heaven, earth, and hell? And did he never withdraw himself from the Father? And to go and come, are not these properties belonging to such as are finite and limited within their lists and bounds of time and place, by departing from the place where he was not, to the place where he was? etc. But saith he: This is because he speaketh of the human nature which he took upon him, in which it behoveth him to go unto the father, and come from thence again, to judge the quick and the dead, etc. S. Augustine in an infinite sort of places, and that very largely: You shall have the poor always with you, etc. Let not good men (saith he) be troubled: In respect of his majesty, providence, grace, etc. it is fulfilled which he said, I am always with you, etc. In respect of the flesh, which the word took upon it, 
August. in joh. tract. ●0.  as also in respect that he was borne of the Virgin, apprehended of the jews, fastened to the tree, taken from off the Cross, wrapped in linen, laid in the Sepulchre, manifested at the resurrection, it is the same which is said; You shall not have me always, etc. The Church enjoyed him but a few days, in respect of his bodily presence, but now it possesseth him by faith, & seethe him no more with these bodily eyes, etc. 
Idem ad Dardan. Ep. 57  What then? Said one unto him: is he not every where? Yes he is every where (saith he) but as a man is soul and flesh: so Christ is the word, that is to say, God, as also man, and we must always distinguish in the Scriptures, that which is spoken of the one, from that which is spoken of the other. By reason of the one he is the Creator; and in consideration of the other a creature. In the one, he was here upon earth, and not in heaven when he said: No man ascendeth up into heaven, etc. In the other, he was in heaven, notwithstanding that he was not yet ascended up into heaven, notwithstanding that he was yet conversant and abiding here upon earth, etc. And therefore stand fast and irremoveable in thy Christian confession: That he is ascended up into heaven: That he sitteth at the right hand: That from thence, and not from elsewhere, he shall come to judge the quick and the dead: and that in the very same form and substance of flesh: whereto for certain (saith he) he hath granted and freely given immortality, and yet hath not bereft it of his nature. And according to this nature, we must not make account, that he is shed abroad every where; but rather beware, lest we in such sort establish the Divinity of the man, as that we destroy and take away the verity of the body: For it is no good consequent, that all that which is in God, 
Idem in john. tract. 78.  is every where, as God is, etc. And in an other place upon these words; Vado & Venio ad vos: He went (saith he) as man, he stayed behind in as much as he was God: he went in as much as he was but in one place, he stayed and abode still, in as much as he was every where. Again; 
Idem de verb. Dom. Serm. 60. & de Tem. Serm. 40.  It is expedient for you that I go: although (saith he) that he be always with us by his Diainitie: But and if he had not gone away from us corporally, we should have seen him daily with these carnal eyes, and should never have believed in him spiritually, etc. And for this cause he hath absented himself in body from all the Church, to the end that faith might be edified and builded up. 
Cyril. Alex. in joh. 9 c. 21. l. 10. c. 39  S. Cyrill; It is meet that all the faithful believe, that howsoever our Lord be absent in body, yet he is present by his power to all them that love him, etc. And reciprocally no man doubteth, seeing he is ascended into heaven, but that he is absent in the flesh, though present in body, etc. What is this then; I will not leave you comfortless? That is, how that after he is ascended into heaven & risen from the dead, 
Idem l. 6. dial. de Trinit.  he is in us by his spirit, etc. And again, what is the meaning of this, I am in the midst of two or three assembled in my name? Verily (saith he) when as man, he was conversant here upon earth, he filled notwithstanding the heavens, not leaving therefore the company of the Angels. And on the otherside likewise, where as now he is in hrave, 
Idem l. 11. c. 3. li. de Incarn. c. 21. Fulgent. ad Thrasimund. l 2.  he ceaseth not to fill the earth with his power, etc. He appeared for us on high before the father, and he ceaseth not to dwell here below in the Saints by his spirit, etc. being absent according to his humanity, but present according to his Divinity. Fulgentius; One and the same Christ (saith he) is a local man, that is to say, tied to one place, in as much as he was borne a man, that is to say, of the Virgin; and notwithstanding God infinite, that is to say, without limitation of place, measure or bounds, in as much as he is of the Father: according to his human nature absent from heaven, when he was upon earth, and leaving the earth when he ascended into heaven: according to his divine nature notwithstanding, not leaving the heavens, when he descended; nor the earth when he ascended into heaven, 
Vigil. l. 1. cont. Eutych.  etc. Vigilius, B. of Trent, It is expedient for you (saith he) that I go, etc. And how will he go (saith he) unto the father, who never is from him? He which is all in all with the father, and of whom all things are full? etc. But saith he; This is because he carried out of this world, his human nature which he had taken of us, etc. He is then gone from us, according to this humanity; but in respect of his Divinity he saith unto us, I am with you unto the end of the world. 
Idem l. 4.  But again, now the days will come, that you shall desire to see the Son of man, and shall not see him? etc. Verily, because he is after a certain manner both absent from us and present with us: By the form of a servant which he carried from us into heaven, he is absent from us: and by the form of God, which removeth not from us here on earth, he is present with us, 
Circumscribi loco.  and so by this means, he but one & the same, becometh present with us, and absent from us, etc. But seeing (saith he) that the word is every where: wherefore is not the flesh also every where? These certainly are things very divers & different, to be limited & bounded within one place, and to be every where. The Son of God had a beginning, as concerning the nature of his flesh: but he had not any, if you consider the nature of his divinity: In regard of that he is a creature: but in regard of this the Creator: In respect of that he is a subject to be contained in one place, but in respect of this it is not possible for him to be contained in any place, etc. And this is the Catholic faith & fession, which the Apostles have delivered unto us, which the Martyrs have confirmed and ratified, and which the faithful have conserved and maintained, even unto this present, etc. And that in such sort, that although the founders of Transubstantiation have laid such doctrines, as are contrary to the succeeding ages; 
Bed. in. hom. Paschah. Bernard. in 1● Serm. de Caen. Dom. serm. 6.9.10. Hugo. part. 8. c 13. memit. theol. Cyril. 9 in Io. c. 21.  yet this foundation hath always remained firm. In Beda; Christ ascending up to heaven after the resurrection, left his Disciples corporally, how be it the presence of his divine majesty did never leave them. In S. Bernard; I go from you saith the Lord, according to my humanity, but I do not go away from you according to my Divinity: I leave you without my corporal presence, but I arde and assist you, with the presence of my spirit. And thus have all the old Schoolmen spoken: so far, as that he which hath said otherwise, hath been reputed for an eutychian, or Nestorian, according to the saying of S. Cyrill: Ne quis in duos filios Christum dividere auderet: To the end that no man might be so bold, as to divide Christ into two Sons, etc. And of such like places a man might make up a whole volume.  
But followeth it, that to the end it may retain the human nature, that the body of Christ must needs be bounded, and made subject to one certain place? What other thing is it that all these Doctors have said, in their making of it a local and circumscriptible body, and subject to local motions? etc. S. Ambrose saith: 
Ambros. Ep. 22. & l. de Incarn. Domini. & de spir; sanct.  There was in Christ the same truth of body that is in us. Again; Every creature is bounded within certain limits of his nature, and that, that hath not a bounded and limited power, cannot be called a creature. If then thou consider the Son of man as man, why dost thou not leave him that which belongeth unto man? If as a creature (for so we call him, according to the phrase of antiquity, in as much as he is man) what dost thou call in question his circumscriptiblenes, if thou be not purposely minded to confound the Creator with the creature? And not any more to divide and separate with Nestorius, but with Eutiches to confound and couple together the two natures? In like manner S. Jerome, 
Didimus. l. 1 de spir. sanct.  or rather Didimus translated by him, goeth further: Yea if the holy Ghost (saith he) were a creature, even he should have a circumscriptible substance, that is to say, a substance restrained & kept within certain limits. Yea saith S. Cyril; The Divinity could not possibly avoid limitation, 
Cyril. de Trinit. c. 2  if it were within the reach of any quantity. And then will the father's exempt and except his glorified body from these rules? Can you once think how, seeing they do not exempt the Divinity itself, if it were possible for it to come under any presupposed quantity? 
Theod. Dial. 2  Verily, not Theodoret, who saith: It is glorified with divine glory, adored of the celestial powers, but notwithstanding a body, but notwithstanding subject to that limitation, which it was before, etc. I heard the Lord who said: You shall see the Son of man coming in the clouds, etc. But I know that that which is seen of men is finite and limited, 
August. ad Dard. Idem ad q. 35. q. 65. & 20. Idem de divers. quaest. q. 83. & Ep. 6. Idem in joh. tract. 30. de Consecr. d. 2. C. prima quidem. Idem ad Dar. Ep. 57 & ad Consent. 46. Nazianz. ad Theod. dial. 1. Concil. Chalced. apud. Damasc. l. 3. c. 3. & evagr. l. 2. c. 4 Concil. Constant. aecumenic. 6.  for never could any man see that nature which is infinite and unlimited. Not S. Augustine: For (saith he) take from bodies, space of place, and so you shall make them not existant: and if not existant, than not to be any thing at all. Again, Every body is local, and every local thing is a body: whatsoever is local is in one place, and not in many, and it occupieth with his least part, the least place, & with his greatest, the greatest, etc. Again, The Lord is on high, but the Lord which is verity and truth (that is to say, in as much as he is God) is also here: It must needs be that the body, wherein he rose again (mark how he speaketh of his glorified body) should continue in one place, albeit that his truth be dispersed and shed abroad every where. Again, Let us not be so insolent as to say, that the body hath not only put off mortality and corruption, by the glory of the resurrection, but also that it is now become spirit, where it was a body. For I believe and esteem it to be such a one in heaven, as it was here on earth, when he ascended into heaven, etc. For a spiritual body is that, which is already immortal with the spirit, but not that it is changed into a spirit, etc. Not Gregory Nazianzene: We teach (saith he) the same Christ, consisting of a circumscriptible body, and of an incircumscriptible spirit, of a body which may be contained in a place, & of a spirit, which no place is able to contain, etc. Not the Orthodox, and purer Church in the Counsels of Chalcedon & Constantinople III. The two natures after the union, have verily their own natures, & their natural properties: for either of them doth retain his natural property, so as that it cannot possibly be changed. But in the mean time we have here to observe, that the heretics of that time, against whom the fathers disputed, do not allege for themselves any thing of transubstantiation: but is not the body of Christ in divers places at one & the same time in the holy supper? and than is it not either changed or confounded with the divinity, or the properties of the one nature become communicable with the other? which no doubt they would not have forgotten, if the Church of that time had taught either transubstantiation, or any doctrine which had come near thereto. They object; yea but our Lord came forth of the virgin's womb, 
Tertul. de car. Christ. c. 4. 20. 23. & adverse. Martion. l. 3. c. 11. l. 4. c. 21. l. 5. c. 19 Quod communi parefacti. corporis lege pepetit. Orig. in Luc. hom. 14. Ambr. in Luc. l. 2. Hieron. ad Eustoch. de cast. virg. Luke 2. Durand. l. 4. in l. 4. Sent. D. 44. q. 6 Nu. 21. Leo 1. ad Epis. Palaest. Hilar. de Trin l. 3. & ad Constant. August. Hieronym. ad Pammach. justin. Martyr in quaest. q 120 Cyril. Alex. in joh. l. 12. c. 53.  that was closed and shut up; he rise again the sepulchre fast; he went into his discipls the doors made, etc. Wherefore there is a penetrating of dimensions, and a concurrence of bodies in one and the very same place, etc. Tertullian, Origen, S. Ambrose, and S. Jerome did answer them; That Christ being borne did open the womb of the virgin. And S. Luke allegeth the law to this purpose; Every male opening the matrix, shallbe holy unto the Lord, etc. Out of which Theophilact gathereth altogether an other manner of doctrine: For (saith he) this law properly hath been accomplished in Christ alone, who only opened the womb of the virgin: for as concerning other mothers, their husbands and not their children do open them. And Durand likewise is far from finding this miracle. To the stone rolled upon the sepulchre, justinus Martyr would tell them: That the divine power caused it to make way for him, or that the Angel rolled it away. And Pope Leo the first likewise; That Christ rise again the stone of the sepulchre being rolled away. And S. Hilary in general, That all closed and shut things are open to the power of God. S. Jerome, That the creature giveth place to the Creator, etc. But yet his entrance the doors being shut is unanswered; justinus Martyr answering purposely this very question: This was not (saith he) by changing his body into a spirit, but by the same reason, that our Lord walked upon the sea, causing by his divine power the sea to befit to walk upon, which of it own nature was not so: in so much as that it did not only bear up his body, but that of Peter's also. The miracle than was in the sea, not in the body: in the doors which opened by a special power, and not in the subtleness (as they speak) of his body. Then he addeth; For this is the same with the walking of his body upon the sea, without being changed; for even so without any manner of change in his body, he entered in at the doors being shut. And therefore he would (saith he) that his disciples should touch him, to the end that they might know, that he entered not by changing of his body into a spirit, but that by divine power, which bringeth things to pass, beyond the course of nature, this body of his consisting of gross parts, was entered and come into them. Saint Cyrill: The Lord went in to his disciples the doors being shut: and that by surpassing (through his omnipotency) the nature of things. And therefore let no man trouble himself with seeking out of the cause, but let him rather consider that the question is not here of a mere man, like to ourselves: but of the Almighty Son of God, to whom whole nature is subject. This was therefore after the same manner, that his walking upon the sea was, which naturally is not given to bear up our feet, (and note that this was before his body was glorified) and therefore when thou readest this, beware that thou be not turned aside, to forsake the true faith, etc. And if thou be not able to comprehend the same, blame the defects and wants of thy spirit: and say rather: That whereas he thus entered in at the doors being shut, it is because he is God: and yet not any other than he was at the time of his being conversant as men amongst his disciples before his passion. And in deed the better sort of their expositors of the later writers do not abuse these places, to the proving of the said piercing through of dimensions, imagined and devised by our adversaries, which maketh that two bodies should occupy but one place. The doors (say they) were opened: 
Ferus in joh. c. 20.  and why not after the same manner that God caused the earth to open? and swallow up Dathan and his confederates: the sea to make way for the Israelites, and to drown the Egyptians: or the gates of the prison, for the deliverance of his Apostles? And if God (say they) were able to bring them out of a prison fast shut, mortal and corruptible men at they were, why should he not himself be as able to go in, the doors close shut? The miracle evermore proceeding by this means from the divine power, united unto his human nature, and not from any change made or pretended in the same: and the change also whensoever any is, resting in the things which suffer and obey this power, without any extending of itself by any manner of way unto the person. Durand: That our Lord went in the doors being shut, by some other privy & secret place: but not through the doors shut, etc. But if any one amongst so many have found out this den or lurking hole; wherefore of so many sundry expositions would they have us to make choice of that which is most harsh and obscure? And when all is done, what hath this to do with the Sacrament of the holy Supper? But we answer them two things. In the first place; That in the matter of the Sacraments, as also of this same, (as Saint Augustine hath taught us before) there is no question to be made concerning any miracle. And in the second place: That this Maxim abideth ever firm; that in God there is not yea and no together: and therefore that no miracle how great soever can imply any contradiction. For the one S. Thomas telleth us: That a miracle cometh of admiration, 
Tho. in 1. part Summ. q. 105. art. 7.  & that admiration falleth out when the effects are manifest, but the cause hidden & secret. But here we all agree, that the effects are hidden & secret, whereupon they are called mysteries. And hereupon also S. Augustine doth roundly cut off all the controversies, saying: That the Sacraments are things of great note & estimation amongst men, 
August. de Trinit. li. 5. c. 10  & that they may be reverenced as religious things; but that they ought not to work any admiration in us, as if they were miracles. And by name, he speaketh there of the holy supper: As in deed there was never any miracle read of, whose effects were not clear and manifest to the senses. And to the second S. Thomas telleth us: God is not Almighty in respect of the things wherein there is contradiction, because that they cannot be accounted of as possible things. 
Thom. 1. p. Sum q. 25. art. 3. & 4. & adver. ger. t. l. 1 c. 84. & l. 2. c. 25 August. de Trini. l. 15. c. 14  And he layeth down for an example: That he cannot make one thing, and that which is contrary to the definition of the same, as a man unreasonable; a triangle, and not three angles or three lines, etc. Because saith he: This should be to have them, and not to have them. And to speak in better terms with Saint Augustine; Because that, This should be an unableness and want of power: for great is the power of the word, (sayeth he) in that it cannot lie, for that therein there cannot be Est & non est, but Est, est, Non, non, etc. But are we not in Saint Thomas his terms, when there is made and set before us a body without quantity; a quantity without dimensions: and a local thing without any place: a quantity therefore without quantity; a body without a body? And thus then they destroy the human nature of Christ, wherein lieth the principal consolation of mankind; the article also of his ascension into heaven, of his sitting at the right hand, etc. that is to say, even our Creed.  
In the sixth place, let us see how they deal with his divinity. 
Transubstantiation injurious to the divine nature of the Son of God.  It is a rule amongst all the ancient fathers, as we have seen; that men should distribute the Sacraments, that is to say, the signs: but that God alone is the giver of the thing, but more particularly in this, wherein it pleaseth the Son of God to give himself unto us, his flesh and his blood for our nourishment unto eternal life. But with what reverence can we say, that another giveth it us, and that in such sort, as that it dependeth not upon the institution of the Sacrament in itself, neither yet of the virtue of the words which they call sacramental: but (as in the works and feats of Magic, in which strong imagination worketh the effect) of the intention of the priest which uttereth them? Whereupon it followeth, that God must needs have tied his grace to the intention of the confecrating priest: and not to his own institution, accompanied with his holy spirit? And the Son of God shall not be ours, that is to say, the life which is in him shall not distribute itself unto the faithful, further than the discretion of this intention shall extend? And it shall be in the power, or rather in the weakness of the Priest, to frustrate and send away empty, a whole assembly and company of Christians, gathered together in the name of Christ, fervently desiring in a true faith, and longing after his grace, which he hath included in this precious gift, which he hath vouchsafed freely to bestow upon them of himself, in stead that he hath so graciously declared his good will unto us saying: When two or three of you shall be gathered together in my ●ame, I will be in the midst of you, etc. Yea to frustrate and disappoint them every manner of way, whether his purpose and intention stand good or not. For if he be nothing bend that way, then according to their doctrine, he consecrateth not, neither is the Son of God communicated. And nevertheless if he do consecrate, yet they do not communicate therein, for they are always subject to doubt whether he had any purpose and intention, or not. And whereas there is doubting, there is no faith: and where there is no faith, there is nothing but sin. Now themselves are of this judgement, that he cannot receive the body of Christ, which doth not believe in him. Now than what privilege hath the virtuous and godly man more than the wicked, seeing that the intention or not intention of the Priest, transubstantiateth or leaveth untransubstantiated; seeing that both the one & the other are subject to doubt of the intention, & therefore of the effect; & seeing that both the one and the other, whether doubting or assured thereof, do equally receive or not receive? Likewise what shall become of their doctrine, De opere operato; That the thing profiteth and is available, in as much as it is only performed and done; & not in regard of the person which doth it, seeing that this whole mystery dependeth now, Ex opere operantis, of the working and operation of the sacrificer? Moreover, where shall the excellency of this Sacrament above all other Sacraments be found: if the rest depend upon the grace of God, without any such necessity of the intention of him that consecrateth: as the greatest part of them doth hold of baptism, and of that pretended Sacrament of marriage? etc. On God I say, whose intention and purpose never halteth or faileth, neither yet by consequent, the object of our faith: the same (not to speak any thing more sharply and grievously of the infirmity of man) being subject to fail every moment? But further I would know what shall become of their private Masses: 
bonavent. in Comp. Sacr. Theol. rubr. 11. l. 8. Gabr. Biel. lect. 6. lit. C.  seeing that Bonaventure & Biel hold: That besides the intent of him that consicrateth, there is required the intent and purpose of him that suiteth and ordaineth: that it is not sufficient for the Priest to have an intent to consecrate, if he follow not the intent of Christ in this sacrament? But Hugo and Biel & the most part of the schoolmen are they not of judgement, that private Mass, wherein there is no public remembrance made of the death of Christ, doth nothing at all agree with the mind of the institutor? what consolation then can they of the Church of Rome have in the Sacrament, when in stead of nourishing of their faith, they maintain and feed doubt and uncertainty: when as after they have been well prepared, they know not what they receive: the efficacy of the consecration being unable to penetrate and pierce according to their doctrine in the Sacrament, without this intention and purpose: the man likewise not being able to pierce and see into the intent of the consecrating Priest by any means? Thus in seeking to give too much to the worthiness of the Priest, they have taken away the effect of the Sacrament from God, who only worketh the same: and from the people the profit and fruit which should come to them thereby, 
Stella clericorum.  and for which it was ordained. And all this, that they might be honoured in the dispensation of the mysteries of God, more than God himself, more than the Creator: whose Creators and makers, since the time of the entering of the doctrine of transubstantiation, they have not been ashamed to profess themselves to be. Now the old Church had never any such doctrine: they did not at any time once think of calling of Christ out of heaven by multitude of words: 
What is meant by consecrating  they did attribute the communion of the body of Christ, to the institution of our Lord, to the operation of the holy Ghost, and to the faith of the faithful. To consecrate in their language was to sanctify that is, to bless: that is, to change a thing from the common use, to a holy: and from a profane, to a sacred: which is accomplished by the word, that is to say, by the institution of the Lord, which giveth it his efficacy. Thus speaketh Saint Cyprian ordinarily: That the bread and the wine of the holy Supper are sanctified by the word. And S. Augustine expoundeth it saying: Not for that it is spoken, but for that it is believed: not the sound that flieth away, but the permanent and abiding power, that is to say, the operation of the spirit of God, etc. After the same manner have all the ancient fathers written: as S. Hilary, 
Isidor. l. 6.  Ambrose, Jerome, Gregory, etc. Isidore in like sort: By the commandment of Christ we call his body and his blood, that which is sanctified of the fruits of the earth, and made a Sacrament by the invisible operation of the spirit of God, etc. In which sense the profane Authors used also the word Consecration. 
Promiscui usus.  Cornelius Fronto saith, Consecrated, that is, that which is made holy, or turned to a holy use, being before profane, that is to say, of a common use.  
But God forbidden that our Lord should make the communion of his body which he offereth unto us, subject either to the sound of words, or to the intent & mind of him that uttereth them. The ministers as were also the Apostles, are made for the church, & not the church for them: yea they are the ministers, and not the Lords thereof: they are not dispensers of their own mysteries, but of Christ's; & yet which is more, not of Christ's mysteries, but of the signs of his mysteries only: 
1. Cor. 13.  no more than they are of faith, which cometh of the hearing of the word, notwithstanding that they minister the word to us: God having reserved unto himself the gift of faith to work the same by the effectual power of his spirit, as a dispensation only from his grace: being no more depending on him that ministereth, then tied to the signs which he ministereth, etc. God verily saith to Moses: And thou shalt sanctify it, etc. 
Leuit: 3. August. in quaest. in Levi.  But he saith also in another place: I am the Lord which do sanctify it. S. Augustine demandeth thereupon: How can it be that both the Lord and Moses should do it? Verily (saith he) Moses by the visible sacraments, by his ministery: but the Lord by his invisible grace, by his spirit, as that wherein lieth all the fruit and benefit of the visible sacraments. So john Baptist, the greatest amongst those that are borne of women, saith the Lord, baptized with water, but the gift of the spirit was of Christ. And by the ministery of Paul and Apollo's many believed, but the gift of faith, by which man believeth, saith S. Paul himself, is of the lord 
1. Cor. 3. Canon. utrum de consecr. d. 2  Which thing the Canon also concludeth in express words: That the sacrament is not of the merit of him that consecrateth, but of the word of the Creator, & of the power of the holy Ghost bringing all things to pass, etc.  
Seventhly, It destroyeth the analogy & coherence of the holy scriptures: 
It destroyeth the analogic of the scriptures & faith.  for how can it come to pass by taking that course, that after the example of Esdras, we should come to expound scripture by scripture; & by that key which S. Augustine giveth unto us to open the same: as to expound one place by many, and not in such a sense as is contrary to many: one obscure and dark place by many clear ones: whereas the sticking to the words of one place, do overthrow the clear doctrine of many others: and from this one also do gather nothing but contradiction and darkness. He that giveth us his body, giveth us also his blood, the body and blood alike precious; both the one and the other the price and ransom for our sins: and therefore the one & the other given in the same sense. Now the truth is that it is thus said of the blood: 
Luk. 22.  This cup is the new testament in my blood: and this cannot be understood of the cup but of the wine; namely, as S. Matthew reporteth and setteth it down: This is my blood, 
Mat. 26.  the blood of the new Testament, etc. If then there be a most apparent figure in the one, it cannot be excluded from the other. And as the one is resolved into these words: This, that is to say, this wine is my blood: So the other in these, This, that is to say, This bread is my body. And as it is said of the wine or cup: This cup is the new testament in my blood: So it may be said of the bread; This bread is the new testament in my body, &. And seeing again that according to their own sayings, the bread cannot be the body, nor the wine the blood really, because they are two Jndividua (as the Logicians speak) predicated, and spoken the one on the other, we will express them by the words of S. Paul, who hath not given any other thing unto us then that which he hath received; neither yet taught us any thing but that which himself had first learned of the Son of God: 
1. Cor. 10.  This bread is my body which is broken for you, that is to say, This bread which I break is the communion of my body: this cup or this wine which I bless, is the communion of my blood, etc. And if we yet doubt: but what manner of communion is this? and how is it brought to pass? & how is this eating and drinking? etc. we must have recourse to our Lord for answer and resolution: 
joh. 6.50.  This is the bread that came down from heaven, to the end that if any man eat thereon he might not die; a living bread, a quickening bread, a bread of God which bringeth eternal life: My flesh saith he, & my blood are truly meat, truly drink, which I have given for the life of the world: & be it is that eateth & drinketh thereof, that cometh to me, which believeth in me, which dwelleth in me, etc. If this should offend you as it did the Capernaits, then learn & understand, That it is the spirit that quickeneth, & that the flesh profiteth nothing, that my words are spirit & life, etc. Neither is there any cause why it should be objected here that S. john speaketh of the spiritual eating, 
How S. joh. c. 6 must be understood.  & not of the sacramental. For notwithstanding that he speak here of the spiritual, yet he ceaseth not to declare unto us the manner of the sacramental, to wit, under the Sacraments, the objects of our senses, the helps of our faith, & yet spiritual. And thus have the ancient fathers evermore understood it, & have served themselves with this place of S. john, as a Commentary upon the rest of the Evangelists; which have collected and gathered the necessity of the expounding thereof siguratively: also that the faithful alone are partakers of the thing of the Sacrament and not the wicked and ungodly. But as the authors of transubstantiation did afterward more and more embrace the carnal presence, & consequently, that the wicked and ungodly did eat Christ, so began they less and less to admit in this matter and question, the authority of this sermon made by our Lord: a sermon verily made some year or thereabout before the institution of the Supper: but as is manifest, an intended preparative unto the same: even as the talk and communication which our Lord had with Nicodemus concerning baptism, was a preparative to Baptism. There our Lord said: 
john 3.  If a man be not regenerate, that is to say, borne again, he cannot enter into the kingdom of God. And here: If a man eat not my flesh and drink my blood, he can not have life in him, etc. There Nicodemus was offended: And how can a man that is old be borne again, can he enter into his mother's belly, etc. And here the Capernaites: This is a harsh speech who can endure to hear it? And how can this man give us his flesh to eat? And many of his disciples al●o, and that so greatly as that they went from him therefore. And there he expoundeth his meaning to Nicodemus: Man must be borne again of water and of the spirit: That which is borne of the flesh is flesh, and that which is borne of the spirit is spirit, etc. And here in like manner to the Capernaites: It is the spirit that quickeneth: the flesh profiteth nothing, etc. Now Baptism was formally instituted after the speech had by Christ with Nicodemus: the sign added to the thing, the water to the spirit. etc. and yet notwithstanding the water did not change his nature. This text likewise serveth not a little to the plain laying out of the doctrine of baptism. And in like manner after the sermon of our Lord to the Capernaites, the holy supper was instituted, the elements of corporal nourishment, ordained for Sacraments of the spiritual, etc. And then why should these signs change their natures? And why shall it not be lawful to allege this place, as well in the matter of the Lords supper, for the clearer understanding of the same, that so we may be enlightened, and made to discern where our spiritual nourishment lieth? And seeing that the institution of baptism coming after, hath not at all made regeneration to be carnal, by the adding of the element thereunto: why should the putting of the element to the eating and spiritual communicating of Christ have made it carnal?  
Saint Augustine demandeth: 
The fathers. August. de consen evang. l. 3. c. 1.  Seeing that S. Matthew, S. Mark, and S. Luke do all of them make mention, how our Lord took the bread, blessed it & gave it to his disciples, saying unto them: Take eat, this is my body; how cometh it that S. john maketh no mention thereof in this place? that is to say, in the rehearsing of that which goeth before the passion of our Lord? Verily saith he, It is a testimony that our Lord hath spoken of that point a great deal more largely elsewhere: and where then but in this sermon of Capernaum? 
Chrysost. in Mat. hom. 83.  And Chrysostome saith: How came it to pass, that his disciples were not much troubled when they heard this? Namely, these words: This is my body, etc. Verily saith he, Because he had handled the great and weighty points of this thing before hand, he laboured not to confirm that which they did already understand, etc. And again; And he drurke (saith he) himself, lest the hearing these words should have said, what then? Do we drink blood, and eat we flesh? etc. For when he first spoke of these things, many were offended, only for the words sake: to the end therefore that this might not come to pass again, he first performed the action himself, that so he might take away whatsoever might trouble their spirits, or perplex their minds in the communicating of the mysteries. Whereby it appeareth, that those excellent old fathers have referred the place of S. john to the interpretation of the holy supper instituted afterward: that is to say; that the eating which is ordained in the use of the sacrament in the holy supper, is the same that without the sacrament is declared in that place: If then it be spiritual here, let it be so likewise there? And therefore let us hear what the fathers say upon the same. Tertullian: Notwithstanding that he saith, That the flesh profiteth nothing; 
Tertul. de resurrect. carn.  we must gather the sense from the matter of that which is spoken. For in as much as they accounted his speeches to be harsh and intolerable, as if he had determined in deed to have given them his flesh to eat, to direct and bring the state of their salvation, to the spirit he did set down aforehand: It is the spirit that quickeneth. Mark that he saith Verily, which cannot be expounded and taken there for Visibly, but for Carnally, etc. 
Athanasius ●pon this place, Whosoever shall have spoken a word against the Son of man. De peccat. contr. spirit.  whereunto by consequent we have to oppose Spiritually. Athanasius: The Lord disputing in S. john of the eating of his body, and seeing that many were offended, said unto them; what will this be then, if you see the Son of man ascend and go where he was before? etc. It is the spirit which quickeneth, etc. For be hath spoken there both of the one and the other; of the flesh and of the spirit: and hath distinguished the spirit from the flesh: to the end, that believing not in that only which appeareth to the eyes, but also in the invisible nature, we may learn that those things which he spoke, are not carnal but spiritual. For to how many men should his body be able to be sufficient meat, that so it might be the food and nourishment of the whole world? But to draw them from underst anding of him carnally, he made mention of his ascension: and to make them to understand afterward, that the flesh whereof he had spoken was a spiritual meat, and heavenly food, that he was to give it them from above: For the things saith he, which I have told you, are spirit and life: As if he said: My body which is showed and given for the world; is given for meat, to the end that it may be given spiritually to every one, and that it may become a defensative and preservative to all in the resurrection unto eternal life. S. Augustine expounding these words, 
August. in psal. 98.  The words which I speak unto you are spirit and life, bringeth in our Lord expounding those of the holy Supper in these terms: Understand (saith he) spiritually that which I have said: You shall not eat this body which you see, you shall not drink that blood which they shall shed that shall crucify me: I have recommended unto you a certain Sacrament, which spiritually understood will quicken and make you alive: 
Idem. tract. 27. in joh.  and if necessity require that it be visibly celebrated, yet it must be understood invisibly. Again, What meaneth this saying, They are spirit and life: that we may understand them spiritually, they are spirit and life: hast thou understood them carnally? they are notwithstanding spirit and life, but not to thee. And spiritually, that is to say, figuratively, mystically. Carnally, is as much as to say, literally, really. For saith he, Thou hast to observe this rule: 
Idem de doct. Christ. l. 3. c. 16  If in the scripture a word or phrase of speech do for bid thee some vile and wicked thing, or command thee some honest and good work: that then it is not figurative: but if on the contrary, etc. thou must then make account of it to be figurative. If you eat not the flesh, etc. it may seem to command a trespass, etc. it must needs then be a figurative speech, a phrase and manner of speech commanding us to be partakers of the death and passion of our Lord; 
Cyril. Cateches. mystag. Idem in Levit. l. 7.  and sweetly and profitably to call to our remembrance; that his flesh was crucified and pierced through for us. S. Cyril Bishop of jerusalem: If you eat not, etc. Not understanding these things according to the spirit, they went away offended, supposing that he had invited them to a banquet of man's flesh. Saint Cyrill Bishop of Alexandria: If you eat not, etc. But if you be the children of the Church and instructed in the mysteries of the Gospel: If the word which is made flesh dwell in you, etc. know that the things which are written in divine books are figures, etc. For there is also in the new Testament and Gospels, the kill letter, etc. as he shall find that doth not spiritually apprehend the things that are there spoken, etc. and he bringeth forth this place for an example. 
Theoph. in joh. c. 6.  Whereupon also Theophilact though he were of that time wherein transubstantiation was set up, saith upon this place: In as much as we understand it spiritually, we are no profane devourers of flesh, but rather we are sanctified by this meat. Again, For that they understood it carnally, he saith unto them: That which I tell you must be understood spiritually, and that is the way to profit thereby: But to expound and take them carnally, that profiteth nothing, but turneth into matter of gross offence. Therefore he addeth: The words that I say are spirit, that is to say, spiritual: and life, that is to say, which have not any thing to do with any carnal thing, but bring eternal life.  
And if then with the consent of all the fathers this place of S. john do expound & make plain the doctrine of the holy supper, and must be understood spiritually: then also must those words of the institution be so understood if we mind not to cause the scriptures to disagree and fight against scriptures, and one place thereof against many places, yea and that one against itself: if we will not violently go about to establish quite against all analogy of scripture the matter of transubstantiation, which yet is not of bread, into a body, but of I know not what, (as that which hath no name) into a body: not of wine into blood, but of wine or rather of the cup into blood, or rather into the new testament in blood. If likewise we will not have the bread and wine abased or turned into nothing in S. Matthew, in S. Mark, and in S. Luke, after the words: and yet continue in their sound and perfect natures in S. Paul after the very same: that is to say; If we will not overthrow for the retaining of the literal sense of one only word, the spirit diffused throughout the whole scriptures, and make the sacraments of the Church of Christ by the hardness of our expositions more raw and carnal than all those of the jewish Church.  
These are the absurdities which accompany the expositions of our transubstantiators, whereas ours doth retain the nature of all the sacraments, the agreement of the old with the new; of holy baptism with the holy supper; of the supper of the Apostles with that of the Christian Church: and above all, the principal end of the same, which is the nourishment of the soul unto eternal life by that consunction of the faithful with Christ, as also of the faithful amongst themselves, which it fostereth and cherisheth, etc. It conserveth in like manner the truth of the human body of our Lord, which the other destroyeth: the excellent dignity of his divine nature, which that abaseth: and all this by keeping the Analogy of the faith of Christ, and the harmony of the holy scriptures.   

CHAP. FOUR That the Fathers knew not Transubstantiation, nor the real presence in the signs: And this is prosecuted unto the time of the first Nicene Council, the same contained therein.  
NOw it is also very certain, that such as hath been the doctrine of the Church, not Primitive only, but also for a long time after, even when corruption had entered this noble and worthy part of the Church not having been touched or defiled by the first: which thing we shall be able to prove from time to time by the Fathers: save that we will not repeat divers places before alleged, as the course of our treatise hath caused us to produce and cite the same.  
Saint Clement Bishop of Rome, 
Clem. Rom. constit. l. 6. c. 6.  in the mystical thanksgiving that followeth the consecration: Father we give thee thanks for the precious blood of jesus Christ which is shed for us, and for his precious body, whereof we make up and finish these counterfeits and resemblances. 
l. 8. c. 17.  Mark this word counterfeits, that is to say, correspondent figures: and that after the consecration; Himself having ordained it for us, to the end that we might show forth his death, etc. Again, in his liturgy after the consecration: We offer unto thee O king and God according to thine ordinance this bread and this cup, 
l. 5. c. 61.  etc. And in another place: The counterfeits (saith he) and mysteries of his body and blood, at which (say the Apostles, as the report is set down by Clement) judas was not present with us. 
l. 2. c. 61.  And yet notwithstanding such, because of the holy mystery whereunto they are consecrated: That he exhorteth men to come unto them, as into the presence of a king. If this had been the real body of our Lord, would he have made any other comparison then from himself? would he not have said, that it was requisite to worship it as God?  
Ignatius: 
Ignat. in ep. ad Philadel.  There is one flesh of our Lord, and one blood shed for us, one bread also broken for all, and one cup for the whole Church. How was it possible for him better to distinguish betwixt the signs and the things, then by these four words: flesh and blood, on the one part, and bread and cup, on the other? Bellarmine would have him to signify by these words, flesh and blood, his body stretched out, and his blood shed upon the cross: and by the bread and cup his body broken; his blood shed in the holy Supper. But do we then eat in the holy supper an other body, then that which was stretched? and drink we another blood than that which was shed upon the cross for us? What other thing is this, then to take from us all our consolation, all our glory? And did not then the Apostles communicate jesus Christ crucified? And what becometh of the glory of that great Apostle, who would not know or glory in any other thing but him crucified? And what other thing else is this, but in most outrageous manner to abuse the scripture? That he did not speak in the supper of his body broken with griefs upon the cross: but of his body broken under the Accidents of bread, not of his blood shed for our sins, but taken and powered out of the cup under the Accidents of wine? which notwithstanding to be so, is proved; for that whereas it is said in S. Luke, shed for you, it is in S. Matthew, shed for many: for this cannot be referred to the breaking or pouring out, which is in the celebration of the holy Supper, but to that which was really made upon the cross. The same father also undermineth and overturneth the very foundation of transubstantiation, by the nature of Christ: 
Ignat. cp. 8. ad Polycarp.  Here below (saith he) is the race, but the crown is laid up in heaven: Christ the son of God, even he who is not temporary, that is to say, not subject to any time, in time; invisible by nature, visible in the flesh, impalpable, and such as cannot be felt with hands, and yet notwithstanding for the love of us, become corporal and palpable, etc.  
justinus Martyr compareth the bread of the Eucharist, 
justin. in dial. cum Tryphon  to the cow which was sacrificed in the old law, for them which were purged of the leprosy: He hath given us (saith he) to celebrate the Eucharist in remembrance of his death (note remembrance) which he suffered for them, whose spirits are purged from sin, to the end that we should render thanks unto God. Again, He hath given the bread (saith he) to the end that we should bear in remembrance, that he was made a body for such as do believe in him; the cup to the end, that we should yield him thanks, calling to mind the shedding of his blood. And in the second Apology, 
Idem in Apol. 2.  after he hath described the whole ceremony of the holy supper; This meat (saith he) is called the Eucharist, whereof no man is to be permitted to be partaker but those which believe that which we teach, etc. For we receive not these things as common bread and drink, etc. But as our saviour having taken flesh by the word of God, hath both flesh & blood for our salvation: so we are taught that this meat sanctified of him by the word of prayer, wherewith our blood & our flesh are nourished by changing & alteration, is the flesh and blood of the same jesus Christ made flesh, etc. But Bellarmine doth arm and fortify himself with this place; and let us see how, This is not (saith he) bread nor common drink. And who doubteth thereof, seeing it is sanctified by the institution of the Lord? But so it is, that it is bread & drink, which is not become an accident, but continueth a substance: and therefore hath only changed his use; and not his nature: It is sanctified from God by the word of prayer: This is not then by the five pretended words of transubstantives, but by the ordinary & common manner of praying made unto God, according to his institution, & thereto all the people answered, Amen. And with this meat sanctified, Our flesh & blood are nourished by mutation & change. Now it must needs follow, that this is either really or sacramentally. Really, dare they say so of the flesh & blood of our Lord? And that sith Bellarmine himself denieth it. For thereupon saith he, it would follow, that the Eucharist should be the nourishment of the body, & not of the spirit, them which there is nothing more absurd. It remaineth then that it is sacramentally, & to give place to his similitude; That as our flesh & blood are nourished by the alteration of sanctified bread & wine turned into our substance: so are our souls by the flesh & blood of Christ made flesh and blood for us, & communicated unto us, unto a spiritual life by the operation of the holy Ghost, 
Idem expurg. p. 75.  at the same instant that the signs are communicated. Note that the Index hath not forgotten to note, that whatsoever Langus hath written upon these places must be razed, because that he doth not therein acknowledge the doctrine of transubstantiation: And yet he is a professed Romish Catholic.  
Ireneus, 
Iren. l. 4. contr. haeres. c. 34.  The earthly bread receiving the name whereby God calleth it, is not any longer common bread, but the Eucharist, composed of two things, an earthly, and a heavenly: and thus our bodies receiving the Eucharist, are not any longer corruptible, having the hope of the resurrection. Let us ponder and weigh all these words: The bread taketh his calling of God; that is to say, by his institution, of common is made sacred: it is made the Eucharist, the same compounded of two things, an earthly, and a heavenly. Not then of the accidents of one earthly thing, and one heavenly thing: but both the two must remain: the earthly, that is, the sanctified bread, appointed to a holy use, and the heavenly, that is, the bread of heaven, the living bread, etc. that living bread, which of corruptible ones, maketh us incorruptible, by the faith of the resurrection, & notwithstanding we as yet creep upon the earth here below, subject to corruption: after the same sort verily, that the earthly bread becometh heavenly, becometh living unto us, not by any real change that is made in his nature, but by the faith, in which we receive it, and by the vocation which it hath received of the institution. Whereupon Ireneus doth not doubt to say, speaking of the Marcionites, heretics of his time; 
Idem l. 4. c. 34● & 57  How should our Lord have justly confessed, (that is to say, declared,) the bread, huius conditionis quae est secundum nos, of this earthly nature and condition, his body, & temperamentum cali●is, that which was in the cup his blood? Namely, if our Lord were not very man? Again; Taking the bread which is a creature, the Lord said, that it was his body, the cup his blood, etc. And we say the same also, that is, sacramentally: And as for our adversaries, 
Thom. p. 3. q. 75. art. 8.  if they will have it to be really, let them remember themselves of Thomas his Maxim; That it cannot be avouched in sound Divinity, That the bread is the real body of Christ: but that it is an assertion of their own, That the Catholic Church did never speak so, etc. For as concerning that which Bellarmine allegeth out of Ireneus against us, How will they say, 
R●latm. l. 2. c. 5. & 6.  that the flesh falleth into corruption, and receiveth not life, which is nourished of the body and blood of our Lord? taking it in such gross manner, he ought to call to his remembrance that which he said, handling the place of justine: That there is not a fouler error, then to say, That the body and blood of our Lord; ordained for the nourishment of our souls, do turn and work to the nourishment of our bodies.  
Clement of Alexandria; 
Clem. Alex. in ●edag. l. 1.  The flesh and blood of Christ, that is, the nourishment of faith & of the promise. Again, That that which was blessed was wine, (and not Accidents,) he showeth it saying, I will not drink any more of the fruit of this vine, etc. And again, There is a double blood of Christ, 
Hoc est bibere, etc.  the one carnal, by the which we are redeemed, the other spiritual, by the which we are anointed. And, This is to drink the blood of Christ, to be partakers of the incorruption of the Lord, etc.  
Tertullian, 
Tertul. l. 4. adverse. Martion. c. 40.  He made the bread which he took and distributed to his Apostles, his body, saying, This is my body, that is to say, the figure of my body. Where we have to note, that by this Hoc, this, he understandeth not an Individuum vagum, as our adversaries do, but the bread: and not a bread either vanished away of itself, or transformed into an other nature, but a bread of a sacramental condition and quality, in that it is the sign of the body of Christ, yea the sign of a true body, saith he: For there could not possibly be any figure, if there were not a true body. And from thence he reasoneth against Martion, which denied the truth of his body. Again, Come, saith jeremy, let us cast the wood into his bread, verily into his body, for God hath so revealed it in our Gospel, (that is to say, 
Idem ibid. l. 3. c. 19 Idem adverse. cund. l. 1. c. 14.  the Gospel of Saint Thomas) calling the bread his body, to the end that from thence thou mayest know, that he hath given the figure of his body in bread, etc. In bread● (saith he elsewhere) Quo ipsum corpus suum representat, whereby he representeth his own body. And not, In quo, as Bellarmine would have it, which should be after his sense, 
Idem de resurrect. carn.  Wherein he giveth his body present. He objecteth a place like to that of Ireneus, The flesh is nourished of the body and blood of Christ, to the end that the soul may be fed or fatted of God: An ordinary argument amongst the fathers to prove the resurrection; That God hath evidently showed, that he would save the soul and the body, when as in the principal ceremonies of the Church, he hath always joined them together, as in the Eucharist; giving the Sacrament to the body, & the grace to the soul: and sometimes they speak hyperbolically. But let him here again call to mind that which he lately said, That to take it so, would make a marvelous gross error. And then that he must understand it sacramentally; which is as much as to say, expounding Tertullian by himself, by these words, contained in the same book; 
Idem ibid. c. 37.  Although our Lord said, that the flesh profiteth nothing, yet we must be careful to make the sense answerable to the matter there spoken of; for they accounted his words hard, as if he had verily determined to have given them his flesh to eat: To the end therefore, that he might settle the estate of salvation in the spirit, he hath mentioned before, how that it is the spirit that quickeneth, etc. Verily, saith Pamelius, that is to say, rawly. From what place may not a man be able to escape and defend himself from, if such figures be received in disputations?  
Origen giveth us these Maxims, which do quite overturn transubstantiation; 
Orig. in Mat. c. 15.  That which is sanctified by the word of God and prayer, doth not sanctify of it own nature him that useth it, Again: This meat also thus sanctified, as concerning his material portion, goeth down into the belly, and from thence into the draft: according to that which our Lord hath said: That which entereth in at the mouth goeth down into the belly, and is cast out into the draft, etc. What can a man imagine that may be spoken more clearly? If as some do, a man would say that he speaketh not of the Eucharist; it appeareth to the contrary by these words taken out of Saint Paul, handling this matter against them which, did abuse it: And therefore many are weak amongst you, etc. 
1. Cor. 11.  If any man say with Bellarmine, that by the matter which goeth into the draft, is understood the accidents, what Grammar, or what Rhetoric did ever teach this figure, which taketh the matter for the accidents? What is it then (saith he) that profiteth in this meat? Verily, not the matter of bread, but the word spoken over the same, to him that eateth it worthily: And these things are spoken of his figurative and symbolical body, etc. Of this meat which whosoever shall eat, he shall live for ever, which no wicked man can eat, etc. Again, We drink the blood of Christ not only in the ceremony of the Sacraments, 
Orig. in Numer. hom. 16. In Mat. c. 26.  but also when we receive his words, wherein life consisteth: according to that which himself hath said: The words that I have said unto you are spirit and life, etc. And expounding the same words of the holy Supper, This bread which the word of God confesseth to be his body, is the nursing word of our souls, etc. But saith Bellarmine, 
Idem in Exod. hom. 13. Idem hom. 5. in divers. evang. loc.  So that we take heed (saith he) that we let not any part of the consecrated gift to fall. And what is that which we do not ourselves for the reverence due unto the Sacraments? And that receiving the bread of life and the cup, we ought humbly to cast down ourselves, and say with the Centurion: Lord I am not worthy that thou shouldest enter under my roof, etc. This roof I ask them in conscience what it is? whether it be our belly or our soul? seeing it is our soul and not our belly, that must be humbled.  
Saint Cyprian: The Lord calleth his body, bread made up of many corns: and his blood, 
Cypr. l. 1. ep. 5.  wine pressed out of many grapes: Then Hoc, that is to say, This bread, this wine, against our adversaries. And in another place he yieldeth the reason: 
Idem de unct. Chrismat. Idem l. 2. cp. 3.  Because that in the table of the Lord, the things signifying, and the signified, are called by the same name. He saith not because, that the sign is transformed into the thing, or that the thing taketh the place of the sign. Again, The blood of him by whom we are redeemed and quickened, can not be seen, seeing the wine is not in the cup by the which the blood of Christ ostenditur, is showed. A little after he saith, Exprimitur, is expressed: which is declared by the testimony and sacrament of all scriptures. He disputeth against them which used not any thing but water in the Sacrament: contesting and solemnly affirming the necessary and unavoidable use of wine: because that the proportion of the life and corporal sustentation, compared with the spiritual, is not otherwise well signified and represented therein. And how then shall the argument be able to maintain itself, if there be nothing but Accidents? In his sermon of the Supper, (yet some doubt that it was not his,) Before these words this meat was not commodious for any other thing, then to nourish the body: but after that the Lord had said, Do this in remembrance of me; This is my flesh, this is my blood: As oft as it is celebrated with this form of words, and substance of faith, this substantial bread, and this cup consecrated by a solemn blessing profiteth unto life, and to the salvation of every man; the whole together being a medicine to heal infirmities, and a  sacrifice to purge iniquities. Note first, that he attributeth not the consecration to the five words, but to the institution. Secondly; That the words themselves, which they call Sacramental, are not those which they determine of and affirm to be; but, Haec est caro mea, hic est sanguis meus: In the third place: That faith is necessary thereunto. Fourthly, That it ever continueth to be bread, and the cup, blessed and consecrated, not transubstantiated. And fifthly, That they do not change their nature, the signs still continuing their power and virtue to nourish the body; and grace accompanying the same by the operation of the word, to nourish the soul. This is that which he unfoldeth and layeth open in the same treatise in other words, which they feign would, but can not abuse to make for their purpose. The bread (saith he) which the Lord set before his disciples, changed not in his figure, but in his nature, by the omnipotency of the word is made flesh. They stand and pitch themselves upon the word Nature, as if it were a substance, and not a property: and upon these words, Is made flesh: whereas they ought to remember themselves, that this is contrary to their own doctrine, that the bread should be made flesh: but this matter shall be made more clear hereafter: As in the person of Christ, (saith he) the humanity was to be seen, but the divinity did conceal and hide itself; so into the visible Sacrament there is infused by an unspeakable manner, the divine essence. The divine essence saith he, and not the human nature; the spirit then and not the flesh. And this uniting of the sign and thing doth not proceed, (saith he) to the consubstantiating of Christ, that is to say, to the making of him the same substancet but, usque ad societatem germanissimam eius, but to a most strict and near bond of society. And then not to the working of any consubstantiation, neither yet transubstantiation; but to a sacramental union, which exhibiteth to every faithful receiver grace with the thing, the spirit with the flesh, the heavenly with the earthly, etc. so straightly linked, as that The things signifying and signified, as he saith in another place, have the same names. 
Bed. in Oct. Epiphan. Cyril. in joh. l. 2. c. 4. Ambros de iis 〈◊〉 myster. 〈◊〉. c. 4. & 9 ●●sil. de spir. ●●ct c. 15. ●●m 6.  According to that which Beda said a long time after him; That the nature of the bread and wine is translated into the Sacrament of the flesh and blood of Christ, by the unspeakable sanctification of the holy Ghost. And so speaketh Cyrill of the water in baptism, That it is reform, and as it were moulded again by the operation of the holy Ghost, into a divine nature. And Saint Ambrose, I know not therein the use of nature, but the excellency of grace. And thus they all agree, that there is no transubstantiation in the water of Baptism; except, as saith Basill: Ex presentia spiritus, by the presence of the spirit. And Saint Ambrose, By the preaching of the cross of our Lord, etc. And if as yet we stand in doubt of his intent and purpose: The Master himself (saith he) hath declared it: These words are spirit and life, the carnal senses cannot pierce thereinto, if faith come not thereunto; Christ calleth sometimes the Sacrament, that is to say, the sign, his body; sometimes his flesh, and his blood, sometimes bread, etc. Bread in respect of the resemblance it hath in nourishing: Blood, by reason of the quickening effect: Flesh, in regard of the properties of his humanity which he took upon him, etc. Namely, for as much as common bread changed into flesh and blood, procureth life, & the growth of our bodies: by the which effect so ordinary unto us, the infirmity of our faith is helped: and taught by sensible argument, that in the visible Sacraments is shadowed out and assured unto us the effect of eternal life, and that we are not so much united unto Christ by any corporal passing of his body into ours, as by the spiritual. And he expresseth this conjunction divers ways: It mingleth not (saith he) the persons, it uniteth not substances, it associateth affections, & linketh wills together. Our Master (saith he) hath taught us to care the flesh, and to drink the blood: and that by abiding in him, this abode is an eating: this dwelling in him, is a feeding: this drinking is an incorporation: this incorporation is an uniting of wills and affections unto his obedience. As meat is to the flesh, even so is faith unto the soul, the word unto the spirit, etc. And therefore we do not sharpen our teeth to eat, but with a sincere faith we break the holy bread, and distribute it; we distinguish and put difference betwixt the divine and human nature, and notwithstanding we join them together, confessing one only God and man, as also being made his body, we are coupled and united unto him, both by the Sacrament, as also by the thing of the Sacrament, etc. And to conclude, 
Ambros. in ser●●. de Chrismat.  In this table (saith he) whereat our Lord made his last feast with his Apostles, he gave unto them with his own hands the bread and the wine: but he delivered his body into the hands of the soldiers, to be pierced through upon the cross; to the end that the true sincerity and sincere truth, being the more deeply imprinted in the Apostles, they might declare unto the Gentiles, how the wine and the bread are the flesh and the blood, and by what manner of means the causes agree with the effects, & the divers names or kinds are reduced to one & the same essence: and the signifying and signified things are called by the same names: 
Censentur iisdem vocabulis  showing thereby that the bread and wine distributed in the holy supper, took their effect from the body delivered over to the soldiers to be crucified, according to that which our Lord said in giving the bread; This is my body, that is delivered for you.  
There falleth into this time the first Nicence Council, out of which, 
The Council of Nice Ex Bibiotheca Vatiana.  procured out of the Pope's library, there is one that citeth this Canon; In this divine table let us not be tied here below unto the bread and wine set before us: but lifting up our understandings, let us know by faith, that the lamb of God which taketh away the sins of the world, is set upon this table, offered by the Ministers without any offering: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that we receiving truly his precious body & blood, do believe that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the badges, marks, or ensigns of our resurrection. And this is the cause why we take not much, but a little; that we may know, that it is not for to fill our bodies, but to sanctify us. This Canon is entitled, Of the holy Table, and of the mystery of the body and blood of our Lord, which is celebrated in the same. Now the holy Table is the holy Supper, which consisteth of the sign and grace, wherein heaven and earth are joined and coupled together: and again every mystery must be mystically expounded. In this table than saith he, that is to say, in the holy supper, we have bread and a cup. But let us not (saith he) settle our eyes thereupon; It is too base a thing for the faithful: but let us have our minds and spirits carried up on high, that is to say, from the signs to the grace, and from the minister to God. Upon the material Table, we see nothing but bread and a cup, and the bread, truly bread, a cup, and that truly a cup: but upon the table of the Lord, that is to say, in the holy supper we are to exercise our understanding by faith, that is to say, not to see, but to believe: That the lamb which taketh away the sins of the world, is there offered, is there eaten: Offered saith he, without being offered, that is to say, as the Canon expoundeth itself mystically, for the Table is mystical: 
C. iteratur. C. Hoc est. D. 2. de consecr.  Non rei veritate, sed significant mysterio: And therefore eaten without being eaten: and yet truly sacrificed and truly eaten: in as much as we believe, and call to mind there, that he hath been sacrificed for us, in as much also as we are certain, that we are partakers of this sacrifice which is ours, that his flesh is our meat unto our resurrection unto eternal life: for he hath said unto us, that he hath given it for us. The Council therefore hath said, truly, because there is nothing more true, than the promise of God, nothing more certain, than his effect when it is received in faith: and notiwthstanding that the bread and the wine are but tokens or signs, to the end that following the exhortation accustomed in the old liturgies, Sursum corda, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Life up your hearts on high, etc. We may wait and look for the receiving of our spiritual food at the hand of God, and not at the hand of man: yea we lift them up very high, and far above these signs and this table: before which if the doctrine of our adversaries at that time had had any place, the Council should have said unto us, as they say at this day: Cast yourselves down before this table; settle and fix your eyes upon your God, that descendeth & cometh down upon it, see that you kneel down unto and worship him there.  
Saint Athanasius, which was of this time, 
Athanas. de verbo. quicunque dixcrit. etc.  will manifest and make clear the purpose of this Council: I have seen (saith he) the like Character in the Gospel of Saint john, where the Lord entreating of the cating of his body, and seeing that many were offended thereat, speak in this sort: Doth this thing offend you? what will you say then, if you see the Son of man ascend and go up to the place where he was afore time? It is the spirit which quickeneth, the flesh profiteth nothing, etc. For he hath spoken here of the one and the other: of his flesh and of his spirit: and hath distinguished the spirit from the flesh, to the and that believing not only that which appeareth unto the eyes, but the invisible nature also, we might learn that the things which he spoke, are not carnal but spiritual. Where we shall mark, that he expoundeth these words of the Council: Let us not settle our minds upon the signs set before us, but let us understand and know by faith, etc. By these, That we believe not that only which appeareth unto the eyes, etc. He addeth, For to what an infinite multitude of men should his body have become sufficient meat, being ordained to be the food of all the world? showing thereby that we must always judge and make account of the body of Christ, as of a true body. And in this sense the Council said: This is the cause why we receive in a small quantity, etc. Seeing the scope and drift of the action is the sanctification of the spirit, and not the filling of the body. And afterward, And therefore he made mention of his ascension into heaven; thereby to draw them back from understanding of him corporally; and to the end, that from thence forward, they might learn, that the flesh whereof he had spoken, was a heavenly and spiritual meat, which he must gi●e them from above. Whereby we learn, that this eating must in such sort be understood, as that it evermore include the truth of Christ's body, and of his local ascension: For (saith he) that which I have spoken unto you is spirit and life: as if he said; This body which is showed and given for the world, shall be given for meat, to be attributed to every one spiritually, and to be made unto them a defensative and preservative, unto the resurrection of eternal life. Setting against the badges and notes which the Council had spoken of, the spiritual distribution of this celestial meat, that is to say, the thing itself. And this is the cause why in another place he calleth it, The mystical table, as the Council, The holy Table. At which saith he, Who so is partaker doth enter into the company of God: that is, such as receive the thing signified by the Sacrament, that is to say, the inward grace. The thing then contrary to the doctrine of our adversaries, is not received by the wicked and ungodly, as those that never come in the company of God: neither then is it received, by the hand either of the faithful, or of the minister, incorporated with the sign, etc. For as concerning the place, that Bellarmine allegeth of Athanasius, 
Thedor. dial. 2 ex orat. Athan. de fide.  cited by Theodoret, where he saith: That it is said of the true body, Sat thou at my right hand: Likewise, This is my body which is delivered for you, and that by this body, he was made our high priest, etc. It is to good purpose against those heretics that deny the truth of the human nature of our Lord: but not against us, as also it is still to this day, against the masters of transubstantiation, which destroy the same.  
S. Hilary, 
In C. Corpus Christi de consecrat. d. 2.  Bishop of Poitiers of the same time, cited by Gratian; The body of Christ which is taken from the Altar, is a figure, in that the bread and wine are seen outwardly: but truth, in that the body and blood of Christ are received inwardly in truth. Others attribute this to Hilary Bishop of Rome. Again, We do verily receive under a mystery, the flesh of his body; and therefore we shall be one with him. And, To the end that he may be believed to be in us by the mystery of the Sacraments. And again, There is no place to doubt of the truth of the body and blood of Christ: for both by the profession of our Lord himself, and by our faith it is truly flesh, and truly blood, which being eaten and drunken, do bring to pass, that Christ is in us, and we in him. Now we are to note the figure opposed and set against the truth: the mystery against the real presence: & the profession of our Lord jointly with our own faith, for the making of us partakers of this truth, being the effect which followeth of the conjunction of the partakers of this truth with Christ: from which conjunction the wicked are excluded: and therefore also from the receiving of this truth, 
Hilar. in Mat. c. 30. & l. 8. de Trinitate.  which is accomplished by faith: & therefore the real change can take no place there. And in deed, elsewhere he saith plainly; That judas did not sup with our Lord: For (saith he) he could not drink there with him, which should not drink with him in his kingdom, seeing that he promised to all them that drunk then of the fruit of this vine, that they should drink afterward with him. The same that S. Clement hath said unto us before, from the report of the Apostles. Note, of the fruit of this Vine; & not of the accidents of wine, & not of the blood of Christ really, but Sacramentally. But they object a place unto us, wherein I hearty wish more conscience in them, and unto the Reader, that he would take the pains to read it through, for the better observing of the rule of this same Doctor therein: That the things which are said, must be understood by the causes that moved and procured such things to be said. So (saith he) the word was truly made flesh, 
Idem ibid.  and we as verily and truly do receive the word flesh, by the meat of the Lord: How can we but judge that he abideth naturally in us? Where they understand, by Cibum Domini●, The meat of the Lord, the Eucharist; and by abiding or dwelling naturally in us, to receive the body of Christ really at our mouths. And these are the points which we are to examine. Saint Hilary dealeth here against the Arrians: The Father (saith S. Hilary) and the Son are one. Even so said they, but yet so one, as we are one with Christ. Now that we are one with Christ, it is of his free will, not of our nature: and in will, not in nature, the Father and the Son are also one. Saint Hilary then to prove unto them, that the Father and the Son were one in nature; proveth unto them that we are one in nature with Christ: and he handleth it after this sort: First, that there is the same human nature in Christ and in us, by the incarnation of the Son of God, which he calleth the Sacrament of perfect unity, the Sacrament of flesh and blood; and by which, Naturalis communionis propriet as nobis indulgetur, The property of the natural communion is given unto us by our Lord: Using the word Sacrament, for the Mystery in the work of the incarnation; as it is his ordinary use to do: a manner of speech, very familiar at that time, as we read in the conference betwixt the catholics and Donatists; where Marcelline, who did sit as Precedent and chief judge for the Emperor Honorius, doth swear, By the mystery of the Trinity, and by the Sacrament of the Lords incarnation, etc. In the second place; that besides this nature, which the faithful and unfaithful are alike partakers of with our Lord, there is a special and more particular conjunction, which is wrought by the spirit of Christ dwelling in the faithful, which regenerateth, quickeneth, sanctifieth, maketh them conformable unto him, and transformeth them into him: for proof whereof he allegeth the 6.14. and 17. of S. john, which our adversaries will not deny to belong to the spiritual eating of the faithful only. And this he maketh more clear when he addeth; that the cause of our life, is by Christ dwelling naturally in us, by his flesh uniting us unto himself, and by himself unto God the father: That Christ is in us, by the truth of his nature: that he dwelleth in us naturally, we being made by this most straight bond of union, flesh of his flesh, sucking our life from his spirit. And this he further declareth by sundry sorts of speeches, tending all to one sense and meaning: That we communicate his flesh: To mingle in us the nature of his flesh: To be naturally in us and we in him. And this our adversaries themselves will confess, that it cannot be said of the ungodly, and by consequent that it cannot appertain to the Sacramental or oral eating, that is to say, to the eating of the mouth. Ad hereunto: that he which saith, that he is naturally in us, saith also; 
Hilar. de Trinit. l. 8.  That we are naturally in him. But naturally we are not in him, as being in him carnally or really, but as grafted by faith into his body: so neither is Christ by this argument, carnally and corporally in us. Thirdly he allegeth unto us as a testimony of his holy union, the supper of our Lord when he saith, that we receive verily and truly the word flesh, Cibo Dominico, By the meat of the Lord, that is to say, the flesh of the word, the word incarnate, the flesh of the Son of God, by the instrument of the bread of the Eucharist, that is, because it is a Sacrament exhibiting this flesh, exhibiting the grace represented by the sign, which consisteth in this uniting of us with Christ. The same which he calleth, Sub mysterio, Christi carnem sumere, To receive the flesh of Christ in a mystery; that is to say, signified in this mystical pledge. And thus all this maketh nothing for the matter of bread, or the Individuum vagum, transubstantiated into the body: For otherwise it would fall out that throughout all Saint Hilary his discourse, Christ should be avouched and taught to abide in the bread naturally and corporally. And if corporally and naturally; then verily contrary to the nature and properties of a body; yea contrary to the condition of those which S. Hilary acknowledgeth to be in the body of Christ. For saith he in an other place: He taketh away the foolish & sottish rashness of some, who contend that our Lord was seen in the flesh, 
Idem in Psal. 137.  in the shape of a counterfeit body, etc. Not remembering themselves, that after the Resurrection of the body, it was said to the Apostles, who thought it had been a spirit: See my hands & my feet, etc. And by a false or counterfeit body he meaneth one, that hath not all the ordinary conditions of a body: For in an other place expounding these words: The Son of man which is in heaven, etc. he evidently putteth difference betwixt the natures in Christ; 
Idem de Trinit. l. 10. Idem in Psal. 1●4 & l. 8. de Trinit.  by finite and infinite, being in one place, and being every where, etc. That he is the Son of man (saith he) it is of the birth and bringing forth of that flesh, which he took of the Virgin: That he is in heaven, and yet nevertheless upon earth, it is through the power of that nature which abideth for ever. Again; He is present to them which call upon him faithfully, but by his divine nature, and spirit that pierceth and containeth all things: He is in us, but we have to understand that this is by the holy Ghost, etc. And after the same manner he expoundeth the place: I am with you unto the end of the world, etc. And thus we are come without any Transubstantiation or doctrine coming near thereunto, even to the time of the first general Council of Nice, including it within the same.   

CHAP. V The continuance of the belief of the Fathers of the Church, in the matter of the holy supper, from the first Nicene Council, unto the time of Gregory the great.  
LEt us proceed according to the order of time, and succession of the Fathers. 
Dionus. Hierarch. l. 3.  Saint Denis pretended the Areopagite, (for we have said, that he may seem to have lived about this time) did not otherwise understand it. After (saith he) that the Bishop hath declared the works of jesus, for the saluaetion of mankind, according to the good pleasure of his father, etc. and that he hath preached the reverend contemplation of the same, which is apprehended by the understanding, he taketh his way to the Symbolical administration of the same, and that according to the holy institution of God: whereupon first crying unto him: Thou hast said it, Do this in remembrance of me: he administereth the sacred things, and setteth in open sight, the things whereof he hath preached, by the pledges presented there in holy sort, etc. Again; By these venerable and reverend signs (saith he) Christ is signified and received, etc. Where we may briefly note: That the holy supper is celebrated, according to the institution of the Lord, and in remembrance of him: That this is a Symbolical, that is to say, a shadowing and figurative administration of the redemption of mankind, represented by the signs of bread and wine, the tokens of his body broken, and of his blood shed for us: That this institution is not tied to the five words, where to our adversaries would refer it: for he maketh mention by name of others: Thou hast said it, etc. And that these signs do signify Christ unto us, and nevertheless exhibit him unto us, that is to say, his grace. Now what is there contained in all this, tending to prove any carnal eating?  
They fortify and bear themselves stout upon Saint Cyrill, 
Cyril. Cateches. mystag. 4. &. 5.  Bishop of jerusalem: but let us see upon what ground: If you eat not my flesh, etc. The jews (saith he) were offended, because they did not understand those things according to the spirit, thinking that he had invited them to a banquet of man's flesh. This should suffice to raise and lift up our minds above the real transmutation: but this that followeth, seemeth to them to prove their opinion very strongly: Let us hold it for a most undoubted truth, that the bread which we see, is not bread, although the taste thereof bewray it to be but the body of Christ, and the wine, in like manner, etc. And why do they not call to mind and bethink themselves well, at the least of their own Maxims: That the Catholic Church never said: That the bread was the body of Christ, etc. And therefore if they will have S. Cyril a Catholic, they must not have him taken according to the bare letter. But yet let us admit him to be the expounder of himself: Consider it not (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as mere bread: for it is the body and blood of Christ. And how? Verily (saith he) according to the words of our Lord, etc. And how so ever our senses may go about to inform us otherwise, yet let faith confirm us therein; judge not of these things according to the taste, etc. Then it is bread and wine, and not accidents: but not naked and mere bread and wine, for they are Sacraments, and sanctified instruments of God, endowed & clothed with an other quality, that so they might clothe us with Christ: And what they are more, that we receive by faith: and that grounded upon the words of our Lord: Namely, that his words are spirit & life. But have they then either lost or changed their substance? Mark him yet further. Verily not any more than the water in Baptism, where of he speaketh in the same terms: Think not of this water as of bare and mere water: Namely, Because it is not any more wawater for drink, saith Chrysostome: But the water of sanctification, etc. 
Chryrost. in Psal. 23. Cyril. Catech. 3.  No more also then the unction, or ointment, whereof Cyrill saith: You are anointed with an ointment, being made partakers and companions of Christ. But beware that thou account not of it as of a mere ointment: for as the bread of the Eucharist after invocating of the holy Ghost, is no more common bread, but the body of Christ: so this holy ointment, is not a bare or common ointment, after that it is consecrated, but it is a benefit of Christ's, which by the coming of the holy Ghost, hath a vigour and power of his Divinity. Dost thou then doubt, what this should mean to be no longer bare and mere bread? It is as much, as not to be any more common bread: it is as much as to say, consecrated bread. Dost thou doubt how far this change extendeth itself? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & si fiat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The ointment, although it be an instrument of the grace of Christ, is not changed in his nature: No more is the bread and the wine of the Eucharist, in theirs: though instruments sanctified of God, and exhibiting his grace. 
Idem Catech. 5.  For (saith he further in an other place) this holy bread is called supersubstantial; in as much as it confirmeth the substance of the soul: It descendeth not into the belly, it goeth not into the draft, but it is distributed through out thee, throughout the whole man, for the salvation and profit of the body and soul, etc. that is to say, it goeth not in at the mouth of the body, but it is received by the mouth of the soul, distributed through all the veins of the same, unto the resurrection of life. And again, 
Idem Catech. 4.  Drink this wine in thine heart, namely this spiritual wine, etc.  
Saint Ambrose; This oblation is the figure of the body and blood of our Lord, etc. This is not the bread that goeth into the body, but the bread of eternal life, which strengtheneth our souls. 
1. Cor. 11.  Again; Seeing we are delivered by the death of our Lord, in remembrance thereof, in eating & drinking: we signified there, the flesh & blood of our Lord, which have been offered for us. Now what should this be, To be a figure, to signify, to make mention of, or to have in remembrance: but the same which we say, That the bread is Sacramentally the body of Christ? 
Ambros. de Sacram. l. 4. c. 4.  And that which he saith himself, In the Sacrament is Christ? But some object from an other place, Peradventure thou wilt say (saith he) my bread is usual, (that is to say, common bread) know, that this bread is bread before the word of the Sacraments: but after the consecration of bread, it is made the flesh of Christ, the body of Christ, etc. Namely, by the consecration of the heavenly word, etc. What is there (saith Bellarmine) more clear than this? But and if it be so clear a case, let him answer us, why Thomas of Aquin, 
Thom. part. 3. Summ. q. 75. art 8.  and all those after him, condemn this Proposition of Saint Ambrose: That the flesh or body of Christ is made of the bread: It being observed saith he, That it cannot be properly said, that of a not essence, an essence may be made? etc. And if it cannot be said properly, must it not then needs be improperly? And who can or aught to make this impropernesse, properness, better than himself? Therefore he addeth: But seest thou the efficacy of the word of Christ? And if than it have such virtue in itself, that the things that were not, do thereby begin to be, as namely in the creation: 
 sint quae erant, in aliud commutentur.  How much more effectually shall it work and bring to pass, that things be again, that which they were before, and that they may be changed into an other thing? Now than what meaneth this, To be that which they were, but to continue in their nature? And by consequent, To be changed into an other thing: but to change their condition & use? Bellarmine taketh himself to have played the tall fellow, when he answereth, that Saint Ambrose understandeth that they are the same that they were without, but not within. And is it enough to say so? But Saint Ambrose himself easeth us of all these cavils in an other place: 
Ambros. de iis qui myster. initiant.  The true flesh of Christ (saith he) is that which was crucified and buried: Of this true flesh the Sacrament is a Sacrament, and our Lord doth proclaim it: This is my body, before the blessing of the heavenly words, an other kind is named: after the consecration, the body of Christ is signified: and before the consecration, another thing is said: after the consecration it is named blood. What is that then in Saint Ambrose, by Saint Ambrose himself: The bread by the consecration, to be made the body of Christ, the Cup his blood? Even to be made Sacraments, to signify, to point out the body and blood of Christ. But he must not play the wrangler here and say: That by the word Kind's, he understandeth the apparent accidents of bread and wine, as the transubstantiators have afterward said. For when he saith: Before the blessing of words, another kind is named: by kinds, he cannot but understand the substances of bread & wine: for are they not as yet, according to their own speeches bread and wine? And again this age of the world had not yet learned, that Accidents are called Kind's. But he doth yet further explain himself, 
Ambros. de Sacram. l. 4. c 4  by the comparison of Baptism: Peradventure thou sayest, I see not the kind of blood: But (saith he) it hath the resemblance of it. And what manner of resemblance? For even as thou hast received the resemblance of death, Viz. in the dipping that is in Baptism: so hast thou drunk the resemblance of his precious blood, to the end that there may not remain any horror of blood, and notwithstanding that it worketh the price of redemption. Again, Thou thyself waste, but thou wast an old creature, after thou wast consecrated, thou didst begin to become a new creature, etc. Now we are of this judgement with our adversaries, that there is not any Transubstantiation in Baptism, neither in the water which washeth, 
Idem de sacr. l. 6. c. 1.  nor in the creature that is washed. And this is the same, that is said in an other place: Thou tookest the Sacrament for a similitude or resemblance, but thou injoyest in truth, the grace and virtue of the nature: I am, saith he, the bread of life, that came down from heaven, but the flesh is not come down from heaven: He took flesh in earth, of the Virgin, 
Idem in 1. Cor. 11.  etc. Again, The Testament is ordained by blood: blood is the testimony of the gracious work of God; for a figure of the same, we receive the mystical Cup of blood, etc.  
Saint Basill, What do these words profit us: Take, eat, This is my body? To the end that eating and drinking, 
Basil. de Baptis. & in Moral  we should remember ourselves of him, who is dead, and risen again for us: And he that recalleth not to his memory thus much, is said to eat unworthily. And he maketh mention again of the same in his Morals. In the liturgy attributed unto him; likewise after the consecration: We draw near (saith he) with assured confidence, unto thy holy Altar, and setting thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the resemblances of the holy body, and blood of thy Christ; we pray thee, that it would please thee of thy mercifulness and great bounty, to cause thy holy spirit to come down upon us, and upon the gifts there unfolded and laid open, and the same to bless and sanctify, etc. Now they could not before the consecration be called resemblances, or figures; for they were but common bread and wine: we are of the same mind, and further that they are so also after the consecration. And nevertheless they are so called by Saint Basill: Wherefore they are not really the body and blood. Bellarmine of three answers made hereunto, rejecteth two, and cleaveth to the third; That the body and blood in the Eucharist, are signs of the body & blood upon the Cross. May we judge that Saint Basill had ever any such intent, that he ever called the accidents, Gifts uncovered and laid open; that he prayed to GOD in the same terms, to have him to send down his holy spirit upon the assistants, and upon the body and blood of his Son, and that he would bless and sanctify them by him? etc. Is it possible without blasphemy? And after all, was it not more ready for him, to say simply: We set before thee the holy body and blood of thy Son, etc. They object these words unto us; 
Basil. de Spir. S. ad Amphiloc.  Who is he amongst the holy Fathers, that hath left unto us in writing the words of invocation, at such time as the bread of the Eucharist and Cup of blessing are showed. Men prayed unto them saith Bellarmine, and then they are not figures. But he saith not, that they were prayed unto; but rather that God was prayed unto, at such time as men prepared themselves to be receivers of the Sacraments: Namely, to this end, that he would give unto them, to present themselves to the same, with reverence, humility, repentance, an approved faith, etc. And from this place they should rather have learned: that after the consecration it is evermore bread, it is evermore a cup. But say they: wherefore should it be accounted rashness to touch them there? For S. Basil saith: If such as present themselves rashly to the participating of things sanctified by men, 
Idem Serm. 2. de Baptism. c. 3.  lie open to such great and grievous threatenings, what shall we say of him, that showeth himself rash, and unadvisedly carrying himself against so great a mystery? Verily we will say with Saint Paul; That he eateth and drinketh his own condemnation, not discerning the Lords body. But we may learn of the said Saint Basill in the same place; that such touching is not meant of the body, but of the soul. For saith he, By so much the more, as he is greater than the Temple, etc. so much the more is it to be feared, to approach & rashly to touch with an impure and filthy soul, the body of Christ, then to come near unto sheep and Oxen, etc.  
Out of Gregorius Nyssenus the brother of Saint Basill, they cite a place, 
Gregor. de vita Mosis.  but it maketh nothing at all for them; for he entreating of the Manna, saith; The bread that came down from heaven, which is the true m●ate, which is signified in this history, is not a thing without a body: For how should a thing without a body, become food and sustenance to a body? This would be to purpose against such as should deny the verity of the body of Christ; and further can it not serve. But and if they should gather from it: that common bread, by consecrating may be made the heavenly bread; and the heavenly bread a body, to nourish our bodies, they should sin many ways against themselves: for they will not grant, that either the bread may be made a body, neither yet that it entereth into the nourishment of the body: whereupon it remaineth that we understand this place, by the Council of Nice: That the Sacrament, to become profitable both to soul and body, is made unto us a seal of the resurrection, etc. But will we plainly know this Father's meaning? The bread (saith he) in the beginning is common, 
Idem de Bapt.  but the mystery having made it sacred, it is called, and is the body of Christ, and so the wine: and being things of small account before the blessing, after the same, which proceedeth of the spirit, they work excellently. What then is there any transmutation of the substance? Thus (saith he) by the newness of the blessing, the same power, that is to say, of the holy Ghost, maketh the Minister reverend, and separated from the vulgar sort: for of one of the multitude of the people, which he was yesterday, he is suddenly become a Master and teacher of piety, and a superintendent of the hidden and pro found mysteries: and all this without any manner of change made either in his body or form. Thus again the Altar is holy, and yet it is but a common stone, not differing from others that walls are made of; but this cometh to pass, by the dedicating of it to God. Let us reason from thence; therefore neither the bread nor the wine are changed in themselves, neither in their bodies or forms, but only in that of common ones, they are made sacred, and sanctified instruments of God, to exhibit unto us his grace, etc.  
Gregorius Nazianzenus; Eat the body and drink the blood without being confounded and doubting, etc. and deny not faith unto the things, which are named of the flesh and Passion of our Lord, etc. that is to say: Be not offended as are the jews and Gentiles, at the Cross and infirmities of Christ. But say they, he calleth it, Eating and drinking, etc. And who will doubt of that? We do not contend about the thing but the manner. Verily (saith he) let us become partakers of the Passeover, and yet notwithstanding spiritually: 
Greg. Nazianz. in orat. 2. de Pasch.  although this Passeover be more manifest than the old: For the Passeover of the Law, I speak it boldly, was a more obscure figure of a figure, etc. And then ours also is but a figure; but yet a more clear and plain figure. And in the funerals of his sister Gorgonia: 
Idem in funere Gorg.  If (said he) her hand had in any part clasped, and laid close hold upon any thing of the representations and resemblances of the precious body or blood of Christ, etc. Then they continued resemblances, that is to say, figures after the consecration. For otherwise who would believe, that these holy persons, more zealous verily, and bearing more reverence unto sacred things, than they of this age, would have permitted these women to touch them thus with their hands, and so to carry & trail them up and down their houses.  
Optatus doth aggravate the furious outrages of the Donatists in these words: 
Optat. adverse. Parm. l. 2.  You have broken down the Altars, whereupon heretofore you have offered, whereupon the vows of the people, and the members of Christ have been carried, from whereof many have received the pledges of eternal salvation, the protection of faith, and the hope of the resurrection: you have broken the cups, the bearers of the blood of Christ, etc. The Altar which is the seat of his body and of his blood, etc. Who seethe not that all this must be figuratively taken; and that the first figures do bind us to the others? Verily, after the same manner that the members of Christ, that is to say, the faithful and their vows, have been carried upon the Altar, that is to say, in spirit, in the same, the body and blood have been set there also, the Cups have been the bearers, etc. And in like manner when he saith, The pledge of eternal life, the hope of the resurrection, what other thing is this than that which the Council of Nice said, Pledges of our resurrection? And at the least of that which he saith afterward: What offence hath Christ done you, whose body and blood at certain moments, dwelled in these Altars? They should have learned, that this could not be spoken or understood, but of the use & celebration of the holy supper, and that at that time they had not kept them in a tabernacle upon the Altar, that they might be there still resident, and worshipped continually.  
And as little doth that prove, 
Ephrem. l. de nature. Dei. nimium scrutanda.  which they allege of Saint Ephrem: Why seekest and searchest thou (saith he) for things that are past finding out? Thou wilt leave off to be faithful any longer and fall to becurious. For whom may this saying better fit, than the embracers of transubstantiation, for they have undertaken to examine these mysteries, by Auerrhoes and Aristotle? But rather (saith he) be faithful and innocent, be partaker of the immaculate body of thy Lord by a most even faith: Assure thyself that thou eatest the same Lamb whole and entire, etc. These things surpass all admiration, he hath given us fire and spirit to eat and drink, that is, his body and his blood, etc. Fire then and spirit, which are not laid hold on or taken with the hand, but spiritually; but as he hath said, with a most even and upright faith, etc.  
Epiphanius, 
Epiphan. in Anchorato. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We see that which our Lord took in his hands, as the Gospel reporteth it: That he rise up at supper, that he took these things, and how that after he had given thanks, he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is mine, and this, and this: And we see that it is not either equal or like, either to the Image and similitude in the flesh, either yet to the invisible Deity, or to the lineaments of members: For this is of a round fashion and insensible as concerning power. There he reasoneth how man hath received the image of God truly; but yet not according to the proper nature of the Divinity, but by grace, and he allegeth for proof thereof, the example of the Sacrament. Now then, how and in what manner is the Sacrament the body of Christ? Verily (saith he) he would have said, by grace: This is mine, this and this, etc. And no man doubteth of this speech: for who so believeth not that the same is true, as he hath spoken it; he is fallen from grace, and from salvation. Where we are to mark that Bellarmine leaveth out these words, As he hath spoken it, that so he may apply them unto the thing, and not to the speech. The reason than standeth, Man is the Image of God, not according to the proper nature of the Divinity, but by grace: so the bread is the body of Christ by grace, and not by nature: and man is regenerate in the image of Christ, not by ceasing to be any more man, but by being sanctified in Christ; so the bread is made the body of Christ, not by ceasing to be bread any more, but by being no more common bread, by being made holy, by being made a Sacrament, etc. And this he declareth more plainly by the similitude of Baptism: For (saith he) the virtue of the bread, 
Ephran. count haeres. l. 3. tom. 2.  and force of the water, are made strong and powerful in Christ, to the end that not the bread, but the virtue of the bread, might be made virtue unto us, and the bread is meat, but the virtue which is in it, is unto vinification: So as water doth not only wash and make us clean, but is further made unto us, the perfecting of our salvation by faith, etc. Where he compareth the water of Baptism, with the bread of the supper. Now in the water there is no change or transmutation: And he setteth the force and virtue thereof, against the element, and faith against the washing: that virtue which offereth the grace unto us, that faith which receiveth it in us, in whose souls the mystery is made perfect, for it is made for them, and not in the Elements, which are made for us.  
Chrysostome hath very lofty and hyperbolical speeches: 
Chrysost. hom, 60. & 61. ad Pop. Antioch. Hom in Mat. 14.83. In Encaeniis de Euchar. De S. Philog. Idem hom. 51 in Matth. Esay. 6. Hom. 83. in Mat.  but we can have no better expounder of the same than himself, in examining the places, either in themselves or by comparing them one with an other: He saith therefore, Thou seest him, thou touchest him, thou eatest him, thou settest thy teeth in his flesh, thou receivest him into thee. Yea, but something then of the manner how I see him: Now, he is invisible unto me: How I touch him: Now, This is (saith he) with a pure and clean heart: How I receive him: Now this is, In my soul, how I set my teeth in him: Now these are the teeth of faith. No master of transubstantiation should be so bold as to speak otherwise. After the same manner than I eat him, that is to say, Sacramentally, spiritually by faith. The hand of the Minister (saith he) giveth thee not the body, it is the hand of Christ that giveth it thee: It is not a man, it is a Seraphim with a pincers, such as Esay saw: Suppose that it is the blood that runneth out from his side: Draw near then thereunto with pure lips, etc. Yea again, but this than is that body and that blood, in the same manner, that he which giveth them unto me is a Seraphim, or Christ himself, after the same manner, that the burning coal is made unto me in this example the propitiation of my sins. There is no change made in the person of the Minister, nor in the nature of the coal, neither therefore in the bread: And notwithstanding we receive the body, the assurance also of the remission of our sins: but after the same manner that Christ is given unto us, that is to say, spiritually and under a mystery. And oftentimes he compareth the supper with Baptism: with Baptism I say, wherein by the agreement of both sides, there is not any transubstantiation. He hath said (saith he) this is my body: let us believe him without doubting or wavering, and let us behold and look upon him with the eyes of our minds: for Christ his gift is not to be discerned with the senses, etc. So by the water of Baptism which is sensible, he hath given us regeneration, which is a gift to be received with the understanding. And he addeth the reason: For if thou wert without a body, then would he have given thee these gifts bare and naked without a body, but seeing thy soul is joined to a body, he giveth thee to apprehend his gifts, by sensible things. But handling this matter of purpose, and that in these very places, where it hath his proper seat, he is well furnished and provided to expound himself very sensibly: 
Idem hom. 46. in johan.  My words saith the Lord are spirit and life, that is to say: We must understand them according to the spirit, mystically, spiritually, and not carnally: And carnally (saith he) that is to say, simply, according to the bare letter: Spiritually, that is to say, 
Idem hom. 17. ad Hebr. & hom 83. in Mat. Idem hom. 20 in Mat.  by considering the Sacraments with the eyes of the spirit. Again; This sacrifice is the mark, sign, and figure of him, who was hanged upon the Cross: God hath prepared this table, to show continually the bread & the wine in the Sacrament, according to the order of Melchisedec, for are semblance of the body and blood of Christ. As our forefathers celebrated the Passeover in remembrance of the miracles done in Egypt, so shall you celebrate this in remembrance of me. That blood was shed for the salvation of the first borne, this for the sins of the whole world, etc. And as Moses saith, this shall be an everlasting remembrance unto you, etc. So I, you shall do this in remembrance of me, etc. I have desired to keep this passover with you to make you spiritual. Therefore he drinketh with them, to the end that they may not say, shall we drink the blood of a man? etc. Again, Where the carrion shall be, 
Idem. hom. 24. in 1. Cor. c. 10.  thither will the eagle's resort: The Eagles (saith he) to show, that it greatly standeth him upon, that will come near to this body to pitch his flight in the highest and loftiest degree, and that he have nothing to do with the earth, that he look up unto & behold the Sun of righteousness: And that he have the eye of his understanding very quick and sharp sighted: for this table is a table for Eagles to feed upon, and not the Crows. They are to think, saith he in an other place: 
Idem hom. 60. ad Pop. Antioch. Idem in Psal. 144.133. & in Mat. hom. 7. & 90. Idem in Ep. ad Caesar Monach. Idem in oper. impers. hom. 11. in johan.  That they taste and feed on him, that is set on high & worshipped of Angels: They are to rise up to the gates of heaven to look upon him, he filleth the spirit & not the belly: He distributeth the holy things unto them that are holy: Thou mayest embrace him, but it must be with a pure conscience, touch him, but by rising in thy spirit, & soaring above the heavens. But what is there in all this, that maketh for the transubstantiators? In the Epistle to Caesarius, there is a doubt put, & yet it is an old one, The bread (saith he) before it be sanctified is called by us bread, but after that it is sanctified, by the grace of God, etc. it is thought worthy to be called by the name of the body of our Lord, notwithstanding that the nature of bread do still abide in it, etc. And in an other place; If it be dangerous to convert sanctified vessels to private uses, there being not in them the very body of Christ, but the mystery of his body, then how much more the vessels of our bodies, which God hath prepared for his own habitation? etc. Whether Chrysostome, Maximinus or some other were the Author of this book: so it is that he speaketh, as was then the use and custom, and according to the faith received in the Church. For as concerning that which Bellarmine saith, that a certain disciple of Berengarius did insert it, it is as easy for us to deny, as it is hard and difficult for him to prove.  
Saint Jerome speaketh not any otherwise: 
Hieronym. in Mat. 26.  After (saith he) that the Passeover was accomplished, and the flesh of the Lamb eaten with the Apostles: he took bread which comforteth the heart of man, and passeth forward to the Sacrament of the true Passeover: to the end that as Melchisedec, God's high Priest offering for a presiguration of him, had done; he also might represent the truth of his body. Bellarmine laboureth in this place to turn represent into present or offer: 
Idem ad Hed●●.  but S. Jerome will expound himself. If (saith he) the bread which is come down from heaven, be the body of Christ and the wine his blood shed for many, for the remission of sins etc. let us ascend with the Lord into this great hall, etc. and let us receive of him there on high, the cup of the new Testament; and there celebrating with him the passover, let us be drunken with him, with the wine of sobriety, etc. Then it is here below that it doth represent him, and on high, that it presenteth and offereth him. They reply: If saith he; The bread which he broke, and gave to his Disciples be the body of our Saviour, than our Lord himself est convina & conuivium, both the guest and the feast; he which eateth & he which is eaten, etc. Not verily after the letter, for Belarmine would be loath to blame S. Jerome of heresy, and this is their heresy: That the bread may be the body of Christ. And therefore in a mystery, 
Idem in 1. Cor c. 11.  in a figure, for a remembrance, for a pledge, etc. And he himself also doth use all these words: He took the bread (saith he) and blessing it, as he should suffer, left it to us, for his last remembrance; as he which goeth into strange countries, leaveth some one or other token of remembrance with his friend, etc. which he can hardly look upon without weeping. And this is in handling the matter of the supper. 
Idem adverse. joum. l. 2. C. de hac. quidem. de Consecr. D. 2.  In an other place: He offered wine for a figure of his blood, etc. for a figure of his Passion, to approve the truth of his body. And upon Leviticus: Of this oblation (saith he) which is marvelously made, for a remembrance of Christ, it is permitted to eat; but it is not permitted to any according to his own sense, to eat of that which Christ hath offered upon the Altar of the Cross. What becometh then of that which they say, that the very same is taken in of men at their mouths? And what distinction shall it be possible for S. Jerome to make therein; But that that, that is to say, the Sacrament is taken and received with the mouth; but this, that is the thing is received by faith? And this is the same that he saith in an other place; 
In Ep. ad Hed●●t. In Eccles c. 3 Idem in 1. Cor 11. In Esa. c 66.  That all those that have put on Christ in Baptism, do eat the bread of Angels: that we are fed with his flesh, both in the Sacraments, as also in the Scriptures: That they which have had the same in such sort, as to be fed therewith must have a clean and a new spirit: Comparing the receiving of Christ in the supper, with that receiving of him which is in Baptism, and in the word. Again; That the flesh of Christ is understood two ways: Either spiritually and divinely, whereof it is said; My flesh is truly meat, etc. Or for that which was crucified and pierced with the soldiers spear. That then is the Sacramental, that is to say, the Eucharistical bread so called; for the strait union of the Sacrament and the thing, etc. And this the real, into which we are grafted and implanted, by the virtue of the holy Ghost, & crucified in it, to be glorified with it, etc. For as for that which our adversaries say, that that is his flesh which cannot suffer: and this his flesh that is subject to suffering: they should remember themselves, how that this is spoken many ages after our Lord's glorification, whose flesh, as they themselves hold, cannot any more become subject to suffering.  
S. 
Idem ad Eph. c. August. q. ●7. In Leu●t & ad Eund. count Maxim. l. 3. c. 22. Idem Ep. 23. ad Bo●●●ac.  Augustine cometh. We have seen his Maxims heretofore, as so many preparatives to the deciding of this matter: He said unto us: The fathers have eaten the same meat that we in the Sacraments: and he gave us the holy supper for an example. Again; The signs of eatimes take the name of the things signified, the Dove of the holy Ghost: the rock of Christ, etc. He also giveth us now the holy supper for an example: As (saith he) secundam quendam modum, After a certain manner, the Sacrament of the body of Christ, is the body of Christ, and the Sacrament of his blood, the blood: so the Sacrament of faith, is saith. Note; After a certain manner (that is to say) Per modum Sacramenti, suo modo, sub mysterio; in manner of a Sacrament sacramentally, under a mystery. If it had been really, he would not have so spoken. And this is according to that which he saith in another place: That in the sacraments men are to regard, not what they are, 
Idem cont. Maxim. Ep. l. 3 c. 22.  but what they demonstrate and signify, because they are one thing, and do signify another. Then they are always the same that they are, & for to signify another thing, that which they are doth not vanish, neither become any other thing. And hereof he taketh for example in S. john, The spirit, water, & blood. 
1. joh. 5.8.  And this is the cause why he admonisheth us heretofore to look well to ourselves, & beware that we take not the signs for the things signified, & that in the matter of Baptism & of the Lords Supper, which he toucheth expressly & by name saying, Wherein we must observe, what they have relation unto, 
August. de doctr. Christ. l. 3 c. 5. & 9  the more to reverence them, not with a carnal service, but with a spiritual liberty. But seeing that we could allege & bring to this purpose all S. Augustine, we will content ourselves to stand upon those places that seem most proper, & coming nearest to the purpose, 
Idem cont. Admi. c. 12. & in Psal. 3. In senten. Prosper.  aswell for the one part, as for the other. The Lord (saith he) hath not doubted to say, This is my body, in giving the sign of his body: He admitteth judas to the feast, wherein he recommendeth to his disciples the figure of his body and blood. The heavenly bread which is the flesh of Christ is called suo modo, after his manner, the body of Christ, although in deed it be but the sacrament of that body which was nailed upon the cross, etc. Not (saith he) by the truth of the truth of the thing, but by a signifying mystery. And to children, 
August. in ser. ad infants.  That which you have seen is the bread & the cup, & your eyes declare the same: but that which your faith (which is to be instructed) demandeth: the bread is the body of Christ, the cup is his blood. And this notwithstanding is the Proposition which our adversaries do so deeply condemn. You will say, yea but we know well enough from whence he took his flesh, etc. He was crucified, etc. He sitteth now at the right hand of the father, etc. How then is the bread his body, the wine his blood? These things brethren, are called sacraments, because that in them one thing is seen, & another understood? that which is seen hath a corporal figure: that which is understood hath a spiritual fruit, etc. Wilt thou understand what this body of Christ is? Listen & give ear to the Apostle, saying, to the faithful, you are the body and members of Christ, etc. And to communicate thereat, 
Idem de doctr. Christ. l. 3. c. 26. Idem in joh. tract. 25. & 26.  to eat the same, what shall we prepare for ourselves? Not the teeth (saith he) & the belly: Prepare the heart & not the mouth: believe and thou hast eaten. To believe in him, that is, to eat the bread of life, that is, to eat with the heart, & not to grind with the teeth: He that believeth in him eateth him, he is invisibly fatted, seeing also that he is invisibly borne again: (let us always note how he compareth eating with regeneration) then is the body and blood of Christ life unto every one, 
Idem de verb. Domini in Luc. Serm. 33. Idem de verb. Apostol. Scrm. 2. Idem de Trin. l. 3. c. 10.  when that which is taken visibly in the sacrament is eaten & drunk spiritually, in the truth of the thing, etc. To eat, that is to be made again: but thou art made again, by making that again which is not wanting in thee. Eat life, drink life, thou shalt have life, & even that life which ceaseth not to be wholly upright. And yet he saith in another place, That the bread that is ordained for this action, is consumed in the receiving of the Sacrament. This bread then that is received in the holy Supper, is not that life: this bread is nothing else but the Sacrament. And again, This bread is eaten of many which do not eat life. Life then lieth not in this bread: it is from elsewhere, according to that which he saith, He in whom Christ dwelleth not, eateth him not: 
Idem in john tract. 26.  notwithstanding that he do shut up within his teeth the sacrament, etc. but rather he eateth his own judgement, because of his rash presuming to approach unto the Sacraments of Christ, being unclean. Which thing we have sufficiently handled before. Thus saith he, That the Christian soul heareth not in vain, Sursum corda, 
Idem Ep. 1 56.  let your hearts beset on high: neither doth it answer in vain, That it hath it in the Lord. These were the words usual in the service, & preparatives to the receiving of the Sacrament: 
Idem Serm. 152. de Temp. contr. Faust. l. 33. c. 8. Idem in joh. tract. 50. Idem de verb. Domin. in Luc. Serm. 18. & 33. & 64.  He toucheth Christ, that believeth in Christ. He is come near unto, not with the flesh, but with the heart, not by any bodily presence, but by the power of faith: send faith & thou hast hold of him: Thou canst not look for him any more at hand, for he is in heaven: look for him by faith, etc. It is not that which is seen, that nourisheth, but that which is believed: This is not that bread which goeth into the body, but the bread of eternal life that sustaineth our soul. Our eyes are fed with the light; the eye of our heart with God, neither can the multitude of eyes diminish or make him less. In like manner of Christ in the supper. If there were great provision & store of meat allowed thee for thy dinner, thou wouldst prepare and make ready thy belly: Thou art allowed, thou art esteemed of God: prepare thy soul. Now so many places, so plain; and many more in the places from whence these are taken, shall they be deluded and defeated by some petty and frivolous distinction? They object these words in S. Augustine, Christ was carried in his own hand: when he saith recommending his body unto his Disciples: This is my body. Let them put thereto that which is said afterward: 
Idem in Psal. 33.1. & 2. jerm.  And how was he carried in his own hands? Because that recommending his body & his blood, he took into his hands that which the faithful know; that is to say, the bread and the cup, and so he carried himself after a certain manner, saying, This is my body, etc. Now let them expound unto us, what is the meaning of this, Quodammodo, 
C. Hocest quod. De Consecr. D 2. Idem Ep. 118. c. 3  after a certain sort, except it be Sacramentally: Or as the Canon saith, Improperly, not in truth but in a mystery: To the end (saith he) that the sense may be. It is called the body of Christ; that is to say, it signifieth it. He compareth, say they, the devotion wherewith it ought to be honoured, to that of the Centurion, who said unto our Lord, I am not worthy that thou shouldest come under my roof, etc. But to what purpose if we receive but the sign? Where as we take the thing by faith, and the sign with the hand. As the Centurion received the Lord corporally, under this roof, and spiritually and by faith in his soul: and corporally without faith unto condemnation, spiritually by faith unto salvation: according to that which Saint Augustine saith in an other place: That the Virgin is not vn●happy, 
Idem in ps 98.  because she did conceive and bear our Lord in her womb, but by faith in her soul. But he hath said, say they; Worship his footstool, and thereby he meaneth his flesh. And of his flesh he saith: That no man doth eat it, that hath not first worshipped it. This is not then the bread. And who doubteth, that we ought not to worship the flesh of Christ, united hypostatically to the Deity? And that no man can eat it, which doth not believe it, and that no man can believe it, which doth not worship it; and that no man can truly worship it, except that he believe it? And is not this same against our transubstantiators, which teach that the wicked eat it? Of those I speak, which can neither worship, nor believe it? But to worship it, is to worship it in heaven, and not in the bread: lifting up our spirits on high, and not casting down our eyes upon the earth. And this is it that we dispute: Not (saith S. Augustine) the sign that is seen, 
Idem de doctr. Christ. l. 3. c. 9  and which goeth away, but that whereunto it ought to be referred. But let them blush and be ashamed, that they have not added there to that which followeth: Upon what ground so ever thou fallest down to worship, look not down unto the earth, but up to the holy one, whose foot stool it is, 
Idem in Psal. 98.  that is to say, the humanity of Christ: And when thou worshippest him, let not thy thoughts rest in the flesh, and without being quickened by the spirit, for it is the spirit that quickeneth, etc. And this is the cause why our Lord said to the twelve, etc. Understand sptritually that which I have said: you shall not eat this body which you see: neither shall you drink this my blood, which they shall shed that shall crucify me: I have enjoined you by commandment to use a certain Sacrament, which spiritually understood will give you life, etc. Had it not therefore been better for them, that they had left this place unremembered? They cite an other place: That which is taken from the fruits of the earth, (saith he) consecrated by mystical prayer, let us take for the spiritual salvation, in remembrance of the passion of our Lord, 
Idem de Trin. l. 3. c. 4.  etc. it is not sanctified to be so great a Sacrament, but by the invisible operation of the holy Ghost. And what is there here for any man to doubt of? As though there were no other operation of the holy Ghost but Transubstantiation? For is not regeneration in Baptism, a marvelous work also of the holy Ghost? Wherein notwithstanding the water in his substance received not any change. But as for that which he saith of the fruits of the earth, and that they are made a great Sacrament, they should have learned, that for to continue Sacraments, they also continued fruits of the earth: and for to continue fruits of the earth, they did also continue Sacraments, that is to say, sacred signs of the grace of God.  
And such like, and less forcible to prove any thing, are these places following: It is one Passeover which the jews celebrate as yet with a lamb: 
idem contr. li. Pet. l. 2. c. 37.  It is an other which we receive of the body & blood of our Lord. And who denieth it? & even since the true Lamb, which hath caused to cease the tipical or figurative; and which hath take from it both the thing, and also the Sacrament? Again, In stead of all the old sacrifices, the body of Christ, 
Idem de civit Dei, l. 17. c. 20  is offered and administered to them which are partakers thereof. Or who doubteth of this point? And how oft hath it been told them, that the question is of the manner? And in the end, 
Idem apud Yuon Carnut. Serm. ad Neophyt Idem de doct. Christ. l. 3. c. 16  they would find it in a place cited by Yuon Bishop of Charters: Take and receivean the bread, that which was hanged upon the Cross, and in the Cup, that which issued out of the body of Christ. And what is this but the same that he said to the children, as here he speaketh unto Novices, or new converted Christians? These things are called Sacraments because that therein one thing is seen, and an other understood: Communicate in the passion of our Lord, and keep fast in your memories, that his flesh was crucified and pierced through for you. And yet this place is not found in his works, but alleged by the said Yuon of Chartres. Let only the sound Reader judge here, what sway or force these places can afford, amongst so many others, by which they are most clearly and plainly expounded.  
Cyrill, Patriarch of Alexandria, giveth us these Maxims: 
Cyril. An●t. 12  Our Mystery is not an anthropophagy, that is to say; consisteth not in eating of man's flesh: we must not set the spirits of the faithful in the scroll of these gross conceits; being occupied in things, that are received by a pure, exquisite and only faith, etc. Christ entereth into us by faith, and dwelleth in us by the holy Ghost: for the holy Ghost is not separated from the Son, etc. 
Cyril. 3. c. 24. l. 11. in joh. Idem in Levit. l. 7. Idem in joh. l. 3. c. 24.  If thou stand persuaded according to the letter, in that which is said; If you eat not the flesh, etc. this letter doth slate thee: but if thou be persuaded to understand it spiritually, there is the spirit of life to be found therein, etc. The only begotten Son of God, is the true bread, which giveth life to every thing. As the earthly bread sustaineth the weakness of our flesh, so he quickeneth our spirits by the holy Ghost, and delivereth the body from corruption; that is to say, according to that which hath been said so oft; to make us partakers of the resurrection of life. Again; This flesh, 
Idem l. 4. c. 14. & 16.17.  or this body is made alive, because it is by a certain unspeakable manner joined to the Son of God, by whom all things are quickened & made alive. And hereupon when we eat this flesh, we have life in us; in as much as we be joined unto him, in that we are the body and members of Christ; in that by the blessing of the mystery, we receive the Son of God himself. And it is necessary, if any man receive the flesh and blood of Christ, that he be so coupled to him, as that Christ be found in him, and he in Christ, etc. To eat then the flesh of Christ, with S. Cyril, is to believe in Christ, it is to have him dwelling in him, living in him by his spirit, to be a member of Christ, and one with Christ, etc. And he that hath not Christ in him, doth not eat his flesh, neither yet drink his blood, etc. How can this agree with the pretended eating of the mouth? They object unto us that he saith upon S. john; 
Idem in joh. l. 11.  We are united and made one with God the Father, by the mediation of our Sautour: for we receive corporally and substantially the Son of God, naturally united to the Father; and thus we are glorified, being made partakers of the supreme nature, etc. which is properly spoken of the incarnation, which he calleth a mystery; as S. Hilary a Sacrament. And withal let them not dissemble and pass over S. Cyril his Exposition upon this sentence: I am the Vine and you are the branches: which is in such sort as S. Hilary hath expounded it before, and to the same sense: That the drift that Cyril shooteth at is very clear and evident to them that will read the place: And that as to be united to Christ according to the spirit, is to have the spirit of Christ regenerating his: so to be corporally united unto him, or according to the body, is to be joined to his body, and to become members of his body, made conformable to him in this life, by the beginning of sanctification, and spiritual life, waiting and attending till we be perfected in him, that is to say, glorified in the celestial life. Now saith he, this union is made by faith, and cherished and strengthened by the eating of his flesh, and drinking of his blood: and that he that eateth and drinketh them, is in Christ, and Christ in him, etc. He understandeth then that this corporal and substantial union is wrought by a spiritual eating, by that pure and exquisite faith, which he requireth: and not by the corporal, which is common to us with many dry & rotten members, even the ungodly & infidels, of whom it cannot be said, that Christ is in them, or they in Christ. And in deed he hath there to deal against heretics, which pretended Christ was not called a Vine, according to his humanity, but according to his deity: He holding on the contrary: that the faithful are made partakers of the nature of Christ, as the branches do communicate with the Vine, by the participation of his spirit, 
Affi●i.  etc. And this is that which he saith: That they are fastened to Christ, as the branches to the Vine, firmly and substantially joined and glued to him by his spirit: That they are made branches, in as much as they are regenerate, and in as much as the root doth impart unto them his qualities: They bring forth fruit, in as much as they hang upon the Vine, joined to the same by faith and holiness, 
Idem in joh. l. 10. c. 13.  and nourished and fed up to every virtue, by his holy spirit, etc. In a word, altogether as he saith: That Christ is corporally in us, in like manner saith he, as we are corporally in Christ: Now our bodies are not corporally in Christ, but we are grafted thereinto by faith: neither then is the body of Christ corporally in us, but spiritually received by faith. Now of conscience, can this be understood of an eating which is made by the mouth, or that can be done, but by those that are truly faithful? So that in Cyrill to be corporally joined, is not after the manner as they are wont usually to take it in the Schools, Ratione modi, sed ratione obiecti, that is to say to be conjoined by the means of the body, but to be joined to the body. And in deed he declareth this conjunction by a place in the Corinthians, where the faithful are called the members of Christ, that is to say, inseparably joined to the body of Christ: and not verily by the body, but saith he, by the mediation of his spirit: As also by that place of Saint john, where we agree, and are of judgement, that it is spoken of the spiritual eating and not of the corporal. But I would entreat the Reader, to read the whole place, that he may the better judge of counterfeited and cloaked dealing. They object in the mean time the Synod of Ephesus, wherein Cyrill was precedent: We come (saith he) unto the mystical blessings, and are sanctified, being made partakers of the holy body and precious blood of Christ, etc. not receiving it as a common flesh, which God forbidden, neither yet as the flesh of a sanctified man, etc. but as that which is become the very flesh of the word, or eternal Son of God. And who would have them to doubt of this? But the question is not of the object of our Communion, but of the manner. And behold thus he expoundeth it: When (saith he) they had heard: If you eat not my flesh, etc. they were troubled, etc. Because (saith he) they had not as yet been made acquainted with the form and most goodly administration of this mystery: 
Idem in joh. l. 12. c 58.  That is, as he saith to Euoptius: That we must not handle or deal with that which is not gotten but by pure and only faith, according to the conceits of man's brain: That the body of our Lord is not common, although the nature of the divine word be not eaten: That the participation of this mystery, is a true confession and remembrance, that the Lord is dead for the love of us, and that he is risen again for us, and that by occasion thereof, he filleth us with his divine blessings: Finally, that the operation of the Sacrament, is not wrought in the bread, 
Idem in Levit. 15.  or wine, but in us, but in our souls. For (saith he in an other place) the Lord saith: Take, eat, and not keep it, reserve it till to morrow, etc. (And this is to be noted against hereafter, and for that there be some that allege it under the name of Origen:) And that the effect thereof, is the dwelling of Christ in us by his spirit: But (saith he) he entereth into us by faith.  
Theodoret, 
Theodor. dial. 1.  who was present at the Council of Ephesus and Chalcedon, decideth this question, dealing against the Eutichians, saying: Our Lord giving the mysteries, called the bread, body, and the wine wherein the sop had been dipped, blood. Then the Orthodox brought in, in that Dialogue yieldeth a reason to the Erranist, that is, to him that disputed with him and maintained the error, saying: Verily he changed the names, giving to the body the name of the sign, and to the sign the name of the body. And that in the same manner that he called himself a Vine; he called the sign blood. And again he giveth the reason: To the end (saith he) that they which are partakers of the divine mysteries, do not rest themselves upon the nature of things which are seen, but that because of the change of the names, they believe the change, which is wrought by grace. For he that calleth his natural body, corn and bread, etc. hath honoured the visible notes and signs, with the name of his body and blood, not by changing their nature, but by adding grace to their nature, etc. Which is as much, as if he should say unto us; that, This is my body, This is my blood, should be expounded by these words of the same our Lord: I am the bread of heaven: I am the stock of the vine, etc. In an other place; 
Idem Dial. 2.  The mystical signs (saith the Orthodox) which are offered to God by the ministers of God are the signs of the body and blood of our Lord. But saith he to the Erranist, Thou hast entangled thyself in thine own snares, for they forsake not their own natures after the sanctification, but abide in their first substance, figure & form, palpable and to be felt as before, etc. And he that shall compare Bellarmine's answers by his sensible Accidents with the text of Theodoret, which is worthy the reading throughout, shall find them altogether fond and frivolous.  
In the mean time, we con him hearty thanks, 
Gelas. de duab. nature. in Christ.  for that he so freely confesseth that Gelasius, whether he were Pope, or Bishop of Caesarea, is of the same opinion with Theodoret, as he was also living in the same time: Certainly (saith he) it is a divine thing, as also the Sacraments of the body and blood of Christ which we receive, for thereof and by them, we are made partakers of the divine nature; and notwithstanding they cease not to be the substances of bread and wine: And verily the image and semblance of the body and blood of Christ are celebrated in the action of the Sacraments. Note Image and semblance, that is to say, The figure and not the thing. Again, Which abide in their first substance of bread and wine. Is it enough to say, that by the word substance, he understood accidents?  
Leo the first, Bishop of Rome; 
Leo 1. ep. 23. ad Cler. & pleb. Constant.  In the mystical distribution of the spiritual food that is given, that is taken, to the end, that receiving the virtue of this celestial meat, we might be turned into his flesh, which is made our flesh. Look how many words there be, so many breaches are there made upon transubstantiation. Mystical distribution, that is to say, sacramental: Spiritual food, the virtue of the heavenly meat, to be turned or changed into his flesh, which is made our flesh. For this is not wrought by any digesting of the flesh, as they pretend. They object again (for the rest will carry the question away,) 
Idem serm. 6. dereiunio. 7. mens.  That is received in at the mouth, which is believed by faith. And therefore say they, it is received in at the mouth: whereas we on the contrary expound him by S. Augustine; Thou takest the bread of the Lord in at thy mouth, if thou believest with thy heart: Thou takest the bread of the Lord to thy condemnation, if thou believest not. And thus that which thou believest by faith, thou receivest at thy mouth; be it unto thy condemnation, or be it unto thy salvation.  
Hesychius; If his body had not been crucified, we should not have eaten him, 
Hesychius in Leuit. l. 1. c. 2. l. 2. c. 8. l. 6. c. 22  for the meat that we now eat, is that we receive the memorial of his passion. Again; He forbiddeth us once to think or conceive any earthly or carnal thing of the holy things, and commandeth us to receive them divinely and spiritually, etc. And it was a custom in his time as he himself testifieth, To burn all that which remained of the Sacrament in the fire. An argument that they had not received any such opinion in the Church then, as is at this day.  
But they have a conceit, that they shall reap a better crop out of Eusebius Emissenus; not that Greek of whom S. Jerome speaketh: for seeing he speaketh of the Pelagians, it cannot be he: but the author of the sermon, De corpore Domini, a Latin no doubt whom some take to be Faustus Rhegiensis: others Caesarius, and the later writers; some one, some an other: but both of them Abbots of Lirin. Let us hear him: Let all doubting or wavering of faith depart far away from us. Herein we agree, 
C. Quia corpus de consec. D. 2.  This sacrifice must be in deed by faith, not by the outward appearance; by the inward affection, not by the outward sight. And in that also. But say they; The invisible Priest changeth his visible creatures into the substance of his body and blood by his word, by a hidden and secret power. Mark, the invisible Priest, and not the visible, or minister. But so it is say they, that he changeth it, even in conscience, taking these words after the letter, would they subscribe unto them? could they approve them by their own Maxims: That it is an error, yea an heresy to hold, that the bread may be made the body of Christ, that it may be turned into the body of Christ? Against their Gloze also upon the word Conuertantur, which expressly condemneth & disaluoweth this proposition, De pave fit corpus Christi, and allegeth the inconveniences thereof, etc. Let us then expound him by himself, and not by our prejudicate opinions. In the Sacrament (saith he) seeing that our Lord removed his body far away from our eyes, it was necessary that he should consecrate the Sacrament of his body and blood, in the day of the Supper: To the end saith he, that Coleretur iugiter per mysterium, 
C. Semel. Christ. de consecr. D. 2.  that might be continually celebrated by a mystery, which had been once offered for the price of our redemption: and that as the redemption being perpetual, went for the salvation of all, that so also the oblation of that redemption should stand perpetual: (that is saith the Gloze, 
Gloss. ibid.  the preaching of this only sacrifice, after which there is not any other to come:) And that this perpetual sacrifice might live in our remembrance, and might always be present with us in the grace thereof: Asacrifice (saith he) which must be judged of by faith, and not by the outward appearance or kind, by the inward affection, not by the outward sight. Here now you may behold a manifest opposition, of the mystery against the reality; of the remembrance against the presence; of the presence of grace, against the real presence; of faith, against appearance; and of affection against sight. But notwithstanding say they, there is a change. And what change? verily such a one as he there describeth and setteth down: for he compareth the change that is made therein, first with the creation: For as (saith he) in the twinkling of the Lords eyes, there were incontinently subsisting and extant, the heaven, the sea, and the earth, although of nothing: by the same power also in the sacraments, whereas this virtue commandeth, the effect doth incontinently follow. Now would they say, that by the consecration Christ was created anew? And to bring forth nothing, is this to change and turn, is this to transubstantiate? And what can they then infer, but that the same spirit, which made the heaven and the earth, doth conjoin and unite them together in the holy supper, as we have diverse and sundry times said? And secondly, with the change which is made in us by our regeneration in Christ; into which saith this Eusebius, Non vivendo sed credendo transiliisti; we enter not by living, but by believing: we are made of the children of perdition, the adopted children of God, by a hidden and secret pureness, continuing and abiding, idem atque idem, one and the same in substance, but otherwise much altered and changed by the proceeding and growth of faith. Changed saith Bellarmine, accidentally, and not substantially. And therefore the bread & the wine in the holy supper, in like manner changed, said Theodoret in a word, Not in their nature, but by addition of grace, etc. And how then shall we there receive the body of Christ? verily in a manner proportionable to this change, and correspondent to this object. When (saith he) thou comest to the altar, to be fed of these spiritual meats, look by faith upon the body and blood of thy Lord, touch him there with thy mind and spirit, mente continge, take him by the hand with thy heart, drink him haustu interioris hominis, with the full and large draughts of thy soul, & with all thine inward man, etc. And yet this is the man amongst all the rest, by whom they take themselves best underpropped.  
Procopius Gazaeus saith also, 
Procop. Gazeus in Genes. c. 49. Macar. Egypt. Anachor.  The Lord gave the image, figure or type of his body to his disciples, not admitting any more the bloody sacrifices of the law. Macarius an Egyptian more clearly, saying: That there ought to be offered in the Church bread and wine, the resemblances and representations exhibiting the body and blood of Christ: the fathers of the old Testament knew it not; how that they that should receive the invisible bread, should also spiritually eat the flesh of Christ, etc. Figures then evermore, and types and representations of the body and blood, which forbidden and exclude all manner of realness in the kinds: as likewise all change in the substances, in that they always call them bread and wine, etc. And thus we are come to the time of Gregory the first, about the year of our Lord, 600.   

CHAP. VI That of a long time also after Gregory, transubstantiation was not known: And further that all the most famous liturgies received of our adversaries, are repugnant thereunto.  
NOw Gregory 1. 
Anno 600. Gregor. dial. 4. c. 58. Et in registro.  had not as yet been infected with this error, howbeit he had enwrapped himself in many other. Who is there (saith he) of all the faithful, that doubteth, that at the hour of the sacrifice, at the voice of the minister, the heavens are opened, or that the heavens are joined to the earth? etc. and we will be ready to tell it them at all times, if they will hear: And heaven is not only joined to the earth, but God to man, and righteousness to a sinner, etc. They say that this is under the Accidents of bread, we in the nature of our soul. Which is the more beseeming divinity? But when S. Gregory saith; When we take the bread, whether it be heaved up or not heaved, we are made one body with the Lord our Saviour: To what end should he say, heaved or not heaved, if there be nothing but accidents? And is there not any great difference whether we ourselves be made the body of our Lord; or else the bread and wine; the Individuum vagum, accidents hanging in the air? 
Idem hom. 22. in evang.  But saith he; The blood is sprinkled upon the two posts, when it is not taken of the mouth of the body only, but also with the mouth of the heart: That is to say, say they, when it is taken also in at the mouth of the body. But we say, that this is according to the rule above specified; which giveth to the sign the name of the thing; That is, that the sacrament is taken in at the mouth of the body, the thing by the mouth of the soul: and in the faithful the one with the other. Which S. Gregory layeth open elsewhere in these words, speaking of the ungodly; Howbeit, 
Idem l. 2. expos in l. 1. Reg. c. 1.  that they receive the Sacrament with their mouth, yet they are not replenished with the virtue of the Sacrament. And therefore say we, they did not take the flesh and blood: For he that receiveth them saith the Lord, hath eternal life.  
Beda followeth S. Augustin step by step, 
Bed. 1. Cor. 10.  and it may be that Bellarmine for the same cause hath left him out. He teacheth them, that the sacraments of the old and new testament are the same in substance: That in all sacraments the sacrament is one thing, and the virtue of the sacrament another: and particularly in that of the holy Supper, that that which is seen hath a corporal figure, but that which is understood, a spiritual fruit: That the bread is said to be the body of Christ, after the same manner that we are called his members, etc. To be short saith he, The creature of bread & wine, 
Idem in Luc. l. 6. c. 2●.  by the unspeakable sanctification of the holy Ghost, is translated into the Sacrament of his flesh and blood. Into the sacrament saith he, not into the thing itself: that is to say, of elements they are made Sacraments; they are made instruments of the holy Ghost, for our spiritual food: that is, for the analogy that is in them: In as much (saith he) as the bread strengtheneth our flesh, & the wine maketh blood in the flesh, the one referred mystically (he saith not transubstantiated really) to the body of Christ; the other to his blood. And in deed saith he in another place. No unfaithful person eateth the flesh of Christ. Again, 
Idem in Exod. c. 12. & in 1. Cor. 10.  If you be the body of Christ and his members, your mystery is set upon the table of the Lord, you receive the mystery of the Lord, etc. And this is about the time of Charles the great, that is to say, near 800. years after Christ, who likewise saith in his book against images, That our Lord hath not left any other image of himself, than the holy Supper. 
Carol. Mag. de Imaginibus. No transubstantiation to the time of Charles the great.  Albinus also under him; That he that abideth not in Christ, (namely by faith) although that he fasten his tooth upon the Sacrament, yet he eateth not the body of the Lord. And we may affirm it with a good conscience, that hitherto there could not be learned out of any of the books of the fathers any doctrine that tended to the teaching of the transubstantiation of the Romish Church, but to the contrary. Which thing the liturgies and ecclesiastical prayers, which they make reckoning of as most ancient, can witness unto us.  
In that which they pretend to have been S. james his liturgy, 
Further proof by the lithurgies. That which is attributed to S. james.  he speaketh of the Sacrament in these words: A divine and celestial mystery, a spiritual table, wherein the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is mystically set before them: He craveth of God by prayer, To declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, manifestly, that which he there maketh show of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in signs; He exhorteth the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To lift up their hearts on high: He rehearseth the institution of the holy Supper sincerely: after which the people answer: We declare the death of the Lord, and confess his resurrection, etc. He prayeth likewise a long time after that the words are pronounced; That it would please God to send his spirit upon those gifts: that is to say, upon the bread and wine, which he calleth notwithstanding, Honourable, reverend, renowned, etc. And upon them that are to be partakers of the same, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the end that they may be sanctified unto them, and made the body and blood of Christ. Of Christ saith he, Which is divided and distributed unto them, that is to say, in the Sacrament, And which yet notwithstanding is not divided, nor distributed; that is to say, in himself. With whom all this doth well agree, howsoever it doth no whit agree with the power and efficacy of the five words, or with any part of all the fantastical devise of transubstantiation?  
That which is attributed unto Clement Bishop of Rome, 
The liturgy of S. Clement. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  calleth the bread and the wine after the consecration, Figures, as we have said: and the words there are worth the consideration; We beseech thee O Lord, that thou wouldst vouchsafe to look down upon these gifts here set before thee; and that it may please thee to send down thy holy spirit upon this sacrifice, (note after the consecration) the testimony of the sufferings of our Lord jesus, to the end that he may manifestly show, that this bread is the body of thy Christ, and this cup his blood, to the end, that they which receive it, may be confirmed in piety, having remission of their sins, etc. If the gifts and the sacrifice be one self same thing, and the one and the other Christ really, with what mouth can they pray unto God, that he would vouchsafe to look down upon them, and to send his holy spirit thereinto? etc. And how doth the bread become a witness of the passion of Christ? yea Christ himself? And why doth he pray unto God, That he would manifestly show, how that the bread is the body of his Christ already, as our adversaries hold, transubstantiated into Christ, by the consecrating words which went before? And that which he saith; To the end, that they which receive it, etc. which in the Greek cannot be referred to any thing but the bread and cup. And how cometh it, that it is not rather referred to the body? etc.  
We have already spoken of that which is attributed to Saint Basill: 
The liturgy of S. Basill.  he calleth the bread and wine after consecration, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, figures: he prayeth God to send both upon them, as also upon the communicants, his holy spirit for to sanctify them: The bread to be the body of our Lord, etc. The communicants to be united together amongst themselves, and united unto the body and blood of Christ, in such sort as that they may have him dwelling in their hearts. And the exhortations that go before are, That no man should think that there is any earthly thing: that there is any word of any mortal flesh: the Lord is offered for the faithful, etc. Again, how will any of all this agree with carnal transubstantiation, linked to the words that do not consecrate? Or how will this agree being communicated with the infidels, with that wherein they have no part: or as it is referred to the elements, which are not otherwise to be considered of, then as instruments of our conjunction and coupling with Christ: not to the end that we may have him to pass through our mouths; but to the end we may possess him dwelling in our hearts by his spirit.  
The Preface of S. 
S. Ambrose his liturgy. Ambr. l. 4. c. 5. de Sacr.  Ambrose his liturgy beginneth as all the rest, Sursum corda, the minister prayeth that it would please God to accept of the oblation that is offered unto him, The figure (saith he) of the body and blood of Christ. And this word, figure, is by name in his book of Sacraments, where it is wholly recited, being maliciously defaced and put out of the Mass, published in the name of S. Ambrose. The institution of our Lord followeth, wherein are the words which they call consecrating: and notwithstanding after the same pronounced, We offer unto thee this host or oblation without spot. And which? The holy bread (saith he) and cup of eternal life: and we pray thee, To receive it upon thine altar, by the hands of thine Angels, as thou vouchsafedst to receive the gifts of thy child Abel, and the sacrifice of the Patriarch Abraham, etc. I refer it unto them even on their consciences, if this can be referred to the true body, & true blood of our Lord, being alive and not subject to any passions by the hands of the minister? Again, that which followeth, Thy body is broken O Christ, thy cup is blessed, let thy blood be to us unto eternal life. Can this be spoken and that in their own judgements, but of the bread, and not of the body? seeing that in the body they do not allow of any breaking? And in deed he calleth the kinds after the consecration, Creatures, in these words, Per quem haec omnia Domine, semper bona creas, sanctificas, vivificas, etc. By whom O Lord thou createst all these things, as also sanctifiest and quickenest them, etc. But the prayers which are said after the communion, which they call Post-communions, will witness with us of the intent of the Church, We which receive the pledge of eternal life, do humbly beseech thee, that this which we have touched by the image of the sacrament, may be received of us by a manifest receiving, etc. Again, Having been refreshed with celestial meat & drink, we pray thee that we may be made strong through this prayers, in remembrance of whom we have received these things. Again, That we may receive the saving effect, the pledge whereof we have received by these mysteries. Note, Pledge, Image of the Sacrament, communication, mysteries, etc. which they also commonly call; Commercia sacrosancta redemptionis nostrae; The sacred traffic of our redemption; Celestial gifts, the celestial Table, celestial sacraments, spiritual nourishmentes, which are received by the spirit in visible mysteries, but by an invisible effect, etc.  
Now followeth that which is attributed unto Chrysostome, 
S. Chrysostom's liturgy.  but with what appearance of truth we have showed before: for it cannot be of five hundred years after. The prefaces therein are customary: There is something said of change, but by the invocating of the name of God, and by the power of the holy Ghost, not by the pronunciation of words, and not in the nature of the elements, but in the use: for likewise after the blessing there is a prayer, For the precious gifts sanctified: And the bread is called Holy bread, which is distributed unto those that are present in these words; The Lamb of God, the Son of the father, is distributed and not divided, daily eaten, and never consumed: but he sanctifieth them which are partakers thereof. Can this be any otherwise spoken, then figuratively? They object unto us, that it is there said: That Christ is present there, That he is there touched with the hand, and seen with the eye, etc. And would they have all this understood according to the letter? How then is it said both before and all with one breath; Christ is there invisibly: It is not incident for him to be discerned there by our sight? etc. And how will these contradictions in one & the same Period agree & stand together; but only thus, by understanding the sign to be spoken of in the one, & the thing in the other? Can they any way relieve themselves still holding their opinions, without falling as saith the Canon, into greater & more dangerous heresies then ever did Berengarius? But verily Chrysost. hath spoken thus elsewhere, Christ is crucified before your eyes, his blood runneth down from his side, etc. And S. Paul likewise to the Galathians, Christ is crucified before your eyes: As in S. Jerome, 
Hyeronym. in Psal. 85. Tertul. de baptism.  Our faces in baptism are marked with the blood of Christ: In Tertullian, We are washed in the passion of our Lord, etc. In S. Barnard: Washed in his blood, in Baptism, etc. And all this without any real transmutation in the elements.  
In the Mass also used at this day, 
The liturgy of the Latins.  although that it have been overtrimmed again and again, we may find sorne traces and footinges thereof: for the bread and the wine are there called, Dona, Munera, gifts, offerings: and the same gifts after consecration, are called Creatures: Per quem haec omnia semper bona creas, etc. Whereas the massing Priests would have us believe, that after they have once gone over them, that they become the Creator himself. And they pray unto God, That he would vouchsafe to accept them as the offerings of Abel, etc. If it were Christ himself, with what face could this be done? Furthermore, there are as yet many Post-communions carrying S. Ambrose his style: As this, Pignus vitae eternae, etc. the pledge of eternal life. Again, 
Quod specie gerimus, rerum veritare capiamus.  Lord let thy Sacraments accomplish in us that which they contain, to the end we may receive in truth that which we handle in figure. Otherwise, how will they expound this without a figure, That the body that I have taken, and the blood that I have drunk cleaveth unto my entrails: if we understand it not of the entrails of the soul, and by consequent of the mouth of the same: according to the words which follow, That so there may not remain any spot of mine iniquities in me? etc.  
They think themselves to have done a great act against all these so evident proofs, Objection. when they can but object against us, That our Lord had told his disciples, that he would not speak any more unto them in similitudes: and that the question is here about a Testament, wherein every thing must be plainly set down. But is there any that do both wittingly and willingly make the same more obscure and intricate than they do? which of them or us doth admit therein both more figures, & more strange figures? But we say, that there is something to be said betwixt parables, and figures: and that figures are given to make clear and plain, & not to make obscure & dark. And that more is; there is not any place in the scripture without speaking either of their figures, 
That the whole discourse of the holy supper is full of figures.  or our own, wherein there are so many figures to be found: Father let this cup pass from me: Let a man sell that he hath to buy him a sword: This cup is the new Testament, etc. I will not drink any more of this fruit: Behold thy mother, etc. Are these figures? And is there not also both before and after the passion, not only figurative speeches, but also figured deeds? The washing of the feet of the Apostles: The sop given to judas, etc. The breathing upon the Apostles, etc. in these words; Receive the holy Ghost, etc. And yet these figures (whether those concerning actions, or those concerning words) such as both expressly signify, as also give much light to that which is intended to be delivered, yea more than many other words would have done. For what store & number would have sufficed to lay open the duty that our Lord would that S. john should perform to the virgin? or the humility which he recommended to the Apostles? or to have set forth the presence of the spirit, which he was as certainly to send unto them, as they had sensibly felt the breath which went out of his mouth?   

CHAP. VII. That the old Church did not believe or teach Transubstantiation, seeing it neither did nor observed in respect of the kinds, or Sacraments, that which is practised at this day.  
But do we desire to be yet more fully satisfied in this point? If the old Church had believed or taught transubstantiation, it wanted not either knowledge to discern that which is meet and convenient for the service of God, nor yet conscience to practise it, nor zeal or devotion to procure it: and then would it have put in practice that which the Church of Rome did afterward: and which it ceaseth not as yet to do. Now it did not forbid the touching of the sacraments, it did not heave them, it did not worship them, it did not make any store or resecruation of them, that the people might worship them, it called them not, My Lord and my God: as they do at this day. And therefore it did not believe then as they do at this day: and therefore also it did not acknowledge them for any other thing than instruments of the grace of God, etc. And all this hath been already sufficiently proved before, or else may very easily be proved by the testimony of all antiquity. 
The sacraments were handled in the old time Tertul. ad uxorem. Gregor. Nazianz. de Gorgon. Euagrius. Concil. Altisiod. c 35.37.   
All the faithful did touch the Sacraments, yea the women: The truth thereof is manifest, for we have seen it given into their hands: That it hath been said unto them, accipite, take: That the women in Tertullian and Nazianznee, are said to lock it up, to carry it away with them: That the remainder was wont to be given to children that went to school: That the forbidding of women to touch them with their bare hands was not till about the year 700. and that but by a provincial Council holden at Auxerre: And the custom of giving it them into their mouths, was but two hundred years after that. Likewise the wine was carried about in glasses, & the bread in ordinary chests, as it is read of Exuperius Bishop of Tholosa. The fear of shedding them was not entered before that time, because they were reputed and taken but for Sacraments: that is to say, signs: and which more is, they were not any longer so reputed and taken, than the very time of their using.  
They were not heaved or elevated to make the people admire & wonder at them: 
That they were not heaved.  They were not shaven at all over the head: but on the contrary men lifted up their eyes and hearts on high, being taught thereunto by this notable preface, Sursum corda: Men were plucked from off the earth by the Canon of the Council of Nice: Fix not your eyes on the things here below, etc. Where as if there had been any Deity betwixt the hands of the Minister, men would have addressed themselves thereunto: 
Dionys. Hierar. c. 3.  men would have learned to content and rest themselves there. They bring forth a place out of Saint Denis: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he bringeth into open view, the gifts which bade been covered and wrapped together till then. And this is that which Pachymeres expoundeth in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he setteth in sight. Let them not then forget, that this is after that they have sundry times called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, signs, representing, say I, the body and blood of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made conformable to our nature. Again, That where he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he setteth in open sight: he addeth without any interruption or breach, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things signified by the signs: that is to say, but carefully expounding them unto those that are present. But the custom was: That the gifts and offerings were brought and offered by the people: And that of those offerings, there was bread and wine taken for the Sacraments; That they stood covered with a white linen cloth, till such time as they came to the communion, and then they were uncovered: And this he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. This is that which the expositors of Saint Denys do say: Pachymeres, After prayers, the holy gifts are uncovered, and unwrapped, having stood covered unto the time of the communion. Maximus addeth; That the cup was also covered, but he saith that it was not observed in his time. It is further to be noted, that it was a great loaf that was cut into many pieces: whereupon Saint Denys saith, And opening the loaf that is covered and undivided, and dividing it into many pieces, and distributing unto all the unity of the cup, that is to say, one only cup: He accomplisheth symbolicallie or figuratively the unity, that is to say, he teacheth them, that they are all one in Christ: one amongst themselves, nourished with the very same bread: quickened with the very same spirit. This was not then any bread elevated and held to be seen over the head, that it might be worshipped; but to advertise the people, to the end they might prepare themselves to the communion, in these words, which were then uttered; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holy things to them that are holy: by which they were put in mind not to worship the Sacraments, but rather to refrain to come thereto, except they came with faith and repentance, resolved to live according to Christian unity and charity, etc. This is that which S. Chrysostome saith, The Minister speaketh these words, to the end, 
Chrysost. in cp. ad Hebr. hom. 17.  that if any man be not holy, he may not approach or come near the same. And in the liturgy attributed to him: Approach (saith he) in the fear of God, faith and love. Cabasilas, Draw near, that ye may communicate, behold here is the bread of life, but not except ye be holy: And yet (saith he) not that it is required that we should be perfect, but tending and striving to perfection, etc. And as the Christian Church began to multiply, they had a vail in their Churches, which made a partition between the holy table and the body of the Church, and this was drawn at what time the people came up to the communion; whereof we have spoken heretofore: And whereof we read in Chrysostome, Cum vela diducuntur, 
Chrys. in ep. ad Ephes. hom. 3  when the veils are drawn together, etc. Apuleius also maketh mention thereof in the mysteries of the Gentiles. But they stand upon this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He lifteth it up on high: which Maximus a late Greek writer doth use: and they will not see, that in the same Liturgies, the Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lifteth up, the Gospel that is to say, showeth it unto the people. Was this then to the end that they should wrrship it? Was this as though there had been a God really in that book of the Gospel? or as though that book were God? But here is to be noted; that out of all the Latin Church which is made the mother of all these goodly ceremonies, they cannot bring forth any thing for their purpose, and therefore are constrained to run to the Greek Church. They do likewise agree and consent, that in the Churches of Ethiopia (in which there is never any service done without a communion,) 
Aluares in the history of Ethiopia.  there is not used any elevation at all. But the truth is, that this bread did not begin to be thus elevated amongst themselves, before such time that two foul abuses, transubstantiation, & the alone eating of the minister, did jump & fall out together. For then as we shall see hereafter, they began to bend themselves to feed the eyes of the people, in stead of their spirits and souls. 
Durand. l. 4. in 6. part Can. joh. 12. Levit. 7.  In the mean time Durand ceaseth not to be so shameless as to apply those words of our Lord in S. john, to that end; When I shall be exalted or lifted up, I will draw all men unto me: this being spoken of the lifting up of our Lord upon the cross. In another place with some more probability he saith; That this custom was taken from the elevation and shaking of the offerings that was made in the jewish law: as we have touched in his place. Now it is also certain, that the Sacraments were ordinarily taken of the offerings of the people. 
That it must not be worshipped.  Of adoration we say likewise: That the commandment of God is most plain and express; Thou shalt worship one only God: The difference also from elsewhere is found so great, being from a bread dedicated to the service of God, to God himself, as that there is no appearance, but that if it had been our duties to have worshipped it, the holy scriptures would not have concealed the same from us: And the danger also so great, either to do it, without subject; for that were idolatry: or to omit it, the subject being there: seeing this might grow to a contempt of God. Seeing then the Evangelists; seeing Saint Paul, who is so careful in exhorting us to prove ourselves, and who reproveth the Corinthians so sharply, for that they did not tarry one for another, saith not one word thereof unto us: seeing further that no old writers rightly understood, do speak of any worship to be given to the Sacraments, as no more unto the bread or wine of the holy Supper, then to the water in baptism: what followeth to be concluded upon, but that it was because transubstantiation was not known? For who can in any Christian sort doubt, that jesus Christ is to be worshipped, where he is both with that honour that is due to God, and also to the uttermost of man's power, by deed, word, and thought? Who seethe not also what a strong and mighty argument this had been for the Orthodoxes against the Arrians and Arrius himself; when to prove the eternal divinity of the Son of God, they gathered all the places where it is said, that he was worshipped: if they had been able to have alleged unto them, and that from the use or tradition of the Church, That this is true we prove, because we worship him, yea both you and we in the Sacrament, under the Accidents of bread and wine, etc. To the Arrians I mean with whom we read not that there was any disagreement for the Sacrament? And on the contrary what a prize had it been for Eutyches against the Orthodoxes: seeing he undertook to maintain, that the human nature of Christ is confusedly mixed with his divine, if he had been able to say; And that it is true, we worship the body and blood, etc. in the Sacrament: which thing ought not so to be, if they be not really there, and there they cannot be, if they be not in all places: and to be in all places, is an incommunicable property of the divine nature, etc. I leave to speak, how that the holy Supper was wont of old to be celebrated after the manner of a banquet, wherein they used to sit: where we see again a bar crossing the Mandatum of the Monks of the order of Saint Bennet: According to that which Saint Augustine telleth us: That many even in his time upon the day that the Lord made his Supper, did celebrate the same, wherein they did one feast another, to show forth the death of the Lord, and to testify their union: Not in a temple, not upon an Altar, but in a private house, upon a table: nothing the less holy notwithstanding, seeing this gift, that is to say, this action, sanctified the Altar. Now herein we agree: That Christ, God and man must be worshipped every where: That at the name of jesus every knee must bow: That every tongue must confess, that he is unto the glory of the father: we honour his holy word, his holy Sacraments: we hear him with all attention: and we draw near unto him with reverence: let our adversaries call it honour, worshipping: yea and adoration if they will, provided that we be agreed upon the thing. But we say: That we must put a difference betwixt the Sacrament, and our God himself: That the same honour is not due to the one, that is due to the other: That that same which we give to the Sacraments, is for that they be instruments and vessels of his grace: and not because of themselves, not upon any consideration of their being really and substantially himself: not, saith Bonaventure, As though they did contain grace, but for that they signify and set it out.  
They allege unto us again their pretended Areopagite: 
Answer to the places objected out of the fathers. No invocation. Claud. ●●spens. de ador. Euchat. l. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Donies. Hier. c. 3. ubi & Pachym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He (say they) doth invocate and pray unto this sacrament; for he saith, O holy and divine ceremony show unto us openly, that which is concealed and kept close from us in these obscure and enigmatical signs, etc. Replenish the eyes of our spirits with a singular light, etc. But let them listen a little to his expositor Pachymeres thereupon: He speaketh unto this ceremony, (saith he) as if it had a soul, and that not without appearance: as Gregory the divine saith, O holy and great Passeover: For our Passeover and this holy ceremony is our Lord jesus, unto whom he directeth his speech: Our Lord, verily, which is the substance of the holy Supper, as he was of the Passeover: as he is of Baptism: and as he is of all the Sacraments. And if thou wouldst further know, where he seeketh him; Verily in heaven, not upon the table; for he called them signs and said unto us a little before. Let us pass from the effects, to the causes, etc. And then when Saint Ambrose said to the water of baptism: O water which washest the world by the blood of Christ; which hast merited, that is to say, hast been made worthy, to be a Sacrament of Christ, etc. shall he be thought to have adored, shall he be judged to have transubstantiated it into Christ? And when their pretended Amphilochius crieth: O worshipful and reverend conception, meaning of the virgin, make us inheritors of eternal life, preserve thy people and thine heritage, etc. shall he have crowned this conception with the Godhead? And when themselves say to the oil: ave sanctum oleum, sanctam Chrisma, I salute thee O holy oil, or holy unction. To the Cross: ave Rex noster, due spes unica; I salute and pray God bless thee, O our King, our only hope: shall they be thought to have really transubstantiated him? Nay rather let them acknowledge, that this place concludeth nothing, 
Epiphan. in Anchor.  let them remember that Epiphanius did heretofore name this mystery unto us, An insensible thing, that Pachymeres compareth it, to Nazianzene his Passeover: And therefore that this manner of speech is an Apostrophe, a Rhetorical figure, that in other points they do not agree amongst themselves, as whether the body of Christ be there dead or alive; having a soul, or not having a soul; sensible, or insensible, etc. And therefore that they are first to agree themselves, before they go about to fortify themselves from this place.  
Origen; When saith he, thou eatest and drinkest the body and blood of our Lord, 
Orig. in divers. evang. loc. hom 5.  the Lord entereth in and cometh under thy roof: and therefore humble thyself with the Centurion, etc. He meaneth then that the Sacrament is adored: and then he meaneth also that we adore the Saints, that is to say, virtuous people, when they come to see us. For he teacheth in the same place, two ways by which Christ entereth into the faithful: the one when the Minister of the Church visiteth them; the other when they receive the incorruptible meat of the Sacrament. And this is that which he saith elsewhere; That God is in us by the preaching of the Apostles, and by the Sacrament of his blood. 
Idem Lom. ●.  And that this visitation is wrought in us by the word and spirit: he declareth and maketh plain there also, Speak only the word (saith he) come only with thy word: Thy word is a looking glass, it is a perfect work: show forth in this thy bodily absence the power of thy spirit, etc. If then according to Origen, we ought to adore the Sacraments and ministers: then with as good right such men as are godly and virtuous: but if these, than it must be only with a civil worship and adoration, and so must that wherewith we worship the other. And if the adoration due to God alone, being given to good men maketh idolatry: then also if it be given to Sacraments or minister, or else this place concludeth nothing.  
Chrysostome; The wise men worshipped this body in the manger: 
Chrysost. in 1. Cor. 10.  they worshipped it with fear and trembling: Let us at the least follow these barbarous and rude men, we which are citizens of heaven. He speaketh of the body of Christ, represented in the Sacrament, and exhorteth the people to come thereunto with reverence. But the wise men verily did not worship him as God; but as a king. And therefore this is but to return to that which Saint Clement sayeth: 
Clem. l. 2. constit.  Draw near unto this Sacrament with the same reverence that you would do unto a King: that is to say, unto some honourable person. He addeth: Thou seest him not in the arms of a woman; but thou seest the Minister present; the spirit abundantly shed upon this sacrifice: The Priest verily with the eyes of the body; but the spirit with the eyes of the spirit. For was it not more ready otherwise, if he had had any such purpose, to say, as following the opposition; Not in the arms of a woman, but in the hands of a Priest: Not the spirit shed upon the things set before them, that is to say, upon the Sacraments: But Christ sacrificed himself. But the coherence and scope of the matter doth carry us to conceive; That Chrysostome laboured to raise the hearts of those that were present, from base and low things unto high and heavenly things, when he saith unto them, That there are not any but Eagles that approach and come near unto this body: Those (saith he) that have nothing to do with the earth, that have the eyes of the understanding, sharp, clearly seeing, and bend upon the Sun of righteousness: He transporteth and conveyeth them as much as in him lieth, above the heavens: when he sayeth unto them also: We must with the wise men worship this body: This body verily, which is no more on earth, but on high at the right hand of God. And then verily, after all these Hyperboles, in spirit and not in body: that is, saith he, In as much as this mystery causeth that the earth is a heaven unto thee: that the gates of heaven are open unto thee; that thou hast access and entrance thereinto, etc. And afterward how? Verily, In purging thy soul, in preparing thy spirit, to receive these mysteries, to see, touch, and eat this body. After the same manner verily, that Saint Jerome said of Paula: Thou hast offered by faith the same offerings that the wise men did offer: thou hast worshipped with them God in the crib, 
Chrysost. in Lithurg.  etc. But say they, he prayeth unto him in his Liturgy (I mean that which is attributed unto him:) as Christ truly, and not the Sacrament: Hear (saith he) O Lord, from the seat of the glory of thy kingdom: which art set with the father, who aidest, succourest, and relievest us here below invisibly, etc. O Lord have pity upon me poor sinner, etc. Here I appeal to their own consciences, whether he frame this his prayer unto God, or the Sacrament? Is this to draw us to gaze and look upon the Altar, or to raise us up unto the heavens of heavens?  
Saint Ambrose, 
Ambr. de spirit. sanct l. 3. c. 12. Psal. 95. & 98.  Worship his footstool: that is, the flesh of Christ, (saith he) which we worship in the mysteries, which the Apostles worshipped in jesus, etc. And Saint Augustine in like manner: No man eateth this flesh, except he have first worshipped it. Who doubteth that we ought to worship the flesh of Christ? Christ inseparablie God and man? Who doubteth likewise, that no man can eat this flesh, if he have not first worshipped it? worshipped it by a true faith: worshipped it with heart and affection, etc. But we worship it after the same manner that we eat it: We eat it as we take it, and we take it as we touch it: In truth, but in spirit; in spirit, but in truth: And God forbidden that Christians should not have any other means to touch Christ, but with their hands: or to eat him, but with their teeth: seeing that the virgin is not blessed for having conceived him in her womb; nor Simeon, for having received him into his arms: but rather by having believed in him. What shall we say then to these good Fathers? Verily, the same that they say unto us themselves, 
Ambr. in serm. 58. de Mar. Magdal. & in Luc. l. 10. c. 24 Augu. de cognit. ver. vit. c. 40.  We worship Christ as we touch him: And, We touch him (saith Saint Ambrose) not with a bodily touching, but by faith. After the same manner (sayeth he) That Saint Stephen on earth saw and touched Christ in heaven. Yea saith Saint Augustine, He saw him being under the roof of the seat of judgement, which he pierced through (saith he) and the heavens above the same: and therefore with the eyes of the spirit. We worship him in the mysteries, but not the mysteries: in the Sacrament, but not the Sacrament: the Creator in the creature sanctified, but not the creature. For Saint Ambrose which calleth it a creature: Thou hast seen (saith he) the Sacraments upon the Altar: 
Chrysost. in Marc. hom. 14 Ep. 120. c. 21. Psal. 21.  Thou hast admired this creature, howbeit a wont and well known creature, etc. had never counseled us to worship and adore the creature. So likewise sayeth Saint Chrysostome: That we worship Christ in the Sacrament of Baptism. Saint Jerome; That Paula had worshipped him in the crib: was it ever in these men's minds to say, that they had worshipped the water or the crib? Or would they have said therefore, that either the water or the crib were transubstantiated into Christ? But they ought therefore to have added that which followeth in S. Augustine, Worship him for he is holy. And who is this that is holy? Even he, saith he, for whose love and sake thou worshippest the stool, etc. that is to say, the flesh of Christ, the humanity of Christ. And when thou worshippest it, rest not thy thoughts upon the flesh, lest then thou shouldest not be quickened by the spirit, etc. And this same good and sound faith is set forth in another place of Saint Augustine which they allege, and that somewhat more commendably. For in the place where it is said, Rich men were brought to the table of the Lord, they took the body and blood: But they did but only worship: they were not filled full, etc. that is, because they contented themselves to make profession of his name, without conforming of themselves unto Christ: And this he declareth by these words, Non saturati sunt sicut pauperes, usque ad imitationem: They were not filled and fed full as were the poor, to the conforming of themselves unto him. They are not ashamed to add, Illud, that so they may make him say: 
Hardingus.  That they worshipped the body and the blood: and not simply, They worshipped. And some one amongst them hath added as drawing the text to a further length: They have acknowledged that Christ was there present. The same impudency should thrust him forward, and cause him to add; Really, corporally, and Per modum transubstantiationis, etc.  
They would feign be beholden to Theodoret: and as we have seen, there is not any one more against them: for he hath told us, That the signs are not changed: that they continue in their nature and substance, etc. And their greatest Doctors are of judgement, that there cannot be had any adoration without transubstantiation. He saith therefore, And yet notwithstanding these same signs of bread and wine, which retain their first substance, are understood, believed and worshipped, as though they were the things which they are believed to be. Worshipped therefore, as they are understood, and as they are believed: that is,  Antitypa, ratione prototypi, as signs in respect of that which is signified: As the Council of Nice II. speaketh of images, no respect being had to that which they are, but to that which they represent. For likewise Theodoret calleth them Images, in the words next ensuing: Compare (saith he) the pattern with the person, and thou shalt see therein the similitude & likeness: for it is requisite that the figure should resemble the verity. Now the images of any thing whatsoever, are not worshipped with that worship, which is due to God: and by consequent to adore or worship in Theodoret, can not be any other thing, then to honour, reverence, & receive with reverence, which we most willingly yield unto the Sacraments. 
Proofs out of the fathers. Clem. Constit. l. 2. c. 6. August de Trinit. l. 3. c. 10 De catechism. rud. c. 26. Idem de doct. Christ. l. 3. c. 9  And of a truth this is the same that the fathers teach us. S. Clement (if those be his books) That all do take in order the precious body and blood of our Lord, drawing softly thereunto with fear & reverence, as to the body of a king. S. Augustine, The sacraments may be honoured as religious things. And in another place: As visible signs of divine things wherein the invisible things, are honoured and not as common things, seeing they are sanctified by the blessing. Again, He that worshippeth a profitable sign instituted of God, and whereof he understandeth the power and signification, doth not worship that which is seen, and passeth away: but rather that unto which all such things ought to be referred. Where it is to be noted, that he useth the words of adoring & reverencing indifferently, that he referreth them not to the signs, but to the things signified? And a little after he giveth for an example, the sacrament of Baptism, 
Idem de bono persever. l. 2. c. 13.  & the celebration of the body & blood of our Lord: and of this by name he saith; That that which is said: Sursum corda, is, to admonish us to pray unto God, that he would lift up our hearts to ascend and taste the things that are on high, where Christ is sitting at the right hand of God: Not the things that are upon earth: God (saith he) to whom we must render thanks for so great a thing, etc. And when likewise it shall have at any time escaped any of the fathers, to say altogether rawly, (which yet hath not at any time,) I worship the excellency of the Sacrament. What other thing should this be, but of the same sense with that which Tertullian saith; I adore the fullness or sufficiency of the scriptures? Of the scriptures, because there God speaketh unto us, giveth the effectnall working of the spirit, etc. And yet they are not God: neither are they adored, or worshipped as God. Of the Sacrament then in like manner, seeing it pleaseth God therein to give and in a near and strait manner to communicate himself with us, and yet not therefore God, but the instrument of the grace of God, to be reverenced because of his blessing of it: but not to be adored or worshipped as his essence or proper person. In like manner none of all the East churches did ever admit adoration; neither those that are under the government and jurisdiction of the Patriarch of Constantinople, 
Aluares.  nor those under the jurisdiction of Antioch. And the Abyssines also at this day do receive the communion standing, though that with great reverence: and beside, though they be of the same judgement with us in the adoration and worship due to our Lord: whom S. john (say the fathers) worshipped and adored, being as yet in the virgins womb: whom (saith a certain writer) if the doctrine of transubstantiation had place, the Church should have in like manner worshipped in the stomachs of the Ministers and faithful people; and every man in his neighbour. But this thing never came into the mind of any man once to think or imagine.  
What shall we say, 
The old writers did not call the Sacrament their Lord. Cypr serm. de laps.  when furthermore they labour to bring credit unto the same from antiquity, as though the old writers had called the Sacrament, Their Lord and their God? But let us see with what pretence or shadow of truth. S. Cyprian reporteth, that it came to pass in his time, that a certain man, who had renounced God, for fear of persecution, taking the holy communion in the company of Christians, opening his hand, found the sacrament turned into ashes. This miracle (saith he) may be a lesson unto us, that the Lord withdraweth himself, when men deny him: that is to say, that he forsaketh them which renounce him. They gather notwithstanding, that the Lord of whom he speaketh, is the Sacrament. The Lord verily forsaketh such a one as denieth him. Is it then the Sacrament which hath denied him, or man? Verily man, and not the Sacrament. And God then doth not here forsake the Sacrament, but man. But God for an evident sign that he hath forsaken man, doth also leave him destitute of the Sacrament. 
Paul. Diacon. l. 15.  So as Deuterius an Arrian Bishop would have baptized a man after his manner, the water dried up suddenly in the font. Saint Cyprian might here have said as before; That God did teach us thereby, that he did withdraw himself; that is to say, that he would take away his grace when we abused it: but he had not therefore gathered thereof, that the water was God, because he had showed his wrathful indignation in drying it up. 
Cypr. in orat. Domin.  Again, We beg and crave saith S. Cyprian, that our bread, that is to say Christ, may be given us every day. And who doubteth that Christ is our bread, the bread come down from heaven, which giveth life to the world, that he may be our life, our way? etc. But S. Cyprian saith not that the Sacrament is Christ: but the words that follow do make him plain; To the end (saith he) that we may dwell and live in Christ; and that we may not at any time separate and put ourselves far away from his sanctification and body. But this abode and dwelling, as he told us, is made by faith: This conjunction is not a mixture of substances, 
Idem serm. de caena Domin. Se infundit. Tertul. de baptism.  but an agreement of wills, etc. But they yet set his words further on the rack, causing him to call it God: For (say they) he saith; That by an unspeakable manner, the divine essence is infused into the Sacrament. Therefore it is God. And then also we will call the water in baptism God. For Tertullian saith; That the holy Ghost descendeth from the father, and resteth himself upon the waters of baptism. Saint Ambrose: That the whole Trinity sanctifieth them. Paulinus in his verses: That this water doth even conceive God, 
Augu. de baptism. count Donat l. 3. c. 10. & l 1. c. 19 C●pr. de unct. chrysmat.  or by God. Saint Augustine, That God is present with his word and Sacraments. And there is not one amongst us that doubteth thereof: & yet what one amongst them all is there, that will say, that the water is God? What is meant then by that which S. Cyprian saith: The divine power is shed upon the visible Sacrament? Verily, the same which he saith in an other place; In the Sacraments the divine power doth work most mightily and powerfully; the truth is present with the sign, 
Adest signo.  and the spirit with the Sacrament, etc.  
Chrysostome; Let us draw near unto the body of our Lord with honour and cleanness: And when thou shalt see it proposed or set upon the Table; say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) and not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in thyself, and not to the Sacrament, (not to that which thou seest set before thee, for the Grammatical construction will not suffer it,) because of this body, I am not any more earth and ashes, etc. Of this body, towards whom he exhorted us in the sentences going before to fly up on high, after the manner of Eagles: Of that body then, which is at the right hand of the father, not in the hands of the Minister: Of that body in a word, which is not enclosed in the bread, but signified by the bread, whereof he hath said unto thee before: What signifieth the bread? The body of Christ. And indeed he speaketh unto thee to come unto the Sacrament with reverence: but to GOD with fervency of love, and firmenesseof faith. And that thou shouldest set before thyself in the same at that instant, thine own misery, and his mercy, that so thou mayst be a worthy partaker of this mystery: Thy misery, in that thou art nothing but earth and ashes, his mercy, in that he vouchsafeth to raise these ashes unto glory: Thy misery, in that thou art nothing but sin and corruption, his mercy, in that he hath made his own Son sin for thee, in that he hath given his body, to be broken, and his blood to be shed for thy transgressions. And therefore coming unto this Sacrament of the remembrance of his death, 
August. adver. judae. c. 1.  thou oughtest of good right say unto him: Because of this body, I am no more earth and ashes. But to approach or draw near thereunto (saith Saint Augustine) is to believe: The true and proper approaching is performed by the heart, and not by the flesh: by the power of faith, 
Idem de peccat merit. l. 1. c. 18.  and not by the presence of the body, etc. As likewise to us of Baptism: We are carried to Christ our Physician, that we may receive the Sacrament of eternal salvation: that is carried to Christ in Baptism, after the same manner, that we approach and draw near unto God in the Sacrament of the Eucharist; who also saith the same unto us in the hearing of the word: 
Chrysost. hom. 12. de mulier Cananaea.  Draw near unto him which is preached unto you. And concerning this drawing near, Chrysostome saith unto us in an other place: There is no need why thou shouldest pass from one place to an other, to draw near unto him, he is daily at hand unto thee. And the Apostle in the same sense: Let us draw near unto the throne of grace, etc. The sound notwithstanding which ringeth loud in Sermons, and the water which is sprinkled in Baptism, 
August. de unico. Baptif. contr. Petil. c. 5 Ambros. de iis qui initiant. mist. c. 9  was never called God. Saint Augustine on the contrary saith: One God is more than one Baptism: for Baptism is not God but a Sacrament of God. Of the same consequence are these that follow. Saint Ambrose saith of this Sacrament: Taste and see that the Lord is good. Verily, as he that distributeth his graces unto us in this Sacrament: as he, that therein offereth us his flesh and his blood, etc. And there also he saith: The body of Christ is signified: It is become, not a corporal, but a spiritual meat. He speaketh therefore of our Lord, and not of the Sacrament of him, of whom he addeth, Blessed are they, that put their trust in him. Saint Augustine upon Beda: Who shall dare to be so bold, as to eat his Lord? 
Deverb: Dom. secund. Luc. Serm. 19 Hieronym. ad Pammach. August. ad Infants citatu● a Beda in 1. Cor. Idem in joh. tract. 7.  But much more, say we so: for he saith, It is bread, and it is bread, and it is bread: God the father, God the Son, and God the holy Ghost: God, who, whatsoever he giveth thee, giveth thee nothing better than himself. But verily, it is that heavenly bread: of whom S. Jerome saith: The Saints and holy men are fed with this bread: they are filled full with every word of God: they have one and the same, both for their Lord, and for their meat: Of whom Cyrill saith; This flesh hath the divine word, who naturally is life. And of whom Saint Augustine saith in like manner: Every believer is made partaker of the body and blood of our Lord, when he is made a member of Christ in baptism, etc. He is our meat, but so as that we have our mouth and taste in our hearts, etc.  
Wherefore they should rather have pitched and grounded themselves upon these general propositions, so express and plainly set down in the fathers. Chrysostome; 
Chrysost. in oper. imperf. hom. 11.  The word of God, is nothing less than the body of Christ. Saint Jerome; I hold that the Gospel is the body of Christ: And although (saith he) that these words: He that eateth my flesh, etc. may be understood of the mystery, yet it is more truly meant of the word of the Scriptures; namely; Seeing that the word and the Sacraments are instruncents, 
Orig. in Exed. hom. 13. Ambr. de Bened. Patriarch.  wherein it pleaseth God to lay open his graces. Origen, Do you make account that there is less danger in neglecting the word of God, then in neglecting of his body? Who doubteth but if that the Sacrament had been very God, but that they would have spoken otherwise? Saint Ambrose saith; He gineth us this day the bread, which the Minister daily consecrateth by his word: that is meant of Christ. We may also take the Lord himself, who saith, I am the bread of life. Epiphanius; This bread is of a round fashion, insensible, etc. Our Lord all sense, wholly sensible, whole God, wholly moving, etc. Origen; This bread sanctified by the word of God and prayer, in regard of the material parts that it hath, passeth into the belly, and so goeth into the draft, etc. Is not this plainly to distinguish the heavenly bread, that is to say, Christ, from the sanctified bread, that is to say, the Sacrament? The creature, from the Creator; and that which goeth into the stomach, from that which pierceth into the soul? Who is he then that can any longer endure, that such blasphemies should be fathered upon antiquity, 
Stella clericor. Serm. Discipuli. Serm. 3. Creature a vobis mediantib. vobis. That nothing was reserved. Clem. Ep. 2. Idem in Lithurg. Apul. Metamorph. l. 11. Ruffel Eccles. hyst. l. 2. c. 23. Gloss. antiqua apud Turneb. Orig. in Leuit. hom. 5. Hieronym. in 1. Cor. 11. Hesych. in Leuit. l. 2. c. 8. evag. l 4. c. 30. Niceph. l. 17. c. 25. Concil. Matisc. 2. c. 25. Concil. Turonens.  making the same to call the creature, God; yea or rather, which is a great deal worse, that it should have called God, a creature? For they are not ashamed to utter it in their words and writings: That their Priest is the Creator of his Creator: He that created you, hath given you power to create him: He that hath created you without yourselves, is created by you, by the means of you.  
And surely, let us further add this one thing: That if the Fathers had had any such opinion, they would not have used that which remained of the Sacrament in such sort, as we read they did. Their pretended Clement I. saith: After that everte man hath taken it, the Deacons set up the rest and carry it, in pastophoria, that is to say, into the Ministers their lodgings or Chambers. And thus also it is called by Apuleius and Ruffinus, in the description of the Temple of Serapie, etc. Think with yourselves whether the poor Christian Martyrs in the time of Nero, had had any leisure as then, once to dream of this goodly frame and workmanship? Origen; The Lord said unto his Disciples of the bread that he gave them: Take, eat, he did not post them over to eat of the same afterward, neither did he command them that it should be kept unto the next morning. Saint jerome; After the Communion, they that did eat the supper together in the Church, did make an end of all that which was remaining of the sacrifices. So that out of that sacred use, they did eat it as common bread. Hesychius; We see how they use to burn in the Church, all that which is not consumed. According to Euagrius and Nicephorus: They were given to the little children, that were in the Schools, to cate them the same hour. And the Council of Mascon, II. have ordained and decreed that it should be so. That of Tours, about the year 813. held under Charlemagne, addeth thereto: That it be done with discretion. Likewise Cardinal Humbert a Burgundian writing against Nicetus, Blameth the Greeks', for that they did not burn it. But it is for certain, that it was not kept, elevated, or shut up close in a box, to be worshipped of the people. We read rather that it was sent to the sick, and such as were absent: that Bishops in token of their Christian unity, and that they were all one bread, did mutually send this sanctified bread, 
Concil. Laodic. c. 14.  one to an other, etc. The Parishes likewise at Easter, one to an other. Which thing was forbidden in the Council of Laodicea, Can. 14. And therefore, there was but a little kept, because that in the fervent zeal of those times, the holy supper was celebrated almost every day: and that a great deal less, than the water of the Fonts, which for all that was neither transubstantiated, nor worshipped. And this was the custom of the Church. Some of superstition carried it into their houses; and some women would wrap it up in their handkerchefs, locked it up in their Coffers, and eat it at their own houses, etc. Now let men judge, if the first ages of the Church did ever take the Sacrament to be God; if it would have suffered these profanations? But these examples are worthy to be as much accounted of in the Church, as theirs that used to put it in children's mouths, abusing this place: If any man eat my flesh, etc. or of others, who would put it in the mouths of those that were dead, etc. being practices that have been condemned by many Counsels. And they are happily vanished and worn away of themselves, howsoever they were grounded upon very ancient tradition, even since the time of Tertullian and S. Cyprian, as also by the ordinance of Charlemagne: That the Ministers should have the Eucharist consecrated everte day, 
L. 1. c. 161.  for children: Because they had no other stay or foundation, than the Scripture misunderstood. The custom likewise being, not of keeping it, but of giving it to them which were in extremity, grew hereupon, that many sinking and shrinking away under the heat of persecution, they were excluded and put from the Sacraments, by the severity of this first discipline, and that even to the hour of death, whereto the famous story of Serapio is to be referred: And then that they might be comforted, by their being received into the peace and Communion of the Church, having given tokens of repentance; the Ministers of the Church accompanied with their friends, did communicate unto them the holy Supper, and oftentimes also did communicate with them.  
Again, we read not in all those 800. years, 
The questions moved in these latter ages, were not heard of in the first, no not of 800. years after Christ.  which fall into the time of Charlemagne, in any of the books of those grave and holy Doctors, any of the questions wherewith the Schools were afterward filled. The people which read and heard the word of God and his service, in their own language; was wont to the phrases and manners of speeches used in the Scriptures: the sheep of the Lord, did hear and understand his voice, and rested contented and satisfied therewith. Barbarism brought into the Church, did beget these barbarous Expositions; and consequently these blasphemous questions, not as they are barbarous: If our Lord do leave heaven to come into the place of bread: If in coming thither he pass through the air: If he do forsake the same again so soon as the kind is stricken upon with the tooth; or else if he go down into the stomach: and being in the stomach whether he rest therein altogether; and how long staying in the stomach; whether he wait and attend there, till the form of the bread at the least be digested, whether he change himself at such time into the soul, or body of the Communicant, or whether he vanish into nothing, or else return to heaven. Whether the accidents of bread and wine do cleave unto him, or else abide hanging in the air: Whether the Priest in removing the host, do remove the body of Christ, or the accidents only: Or rather whether the Priest removing the accidents, God do fit and accommodate the body of Christ to this moving. Again; Whether the thing nourished (or rather poisoned, as it is to be seen) become a new substance, which God createth in the stomach, and whereunto they fasten themselves: Whether the body of Christ be whole and all in every part of the host, or at the least in those parts, which are to be seen, by an indifferent and mean sight; as also the blood, in any the least drop. Whether he be there always standing, his head turned toward the Priest, etc. Or else after the same manner of position and placing, that he is in heaven; set, or otherwise; and whether he be there clothed or naked. Whether the Priest be able to consecrate all the bread and wine of the world, or that only, which is before him: And whether that which he seethe only, or that also which he seethe not, provided that he 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 be; whether those that our Lord spoke, when he blessed the signs, which we know not, or those four, Hoc est corpus meum: Or whether Enim, be requisite and necessary thereto or not: Or else, Quod pro vobis datur, etc. Whether the intent of the Priest be requisite, if not actual, yet at the least habitual, or inclining or disposed: Whether that Christ be entered into the bread, after this word Hoc is spoken, or after Est, or the whole five words. Whether he enter into the same, seeing, hearing, speaking & doing all that which he seethe, heareth, etc. in heaven; or else blind, deaf, dumb, etc. 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 reverend old Fathers; as neither of their doctrine: Whereat these good fathers, would be afraid and ashamed if they should live again; and which verily, I should have made conscience to have uttered, if conscience did not bind me to discover and unfold the absurdities whereinto one falschood once received, hath cast and plunged us: being also such, as Dame impudency herself would blush at: howsoever that strumpet clothed with Scarlet, died in the blood of the Martyrs of Christ, do not blush thereat at all.   

CHAP. VIII. What hath been the original, proceeding and increase of the opinion of Transubstantiation, unto the year 1215. And how it was ratified and established by a decree in the Council of Laterane.  
THus than we see, what the opinion was, not only 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 received at this day: And now it only remaineth that we see, how it is transubstantiated, by what degrees & manner of proceeding: 
The original of Transubstantiation.  which work we will frame and apply our sclues, in these our next labours, to set down. Now it is a fresh to be set before our eyes, that the first zeal of Christendom being decayed and dead: Christians came but few and seldom, to the receiving of the holy Sacrament, in so much as that we have heard those good Father's complaining of the same in their Sermons, and forced to implore and crave the aid and authority of the Emperors, whose Laws to that effect are extant with us: That every person should communicate every Sabbath, after that at the least thrice a year, upon pain of not being held any more for Christians. The Ministers than that feared, that their offerings, which were at that time their principal stay and maintenance, (for there were not as yet any personages, or foundations of Masses, or private services) should come to be dried up, were constrained, as we have seen, to teach the people, that although they communicated not, it would not fail to yield them great advantage & furtherance to the salvation of their souls, if they would but only be present at their service: And the more easy to persuade them the same, as we say before, they did suggest into them by little and little: That there was not handled a Sacrament only, but also a sacrifice: So that though they did not communicate in the one, yet at the least they were partakers in the other. A doctrine plausibly embraced of the most part of those, which had learned the meaning of the trying and proving of themselves, which is required in the receiving of the Lords supper; not coming to the same, but with fear and trembling: and which on the contrary did see, that there was nothing more easy, then to be present at this pretended sacrifice, the profit whereof was so highly commended to them, and also vnderpropt, as we have seen heretofore, by the Laws of the Emperors. And to make the same to be the more reverently thought of, they apply themselves the more freely to deceive, (the present age being now over-shadowed with ignorance, and the people brought to entertain a service which was done altogether in an unknown language: by means of the alteration of languages, which happened almost throughout all Christendom:) with divers discourses and sundry speeches taken out of those godly Fathers: a thing unpossible for any man to have effected in their time, the people being then seasoned with the doctrine of Christ, by the reading of the Scriptures; the preaching of good Bishops: the frequenting of their Sermons, and the Ecclesiastical service, which every where was done, according to the rule of the Apostle, in the vulgar tongue. And yet we are not to imagine, that this monster was perfected by such increase and growth all at once. For first it found such as by whom it was conceived, and after, some to bear it: others to bring it forth, others to receive it upon their laps, others to nurse it, and others to like and beautify it: Many were the ages that over-passed, before it came to any certain form or shape: and hardly hath it as yet attained an assured and secure estate, as we shall see, when as the most learned and soundest part of Christendom, hath condemned & smothered it right out sometimes, by the spirit of the mouth of the Lord.  
Damascen about they year 800. was the first that removed the marks of the ancients, concerning this matter: proving also a patron of many other superstitions in his time, but particularly of the adoration of images. Out of this man our adversaries allege these words: The bread and wine are not figures of the body & blood of Christ: 
L. 4. c. 14.  God forbidden; but it is the very deified body of the Lord; the Lord himself saying: This is my body, not the figure of my body, etc. directly contrary to Tertullian, Saint Ambrose, and Saint Augustine; The Lord hath not doubted to call the bread his body, although it were but the figure, and sign of his body, etc. Again, Damascen saith: If any man have called them representations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Basill, it is before their sanctification. Whereas we are of judgement with Bellarmine, that before the same, they could not be called by that name: and in deed it is after. But of what force can these his speeches be, if he agree not, either with our adversaries, or with himself? Thou demandest (saith he) how the bread is made the body of Christ, etc. I answer thee, the holy Ghost worketh these things, far surpassing speech and understanding, but the bread and wine are taken. Then they retain their substance. Again; God stooping to our wont use and custom, worketh the things that are above nature, by the things that are accustomed unto nature: As in Baptism he joineth the grace of the holy Ghost, with the oil and water; and hath made the same the washing of regeneration: So, because it is an ordinary thing for men, to eat bread and drinkewine, he hath joined to these things his Divinity, and hath made them his body and his blood, etc. Then the bread and wine do continue in the holy supper, no more transubstantiated, than the water and oil in Baptism. And declaring this conjunction afterward: Esay (saith he) saw the coal, not altogether simple: but made one with the fire: so the bread of the Communion is not altogether simple, but joined to the Divinity: But yet not without the abusing of the comparison used of the ancient writers, for the representing of the Union of the human nature with the divine in Christ. Now the burning coal abideth still a coal, in Esay: and notwithstanding a propitiation for his sins. How doth all this agree with that deified body, that he spoke of a little before? With that which they say at this day, that came after Thomas: That the bread is not the body of Christ: That the essence of bread goeth not into the essence of the body, but that it giveth place to the body, but that it vanisheth away, & c? And who seethe not, that these are patches, ill favouredly set together by a Monk, which knew not whereunto to hold himself? 
upon. l. in Cant. & l, 5. sub fine.  Aponius (a great man in his time) dealeth somewhat better: Christ, according to the place, time, and cause, is become the meat and drink of the Church, by the Sacrament of his body and of his blood. And in an other place, he calleth this Sacrament, Desponsationem annuli, & traditionem osculi, The ring and the kiss of the affiancing of Christ unto his Church: that is to say, the certain pledge of the conjunction of the faithful with Christ. And now consider the doctrine of the Church in the VII. general Council, 
Citatur in Nicaen. Syn. 2. art. 6.  held at the same time at Constantinople, under the Emperor Constantine V. wherein all Images of Christ were condemned, this only (for so the holy supper was there called) being reserved: All those (saith he) do glad and rejoice themselves, which bring to the salvation of the spirit and body, the true image of Christ, which our high Priest, taking wholly upon him our fleshly mass, when he drew near unto his Passion, gave unto his Ministers and Disciples, for a figure and remembrance of exceeding great efficacy: for having freely and willingly offered himself to die, he took bread, blessed it, etc. and said: Take, eat, for the remission of your sins: This is my body, etc. Do this in remembrance of me: as not having there any other kind that he had made choice of, neither yet figure, wherein his incarnation might be represented. Behold then the Image of his quickening body, which is honourably and gloriously exhibited, etc. But this Council was afterward condemned by the second Nicene Council, which established the adoration of images: And without all doubt, not without the shaking (by that means) of the truth of this Article; as it will be seen in that which Theophilact writeth. But that second of Nice was also condemned, by that of Francford and of Paris, as we have seen before, held under the authority of Charles the great, Lewes and Lotharius: which may be the cause that our French Doctors should as yet hold the same firmly, 
Anno 900. Theoph. in Marc. c. 14. & in Mat. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for true and sound doctrine.  
Theophilact therefore about the year 900. to suit Damascen: The bread is not the figure, or any kind of pattern of the body of our Lord, but the body of Christ is turned into it. Or else in an other place: 
In joh. c. 6.  The bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is turned into the body. Again; It is not only a certain figure of the flesh of our Lord, but the very flesh of our Lord, etc. Verily, no more constant or assured then Damascen, seeing that he saith in the same places: God stooping down and applying himself to our infirmity, doth keep the figure of bread and wine. He saith not the accidents: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He transformeth and changeth them into the power and virtue of the flesh and blood. He saith not into thy flesh and blood. And it is not here to be forgotten, that in divers Copies these words are not to be found. Again; We celebrate an oblation without blood, the remembrance of an oblation which he hath once made, etc. The remembrance, how can that agree with the real presence? But when he saith, Transformeth or changeth from one element to an other: who shall better interpret him then Saint Augustine, that it is changed from an element to a Sacrament, by the power of the word, that is to say, by the institution of Christ? Otherwise, if a man should go about to take it literally, our adversaries, who allow not of this proposition, The bread is, or, is made the body of Christ, could they admit of this of Theophilacts; The body of Christ is turned to us into bread: The bread of the Altar is transformed and changed into the body of Christ? And what exposition will they give then thereunto, except this, he is become our spiritual food and nourishment? Seeing that he saith in an other place: That there is not any carnal thing: In a word, that the bread, as we say, with all the ancient writers, is Sacramentally the body of Christ.  
Now in the life time of Charles the great, johannes Eryngerus, Scotus, a Monk of the order of Saint Bennet, companion to Alcuinus, and Schoolmaster to Charles the great, had written a book of the holy Supper, wherein he dealeth against this abuse, touching it, even from the conception thereof: a certain argument and proof of that which the worthy Beda had taught, for as much as he was his Disciple. The occasion of which my speech ariseth upon certain places in Beda his works, which some have corrupted; in like manner upon Saint Matthew, which aventinus witnesseth that he found out, by comparing together the old Copies, which are kept in the ancient Monasteries of Germany, 
In Biblioth. Passaulensi & Waltfacrens.  to have been falsified, by some such like faithful and upright Catholic dealing, as our fathers of Trent have used in their Index Expurgatorius, devised and ordained in that Council, against all the most notable writers that have written, since the year 100 But of this Scotus his works we have nothing, for his book was burnt in the Council holden at Verseillis by Pope Leo the ninth, more than two hundred years after his death; at such time as Berengarius was there condemned.  
But so it is that we have Bertram his book, who was a Priest, and writ the same to king Charles the bald, brother to the Emperor Lotharius; how this controversy grew hotter and hotter in France, and how there were two questions consulted upon by the said Charles: The first was; Whether the bread and wine taken by the mouths of the faithful, be the body and blood of Christ in deed & verily, or mystically and Sacramentally: The second; Whether it be the same body, that was borne of the Virgin Marie, etc. sitting at the right hand of the father, etc. And of this book there is mention made by the Abbot Trithemius, 
Trithem. de doctorib. eccle. & Chron. Hirtsaugien.  who calleth it, Opus commendabile, a laudable work. As also of his person, whose rare gift both in divine and human learning, as also in soundness of life, he much praiseth and commendeth. And his resolution, which he gave to King Charles, debated and argued from the testimonies of all the old writers, it was this in sum: 
S August. S. Hieronym. S. Ambros. etc.  That the Fathers under the Law in their Sacraments, did eat the flesh, and drink the blood of Christ, as we do: That the eating in the holy supper is accomplished after the same way and manner, that regeneration in Baptism: that the visible elements are Sacraments, signs, mysteries, and similitudes or resemblances, which are taken by the mouth and hand: That the invisible things, that is, the flesh and blood of Christ, are received into the soul, and taken by faith: That the sanctified Elements continue and abide still in their first substance, and yet exhibit unto us, by the institution of the Lord, that which he hath promised by his word: The fruit whereof is, to be joined to Christ, and made fellow sufferers with him in his sufferings, the image and remembrance whereof is celebrated in this mystery. I would entreat the Reader, not not to grieve to read this book, because it is learned, and setteth forth in very lively sort, the opinions of the Fathers: pressing and urging the places of Scripture, and of the fathers; and as it were foreseeing all the cavils of the masters of Transubstantiation. But let him that buyeth or readeth it, see, that it be of those that were Imprinted before the Council of Trent; because that in sign of their persevering in their honest and faithful course, they ordain and appoint in their Index, 
Index. pag. 11  that whatsoever it containeth to their dislike, should be either changed or quite razed out: that is to say, the greatest part of the book. Their manner of correcting and interpreting, is no grosser, but to turn the affirmative into a negative, & so on the contrary: as for example: For visibiliter, to put invisibiliter, for substances, accidents: for temporal, eternal, etc. And this is further to be noted therewithal, that he was not taxed of heresy for the same: & that the abbot Trithemius, which forgot not to set the brand upon others, when there was cause, hath not once pointed at any such thing in him.  
Haimo, Bishop of Halberstat, and one of Alcuinus his hearers, 
Haim. in 1 Cor. 11 &. in Sabbarh. post judic.  who was Schoolmaster to Charlemagne: This is my body (saith he) that is the bread, that Christ gave to his Disciples, and to all the predestinated unto eternal life; and that that which the Ministers do consecrate daily in the Church, by the power of the Divinity, which filleth this bread, is the body of Christ. Now I would know if they will approve of this Proposition: That this, hoc, is the bread? Then it is not their judiniduum vagum, nor yet their accidents. Given to the elect or predestinated: not then to the wicked and ungodly; and not by the mouth. Filled with the divine power: not then with Christ really, who is that fullness. And in the end: This bread, the body of Christ: And how, according to their own speeches, without heresy? How then, but Sacramentally, by the near conjunction of the thing with the sign? Again; The flesh that Christ took in unity of person, and this bread, are not two bodies but one. And how can this be otherwise then by this Sacramental union? The one then, as saith the Canon, In truth, the other in a mystery. Again; At the same instant that this bread is broken and eaten, Christ is offered and eaten; whole notwithstanding and living. Then it is the bread that is broken and not the body, and not the accidents. And therefore according to that which he saith afterward, Hoc facite, Sanctify this body, in remembrance of me in remembrance (saith he) of my passion, of your redemption, that I have redeemed you with my blood. He addeth, The Lord therefore hath left this saving Sacrament to all the faithful, that so he may imprint in their hearts, that he died for their redemption. So some man being about to die, leaveth unto his friend a gift, and saith unto him; keep that in remembrance of me, & he is heavy and pensive when he seethe it: and we when we are partakers of this eternal gift in the Sacrament, must come to it with reverence, remembering ourselves, with what love he hath loved us, giving himself a ransom for us. The bread therefore is a Sacrament of the gift; and not the gift itself, (and that upon far stronger reasons than any he toucheth) which assureth us more and more, of the real possession of our life & nourishment in Christ: In whom (saith he in an other place) to abide and dwell, is, to eat him is to live by him, is to be bone of his bones, flesh of his flesh, and one with himself.  
Rabanus Maurus, Archbishop of Maguntia: The creator of things & redeemer of men, 
Raban. in eccl. l. 7. c. 8.  making of the fruits of the earth, that is to say, of Corn and wine, a fit and convenient mystery, turned them to Sacraments of his body & blood. He saith not into his body and blood. 
Idem l. 1. c. 5. de proprie: rerum & verb.  He would (saith he in an other place) that these Sacraments should be received into the mouths of the faithful, and become their food, to the end that by the visible work, the invisible might be showed, that is to say, by the true corporal eating, the true spiritual eating. What is now become of our accidents? For even (saith he) as the material meat doth nourish & refresh the body outwardly: so the word of God doth comfort and nourish the soul inwardly, etc. Where he layeth down before us the agreement and analogy, which once coming to cease, as in deed it ceaseth by Transubstantiation, there followeth the destruction of the Sacrament. Some object: But are they not the body and blood? Let us hear him: Because that bread doth confirm and make strong the body, it is very fitly called the body of Christ: and the Wine, because that it maketh the blood in the flesh, is referred to blood. Note also, That they are named. But when they are sanctified: then by the holy Ghost, they become the Sacraments of the divine body. 
Idem de sacr●m. Euchar. c. 10. & 41.  And then, not into the very thing of the Sacrament: Which (saith he in an other place) he hath left unto us, because it must needs be, that he should ascend up into heaven; to the end, that they might be figures & Characters of his flesh and blood unto us, and that our spirit and our flesh, might be by these things the more abundantly nourished, to the receiving by faith, of the things that are invisible and spiritual. So by this it appeareth, that the thing of the Sacraments is spiritual, and received by faith, that is to say, spiritually. And so in deed it is not received, but of the faithful, even by such as have the spirit of Christ dwelling in their hearts. For saith he; The Sacrament is one thing, 
Idem de prop. Serm l. 5. c 11. Idem l. 1. c. 3.  and the power and virtue of the Sacrament is another thing: The Sacrament is taken in at the mouth; but the virtue of the Sacrament by the inward man: The Sacrament is turned into the nourishment of the body, but the virtue of the Sacrament worketh in us unto eternal life: The Sacrament by some is taken to their destruction: but the thing always unto salvation. If they say, that the wicked in the Sacrament do receive the body of Christ, but not the power and virtue of the same: how can they without blasphemy, separate the body of Christ from his soul? Or the one or other from his Divinity? From his spirit? And who can receive that, but to his salvation? They reply again: It is as he saith; That the figure and Character is verily the same which it is outwardly perceived to be: 
Idem de Sacr. Euchar. c. 14.  but that which is taken inwardly, is altogether truth without any shadow. And without doubt also we say, and himself doth lay it open: We participate the flesh of Christ which was crucified for us, verily and truly: and the Sacraments of the same in deed, are there: And thus there is truth and verity in every thing, whether it be the thing, or else the Sacrament of the thing.  
Paschasius, 
Pasch Ratpert. de Corp. & Sang. Domini c. 1.19. & 50.  Abbot of Corbie in Saxony, held the contrary opinion: for the Schools and Monasteries were divided concerning this point. And yet, so new was this doctrine, as that we may see, that he was not able to utter his mind, or to speak what he would seem to mean, in the book which he made. He saith: The Lord hath done in heaven and in earth whatsoever he would, and that because it was his will: where he taketh for granted, the thing that is in question: Although it be the figure of bread and wine, notwithstanding after the consecration, we must altogether believe that it is the body and blood of jesus Christ. And all his arguments are drawn from the omnipotency of God; without any proof of his will. But would the masters of Transubstantiation approve and like of these words; 
Paschas. ad Prudeg.  The bread and wine are the flesh and blood of Christ? And yet notwithstanding he is much troubled in himself, when he considereth: That there must be in the Lord's supper the figure, and notwithstanding the truth: And how the one may be without the prejudice of the other, etc. In so much as that he is forced to say: That it is no marvel, if this mystery be a figure, and if the words thereof be called figures; seeing that Christ himself is called an engraven form and figure, 
Ide● de Corp. & Sang. Dom. l. 4.  even he which is the truth itself: That we believe that that is done spiritually, and that we ought so to believe it to be: That he is offered for us mystically: That we walk by faith, and not by sight: That our Lord hath left us these visible figures, ascending up to heaven, to feed our spirit and flesh, by faith in spiritual things, etc.  
Nevertheless, notwithstanding the resistances and oppositions of the most learned, the abuse ceased not to spread itself further into divers countries abroad: because that the ignorant people, who have always the stronger side, did perceive and see, that both authority and profit would grow unto them thereby. We read by name, that in England there rise a great schism betwixt Odo Archbishop of Canterbury, assisted by the meaner and inferior sort of Priests, being the parties affecting Transubstantiation, and the most learned of his Clergy. To whose arguments and places alleged out of the Fathers, he opposeth authority and force: And secondly to win the Idiots and simple people, he useth illusions and false miracles; whereof these ignorant ages did never want good store. This was about the year nine hundred and fifty. But in France, Berengarius, Deane of Saint Maurice of Augiers, about the year 1050. 
Anno 1050. Lau●ranc. con. Berengar.  displaieth again the ensign of truth, and writeth a Treatise of the Lords Supper: whereof we have nothing more than it pleased Lanfrancus his adversary, to cite in his writings against him: And yet notwithstanding such as that thereby he doth neither injury the truth, nor his good name; although he make it evident and apparent enough, that he hath not forgotten to weaken and detract from the force of his reasons, so much as he possibly could. This Berengarius therefore writ privily to Lanfrancus, a Milliner, than Abbot of Bec-Heloin in Normandy, what he thought of the holy supper: Lanfrancus being absent, his Canons did open the letter and sent it to Rome: In it he praised the book of johannes Scotus, written in the time of Charlemagne. The letter is made known in a Synod holden at Rome and condemned, the Author being never heard. Lanfrancus is enjoined to refute it, if so be he would clear himself of all suspicion of having any part in that pretended error, which was so much the more, because of such intelligences as did in very familiar sort pass betwixt him and Berengarius: Scotus his book was burnt two hundred and fifty years after his death. Berengarius continueth his virtuous course, and had for his Disciples and followers divers great personages in France: amongst others, Freward and Waldus, Knights, etc. A thing very likely, seeing that the Popes, otherwise more curious and careful about worldly complaints, then studious in questions of Divinity, did so much molest and trouble them. Leo the ninth therefore called a Council at Verscillis in Piedmont, and came thither himself in person: Berengarius durst not appear, but sent thither only two of his friends to tender his reasons; who were easily made afraid. The Council of Rome thereupon became the more emboldened: and gave order notwithstanding that the French Church should assemble a Council at Towers, to cause Berengarius to stoop and become subject. This was in the time of Pope Victor the second, and there was Hildebrand (afterward Gregory the seventh) on his behalf, the most violent and headstrong Prelate that ever lived. There appeared Berengarius, who declared unto them: That he did not teach bare and naked signs in the Eucharist, but that the bread and wine there used, were most undoubted pledges and seals of the real Communion in the true body and blood of our Lord, which all those have, and, there receive which take these signs with a true faith: That the bread and wine notwithstanding do not change their substances: but rather, of common ones are made holy ones, of elements, Sacraments, etc. And that to conclude, he held for other matters, as all the ancient Fathers have written, and according also to the sense and meaning of the liturgy ordinarily read in the Church, etc. Thus the Council rested satisfied at his hands.  
But Pope Nicholas II. perceiving that this doctrine was on foot again, cited Berengarius to Rome the second time, to appear in the Consistory of Lateran, and thither he came being drawn and alured by fair and flattering speeches. The first argument that was framed against him, was, that if he did not retract his former opinions, he should be burnt: and thereupon Humbert the Burgonian, afterward Cardinal, drew a revocation, such as we read in the Decree: That he doth confess, 
C. Ego Berengar. de consec. d. 2.  that after the Consecration, the bread and wine, are the very body and blood of Christ: That they are there sensibly and in truth handled with the hands of the Priests: broken and bruised with the teeth of the faithful, etc. And that he curseth all them which do judge otherwise, etc. that is to say, the whole Romish Church at this day, which holdeth these propositions for heretical: That the bread is the body, that the body is bruised with the teeth, etc. 
Lanfranc. de Sacr. & Alger.  Where it is also to be noted, that he saith: Of the faithful, not, of all those that are partakers thereof: a remnant and small parcel of the pure doctrine, and a sign of the as yet imperfect delivery and teaching of the impure and corrupt. And therefore the Gloze of the Decree addeth thereunto: Beware, lest thou shouldest not rightly understand that which Berengarius saith here, and so shouldest fall into greater and more gross heresies, than ever he did: And the Gloze upon the Canon, Vtrum, hath these words: 
C. Vtrum. de consecr. d 2. ex August. ubi Glos.  It is not lawful to eat Christ with the teeth: Berengarius (saith he) said the contrary, but he spoke hyberbolically, and went beyond the lists of the truth. And by consequent, Pope Nicholas and the Council of Rome, consisting of 114. Bishops, and the whole Romish Church, mentioned in the Canon, Ego Berengarius. So slenderly was this bears whelp as yet licked. In the mean time this goodly recantation is sent throughout all Christendom; and Provincial Synods assembled in every nation, to cause it to be received. But Berengarius returneth into France, refuseth it, and publisheth the cruel and violent dealing wherewith he had been tormented by the Church (as he calleth it) of the malignant, 
Ecclesia Malignantium. Auersanus Episcopus.  the Council of vanity. Then begin Humbert, made Cardinal upon that occasion; and Guitmond, of a Monk of the Cross Saint Leuffroi, made Bishop of Auers, to write against him. This was towards the year 1059. In the end Berengarius died in France: the fiery and terrible threatenings of the Pope, according to his former practice, still persevering: And he had an Epitaph made him by Hildebert, or Fuldebert Bishop of Man's, 
Epitaph. Berengar. per Fuldebert. Episc. Cenoman. apud Mamelsbur. vel per Hildeb ex Gaguin.  such as he could, for the greatest and most holy person of that age, which beginneth: Quem modo miratur, semper mirabitur Orbis, etc. Wherein he extolleth his piety and wonderful learning, both for the benefit of those of his own time, as also of the posterity, wherein he bewaileth his death, as threatening a ruin to the whole Church, in as much as in him resteth the hope and glory of the Clergy: wherein he saith that envy herself which did oppress and bear him down, doth weep over him, etc. Afterward he concludeth with a very fervent desire, and wish that he might lie down and live with him: that his estate and condition at the time of his departing out of this life, might be no better than his, 
Mamelsbur. l. 3. c. 58.  etc. But it is more to the purpose, to see it in Mamelsburiensis, who reciteth it wholly. And Platina likewise the Popes their Historiographer, in the life of john the fifteenth, doth give an honourable testimony of him. Some add, that dying he should say: To day Christ will appear unto me, according to my penitentnesse, as I hope unto glory, or because of others unto pain. The most sound interpretation whereof is, that he did repent of having yielded or turned aside from the profession of the truth, and that he feared that he had offended his brethren through his infirmities. And it is to be noted herewithal, 
Lanfrancus & Guitmond do not speak as our adversaries.  that Lanfrancus, Alger, and Guitmond do not yet use such terms and speeches as these days are full of. But they begin to call the bread and wine Kind's, after the consecration: where the Fathers called them by this name before the same, understanding by this word, Substances, and not appearances or fantasies only: as those of this time. Again; they begin to say, that the body and blood invisible in the Kinds, are Sacraments of the visible body and blood, for fear that man's infirmity should be offended and surprised with the horror of the thing. But they as yet, had not been to learn their lesson at Sorbone: As, that the substance of bread and wine do vanish: that the accidents abide hanging in the air: and yet notwithstanding are removed by the hand, and are bruised with the teeth of the Priest, etc. Neither had they as yet entitled this their carnal fantasy, and called it by the name of Transubstantiation. But after the consecration they retained the name of signs and marks. Lanfrancus saith oftentimes with the fathers: The Sacrament of the Altar, is the figure of the body and blood of our Lord, etc.  
And what shall we say more; 
Pope Gregory the 7. his standing in doubt of the truth of Transubstantiation. ●enno Card. in Gregor. 7.  when as Benno Cardinal of Hostia, and Deane of the Cardinals, doth make mention in his History, that Pope Gregory the seventh called Hildebrand, who had been present at the Council of Tours, as Legate from Pope Victor II. against Berengarius, is in such distressing doubt, as that he sendeth two Cardinals, such as were his trusty and faithful Agents in matters of weight, Acto and Conno, unto S. Anastasius, to the end that they should fast three days with Suppon, archpriest of that Parish, singing three days the Psalter and the Mass, to the end that God would show unto them by some sign, which was the sounder judgement, that of the Church of Rome, or that of Berengarius: And notwithstanding all that (saith he) there came nothing of it. Not yet satisfied he enjoined the whole company of the Cardinals to fast for the same end and purpose. And when as johannes Portuensis, to whom he committed all his secrets, (even he that first said Mass in Latin at Constantinople, according to the manner of Rome) said after his death, Ex ambone B. Petri, from out of the Chair or Pulpit of Saint Peter: in the hearing of all the people and Clergy; Hildebrand and we have done a deed, for which we ought to have been burned alive: Being about to say, saith Benno: That he had consulted with the Sacrament, as with an oracle, against the Emperor Henry his enemy: and that afterward he cast it into the fire, in the presence, and against the good liking of certain Cardinals which then were there with him. This Hildebrand I say of whom they cannot sufficiently content themselves with saying, and that for good cause; Vir Pontificatu dignus, etc. A man worthy of the Popedom, etc. Wherefore the Decree of Pope Nicholas II. could not so quickly root out of the hearts of men, the old and ancient truth: but that the traces thereof, might as yet be seen in such as were most devoutly addicted unto the Romish Church. Anselme, Lanfrancus his Disciple and successor, as well in the Abbey of Bec-Heloin, as in the Archbishoppricke of Canterbury; teacheth conformably to the Fathers: That the Fathers under the Law, did eat the same spiritual meat that we; even the body and blood of Christ: That in the Sacraments, they signifying things, that is to say, the signs, do take the names of the things signified: And thus (saith he) the rock was Christ: That the breaking of bread was a sign of the breaking of his body, which should be done at his Passion: that to eat him unworthily, is to eat him with the mouth of the body worthily, with the mouth of the heart, etc. Saint Bernard, entreating upon the supper: A ring is absolutely given for a ring, and it carrieth no further signification with it: It is also given to advance a man to some place of honour and dignity, or else to set one in possession of an inheritance: in so much as that he which hath received it may say: The ring is nothing worth, but it is the inheritance that I seek and aim at. After the same manner our Lord drawing near to his death, had care to set us in possession of his grace; to the end that his invisible grace, might be given us by some visible sign. And for that are all the Sacraments instituted: for that cause also the Eucharist and Baptism, etc. What will they here say, which blame and are offended with us, for that we call the Sacraments a ring or pledge? In an other place he putteth down this comparative speech: 
Idem in Cant. serm. 33.  Men use not to take with like cheerfulness the crust of the Sacrament, and the finest of the flower of the Corn, faith and riches, remembrance and presence, eternity, and a stinted time, the face, and the Glass, the Image of God, and the form of a servant. Again, 
Idem de S. Martinio, ser. 21.  The true substance of the flesh is exhibited unto us in the Sacrament, but spiritually, not carnally. And what is the meaning of this spiritually? Verily, saith he in an other place, expounding these words: Noli me tangere: This touching from henceforth, seeing Christ is gone up into heaven, is done by the affection, not with the hand: with the desire, not with the eye: by faith, not by feeling. Thou shalt touch him with the hand of faith, the finger of desire, the fiery flames of devotion, and with the eye of the understanding, etc. To believe him, is to have found him. 
Hug. erud. Theolog. trac. 6. c. 7. Summae Senten. & de sacr. l. 2. p. 8. c. 8. & 13.  The faithful know that Christ dwelleth by faith in their hearts: what can there be more near? Hugo of Saint Victor; This visible kind is named flesh, by the custom of the Scripture, which giveth to Sacraments, the names of the things whereof they are Sacraments. Again, The bread is proposed and set before men, that in it may be taken, and by it may be signified, the truth of the body and blood of Christ. And again, The receiving of the Eucharist, is the Sacrament and image of the participation of jesus: For this his Sacrament, which we take visibly, is the sign, that we ought to be united unto him spiritually. In a word, It is better for thee (saith he) that Christ should enter into thy understanding, then into thy belly: This meat is for the soul and not for the body. Which beareth in a word this lesson with it as we take it: That the bread is the body of Christ Sacramentally in signification, and in figure: exhibiting notwithstanding unto our souls, the thing in truth, spiritually & by faith. And Berengarius doth interpret it in the same words, cited by Lanfrancus. Now I am not ignorant that these same Doctors have in other places spoken altogether as properly: but so it is that Barbarism had not as yet choked & suppressed the old language of the Church, notwithstanding that persecution was every where intended against them, that would speak it freely. 
Oppositions.  Peter de Bruits a famous Doctor at Tholose, who taught that the transmutation of the kinds was contrary to the word of God, 
Petrus Cluniacensis, l 2.  being followed of a great number of people in the Provinces of Dolphinie, Provence, Languedoc, and Given, was burned alive: And Henry his fellow Scholar, did not shrink to take his place upon him in most courageous sort & manner as also divers others with him. An Abbot rose on the other side in France, who preached the very same doctrine: an other in England, holding disputation, Panem esse Sacramentum, non rem Sacramenti: That the bread is the Sacrament, and not the thing: but this man was oppressed by Malachias Bishop of Ireland. In Graecia likewise they disputed and reasoned suitably to this doctrine: Whether the body of Christ, 
Nicetas.  after it is taken, be corruptible, or incorruptible. Nicetas taketh the one part, and Humbert the Burgonian the other, men agreed upon, as contrary one to the other in all things. Thus, by these frivolous and fantastical questions, turning into cruel contentions, the true body of Christ was rend in pieces, and his very blood contemptuously shed and spoiled; whereas it was instituted for the union and knitting together of the Church.  
Now come in Gratian and Lombard Friars, patrons and protectors, the one of the Canonists, the other of the Schoolmen: the one a compiler of the Decrees: the other of the sentences: 
Anno 1200. The Canons.  the greater part whereof is taken from the Fathers, but sometimes not according to their true sense, the rather to fit them thereby to their times. And hereby we shall still be able to perceive and see, that the truth thereof cannot be hid or concealed. Let us begin with Gratian: The Canon Inquit is very plain and manifest: 
Gratian. Conquer. 80. De Consec d 2 C. Quia passus 3●. ●c Consec. c. 2 & ● Null● 〈…〉. C. ●um. Quid 43 c. o●ccr● d 2. & ●b. Gl. & C. Non hoc. 4● ibid.  That the Fathers of the old Testament, did eat the same spiritual meat that we, etc. The Canon; Quia passus: That every faithful person, is partaker of the body and blood of Christ, of his bread and Cup in Baptism: Maxims altogether contrary to those of the transubstantiators: And as concerning the Eucharist; the Canon, Prima quidem saith, You shall not eat this body which you see, you shall not drink the blood which they shall shed that shall crucify me: I have recommended unto you a certain Sacrament, the same spiritually understood doth quicken you. And the Gloze; You shall not eat this body, etc. that is in this sort and greatness, but in the Sacrament. Which is directly against that which they teach: That the same body which was crucified, is eaten in the Eucharist. Now to the end they may lose themselves out of this snare, they patch it up with these words. Ipsum & non ipsum; That is the same, and not the same: the same invisible, not the same visibly, etc. But the Canons; 
C. Dupliciter. 2● 〈…〉 est quod 4● d. ead & 〈◊〉 Gloss. A●●ust in psa. 98. T●om. op. 58. c 19 C. de hac quidem. 75. d. 2 ubi Hieron. C. Hoc Corpus 27. de consecr. d. 2.  Dupliciter, and hoc est quod doth quite break off whatsoever hold they might seem to have; The flesh and the blood of Christ are taken two ways: either as they are spiritual and divine, of which the Lord saith: My flesh is truly meat, etc. Or for the flesh which was crucified, and the blood which was shed with the spear, etc. Now Saint Augustine meaneth that it is this, that is neither eaten nor drunken. Again, by the Canon, De hac quidem; It is not permitted (saith he) to any man to eat of the host, that Christ hath offered upon the Altar of the Cross: but rather of that other which is admirably done in remembrance of it. Then there is nothing left for us to eat but the remembrance and memorial only, etc. Again; The heavenly bread which is the flesh of Christ, is called the body of Christ; suc modo, after a sort: though notwithstanding so it be, that it is the Sacrament of the body of Christ: that is of that which being visible, palpable and mortal, was fastened upon the Cross; and that this offering up thereof is called passion, death, etc. Not in the truth of the thing, but in a signifying mystery, etc. In the Gloze, It is called the body of Christ, that is to say, significat, it signifieth it: The heavenly Sacrament, which truly representeth the flesh of Christ, is called the body of Christ; but improperly, etc. Thus then according to the Canons, we eat in the Eucharist, the flesh of Christ, etc. spiritually, not carnally. Now it followeth that we look a little about us, 
C Quia corpus 34. C Qui manducant 57 C.  quid. 46. C Credere 18. C. Tunc●●s. 89 C Non iste panis. 55. De Consecr. d. 2.  to see, whether it be by faith, or with our mouths. The Canon, Quia corpus saith, The Lord having to ascend up into heaven, did consecrate unto us, in the day of the Supper, the Sacrament of his body and his blood; to the end that that which had been once offered for payment and satisfaction, might be continually honoured in a mystery, and that this perdurable offering might still live and abide in remembrance, which must be weighed and considered of, fide, non specie: By inward faith, not by outward appearance, and pondered by the inward affection, not by the outward sight. The Canon: Qui manducant: That which is taken in the Sacrament visibly, is in truth eaten and drunken spiritually: That, which is seen, is the bread and cup, etc. That wherein it is needful that the faith should be instructed, is, how that the bread is the body of Christ, etc. And they are called Sacraments, because one thing is seen, & another understood: That which is seen hath a bodily shape, but that which is understood a spiritual fruit. The Canon,  quid, whereto dost thou prepare thy belly and teeth? believe and thou hast eaten. The Canon, Credere: to believe in Christ is to eat the bread of life. The Canon, Non iste panis: It is not that bread which goeth into the body, that feedeth the substance of our soul; but the bread of eternal life. The Canon, In illo, Christ is in that Sacrament: not therefore a corporal meat, but a spiritual. And again the above said Canon; 
C. Quia corpus. 34. d. 2. de Consecr.  Quia corpus: when thou goest up to the Altar, to be fed with spiritual meats, behold by faith the holy body of thy God; touch him with thy understanding; lay hold upon him with the hand of thy heart. Against all these they have but one only miserable Gloze to object, which saith; So soon as the kind is touched with the teeth, 
Glos in C. Trib. de consecr d. 2. C. Qui manduc. 57 & Mis. in sequent. C. Vtrumque 71. C. ut quid. 46, C●mutat. 69. A sument nonconscissus, non confractus, non divisus, integer capitur. joh. 19 Gl. in C. Ego Bereng. 41. & in C. utrum.  so soon is the body of Christ rapt and conveyed with speed into heaven, etc. And yet it is diversly canvased and tossed by the canonists and schoolmen. Of eating with the mouth should follow the chawing of it with the teeth. But these Canons are contrary to that. The Canon; Qui manducat; When we eat it, we make not any morsels or bits thereof: The faithful know how they eat the flesh of Christ. It is eaten by parts in the Sacrament, that is, in the signs, but it is all whole in thine heart. The Canon,  quid; whereto dost thou prepare thy teeth? The Canon, Vtrum, It is not lawful to eat him with teeth. The Mass likewise in the sequences and conclusions following thereon: He that taketh him, cutteth him not, bruiseth him not, neither yet divideth him into morsels, etc. Contrary to this ancient truth is only that Canon, Ego Berengarius, (made by the Cardinal Humbert, as it were in despite of all antiquity) which saith; That he is broken and bruised with the teeth. But without alleging against him the Gospel, which saith, Not one of his bones shall be broken: we will only lay down the words of two Gloss, which proclaim for heretics, both Pope Nicholas II. as also the whole Church of Rome of that time: The Gloze of that same Canon which saith, Refer all to the kinds, for we make not any part of the body of Christ: otherwise, thou shalt fall into a greater heresy than Berengarius: And the Gloze of the Canon, Vtrum, upon these words: Is is not lawful to eat Christ with teeth, Berengarius, (saith the Gloze) saith the contrary: (that is to say, Cardinal Humbert in the retractation which he drew for Berengriaus;) but he spoke hyperbolically, and so exceeded the bonds of the truth. Of the eating of him with the mouth, it would follow that the wicked and ungodly should eat the body of Christ. The Canons again are contrary thereunto. The Canon, Qui discordat, He that is at strife with Christ, 
C. Qui discordat. 64. C. Qui manduc 57 C. Quia passus 35. C. Christus 56. Fidelium dentibus atters. C Prima quidem ●aeres 43. d. ead. C. Non oportet. 3. C. Panis. 38. C. Hoc est quod dicim. 47. C. Ant benedict. 39 C. Panis est 54.  eateth not his flesh, neither yet drinketh his blood, although he should every day take the sacrament of so high and great a thing, as a judgement of his destruction. The Canon, Qui manducant, They that eat and drink Christ, eat and drink life. The Canon, Christus, Christ is the bread, of whom who so eateth shall live for ever. Likewise the Canon, Ego Berengarius, attributeth it as proper to the faithful, to eat him with teeth. In brief, upon the question also of transubstantiation; If the body of Christ, after the words spoken must be sought for in heaven, or in the hands of the priest: and if of the wine & bread there be nothing remaining but the Accidents: Christ (say the Canons) is in heaven until this world shall be consummate and finished. The body of Christ must be in one place, but the truth is spread abroad every where. And as for the kinds: We must not offer any other thing in the Sacrament, than wine, water, and bread, which are blessed in the figure of Christ: Before the blessing one kind is named, but after the blessing the body is signified. The bread and cup are a nourishing of the resurrection, by the mystical consecration, that is, by the efficacy of the word and institution of Christ. That is, saith the Gloze: A spiritual refreshing of the soul, which raiseth us up again from the death of sin. Again, The bread and the cup (saith he) continue the thing that they are: & yet notwithstanding they are turned into another thing. Note, They continue the thing that they are. And he expoundeth it by way of consequence: For as thou hast taken the similitude of death, so also dost thou drink the similitude of blood. Than not the body really, nor the blood. But the Gloze saith, In as much as they signify them. In brief, The sacrifice of the Church consisteth in the Sacrament, and the thing of the Sacrament, as Christ consisteth of God and man, 
Constat ex Deo & homine.  etc. Seeing that every thing containeth the nature and truth of those things whereof it is made. Now then reason thus: Christ to be God, ceaseth not to be man: neither therefore the bread and wine to be bread and wine, notwithstanding that they be Sacraments. And thus you may see how by the decree itself, made by Gratian the Monk, and authorised by the Popes; there cannot be any transubstantiation.  
Let us come to Peter Lombard, 
Lombard.  commonly called the Master of the Sentences: How oft is he troubled to shift himself of the fathers? And so much the more hardly, because he would needs broach his own opinion; whereas Gratian for the most part contented himself to report what other men thought. To the end therefore that he may establish the received opinion of his time, he cutteth off by the foundation, 
Idem l. 1. d. 2.  that which the first and ancient ages had embraced and allowed: concealing & keeping back such part of that which he alleged out of the fathers, as might hurt him; 
August in psal. 73.  not making mention of any thing, as far as in him lay, save that which he thought might serve his turn. First, S. Augustine had said in a hundred places, after S. Paul; That the Fathers under the law had eaten in their Sacraments the same spiritual meat that we do eat in ours: He teacheth that those did only signify and shadow out salvation, but that these do give it: alleging a lame and maimed place out of Saint Augustine, which he ordinarily expoundeth by these words: That they were Sacraments of Christ to come, and ours of Christ already come, etc. Secondly, S. Augustine after Saint Paul hath taught us; That we put on Christ in Baptism; That therein we are made partakers also of the body and blood of Christ: And all the fathers were wont to reason from Baptism, to the holy Supper; from the water, to the bread and wine, acknowledging the power of the holy Ghost alike in the one and in the other: Lombard perceiving how this might seem prejudicial unto him in the pretended transubstantiation, more sparingly and pinchingly; Baptism (saith he) washeth us: the Eucharist doth perfect us in goodness, 
Lombard. l. 4. d. 3.  etc. even so far, as that he letteth not to prefer and set confirmation before it: Thirdly, the Fathers had not acknowledged in the Sacrament, any thing besides the sign, and the thing of the Sacrament in the holy Supper, namely, the bread and wine sanctified for signs, and the body and blood for the things. Now Lombard against the nature of a Sacrament, acknowledged in all other Sacraments, to lay the foundation for his transubstantiation, acknowledgeth therein a double sign, and a double thing. The double sign, The kinds which he calleth bread and wine before the consecration: And after the same, The invisible body and blood, signs of the visible body and blood of our Lord: And for the double signs: One contained and signified: that is, the flesh of Christ, which he took of the virgin, and the blood which he did shed for us: and another not contained, and notwithstanding signified, the unity of the Church, and the conjunction thereof with Christ, which he calleth the mystical flesh of Christ: 
C. Non hoc. C. Dupliciter.  directly contrary to Saint Augustine, and the Canon which saith: You shall not eat the flesh which the jews shall fasten to the cross: neither shall ye drink the blood which they shall shed, etc. Fourthly: All antiquity did tell us, that the signs abide in their nature, Saint Augustine and S. Ambrose in special: After the consecration they are the same that they were, 
Lombard. l. 4. d. 8.  Lombard subtly, They retain the names of that which they were before: Contrary to the Canons, Non oportet: In Sacrament. Cum omne: Panis, hoc est, quod dicimus, etc. Fiftly, The Fathers by consequent did teach; That the faithful received Sacramentum, 
De consecr. d. 2  & rem Sacramenti, the sign and the thing: the unbelievers the Sacrament only: He than that maketh a double sign & a double thing, & the thing which he calleth contained and signified, a sign after the consecration of the signified and not contained, that is to say, the body and blood of Christ invisible, under the appearances of bread and wine, signs of the visible and sensible body of Christ, teacheth, as it were by the spirit of contradiction, That the wicked eat the thing of the Sacrament, and not the Sacrament. They eat not the Sacrament: (so did the Fathers call the bread and the wine:) for according to Lombard, there remaineth nothing but Accidents, which are not subject to the teeth: And notwithstanding our Lord hath said, Take, eat. And the Apostle. He that shall eat of this bread, etc. And notwithstanding if we believe him, they eat the invisible body and blood of Christ, but without being partakers of the visible body and blood, whereof it is the sign: Against the Canons, Qui discordat, Christus: Qui mandacant, etc. And that which is worse, against the Son of God himself, who saith unto us; He that eateth my flesh & drinketh my blood, he dwelleth in me, and I in him, he hath eternal life, etc. Take this for remission of your sins, etc. Whereas certainly he doth not distinguish by invisible and visible: And against the true Divinity also, which teacheth us; That the flesh and blood of the Son of God are not without his soul, without his spirit, or without his divinity. Neither then without eternal life, or without nourishment to them that receive him, and that unto life, & to the resurrection unto life. And this is it that Lombard saith in these words, 
Lombard. l. 4. d. 9  The wicked receive sacramentally, that is to say, under the sacrament, that is to say, under the visible kind, the flesh of Christ, taken of the virgin, etc. but not the mystical, which is not received of any but the good: that is to say, the unity which is betwixt Christ and his members: that which they call the proper and natural body: this the spiritual body: whereas the old Church did never know in our Lord any more bodies than one: and that a very, true, and natural body. And also he hath not a little to do to clear & quite himself of Saint Augustine, yea and when he hath done his best, yet he seethe not how to shift him off, but by falsifying and corrupting of him. Sixthly, The Fathers never acknowledged after the sanctifying of the kinds any more changes of names than one: as the giving of the name of the thing unto the sign: and they called these substances by the name of kinds, both before and after: Lombard understandeth by kinds, The accidents only, as whiteness, taste, weight, etc. He disputeth, whether this change be formal or substantial. In the beginning he saith, That he cannot decide the question: Afterward he is more bold, Affirming resolutely, that it is not formal, for the qualities still remain. And can these qualities remain without matter? Some say, substantial, that is to say, that the substance of the bread, is turned into the body. And what then (saith he) should the flesh of Christ grow and increase continually? Others, That the body and blood do take the place of the substances of bread and wine. And what becometh then (saith he) of the substances of bread and wine? Do they pass into the matter lying there in open sight, or do they vanish into nothing? etc. Others, That the one and the other abide together, the one for the sign, the other for the thing. Now there is not any one of these questions to be found in the Fathers, as neither those which follow: What foundation the Accidents do rest upon: upon some subject, 
Idem l. 4. d. 12.  or without any subject: whether the body and blood do there take their form, or whether our Lord be such a one there, as he shall appear in judgement? Whereto for a conclusion Lombard addeth this: Whether he be there broken in deed, or seem only so to be? etc. And here again he is in a foul pussle, how to rid himself of the Canon, Ego Berengarius: which notwithstanding he concludeth on the contrary: That there is not any thing but the show, that is to say, the similitude or appearance, broken, etc. Now thus many opinions and so divers, and yet notwithstanding uncondemned, being left as problems and free for every one, do prove unto us, that these good men were not as yet persuaded to what side to bend, and that this doctrine was yet but very new and raw to the Church. For if it had had any long standing: who doubteth but that so many worthy personages, during so many ages, would have become resolved and resolute long before? But it is about this matter that all the schoolmen do busy themselves from this time forward, some of them taking the one side, and others the other, until the time of the Council held at Lateran, wherein the question was decided: though afterward they could not rest resolved, so many were the doubts and scruples that crossed that vain and idle vision. In the mean time it happeneth that Lombard should make a scope, and say, That Christ is not sacrificed or offered in the Mass in effect and in deed, but in a mystery: And that the Mass is not properly a sacrifice, but a representation and remembrance of of a sacrifice. Let us reason thereupon; If he be there, then there also is a sacrifice, yea there is a real sacrifice: but if there be no real sacrifice, if there be nothing made but a remembrance, then is there no host offered, nor yet the body and blood of Christ, really in the host.  
Now in the year 8215. 
C. firmit. credimus de sum. Trin. t. & fid. cathol. The establishing of transubstantiation. In Concil. Lateranens. l. de fid. cathol. S. unt.  Pope Innocent the third, in the Council of Lateran published his decree, We do constantly and firmly believe, etc. which determineth the form and manner of this pretended transmutation, and giveth the name to this monster in these words; That in the Sacrament of the Altar the body and blood of Christ are truly and verily contained, the bread being transubstantiated into his body, and the wine into his blood, by the divine power. And ever since that time it hath been so taught in the Church of Rome. But jumping together at the same time we have the Albigenses in all these Provinces, as Dolphinie, Provence, Languedoc, and Given, which being offended hereat, do rise against the Church of Rome. The Pope more sharply bend upon their subversion, than conversion, sendeth on the one part Dominicke, to preach unto them; but Leopold Duke of Austria, and Simon Count of Montfort, in deed to force them by their great power and armies: He bent and employed against them the Crusade, ever before that appointed to go against the Turks: In a word, he filled all these Provinces with flames of fire, and streams of blood, and spread them here and there in scattering wise, clean contrary to his mind, throughout all the parts of Europe. And the Chronicles of England do testify, that there were some of them that fled thither for the same matter. And Vincentius saith, that they were burned at Paris by Dozeus. And if we doubt whether it were for the same faith; the confession of the Waldenses, 
Confessio fratrum Waldensium.  will make the case clear and plain unto us: which we entreat the reader to take the pains to peruse; because that all the arguments of the Patrons of transubstantiation are therein very sound confuted, according to the time; and the purity of the doctrine agreeably laid down. The sum whereof is, That in the Supper the faithful doth receive the very body and blood of Christ; That the bread and wine do neither change their nature nor substance: because that if the element should cease to be, there should not be a Sacrament any longer; That as concerning the rest, the body and blood of Christ ought not to be sacrificed, nor yet elevated, that it may be adored, but received by the faithful, etc. And this is added, because that at that time the doctrine of a sacrifice had proceeded very far, and that there was a like endeavour for the mutual establishment of transubstantiation and the sacrifice; the one without doubt being a great deal the more recommendable by reason of the other.   

CHAP. IX. What hath been the manner of the proceeding & growth of Transubstantiation since the Council of Lateran, unto the time of the Council of Trent: and the absurdities and contradictions proceeding of the same.  
WHerefore ever since the time of the decree of Lateran, the Schoolmen have occupied themselves in the defending of Transubstantiation by Philosophy: 
Brutish questions proceeding of transubstantiation, which the fathers never knew. Innocent. l. 4. c. 19 Lombard. l. 4. d. 13. joh. de Burg. de custodiend. Euchar. c. 10.  whereas such as had been before them, could not grow to a resolution about the manner of the change. And now the Doctors handle no other matter, but wholly give themselves to find out reasons for the maintaining thereof, and the Popes altogether occupied about the devising of ceremonies, for the honouring of it, as God himself.  
Innocent III. a great promoter of this monster, moveth this monstrous and brutish question; What eateth the Mouse when she gnaweth the sacrament? Lombard hath answered, God knoweth. And notwithstanding towards the end; It may be safely said, that the body of Christ is not taken by beasts. But the school of Sorbone hath noted, High Magister non tenetur; Other follow not the judgement of the master of the sentences in this point. johannes de Burgo, very grossly; The Mouse doth take the body of Christ: Innocentius more subtly, The bread passeth away miraculously when the body cometh: and the body passeth and getteth itself away when the Mouse draweth near, 
Alex. p. 4 q. 45. membr. 1.  & the bread cometh into his place again. Alexander Hales; The body of Christ is even in the belly of the Mouse, and yet no disparagement to the body of Christ, nor yet to the Sacrament: in the body in like manner of a dog or hog, etc. Bonaventure verily dealeth more honestly, The Mouse cannot eat it: God forbidden it should ever come to that. And what would the Fathers say concerning these absurdities, which teach us, That no body receiveth the body of Christ, that hath not first worshipped it? And that many worship it, which do not receive it? And what unequal dealing is this here, to elevate and hold up on high a piece of bread for the body of Christ; to call it our Lord, to adore it, and believe it to be God; and after this elevating of it, to debase it so far, as to make it subject to the filthy vomiting of men, and devouring guts of greedy beasts? And this may serve for a scantling of the goodly divinity proceeding from this devise of transubstantiation: and their books are full of the like.  
Their contrarying and crossing one of another, is a thing no less worth the noting. 
The contrarieties which they have uttered, in the deciding of the former questions. Gl. in C. Tribus. Durand. in Rational. l 4. c. 41. Aftesa. in Sum. 4. part. tit. 17. Richard. 4. d. 9 q. 1. Bonau. 4. d. 9 q 1. Thom. 3. q. 80. art. 3. C.S. quis per ebrietatem. & ibi. Gloss. Caiet. tom. 2. tr. 2. c. 3. & 5. Thom. opusc. 58. c. 13.  The first, Is the body of Christ taken in at the mouth? passeth it into the stomach? To the first they answer, yea: At the second they are astonished. Gratian his Gloze saith; So soon as the tooth toucheth it, it is swiftly conveyed up into heaven. Durandus, From the mouth, it passeth and goeth forward unto the heart: that is to say, into the soul: And then there ceaseth to be any corporal presence, the spiritual only remaining. Another; Yea it goeth down into the belly, provided that the kind have not been changed in the mouth. Others, it passeth down thither, and there abideth until the kinds be consumed. How much better had it been for them to have held themselves to the Fathers, The heavenly bread which nourisheth our souls, is not that which goeth down into the stomach, etc. And in deed Cardinal Caietanus was ashamed of the contrary, saying: That it is most false to affirm & hold, that the body of Christ is taken corporally: for it is taken spiritually in the Eucharist, by believing, and not by receiving. Again, He that eateth not, cheweth not the body of Christ, but the kinds: but the spiritual eating, which is performed by the soul, obtaineth the flesh of Christ which is in the Sacrament, etc.  
Secondly, The body of Christ at such time as it is taken in the Eucharist, is it in heaven, or not? Thomas answereth, It is visibly in heaven in the shape of a man: but his divinity & his body, is upon every altar sacramentally. If he understood this word as Saint Augustine doth, we shall agree together: but he understandeth it by an invisible body. And what shall then become of that which all the Fathers say unto us, As he is God, he is infinite, he is every where: but as he is man, he is finite, limited, and abiding in one place? Whereunto they bring forth this goodly distinction: but let him prove it that can, The body of Christ is in a place, but not locally: It is quantum, but not after the manner of a quality: that is to say, it is a body, but not corporally, etc.  
Thirdly, What becometh of the substances of bread and wine in this change. 
Gl. in C. species de consecr. d. 2. & in C. firm. ext. de Sum. Trinit. Caiet. in Tho.  Thomas saith after Lombard: That they are turned into the substance of the body and blood of Christ. Gratian his Gloze, and the extravagants, That they vanish to nothing. And Pope Innocent the third in like manner: Scotus thereupon refuteth Thomas: and Caietanus refuteth Scotus. Likewise they are not agreed upon their propositions: for divers let not to say after all the Fathers: The bread is the body of Christ. Scotus to the contrary saith, That it cannot be said so: and as far off is that, Panis fit corpus Christi, The bread is made the body of Christ. But rather: Of bread, the body of Christ is made, etc. 
C. Non oportet & ibi Gloss. de Consecr. d. 2. C. Come Martha S. Verun de celebr. Miss. Thom. 3. q. 14. art. 8 Durand. l 4. c, 42. Scot in Rep d, 2. & 3 & d. 10 q. 1.  And how much shorter had it been for them, to hold themselves to the fathers; The bread is the body of Christ, is made the body of Christ, Per modum Sacramenti, after the manner of a Sacrament? Fourthly, What becometh of the water in this change? who is it that bringeth it to nothing? That transubstantiateth it into blood with the wine? And into Christ's vital humour? etc. Thomas more subtly turneth it, From water into wine, and after from wine into blood? Durandus dealeth more so berlie, Who dare be so bold to decide the question? And what shall become then of their Allegory; That the water signifieth the Church; the mingling of the water with the wine, the conjunction of the Church with Christ? But Scotus after all this, giveth the cross blow unto all these pretended changes, The first opinion (saith he) was, that the substance of bread did abide: the second, that it did not, but that it vanisheth into nothing, or is resolved into the first matter: the third, that the bread is turned into the body of Christ, etc. But I say, that although the substance of bread shall abide, yet is shall not take away our worshipping of it, & yet shall not be any cause of idolatry: and that the substance of bread doth more fitly represent the blood of Christ, than the accidents alone, 
Petr. de Alliaci. l. 4. Sent. d. q 6.  seeing there is more resemblance betwixt substance & substance, then betwixt a substance and an accident. And the Cardinal of Alliaco hath followed his steps: The manner (saith he) that admitteth that the substance of bread abideth and remaineth, is not repugnant unto reason, nor unto the authority of the Bible: on the contrary, it is more easy to understand, and more reasonable, and doth not admit of Accidents without any subject: which is one of the difficulties that is therein to be found. Make these and transubstantiation agree.  
Fiftly, If the substances be not any more there, then what will ye make of the whiteness, and roundness? 
Lombard, l. 4. d. 12. Aimoinus. ex Adem. l. 5. c. 19 Platin. in vit. Clem. 5. Thom opuse. 59 & q. 3.79 Durand in Ration. l. 4. c. 41.  etc. These accidents in a word, and whereupon founded? Some of Lombard his time said, That they are in the air. Lombard, That they are without any subject. And Thomas after the same manner. Some reply, But we see that they nourish. As for example, King Lewes the gentle (saith the Monk Aimoinus) who for the space of forty days did not eat any other thing: and an Emperor, Henry the fourth, as saith Platina, was poisoned in the host, etc. worms likewise are begotten therein. There, of one pretended miracle they make a hundred. Thomas saith, That they are accidents notwithstanding, but such as are able to nourish: That the worms in that which remaineth are engendered of the demensive quantity. Others, Of the substance of bread. And others, Of the next air. What millions of absurdities doth one absurdity beget?  
Sixtly, This miracle, in sum, that bringeth forth so many, By what words is it done? If it be by these words, Hoc est corpus meum: wherefore then doth the Priest say afterward, jube haec perferri. Command that these gifts, that is to say, the Sacraments be laid upon thine heavenly Altar, 
Lombard. d. 13 l. 4. G. of in C. Vtium in V Perfer. deacons. d. 2.  by the hands of thine Angel? etc. And in deed Lombard is not far off: And many collect thereby, that the consecration is made in heaven by the ministery of the Angels. And if it be not by these words, why then do they so delight themselves to insist upon them? And then also by what others? And where is the end, where the beginning? Here lieth the great controversy. And in the mean time you will say, if you should hear them speak, that they are all of one judgement, and that they make not any question of any thing be it never so small. What will they say unto us then? 
Durand in Rational. l. 4. c. 41 Lombard. l. 4. d. 2 Thom. opusc. 59 & 3. q. 78. Hug. Card. in Luc. c. 26. & in Marc c. 4. Scot in Rep. d. 8. q 2  Christ (saith Durand) consecrated by the word Benedixit: And his reason is, because that our Lord broke the bread before the words, Hoc est corpus meum. Thomas is thought to go about to draw his neck out of the collar, by saying, That the Evangelists have not kept any order therein. Hugo the Cardinal delivereth four sorts: And notwithstanding saith he, There is but one true sort to become by. And who is it then, that shall be able sooth to declare the same? Scotus saith very ingeniously and freely. That he is wholly ignorant in this point: and that this is a lawful ignorance, and that he that thinketh himself to know what and how forcible words are requisite thereunto, is deceived: And further, that the Grecians, which tie not themselves to these words, do not therefore fail to consecrate. Is not this to say plainly enough with the fathers, that the sanctifying of the Sacraments doth not depend upon certain words, 
Thom. l. 4. sen. d 8. art. 6. Innoc 3. de Offic. Miss. p. 3 C. 6. & 14. Scot in l. 5. Sent. d. 2. q, 3.  as magical works do; but upon the Lord's institution? Afterward, Hoc, what shall it be unto us? With Thomas hoc is as much to say, Hoc contentum, that which is contained under these kinds or accidents is my body. To Innocent the third, this hoc is not any word tending to consecration: is bringeth not thereunto either yea, or nay. And thus also saith Scotus; and it signifieth an Individuum vagum, whereof Christ pronounceth, that it is his body, already consecrated already made by the blessing going before; whereof it is said, Benedixit, etc. And Durandus swerveth not far from the same sense, 
Durand. l. 4,  when he saith that by hoc there is nothing signified: but that it is put down, materialiter, etc. To Bonaventure, hoc meaneth the bread, 
Gerson count ●lor. l, 4.  the substance of bread. Gerson taketh it so also. And Gardiner living within our remembrance, hath followed him. But this proposition; The bread is, or is made the body of Christ, is holden at this day to be heretical. And therefore they say; The forms or the Accidents of bread shall not be any less: for how shall either one substance become another: or the Accidents a substance? To Occam, Hoc is as much to say, as Corpus Christi, the body of Christ. 
Oce●m. in 4. Sent. d. 13. q. 6. & 7. Betr. de Alliac, ibid.,  And what shall then the meaning of this Bee; The body of Christ is the body of Christ? And thus writeth Petrus de Alliaco. A proposition saith Holcot, Vain and fond, for it is idem per idem. And because he cannot be there till all the words be uttered; johannes de Burgo addeth thereunto, Hoc, That which is here present under this kind, or which very quickly shall be there, is my body. 
Holcot. in 4. Sent. q. 3.  And Holcot to get himself out of the briars, It signifieth something that is common to both terms, termino a quo, & termino ad quem: But he telleth not what. And how much better had it been for them to have kept themselves to the exposition of the Fathers; This is the figure of my body: you are my body in a Sacrament and mystery? As also unto the old Canons; This signifieth my body, etc. Upon the rest of the words they do not agree any better. Est to some of them is a verb Substantive: Others disallow of them, and will have it to be a verb operative. And of these fellows that hold of operative, some will have it expounded by Fit, is made: Others by Conuertitur, is changed: Others by transubstantiatur, is transubstantiated, etc. And they will again, that Fit be as much as Fiat: And Conuertitur, convertatur, etc. that is to say, This may be made my body, This may be changed into my body, etc. And again, some will, that as soon as it is spoken, all is finished: Others are of mind, that the five words must be fully finished: And others, all that which followeth, Which is given, or which is shed for you, etc. And who shall be able to gather together either all their frivolous questions, whereof the Fathers never knew one: or yet all their contradictions, infallible sequences, both of the uncertainty of their doctrine, as also of the spirit of lying, reigning amongst them? In the mean time hear them speak: They jar about a controversy which is betwixt Luther and Caluin, thinking to cloak and conceal such a multitude of contrarieties as are amongst themselves.  
And thus when they have cast about every way, 
The Schoolmen show that they are forced by the authority of the decrees of Lateran. Hugo Card. in Mat. c. 26. & in Marc. c. 14. & in Luc. c. 26  now at the last they break out and say, that it is the Council of Lateran, or rather the tyranny of the Pope, that tieth their tongues like prisoners, and not the concluding of their pretended reasons. Cardinal Hugo in his perpetual postil, swimmeth betwixt the truth and the errors of that time, as well as he can, He blesseth sayeth he: but he sticketh long in the bringing forth of the words of blessing, as having purposed to accommodate himself to the opinion then received: to which end he bringeth forth four constructions of this text, and those very diverse. Fregit, he broke: that is to say, Frangendum in cruse signavit; he signified, that his body should be broken upon the Cross. Accipite, take, that is, (said he) by believing with the heart, and confessing with the mouth. Comedite, eat, that is, by joining yourselves to him in love and unity. This is my body, this is my blood: that is, that I have given you for meat, which I have given you for drink: according to that (sayeth he) which he sayeth in Saint john 6. My flesh is truly meat, and my blood is truly drink. Now it is so that our adversaries understand it of the spiritual eating. And afterward saith he, To whom giveth he it? Verily, unto his disciples: His disciples and not others have right to eat and drink it, they which go and sit down in his schools, that ruminate his lessons of humility, of mildness, gentleness, charity, etc. And yet in the mean time he letteth not after all this to wind himself here and there within the errors of the time. 
Thom. 3. p. Sum q. 76. art. 1. Damasc. l 4. c. 4.  Thomas after he hath spent all his breath about the proving of the doctrine of Transubstantiation, turneth back at the last to approve of Damascen his opinion: The coal is not of simple wood, but it is united to the fire: so the bread of the Communion is not simple bread, but bread united to the divinity. And we agree to him, if he mean a Sacramental union; if he mean, that it is said of the bread, This is my body which is given for you. In like manner as it is said of the coal: This hath touched thy lips, therefore thine iniquity shall go away, and propitiation shall be made for thy sins. For he would not have it meant of any hypostatical thing. 
Bonau. in l. 4. Sent. d. 8. & d. 1. q. 3.  Bonaventure doth flatly deny every part of Thomas his exposition: That the bread was the body of Christ, at such time as our Lord uttered these words, This is my body. Again, they hold it for an error; That grace is essentially contained in the Sacraments, as the medicine in the box: but they hold, that it is in them in as much as they do signify & shadow it out. Now the body of Christ, upon their consciences, is it without grace? That grace notwithstanding is in them, if the default be not on the behalf of the party that communicateth. Can he deliver his mind in better terms, that the body of Christ is not received but by the faithful? And his conclusion urgeth the matter yet further; Thus understanding (saith he) that the grace is in the soul, and not in the visible signs: that is to say, that the effect of the Sacrament is wrought in our souls by the operation of the holy Ghost; and not any miracle in the substances of the bread and the wine. The same upon the word, Eat: Eating (saith he) is properly found to have respect unto corporal things, and from thence is translated unto those that are spiritual: And therefore if we will take well the right spiritual eating, it is necessary that we should go from the proper signification of the word, 
Idem in l. 4. d. 9 q 1. Scot l. 5. Rep. in 4. Sent. d. 10 q. 1.  unto the borrowed and translated. And so by this means he acknowledgeth a figure therein. And note, that he was both a grey friar and a Cardinal. john Duns, saith Scotus, near hand 100 years after the Council of Lateran, durst be so bold, as to call the matter in question again, If the body of Christ be really contained under the kinds: and reasoneth by argument that it is not. And his grounds are, 
Idem d. 11. q. 3  That the quantity cannot suffer it: so neither the localnesse and circumscription of place which go inseparably and naturally with a true and natural body, such as is the body of our Lord: that as a temporal thing cannot be at divers times together, no more can a local thing be in divers places together. And therefore that the opinion which holdeth, that the bread and wine abide in their substance, 
Idem d. 2. & 3 & 104.20.  seemeth unto him the more probable, and no less worthy to be embraced, etc. Notwithstanding, that he holdeth himself to that which the Church ordained in the Council of Lateran: Because it is said, that Saint Peter's faith shall not fail, etc. Although (saith he) that the words of the scripture might be maintained and defended by a more easy exposition, 
Occam. in centilog. theol. concl. 25, 26. etc.  and in all likelihood more true. Occam durst propound and set down, That the body of Christ is every where, as God is every where: and that if there were an host that did fill all the world, the body of Christ might be together with every part of the same, when it should be consecrated. Directly against the Council of Ephesus, which concludeth that every nature should retain such his properties, as could not become really communicable from one to another. And from him the Ubiquitaries of this time may seem to have drawn their fountain & water spring. But in another place he holdeth, 
Idem l. 4. q. 6.  that the opinion which setteth down, That the substance of bread abideth, and that the body of Christ is coexistant with it, is most probable, and least subject to inconveniences, not repugnant to reason, neither to the authority of the Bible: notwithstanding that he keepeth himself unto the determination of the Church, and such opinion as is most commonly received. 
Durand. de S. port. in l 4. Sent. d. 11.  Gulielmus Durandus of Saint Poursain, whom the university of Sorbone calleth Magister, by the way of excellency, and the most resolute Doctor: and that more wisely: It is rashness (saith he) to say, that the body of Christ by the divine power and virtue cannot be in the Sacrament in any other manner, then by turning of the bread into him, etc. For this is a hard and harsh speech, and may seem to derogate from the Almightiness of God, etc. And what now will they have to say unto us, which allege nothing for themselves but his omnipotency? On the contrary (sayeth he) it being granted and set down, that the substances of bread and wine do remain, there can not but a difficulty must needs arise; namely, that two bodies are together, but yet not too great, or such a one as is unanswerable. But the contrary being granted, there follow many: namely, how the Accidents can nourish, be corrupted, how there can any thing be engendered in them: seeing that there is nothing made, but there is presupposed or thought to be a matter: and therefore it seemeth that men should rather hold them to this former, etc. And yet notwithstanding these Patrons of transubstantiation do not let to shuffle us up together two bodies in one and the same place, in the stone of the grave, 
Holcor. in 4. sent. q. 3.  in the doors that were shut, etc. and consequently one body in a thousand places, according to Holcot: If there had been (saith he) a thousand hosts in a thousand places, at the same time that Christ did hang upon the cross, Christ had been crucified in a thousand places, etc. In the end, whereas Scotus did shift out himself by the Church, this man will come to the scripture: We may not (saith he) here heap one difficulty upon another, 
Idem in d. l 4. d. 11. q. 3. num. 5.  but rather according to the doctrine of the scripture, do our endeavour to clear and make plain the things that are obscure and dark: And therefore when there is found out one course and means that is evidently possible, and that may be understood, and another that cannot be conceived or understood, it seemeth that the former in all likelihood should be chosen and retained, etc. As for example, It is most clearly to be understood, and in all probability possible, that the substances do abide and continue: and contrarily, for the contrary. The Cardinal of Alliaco told us; 
Card. de All. in 4. Sent. q. 6. Biel. in Can. lect. 40.  This opinion which setteth down and granteth, that the substance of bread remaineth, is not repugnant unto reason or the scriptures, but is both more easy and also more reasonable. Gabriel Biel more boldly, Whether it be by changing or without changing, there is nothing expressly found in the Canon of the Bible. To be brief, in the Canon of Lateran, Pope Innocentius the third did not curse those that held the contrary opinion; namely, That the substances of bread & of wine do still remain: although he make mention there all along; that it is the style and ordinary course of Counsels, to set down and allow of the one, and to curse the other. And if Wicklife in England about the year 1370. had kept himself only to that point, without seeking to remove the Pope's power and authority, he should never have been molested: notwithstanding he died in peace in his own parish, and his bones were not burnt till a long time after. 
Concil. Flor. Sess. Vit.  But yet there is more behind: for in the Council of Florence, which was held in the year 1439. under Eugenius the fourth, where the Pope and the Emperor of Constantinople were in person: as the Grecians & Latins could not agree upon the matter of transubstantiation, as it is recorded at large in the Acts of the said Council; this controversy did not let or hinder, why there should not be an unity signed between the said Greek and Latin Churches, which began, Exultent coeli, etc. 
That Transubstantiation was no Article of faith until the Council of Trent.  a most evident sign, that the opinion of transubstantiation remained as yet disputable, and that the contraie was not held for heresy: So far was it off, from holding the place of an article of faith, as it doth at this day, and that by virtue of the Council of Trent, which did first pronounce and ordain it so to be: If any man say, that the substances of bread and wine do still continue, etc. let him be accursed. So young and new is that pretended antiquity of transubstantiation. And therefore a daughter begotten, not of the Apostles, nor yet in the ages next following them: not of the Fathers of the first five hundred years, or of the second, or yet of the third: but to speak properly of those Fathers which we daily see, & whose fathers also we have been able to behold and look upon: begotten in the very declining & extreme old age of the Romish Church: and borne in a most corrupt age, whether you take it for doctrine, or for manners. For if Saint Jerome said of his time, as bewailing it, that it was as the lees & dregs, in respect of the pureness of the former times, what would he have said of the present, but have called it, Ex faece Tartarum, the very grossest part of the lees, even the Tartar itself.  
Now as concerning that scruple which remained from time to time amongst the most learned, as a thing that they could neither digest nor conceal, 
The Popes their decrees for the honouring of Transubstantiation  as we have found out by their writings: The Pope's according to their pretended omnipotency in the Church, (for therein lieth the foundation thereof, and not in the divine omnipotency) do not make any bones at all to leap over it, letting it alone: for it did so much import them to see the stablishing of it, for the authorizing of the sacrifice of the Mass, and the making of the same to be worshipped of the people: from whom the ordinary communicating of the holy Supper had been taken, and restrained to one only priest, from whom likewise at such time as it came there to be received but once a year, they had also taken the cup. Now therefore the question is of honouring of this new doctrine: and behold how it hath proceeded.  
In stead that it had been accustomed to hold up the offerings which were consecrated to God for the poor; 
The elevation of the bread or host.  whether it were done in the imitating of the jews, or for the stirring up of the people unto the like charity; the priest beginneth to elevate the host, that is to say, the bread, which of a great one which it was wont to be, able to have fed many persons; and by consequent to have been distributed in the holy Supper to a great multitude, is brought down and rebated by little and little, as it were to nothing, serving in deed but for one alone, that is to say, to that which they call a singing bread, 
Durand. in Rational. l. 4.  at the least saith Durandus, of the greatness of a penny. And we have a decree from Honorius the third, about the year 1220. after the Council of Lateran in these words: Let the Priest oftentimes teach his people reverently to bow themselves when the wholesome and saving host is elevated, 
L. 3. decret. de Celebr. Missar. Blond. l. 7. dec. 2. Thom. Cantipratensis. & jacob. de Vitri●to. Gerard. Lorich l. 5. ●●prtuat. M●ss. C. Tribus gradib. de cons. d. 2. Innoc. 3. l. 3. de r. tit. 44. & in Conc. Lateranens. c. 20.  etc. Gregory the ninth, about the year 1230. addeth thereunto, a little bell, to give every man warning to fall down upon his knees. The which is done, saith Durandus, That the people might be forewarned of Christ's coming down upon the Altar. And this is the cause why Gerardus Lorichius in his book of the Mass inferreth of this elevation, That the Mass was not lawful, if it were not done for the public use of the Church, the people there taking the Sacrament, or else celebrating the sacrifice of praise: and by consequent, that the private Masses that are made without the people in general, are rather abominations than oblations.  
Unto the time of Clement the third, about the year 1188. we see that the Eucharist had not any peculiar place in the Churches where it was kept and worshipped: For he ordained, That there should be so much bread set upon the Altar, as the people could make an end of, and that what remained, should be made an end of by the clerk. Innocent the third therefore after the Council of Lateran, about the year 1215. after that he had brought to pass, so far as in him lay, that transubstantiation should go for an article of faith; commanded that in all the Churches there should be made a coffer, we call it the box wherein the Sacrament is kept, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Saint Matthew, who putteth us in mind thereof, wherein the Eucharist, that is to say, this host consecrated by the priest, may be kept under key. And because that this ordinance was not well observed, it was shortly after renewed by Honorius the third, about the year 1220. 
Honor. l. 3. Decr. de celebr. Miss.  Also these words were ordinarily written in Cathedral Churches upon the boxes, or tabernacles made for the hosts, in great letters; Hic Deum adora, here honour God: or else, Flecte genu, lapis hic honorabilis hospite Christo, etc. Bow the knee, this stone is worthy honour, because that Christ lodgeth in it, etc. What is this but a clear and plain exposition of the place of Saint Matthew; 
Mat. 24. ecce est in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. nolite credere.  If they say unto you, behold he is in the secret places, etc. believe them not? The same Honorius ordained, That the Priests should carry the host honourably, when it should be taken out of the boxes, to be carried to the sick; whereas the old Church did send them the Sacraments of the assembly, even the Sacrament of the faithful, as we have seen in justinus Martyr. And at this time there was a Council held at Colen, under the Emperor Radulph of Hapsbourg, the chief of the house of Austria, where we note how much the Church had profited since the Council of Lateran: for it is there, that we do first of all read these goodly and wholesome Canons, whereof the old fathers never took any manner of notice: That the Priest should make choice of a very sound cup, and such a one as had a fast and sure foot: That the pots should be marked, that so he may not take water for the wine: That he look well to it, that his host be whole, sound, and not over old: That he put not above two or three drops of water: That he make as quick dispatch in the pronunciation of the words of the Canon, as possibly he can, that so he may not be tedious unto those that are present, & avoid other inconveniences; That the elevation be done after the words Hoc est, etc. And that the little bell be rung thrice, that so they may come from every part & corner to adore & worship: That if there fall any small thing of the body or of the blood upon the pall of the Altar: 
In piscinam.  that then the stone be cut and burned, and the ashes put into the holy place, or cast into the fish-poole: if it be any part of the shroud, it must be washed, and the water drunk fasting by the Priest: If it be upon the stone, or upon the ground, let the Priest lick it up, then let it be scraped afterward, and the scrapinges put into the holy place, or into the holy fish-poole: if that a spider or a fly be fallen into it; let them be taken out warily, and burnt over the fish-poole: 
Caute.  let the priest have a box of gold, silver, ivory, or at the least of copper, to keep it in, etc. That when he goeth to carry the host unto the sick, he say the Litany and other prayers at he goeth: and let him go with the little bell, and the wax candle burning: let such as shall accompany him reverently going and coming, have ten days pardon: let such as meet it, if they be on horseback light down, that they may kneel unto it, let the priest demand before that any man do communicate, if he do not believe, that under the form of bread is the body of Christ, borne of the virgin Marie, crucified, risen again, etc. If a man should vomit it up again, that the pieces be gathered up, and that they be given to a faithful man to take and eat: and that the rest of the vomit be burnt, and set near unto the Altar, etc. And this I thought necessary to set down at length in this place, to the end that every man may know, that all these inventions are of the appendances and begetting of transubstantiation: And therefore it cannot be but new in the Church, seeing they are so new and so lately entered thereinto.  
But the abuse stayed not here: for in the year 1264. 
The feast-God Petr. Praemonstrate. sis, & Arnold Bostius. Bull. Vrban. Pap. ad Euam. reclusam, data apud urbem veterem, 6. Id. Septemb. anno Pontif. 3. Platim. in vit. Vrb. 4. Naucl. de Tho.  Vrbanus the fourth instituted and ordained the celebration of the day, which they call the feast-God, with his Octaves: and that upon the pretended revelation of a certain woman of the country of Luke called Eve, shut up in a Monastery, whom he had known before his Papacy. We have as yet his letters written to the said Eve, which begin; We know holy daughter, that thou hast des●●● that there might be instituted a solemn feast of the body of Christ in the Church, etc. Then follow these words more than blasphemous, which turn the song of the holy virgin, to be applied to this silly woman, and to this idol; Magnificet animatua Demmum, let thy soul therefore (saith he) praise the Lord, etc. Because thine eyes have seen thy salvation, which we (that is to say, the Pope) have prepared before the face of thy people, etc. By the same means he sendeth unto her, Quaternum, in in quo officium continetur, a schedule or book of the office: which some hold to have been composed by Thomas Aquinas, a great defender of this new opinion; & to have had given unto him therefore for a gift from the Pope, a Dove of silver: whereupon it cometh, that being painted, he is always set forth with the picture of a Dove at his right shoulder: And namely, he turneth the hymn, Pang lingua gloriosi, which Fortunatus had framed about the year 600. upon the passion of our Saviour, to the honour of this feast. But because as saith the Gloze of Decretals, 
In Decret. de reliquils & ve nerat. Sanct. ubi Gloss. Clem. l. 3. Pomerius.  De reliquiis & veneratione sanctorum, that this constitution was not received in every place; about the year 1311. that is to say, some 50. years after, Clement the fift ordained in a Council holden at Vienna, that it should be observed of all: And about the year 1360. began the Processions and Tabernacles at Pavia, the pattern whereof was recommended to all Christendom. For in deed in that of Clement's, there was not as yet any mention made of bringing it forth in procession, and offering of it in the streets to worship; for in it there are only these words; That this feast was ordained for the preparing of every one to the better receiving of him, etc. In like manner, there is every where mention made of two kinds. But in despite that Berengarius, who had striven against and beaten down transubstantiation, was Deane of S. Maurice of Angiers: he was recommended unto this same City, that he might in most singular and solemn sort celebrate this festival day: And hence sprung the original of the solemnities of Angiers: more execrable, cursed, and in derision of our Lord, than it was ever in any other place. Since, Pope Martin the fift, and Pope Eugenius the fourth, after the year 1400. redoubled the pardons again: so far forth, as that those of the day of the Octaves, calculated and reckoned by Pomerius, do amount to forty four thousand days of true pardon: and that as well on his part and behalf that looketh on, as on his behalf that communicateth. And this is the goodly divinity of Popes upon the holy Supper of our Lord. 
The pomp of Rome. L. 3. Ceremon. eccles. Roman.   
Let us add hereunto the pomp of Rome; for it is yet come in of a later time, & after the other: In the midst of the same a little before the Pope, there is led a white ambling gelding, which beareth the pretended Sacrament, shut up close and fast in a box. This ambling gelding hath a little bell of a very good sound hanging at his neck: a sumpter-cloth is spread over it, 
Lib. Pontifica lis. sect. 1. 2, 5. 12. l. 1. & 3. de office sacrist.  wrought with the Pope's arms; twelve lusty cutters or ruffians walking before, etc. Sometimes also if the Pope go into the fields, they send it with train and baggage. And he that is desirous to know yet further, let him read the Pontifical books, wherein they entreat of Processions through the City, of the Pope, or of the Emperor his coronation. But this is a thing for us to mark and prove, namely, what agreement there is betwixt these inventions and devices of Popes, and the institution of our Lord: Take, eat, do this in remembrance of me, etc. As also what means there are for them to excuse this idolatry, 
There can no excuse be made for their idolatry. Summ. Angel. Euchar. c, 26.  according to their own Maxims.  
They hold that, If the Priest have not had an intent and purpose actual, as some say: habitual, as others, to consecrate; that then he doth not consecrate. That likewise if he had not any further purpose then to consecrate half a bread; that then the other half is common bread. Those than that worship, if he have not had any purpose to consecrate, what do they worship, but the creature? And with what faith, seeing when as he hath had a purpose, they are not able to sound the truth and find it out? 
Thom. Salisburiens. de art. predican. c. 25.  Wherefore it will behove men to have recourse to Thomas Salisburiensis his consideration; as, To worship upon condition, that every duty and thing required to the action, be well and truly done? etc. They hold also, That the intent of him that consecrateth is not sufficient, if his also that did institute the same do not concur: 
Bonau. in Còpend. sacr. theol. l. 6. rub. 11.  that is to say, that the Priest have an intent (saith Bonaventure,) if he work not according to the institution of Christ. To worship then in a private Mass, is it not idolatry, seeing that Hugo of S. Victor, Gabriel Biell, and Gerardus Lorichius, their great Masters of transubstantiation do openly hold and maintain, That the private Mass wherein there is not made any remembrance or public Communion, is against the institution of Christ? And further seeing there is such an infinite number of cases, & such as are very ordinary, 
Thom. p. 3, q, 13. joh. de Burgo. Pupilla. c. 3. Gerson. contr. Florent. Extr. de celeb. Miss.  and notwithstanding not perceived of those that are present, wherein the priest doth not consecrate at all; As, If he forget to put wine into the cup: if the bread be made of any other then wheat flower: if there be more water than wine, if the wine be eager and sharp; if of seven leaves more or less, he did think but of six: if he have omitted but one word. Of those words say I once again, whereupon they are not agreed amongst themselves, etc. who shall assure their faith that are present thereat, of the consecration; and by consequent, warrant their consciences against idolatry? 
How that many notable personages of this time have been ashamed of the doctrine. Pic. Mirand. in Thesis. secund. Thom. & Scot Idem in Apo in disput. de Euch.   
Now it is very certain, that many in these our days and times have been ashamed of this doctrine. johannes Picus Count of Mirandula, durst dispute publicly at Rome against transubstantiation. And his Theses are; That the true body of Christ is locally in heaven, and sacramentally at the Altar: That these words also, Hoc est corpus meum, do not consecrate, if the former be not expressed, that is, Pridié quàm pateretur, etc. That is to say, that the institution lieth not in certain words, but in the institution of Christ: That the four words, tenentur, materialiter, non significatiuè. Likewise he delivereth a particular manner of eating the flesh, and drinking the blood of Christ in the holy Supper: Sine conuersione panis in corpus Christi, vel paneitatis adnihilatione: without changing of the bread into the body, and the reducing of the bread into nothing: that is (saith he) in as much as God can quamcunque creaturam suppositare, change or unite himself hypostatically unto any creature whatsoever, etc. In which mean time (saith he) The bread should continue bread, and the body should be with the bread, etc. And yet notwithstanding this his chimera and monstrous brood, he was not published an heretic: 
Card. Caiet. t. 2. tr. 2, c. 3. & 5  because that every one was as yet admitted and suffered to bring his determination and conclusion concerning the same. The Cardinal Caietan clearly and plainly: It is a most manifest and notorious untruth, that the body of Christ may be taken corporally: but in deed Divines teach, that he is taken or received spiritually, and yet not by taking or receiving, but by believing. Fisher Bishop of Rochester, otherwise called Roffensis, writing against Luther: 
joh. Fisher. count Captivit. Babilonie.  Hitherto (saith he) S. Matthew speaketh, who alone hath spoken of the new Testament: Neither hath he therein any one word, by which it may be proved, that in our Mass there is wrought a true presence of the flesh and blood of Christ. Nay, saith he a little after, It cannot be proved by any part in all the Scripture. The Cardinal Contaron, in the Colloque of Ratisbone, in the year 1541. upon this, that the place of Pope Gelasius was alleged unto him: That the nature and substance of bread and wine continue in the Sacrament, was not able to answer any thing to the contrary. In the Colloque of Poissi in this Realm, holden in the year 1561. betwixt the Bishops and the Doctors of the Church of Rome, and the Ministers of the reformed Churches, it was agreed upon in these words: We confess that jesus Christ in his holy supper, doth set before, give, and exhibit unto us verily and truly, the substance of his body and blood, by the operation of his holy spirit: and that we receive and eat Sacramentally, spiritually, and by faith, that very body which aid for us: to be bone of his bones, and flesh of his flesh, to the end we may be quickened, and apprehend all that which shall be requisite for our salvation. And for as much as faith resting itself upon the word of God, effecteth and maketh present the things that are promised; and that by this faith, truly and in deed we take the true & natural body and blood of jesus Christ, by the power of the holy Ghost: In this respect we confess the presence of the body and blood of the same jesus Christ in the holy supper. But the University of Sorbone at the Cardinal of Tournon his provoking and pricking of them forward, did disclaim and disavow such as did speak for them; (only to the end that they might not give this advantage, namely, to have failed by any manner of means:) Notwithstanding that those which had been chosen for the conference, and which had given their consent to undertake this encounter, were the most famous and notable men of the Clergy; as Charles, Cardinal of Lorraine: 
Cass. in co nsult.  the Bishops of Valence and Sees, and the Doctors, Salignac, Bouteiller, and Despense. Cassander in his consultation to the Emperor Maximilian the second, upon the controversies of this time, acknowledgeth: That Transubstantiation both in name and effect, is new, and that it had been better to have held the ancient terms of the fathers: And that also the abuses therein were come to that head, as that they were very near unto Idolatry. And in other of his writings, he delivereth his mind to the like effect. 
Index expurg. p, 36, 37. 38.  It is very true that the fathers of Trent did appoint, that all such should be razed out and defaced, as did displease them. To be short, the Pope's Legates, from the time of Luther his first protestations, being sent at sundry times into Almainie; Campegius, Contaren and Caietan, did make open profession of their dislike of this doctrine, both to the Emperor and to the Princes, as also in their conferences, saying: That things were miscarried both in this Article and in many others. Only, the Council of Trent, that is to say, the Pope in that Council, to make quick dispatch, and to the end that there might not be any thing found, that stood in need to be reform, would not have it, that there was any thing therein amiss: doing herein, as in all other things clean contrary to Saint Peter, (who knowing, acknowledged his fault:) and showing himself most evidently thereby to be the Son of perdition, as one that in the bravery of his mind would himself become a reprobate, and draw all the world after him unto destruction: knowing it in the eminent and high place, wherein he is, 
The Doctors of this time do not agree amongst themselves. Bellarm. l. 1, de sacr. c. 18. & l. 1, de Euchar. c. 10, & 11. Turrian. sibi ipsi contrar. 1, c, 22. tract  but not acknowledging it.  
What then? From the time of the holding of this Council, have they agreed together and have been of one judgement? The jesuits, the stighlers of this doctrine; yea amongst themselves? This is the only thing, which remaineth for us now to look unto. They stand exceedingly upon these words: Hoc est corpus meum: and yet they are not agreed either amongst themselves, nor every man in himself. Bellarmine in one place, calleth them, Principtum productinum, the producing principle: Namely, the body of Christ, of bread. And in an other place he will not that Hoc, should signify the bread, but the body of Christ, by an identical proposition, by a fond and foolish consequent. But how can this thing be, if he be not hatched, but by the virtue of these words? And not as he saith, by the beginning, but by the end of them? Again; Hoc est, 
Bellarme. l. 1 de Euch. c. 11.  is a word operative: It followeth then, that Ho est, is as much as to say, hoc fiat, this is, that is to say, This may be made my body: And yet for all this they will not grant that it is any figurative speech, neither yet will they, that Est doth signify, fiat, but Est simply. Who seethe not then, that it must be a simple Enunciative: and not a practic, as they speak, or operative any longer? Again, who saith, that Hoc doth signify the bread or the Cup: 
Scarg. l. 1. c. 5. pro sacrat. Euchar, Veget. de Miss. f. 13. thes. 23. & fol. 7, thes. 11. Bellarm, l, 3 Euchar. c, 18 Veg. de re all present. thes. 133. Scarg. art. 7. Turr. tr. 1. c, 22 Bellarm. l. 3. de Euch, c, 15, & l. 1, c. 2, & l, 3. c, 20. & l, 3, c. 6. Turr, tr, i. c. 18.  & who on the contrary saith, that it signifieth that which is secret and hidden under the forms thereof. What difference is here betwixt the form and the body, the substance and the accidents? Again, some say that the body of Christ is made of the bread, and his blood of the wine, as of his matter: others deny it. And Bellarmine doth affirm and deny both together. Again, sometimes urged out of Tertullian and Saint Augustine, they acknowledge that there is a figure, and sometimes they do wholly and flatly deny it, etc. And they speak as uncertainly of the change and transmutation. Sometimes Bellarmine saith that the substance of bread is turned into whole Christ, body and soul, God and man: sometimes into the body only, etc. And sometimes that he is there hypostatically or personally, and as he speaketh with his personality, that he may not fall into Rupertus Tuitiensis his error: sometimes that he is not. And there are that say, that the substance of bread is turned into the truth of the body: and others, into the power and virtue of the same only. Besides others, which in divers places, affirm sometimes the one, sometimes the other. Now what becometh of this body afterward? Their answers herein, have no less uncertainty and ambiguity; For one saith, after that the kinds be altered and corrupted, it withdraweth itself: Nay, saith an other, it still continueth and abideth there, 
Idem tr. 1, c, 19 Veg assert. 205 Bellarm. l, 3, de Euchar. c. 10 & 24. & l. 1 c. 14 Veg. de re●l. Present. c. 58 Turr. tr. 1 c, 11 & 19 Scarg art 12 pro sacratisses Euchar. c 6. etc. Cont. Vel. Vega de Miss. fol. 11 thes, 19 & 20. Idem de real present thes. 84 Scarg. in art. 11. Turr. tr. 1. c. 7 tr. 2. c. 11. & 8 Stel. Clericor.  for an incorruptible seed of the resurrection, and that if not in substance, yet in power and effectual operation. Let us reason thus then: If the efficacy and powerfulness be sufficient for the seed of the resurrection and incorruption: Wherefore the body in our body? And wherefore do we admit this absurdity, of having so many bodies within our bodies, a thing contrary to reason, nature, and all Divinity? An absurdity, wherein as yet they enfold and wrap themselves. For if the glorified body, be supernaturally every where: wherefore say they that he cometh down upon the Altar, and why do they say, that he departeth and goeth his way, in respect of his body? If he come down, if he go up, why do they say, that he is not circumscript and tied to place, and that he is corporally every where? Again, sometimes they say: We set our teeth in the flesh of our Lord, we devour and feed upon him with our teeth, etc. We chew him, we break him, etc. And sometimes they are angry, that one should object it against them as their reproach: they vex themselves, they deny it. To be short, (for we should never have done, if we should go about to gather together all their contradictions, and this shall suffice for a taste,) when shame seizeth upon them, they are offended, that a man should lay it to their charge that they have said: That the Priests are creators of their Creator, etc. And by and by, they come again to their mutual byace, and do freely utter it: That the Eucharist is no creature: That it is the Creator himself: That it is an Hypostatical grace: That it deserveth to be adored and prayed unto, etc. And yet the same nevertheless (say they) that dependeth upon the intent and purpose of him that consecrateth.  
Now we have finished the whole history of the doctrine of Transubstantiation taught in the Church of Rome: 
The comparing of the holy supper and the Mass together.  But how far is it off from the ancient simplicity of the Christian Church: and how far from the institution made by our Lord, of the holy supper? The Sum whereof is thus: That in the holy supper we are seriously admonished of our bond and obligation unto our Lord; and of our duty towards our neighbour: likewise nourished and strengthened in our conjunction with Christ our head; whereupon dependeth our true life, which approveth and maketh itself manifestly known, (as the soul doth itself by his motions) by our zeal towards God, and our behaviour towards our neighbours. Therein we call to mind our obligation, when we remember according to his commandment, the death and Passion of our Lord: That we were dead in our sins, dead verily and eternally; seeing it was requisite and necessary, that the eternal Son of God should expose and give himself to death, even to the death of the Cross, to redeem and set us free from that death: therefore eternal death. And thence is that action of praise and thanksgiving that followeth, solemnly observed and performed in this action, and perpetual in our souls, if we be truly faithful: For he that willingly believeth this great and unspeakable benefit, how can he possibly forget it? How can it possibly be, but that he should occupy and as it were power forth himself in a continual exercising of praise and thanksgiving? Seeing I say, he sinneth every moment, he cannot be without matter to humble himself every moment, and to have his eye both upon death and also upon hell; and accordingly again he hath matter every moment to raise up himself again in hope, by the remembrance of this eternal Sacrifice, upon the mention that is made, namely in this Sacrament: How that the Son of God hath given his body for him, hath been broken with cares and griefs; and how that his blood was shed for the remission of his sins. And this is the cause why this Sacrament is called, both a remembrance and an Eucharist, or action of thanksgiving: For of the remembrance of this benefit, of this gift of salvation (and by this unspeakable means) there followeth in every Christian heart, a serious and hearty Eucharist or thanksgiving. But this effect by name, is wanting in the Papists their Mass: For this remembrance is not practised in it at all: the death of the Lord is not showed forth there at all unto the people: This is, in steed of whatsoever it should be, a heap of words, and a variety of gestures, neither the one nor the other understood. We are taught likewise in the holy Supper, our duties towards our neighbours: for we are not only created of one and the same Mass; but regenerate and begotten again, but redeemed and bought with one price, even blood; but made members of the same body: and quickened by one and the same spirit, but living, moving, and feeling, from one and the same head: One with him, through the grace of his good pleasure and will: One therefore amongst ourselves, both by his commandment, and by natural duty. And if the head, the eternal Son of God, have given his life for us, to make us I say, his members: what do there members own, yea what do they not owe one to an other? Seeing also, that this head most lively feeling all that which these members do or suffer, do not disdain to declare and manifest unto us: that what is done or denied unto the least, is done or denied unto himself, and from him hath either reward or punishment? And this is the cause why the Fathers have called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an assembly, a Communion: And this second fruit and effect is also wanting in the Mass; where there is no Communion betwixt the members, nor any signification of this conjunction of Christ with us, of ourselves together, all men using of so many corns to make but one Loaf and one wine; and all of us sucking life out of the same death: nourishment from the same meat, of the flesh and blood of our Lord: But particularly, in respect of ourselves, we being members of Christ, and quickened by Christ, are there nourished and strengthened both in Christ and of Christ. And it is not more sure, that the Minister doth give us the bread and wine, that we take them with our hands, that we eat and drink them, that they are converted into our substance, and become nourishment for our bodies, to maintain and strengthen this life, than it ought to be sure and certain to every Christian, that our Lord in the holy Supper celebrated according to his institution, doth give unto us at the same instant, his flesh and blood: That we take them by faith, that we eat and drink them, that they are turned into the life and substance of our souls, becoming the food of the same, to maintain and strengthen us unto eternal life. Yea, and which more is, that by the predominant and overruling power that they have, they turn our souls both to Christ, and into Christ, uniting them unto him, and making them one with him: and our bodies, consequently and proportionably after the manner of our souls, do make us bones of his bones, flesh of his flesh, members of that head, governed by his spirit: and one with him; to raise again one day our bodies and souls: to be glorified and reign with him. And this fruit also of the holy Supper is lacking in the Mass of the Church of Rome, wherein there is not any thing at all representing this strait and near conjunction with Christ, or that true eating, by the which it is cherished and maintained, wherein such as are present, do neither eat nor drink corporally nor spiritually, wherein they become all together idle gazers and starers upon the Priest, which eateth and drinketh, and upon a pretended mystery both deaf and dumb: and wherein, in a word, there is not any one action, which stirreth up their consciences, nor any manner of instruction to help forward and ad unto their knowledge.  
These are the principal ends, for which our Lord instituted his holy Supper, and whereof we have been altogether destitute under the Church of Rome, which in steed of this sacred meat, which we were wont to eat at our Father's table, hath fed us with husks, apish toys and mummeries: entertaining in stead of all that which was the old fashion of Rome, the poor people, with vain pomps and ceremonies; and therefore famished with the want of the grace of God. From that far country, whether our human fancies had transported and led us, we are put in mind of our Father's table, and become resolved to return again home unto him; from these abuses and deceits, so far differing from his institution, to his truth; and from our sins to his grace, and that by his grace. Father (have we said) We have sinned against heaven, and against thee: we are not worthy any more to be called thy children. And he hath according to the same, even his wont mercy, put a ring upon our finger, clothed us with Christ, and caused us to eat his flesh and his blood. They were dead (hath he said) but they are returned to life: they were lost, and they are found again, etc. To God be praise and glory for ever, by the same his Son jesus Christ our Lord, Amen. Let us now run over and briefly rehearse again, all that which we have handled and entreated of in this whole work.  
In the first Book we have handled the rearing and raising up of the Mass, 
A brief rehearsal of the whole work.  from time to time, and from parcel to parcel: we have showed that the old service did consist of a public confession of sins, in the reading of the old & new Testament, and that of whole books of the same, in singing of Psalms by the whole Congregation, in a Sermon unto the people, which was made by the Bishop or Pastor, expounding either some place, that had been read, or some such other as he judged fit for the edifying of the Church: in offerings, which were offered by the people for the poor and other uses of the same: in a general prayer, for all the necessities of the Church & state: in the institution of the holy Supper, taken out of the Gospel, or the Apostle: in a witnessing of the sincere love of the faithful, one towards an other, before they should draw near unto the holy Table: and in a denunciation unto such as were not of this number, to the wishing of them to abstain: in the distribution of the holy Supper, unto all the people, under both kinds: during the time of which action, they ceased not to sing Psalms, or to read the Scriptures: and finally in a solemn thanksgiving for the benefit received, as well in the death and Passion of our Lord, as in the Communion of his body and blood in the holy supper. Which done, the Bishop or Pastor sent the people away with a holy blessing. And it is not to be forgotten, as we have seen, that all this was done in an understood and known tongue. As for prayers for the dead, praying unto Saints, the Canon of the pretended sacrifice, and all the parts whereof it is framed, we have seen them brought in many ages after, and that at several times, and great distances betwixt one and an other, and still impairing and growing worse from time to time. Retaining therefore, for our service, that which we well perceive to be truly ancient, and rejecting that which is notoriously new: what shall such service be, to speak according to a good conscience, but the same, that is now used in the reformed Churches?  
In the second Book, we have compared the circumstances of the old service, and those of the Mass: First, we have found the Church under persecution: without public places, to call upon the name of God in. Afterward we did see Churches built for the same, but without any manner of Images, with tables (let us call them if you will Altars) for the communicating of the holy supper: but without Lamps, burning of Incense, Consecrations, Dedications, etc. We have observed the lawful election and calling of the Bishops unto the holy ministery, by taking due examination of their lives and doctrine; administering the word of God and the holy Sacraments in the vulgar tongue, heard and understood of every one, wearing such apparel as was modest, but ordinary, not tied unto a single life, but rather bound unto an exemplary chastity: not called Sacrificers, except in that they sacrificed the Gospel: and to say no more, without anointing, or any other character or mark of the beast. All, whatsoever is more, was brought in a long time after, and by degrees; sometimes by a foolish imitation of some point of judaisme; and sometime by the importunate custom of Paganism; as namely, by Images, Altars, Lamps, burning of Incense, Unctions, Consecrations, Dedications, whether it be of living persons, or things that are dead, vows and characters; Barbarism in service, and such like things, etc. Cutting off them, and casting away this new device, and holding ourselves to the old, in all these circumstances, of places, times, persons, and all the rest of that sort, shall we not see that which the reformed Churches have alleged: namely, the service of God purged from Idolatry, superstition, vanity, and so many foolish ceremonies, and the Clergy also, from all their pomp whether jewish or Heathenish, wherewith they bewitch the silly vulgar sort? Yea that more is, from that loathsome impurity of life, which maketh them offensive, yea which maketh them to stink throughout the whole world; and lastly the people from being holden and kept under Barbarism, sottishness and gross ignorance, namely, of their own salvation, and that which is only necessary for them.  
In the third and fourth, we have entreated of the ancient doctrine of the holy Supper, comparing it with that of the Romish Mass. And first, as concerning the Sacrifice; it is manifestly showed, that the Church did never either know or acknowledge any more than one only propitiatory Sacrifice: even Christ nailed upon the Cross for our sins, the remembrance whereof is commanded in the holy Supper: for the which also, there are solemn actions of praise and thankfulness performed in the same: That these Masses or Sacrifices, whether they be for the quick or the dead, were not known amongst the ancient writers, no nor yet Purgatory itself, where upon they are founded: No more were the Sacrifices in the honour and invocation of the Saints deceased, as unto whom there was neither Adoration nor Invocation assigned: whose merit also was never employed by the Fathers: either for ransom, or remedy for sins, but that only one of the alone mediator, the Son of God our Lord. And as concerning the Sacrament: that the ancient Church followed therein the institution of the Lord, in the simplicity thereof: administered it unto the faithful people, after the holy service, distributing unto them the bread & wine, assured pledges and seals of the flesh & blood of Christ, which they received at the same instant in a true faith, by the operation of the holy Ghost, unto the nourishing of their souls, and their assurance of resurrection unto eternal life: not imagining notwithstanding for all this, that there was any change in the nature of the signs, but only in their condition and use: And therefore it did not elevate, worship, lock them up, carry them in procession, or call them God, or Lord, etc. as they use to do at this day, and yet there reigned therein both more fervent zeal, and clearer knowledge. That all this on the contrary is very new, brought in not above three days ago, Heri aut Nudiustertius, as the Scripture speaketh, condemned of itself by the only date of their instituting thereof, being in the times of most gross and palpable ignorance, joined with less religiousness and greater store of corruptions, than ever had haunted the Church of Rome before. Let us then take away the propitiatory Sacrifice and Transubstantiation: and what remaineth but the Sacrifice of thanksgiving? The Sacrifice of remembrance, and the Eucharistical sacrifice, which we acknowledge in the holy Supper? As also that strait and near Communion which we have therein by faith in our Lord, that we may be redeemed by his obedience, and live by his righteousness, to be one with him: and by consequent, one with our brethren.  
And thus every thing deducted and rebated: novelty renounced, and antiquity embraced: we renounce and quite disclaim the Mass of the Romish Church, but we most willingly and joyfully receive the Communion of the reformed Church. For that which is more in substance, we may speak it with a good conscience: either it is of the vanity of man, or of the perverseness of the devil. Might it therefore please God, for his holy mercy's sake, to open all our eyes to know his ways, but principally to move our hearts, and to direct our feet to walk therein, and therein to continue and go forward: that so we may escape the penalty of the Lords sentence pronounced with his own mouth: If you were blind (saith he) you should have no sin: He that knoweth his Master's will and doth it not, shall be beaten with many stripes. And to God Almighty, the only author and ordainer both of Sacrifices and Sacraments: To jesus Christ our Lord, our only Sacrificer and Sacrifice, our life and spiritual meat: and to the holy Ghost, the true inspirer of this life, and distributor of this nourishment, be honour, glory and Empire for ever. AMEN.    
FINIS.  

Faults escaped.  
Page. Line. Faults in the Preface Corrections. 1. 14 then they 3. 1 provided that it be although 3. 26 word wood 4. 26 will willeth 4. 34 whatsoever which also 6. 6 through the sight out of the sight 6. 24 not by number, not by succession of Bishops not by succession not by number of Bishops 8. 35 son perdition son of perdition 8. 38 insufficiency sufficiency 9 39 Cyprian Cyrill 30. 3 bolted bolstered 11. 36 they there 12. 25 profoundly plainly or simply 14. 29 that what they have said of such what they would say of such 15. 39 of the Mass of the Mass is to be built? 17. 9 his principles her principles 17. 11 his her 17. 30 fit sit 19 5 we should wound the body of Christ not being subject to pain we should make the body of Christ uncapable of grief of pain 19 10 with less thennothing in a moment 22. 5 familiarly doctrinally 23. 21 typo typho 23. 36 an old man an old woman 24. 11 it serveth not any more either for seed, grain or grass it is not in the seed or but peeping above the ground or in the blade 24. 33 that should have cosiselled you to fly from the plague into your town, from the wolf into your sheepfold, & from fire into your barn that should have told you of a plague in your city, of a wolf in your flock, and of a fire in your barn 
Faults in the text of the book.  Page. Line. Faults. Corrections. 3. 22 changed and altered of righteousness thirsty after righteousness 4. 34 Lord of Escales Lord Scaligers 5. 53 celebtated celebrated 6. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 45 he served they served 7. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 8 breads loaves 9 27 commended unto them commanded them 9.47 (51. l. 5 son sum 10.49. & 11. l. 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 22 not only received not received 11. 22 aswoll as the substance and doctrine, but also grounded in express and plain sort upon the word of God. although the substance and the doctrine was not only received in the Church from the beginning & nativity thereof, but expressly founded on the word of God, 12. 46 is are 13. 44 so much as the Lords prayer any thing but the Lord's prayer 14. 43 mystical divinity mystical divinity, of Dionysius Areopagita 16. 11 written to evaristus written by evaristus 16. 12 to by 19 34 excepted one that unless it were that 21. 22 ad and 21. 23 Trire Trevers 21. 46 there was a place wherein they used to speak of the preaching then was there place for a sermon which was commonly taken out of them 22. 4 Prebats Prelates 22. 24 to certain signs of the cross with certain signs of the cross 25. 11 they should ask counsel at those whom they follow: wherefore if in the sacrifice which is they should ask them, whom they have followed; forasmuch as if in the sacrifice which is 26 2 Minister Priest 26. 54 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27. 16. & 31.36 Damascene Damasus 31. 22 of reading of lesson or the order of reading 31. 24 think not that it is not to the think not that it is to the 31. 48 Homilia tractare, Homilia, tractare, 31. 48 Tractatus Sermo Tractatus, Sermo, 33. 46 (p. 82. l. 37 Sancta victoria Sanclo Victore 34. 46. & 74. l. 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 36. 9 whole lump whole Mass 37. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39 21 prices pieces 42. 33 was this man his shot was made & framed by him 44. 5 in the time from the time 44. 30 unde memores unde & memores 44. 35 per me pro me 44. 36 409 490 44. 50 that Council a Council 47. 41 Caspergillum Aspergillum 49. 16 deriving bringing back 51. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52. 1 in the mean in the mean time 54. 9 of gesture and matter of manners & doctrine 54. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 54. 41 thou son of God thou only son of God 55. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55. 53 archbishopric Popedom 60. 17 as yet the Mass is called as it is yet in the Missal or Mass-book 63. 1 Pastors Priests 63. 2 Priests sacrificing Priests 63. 30 officij, etc. officij comburere, etc. 64. 49 of diverse to diverse 65. 1 Gregory the 3. cometh after & walketh as crookedly as the crab Gregory the 2. Gregory the 3. followeth the ways and treadeth in the steps of Gregory the 2. 65. 23 whereupon may whereupon it may 66. 3 reproving the ways of Pope Gregory the 7 following the steps of Pope Gregory the 7. 67. 55 aswell as the Catholic Romish although Catholic and Romish 69. 10 witness to all witness all 69. 38 as the Moon when she is past the chage deal. 71. 30 by high his by his 74. 28 can it by heart could say it by heart 76. 6 diposed disposed 76. 7 though they might envy me for the same though it be but a trouble unto me 76. 27 Elder Priest 76. 43 vu communicationis ius communicationis 78. 14 there is no mention made of the communion of the body there is no mention made but of the communion of the body 79. 52 applied unto the parties receiving, & not to the parties distributing applied rather unto the parties receiving then unto the parties distributing 80. 11 what is it (saith he) that you have not yet learned of the blood of the lamb, in hearing of it as also in drinking of it: which blood That this is nothing but the blood of the lamb, you have not only now learned it by hearing it so called, but by drinking also: & this very blood 80. 34 see jesus saw jesus 81. 34 where we are when we are 83. 34 480. or 560. ounces 60. or 70. ounces 83. 49 Transubstantiotion Transubstantiation 83. 52 overmeasures' Corollaries 84. 25 in stead of the cutting of the kind in stead of the cup which was the kind taken from them 84. 40 though it may seem to receive but one kind though it be sufficient to receive but one kind 85. 30 some certain years some hundred of years 86. 35 way well may well 87. 32 Doctor of Trances Exstaticall Doctor 88 29 Was there There was 91. 3 that is done that is due or fit to be granted 93. 53 Master or Pastor Chiefe-Pastour 95 8 thirst, tears, incarnation, etc. thirst, tears, etc. 96. 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 96. 40 & that which is more although 96. 40 hath very little authority may very well 98. 8. & 28 Elders Priests 98. 49 accipiant, ne ex ijs accipiant, but with this proviso ne ex ijs, 99 4 of ministery of being a Priest 100 14 & 39 a Minister Priest 100 54 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102. 1 that the infidel can thence play the divine that the infidel or unbeliever can divine or guess what they are doing 102. 20 if he may lawfully be so called if a man may so say 103. 5 for them or him for him 104. 22 defendeth the exercise of religion forbiddeth the exercise of religion 106. 4 at such time as Christians fell to gratify and temporise with Paganism at such time as the Christians came to have the upper hand of the Pagans 106. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106.46. & 107.4 was were 108. 19 have hath 109. 17 & 18 at the lords table and at of the Lords table & of 109. 42 break did break 110. 24 Pastor Priest 114. 21 It is a folly to pray unto images that do not know the gods It is a folly for him to pray to images that knoweth not the gods 118. 12 God Gods 118. 24 or for Nicholas the Patriarch of Constantinople who was more than 700. years after deleautur haec verba 118. 51 Athanasius Epiphani●s 120. 37 in good earnest very faithfully 121. 6 his there 122. 30 concerning wherefore wherefore 126. 2 Zonera Zonaras 126. 14 which had been at the 6. general Council dela 127. 20 guardant to her son gwardian to her son Constantine 127. 24 maintained the abolishing of images maintained the abolishing of images by the word of God 130. 48 I●●as of Orleans I●●as Bishop of Orleans 138. 54 we must honour them we must honour them for themselves 139. 7 What will now become of Thomas his ordering of the controversy betwixt Scotus & Bonaventura etc. where is now the decision of Thomas, Scot, or Bonaventure, & c? 140. 12 do foresee that it is good, that they should have no other but latin inscriptions have yet no other but Latin inscriptions 141. 19 lump lamb 141. 42 Sylva Sylxa 142. 46 would never consent would never consent saith Aluarez 143. 18 in a small chest in a little basket 146. 54 are as as are 147. 32 Latin a Latinist or one that speaketh Latin 147. 39 the Minister Priest 147. 46 Pastor Priest 148. 4 Pastor Priest 148. 21 prayers public prayers 150. 34 ci l. 153. 29 might be saved, might be saved, in any language 159. 39 the Pastors Priests 160. 11 Ministers Priests 161. 19 & 29 Elders Priests 162. 7 Maximilianus Maximianus 162. 40 the Bishops had not any more to do to give orders then the Priest the Bishop had nothing but the collating of Orders more than the Priest 163. 11 Cream de Chrismate 163. 34 apparel of a Minister apparel of a Priestor of a Minister 163. 54 of silk velvet 164. 41 & 42 Elders Priests 165. 11 no prescription no prescription saith the law 167. 11 woman wife 168. 54 judgement against judgement subtlety against subtlety 170. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 173. 37 waist want 174. 43 who had been always married who was never married himself 175. 54 general Council 1. general Council 176. 47 aforesaid foretold 177 12 Synecius Syricius 178. 20 great resistance great resistance in France 178. 31 Elder Priest 183. 5 Bishop Archbishop 183. 10 the whole service of the Church the whole service of the Church throughout Christendom 184. 25 the second time afterward 188. 25 but we hear Salving but let us hear Saluian 191. 29 making the world believe that this Council was held at two several times dissembling this that this Council was. 191. 44 Again the words Again that the words 198. 27 towards a man's neighbour towards a man's neighbour Ecclesiast. 35 199. 29 Whereupon it is said Now if they reply 200. 10 Now we are of judgement now we agree with them in this 201. 37 this is not the true this is the true 202. 11 as accessary and privy to that which went before it as an accessary to that which went before it 206. 9 they should be forced they should be forced according to the law 207. 18 my priesthood consisteth in fishing; in preaching the Gospel my Priesthood consisteth in preaching that is in declaring & setting forth the Gospel 207. 51 of the Gentiles of the Gentiles, & that during the time that they were Gentiles 208. 10 they are of judgement they do agree 211. 26 He could not find any sacrifice but that of prayer grounded upon the doctrine of verity, neither any word tending that way He could not find there but one only prayer founded upon the doctrine of truth; of the Sacrifice not so much as one word 212. 9 it is so far from apparatives it is so far from being apparent 213. 22 as consecrated as holy 213. 36 And of him And of this place 213. 49 and that of the Lords is also an Altar: and so an Altar doth infer a sacrifice and a sacrifice the mass and so by a consequent the table of the Lord is also an altar, now if there be an altar, there must needs be a sacrifice, & if a sacrifice then the Mass 215. 51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 215 54 Evangelists, Prophets Apostles, Evangelists, Prophets 216 49 be better by better 217 27 it should fall out should it fall out 218 23 Sacrifictum cruentum aut incruentum Sacrificij cruenti, aut incruenti 218 7 know it by name know the name thereof 218 46 Sacrament Sacrifice 219 33 & taken for granted and learned 220 8 in the presence of his in the presence of his father 224. 44. & 26. l. 4 Psalm 50. Psalm 49 226 30 And that one For that one 227 48 the penance of sinners the penitency or repentance 228 27 Take eat, and sacrifice, offer unto God take cate, and not sacrifice or offer up unto God 229 45 of Memento of their Memento 230 19 to their pretended sacrifice to the host 232 22 setting before us engendering in us 232 23 monuments thereof motions 132 31 Brutis bruits 232 45 sacrifiees sacrifices 233 14 there is added another heap of more than good measure there followed these Corollaries or additaments 233 50 penance repentance 234 10 by intreary, by entreaty only 234 27 is infinity is finite 234 28 Some say unto them a man may say unto him 234 41 Sacrament Sacrifice 245 3 will you go to inquire of the devils will you go to idols, will you run unto devils 247 14 penance repentance 248 28 regnerating regenerating 248 39 my such torment as is given to them though a man should rack their sayings never so hardly 249 24 who would not admit of the first who would not admit of any but the first 252 20 where either 252 34 and others also of others also 252 35 very watchful and well advised, that the devil do not seduce and deceive us to be friends & wish well to the devil lest he might seduce and deceive us 253 19 for ever nunquam never 253 39 to be watchful and watie of him to be friends and at one with him 255 23 that cannot make their market they cannot help themselves 256 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 258 46 unto every one of every one 259 18 that fire, that did sit that fire, to wit the holy ghost that did sit 259 28 his life for a pray his life for a pray saith the Prophet 261 51 or by which of the old writers do they approve their own, these men are they whom I ask, which make such account of the fathers, which think them all to be on their side. So that it will suffice us only to deny their interpretation by which of the ancient writers will they prove their Purgatory, I mean they which make so great account of the fathers, and think they have them all on their side● If they cannot allege so much as one it will suffice us only to de●ie their interpretation 162 22 the devils say they do not worship the devils, say they, did not worship him 263 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 263 20 or here for hell 264 53 what time must they endure in the burning and flaming fire of this Purgatory what blessedness or happiness is there to be found amidst the burning and flaming fire of this Purgatory 265 9 we are able to say we are able to say with S. Paul 266 32 his sins her sins 268 3 he hath not he that hath not 268 7 shallbe come shall come 269 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 269 49 the law all the law 269 37 is sound there is found there 269 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 274 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 276 34 grudged grieved 280 1 unbaptised before Baptism 280 10 as he gave it that he gave it 280 54 for then for them 281 29 do never fail of their fruit do never fail of their fruit at what time so ever they be made 281 33 the Minister the Minister or high Priest or Bishop 283 10 prayers which are made for the good, are thakesgivings for the wicked prayers which are made for the good are thanksgivings; for the wicked 282 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 282 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 287 15 to which he reserved the number of feasts to (where he goeth a bout to restrain the number of feasts) to 289 24 even against their wills to the devotions of their order after them with emulation unto the devotion of their order 293 51 unity of the ancient Church custom of the 295 28 becoming a humble ●uter for the sense & feeling of his sin and misery suing unto thee as often as he shall feel or find within himself the sense of any eui● or grief whatsoever 296 27 towards to his people towards his people 299 37 or us to us 300 48 ●enio vivo 300 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 301 33 Bishop Archbishop 301 48 found it founded it 303 41 many nations all nations 308 14 for similitie sake for Civilities sake or in a civil manner 311 30 it is meet is it meet 312 1 to have friends in the Court to have friends in the Court when a ma hath any suit unto the king 314 11 because the word dwelleth in him because the word of God dwelleth in him 315 40 Gorgia Gorgonia 316 26 at Angelo's nominare atque A●gelos nominare 316 44 colebant colunt 318 48 is not to be denied is not to deny 319 23 we do not adore or worship them we do not adore or worship them, only we honour them 321 23 to hot and distempered choler (a man for that cause certainly unworthy to be admitted into any disputation concerning religion) to hot & distempered cholle● (which is unworthy to have any place in disputation of Religion 322 1 but both 325 18 praying always praying also 327 18 named Madaurensis named Maximus Madaurersis 327 37 neither they neither this 329 39 supporting of the same supporting of the contrary opinion 330 6 judicant indicant 331 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 336 19 length greatness 341 11 by the light in the light 341 28 And Cassander In Cassander 341 44 no not for himself but for himself 342.47. 346.49 By a man By one man 344 11 repaireth his work he repaireth his work 348 25 in as much as it is not so much a fire, which being blown up, breedeth to such a disease, as it is not able to cure us of again, as a heap of dead ashes in as much as it is not a fire which needeth only kindling, or a disease that wanteth only remedy: but it is indeed as a heap of dead ashes; 349 43 thee hereunto thereunto 350 40 But it is not, it may be so bad as men report it to be But it is not (it may be) so bad as men report it to be 351 2 a malice malice 354 23 any righteousness in us any petty kind of righteousness in us 356 34 the the gift the gift 360 49 name the work it giveth the denomination unto this work 362 20 But will But well, 366 4 but for the love of himself: Nay, to lose but for the love of him & ourselves: nay, to lose 367 1 of his works; To the of his works, the Greek text readeth it plainly according to his works; To the 367 52 let not a man let no man 368 2 this is that which the Council of Orange doth hold upon this question This is that which the Council of Orange saith, which was held about this question 369 38 sparingly circumspectly & wisely 370 10 Grant unto us to be Grant unto us to merit to be 370 52 he retributeth them He retributeth then 372 5 Not works Not by works 372 21 but a word of the pride But in a word of the pride 372 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 374 41 Essees Esseans Jews 375 33 meanly learned reasonably well learned 376 26 I find not myself greatly guilty I find not myself guilty 376 33.34 his her 377 2 As faith As for faith in Christ 380 36 there shall not remain any more straightness, or anguish through my misery for me It shall be never a whit the straicter for me 381 1 Honorius of Auston Honorius Augustium mentis 382 38 reproving the ways treading in the same steps 384 36 will be ours willeth to be ours 385 38 Thomas Sage Thomas say 385 53 is infinite, and could not is infinite, and therefore cannot be satisfied, but by an infinite punishment, which could not 386 8 saith saith 388 16 Des condigno de condigno 388 19 That in things , that in things 390 6 hmuour humour 391 11 of the son the son 397 36 and was to come which was to come 397 36 and in their large & wide reach, rather than in any their greatness and in extension rather than in intention 400 30 That which is brought in as said by S. Gregory may we also say together with him Which thing caused S. Gregory to say; & us with him 401 1 Minister Priest 401 34 in it in him 407 1 the brethren our brethren 409 17 transubstantiatur transubstantietur 411 17 whereas on the contrary, it should prove, etc. Notwithstanding all this, is it not clear, that if their opinion take place, that unbelievers & hypocrites do receive the body of Christ, that Christ must needs reign in them corporally? That such as are dead, etc. 412 45 in Baptising in Baptism 412 47 changing of the water changing into water 414 2 denying the truth abating somewhat from the truth 414 18 For the son of God properly doth quicken us in that he is eternal, but in that he hath made himself mortal For the son of God to speak properly, doth not quicken us, in that, etc. 415 23 did not a little ground themselves might very well have grounded themselves 416 20 always with us always with us present 416 32 whereas now he is in heaven, he ceaseth not to fill the earth with his power whereas now he is in heaven in body, he ceaseth not, etc. 417 4 not any more to divide & separate with Nestorius, but with Eutyches to confounded and couple together the two natures not any more to divide & separate with Eutyches, but with Nestorius to confounded etc. 417 29 if it were within the reach of quantity if it were made quantity 418 7 the doors made the doors made fast 419 23 this should be an unableness, and want of power this should be an impotency and not an omnipotency 422 10 so began they less & less to admit so would they not any longer admit 422 47 the hearing they hearing 423 41 if you eat not, etc. if you eat not, etc. If thou take this according to the letter, this letter will kill thee, etc. But 424 37. & 42 counterfeits and resemblances symbols and signs 426 1 receiving the vocation of God receiving the vocation power or invocation of God 428 23 uniting of the sign & thing uniting of the sign with the thing 428 28 the heavenvly with the earthly heavenly bread with the earthly 429 28 Ministers Priests 431 6 So saith he If saith he 431 8 cibum Domini cibum Dominicum 431 30 faithful only faithful only; & not to the Sacramental eating, which is common betwixt them & infidels. And this, etc. 433 2 as mere bread as mere bread or as bare wine 433 19 power of his divinity power by his divinity 434 45 that he prayed if he had prayed 437 20 after the same manner that Christ is given unto us after the same manner that Christ giveth them unto us 439 50 Thou canst not look for him any more at hand, for he is in heaven, look for him by faith Thou canst not touch or reach him any more with thy hand, touch him or reach him unto thee by the hand of faith 440 19 That the virgin is not unhappy That the virgin is not happy 442 1 partakers of the nature of partakers of the human nature of 443 23 for the rest will carry the question away for the rest is of no great consequence 443 26 thou takest the bread of the Lord thou takest the bread the Lord 443 39 others Caesarius, and the later writers, some one, some another others Caesarius a later writer then either of them both 443 42 This sacrifice must be indeed by faith This sacrifice must be esteemed and measured by faith 444 39 The fathers of the old Testament knew it not how that they that should receive the invisible bread, should also spiritually eat the flesh of Christ, etc. the fathers of the old Testament knew it not; and that those which received the visible bread should spiritually eat the flesh of our Lord, etc. 446 1 With whom all this doth well agree, how soever it doth no whit agree with the power and efficacy of the, etc. How doth all this agree or rather not disagree with the power and efficacy, etc. 446 27 that there is any earthly thing that here is, etc. 448 16 Chap. uj Chap. seven 453 39 That all do take in order Let all in order take 455 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455 40 S. Augustin upon Beda S. Aug. as we read in Bede 456 51 if any man eat my flesh if any man eat not my, etc. 457 2 Ministers should have the Eucharist consecrated Priests, etc. 457 20 these blasphemous questions not as they are barbares these no less blasphemous than barbarous questions 457 22 so soon as the kind is strooken upon with the tooth so soon as the kind or pieces of bread is touched of the teeth or received into the mouth 458 41 in the vulgar tongue in the vulgar and known tongue understood of the people 462 21 whether it be the thing or else the Sacrament of the thing whether it be in the the thing or else in the, etc. 466 13 Gratian & Lombard Friars Gratian & Lombard brothers 470 3 in the year 8215 in the year 1215 470 20 by Dozeus by dozeins 474 19 john Duns saith Scotus john Duns called Scotus 474 50 that there cannot but a difficulty then there followeth but one difficulty 475 18 in the Canon of Lateran in the Council of Lateran 476 37 lapis hic honorabilis lapis hic venerabilis 477 3 shroud corporal 477 23 country of Luke country of Liege 478 7 twelve lusty cutters or ruffians walking before twelve Sergeants, or Bedels', or fellows with tip staves as it were walking before, 478 43 that the institution that the consecration 479 49 yea amongst themselves at the least amongst etc. 480 34 and that he is corporally and that he is not corporally 480 42 mutual byace usual byace 
Marginal faults in the Preface.  Page. Faults. Corrections. 3 Orig. in jer. Orig. Hom. 1. in jerem. 4 Chrys. in 5. Mat. in S. Mat. 4 Hom. 33. 13 6 Cypr. de simple. Pontif. Cypr. de simplic. Praelat. 7 Amb. l. 1. de poenit. c. 9 c. 6 9 In Acta Hom. 32 33 11 Es. c. 1 c. 2 
Marginal faults in the text of the book.  Page. Faults. Corrections. 4 Mark. 24 14 6 Acts. 23 13 13 Distich. Dist. 17 Christians jews 20 Ephes. 18.19 Ephes. 22 Walafr. 22 2 25 Serm. Serm. 6 26 e. vasa c. vasa 33 De temp. De temp. 237 34 Amb. l. 5. ep. 8 l. 5. ep. 33 35 Iren. l. 34 c. 32 39 Ambiguity l. 4. & 6 l. 4. c. 5. & 6 42 Catech. Catech. 5 42 Retr. l. 22 l. 2. c. 2 42 Aug. ep. 50 ep. 59 42 Aug. l. 20 Aug. l. 20. contra Faustum 79 Polyd. c. 21 c. 11 49 c. sui, etc. c. fui. etc. 49 Cyrill. 6 l. 6 50 art. 42 4 59 Greg. 71 17 63 Gen. 22. fol. 44 21. fol. 94 67 Greg. 3 33 70 gestu gestis 70 l. 7. c. 90 l. 7. c. 94 70 161 167 74 gerer gener 77 Amb. l. 2 l. 1 79 D. Can. 2 D. 2. Can. 2 81 Ser. 5 9 82 se Epis. vocal. Cenom. Euesque 85 l. 4. c. 51 c. 61 62 q. 12 q. 2 87 c. 23 c. 35 94 Is. 58.43 58.4 95 11.12.13 11.12.23 95 Act. 2.24 Act. 2.20 98 Q. con. Q. 7. con. 99 Apoc. Apoc. 2 103 13 13. 18 104 c. 42 c. 2 106 c. 49 26 109 11. 1. & 18 11. &. 8 110 1.10 T. 10 115 Ps. 65 95 115 c. 1 c. 2 122 l. 20 l. 10 126 1.14 T. 14 135 8 28 145 8.8 8.3 145 suck Luke 149 Marmiculus Marm. Siculus 150 c. 10 c. 20 154 & q & 9 155 ep. ad ep. 1. ad 157 Anomantas Anomanitas 161 1. Cor. 83 11 161 8 18 161 l. 4. l. 5. 162 D. 12 D 21 163 Strabo Strab. c. 25 169 d. l l. 1 170 vir utr. 183 c. 146 c. 46 183 1.2 T. 2 184 Greg. 7 Greg. 3 185 Titanum Trianum 202 c. 146 c. 13 203 Veg. Verg. 207 c. de c. 22. de 209 Ps. 109 Ps. 95 213 Act. 1 2 222 At. 4 Orat. 4 225 c. 41 c. 1 225 l. 10 l. 1.10 232 Part. 13 3 233 c 4 c. 2. & 4 233 l. 1. c 2 l. 2. c. 2 238 c. 49 c. 47 258 Ps. 118 Pf. 118. conc. 20 258 Ephes. 4 Epes. 5 263 3. p. q. 62 3. p. 52 263 de cor & great. c. 12 266 l. 4. c. l. 4. c. ● 267 l. sent. l. 4. sent. 267 tract. tract. 1 267 resp q. 10 resp. q. 60 268 c. 2, 8 c 28 270 in Hierem. in Hirerem. Hom. 13 272 l. c. 10.25 l. 10. c. 25 272 de fide operibus de fide & operibus 273 Pag 3.8 pag. 38. 281 Hom. 22 Hom. 21 282 l. c. 9 l. 1 c. 9 284 Ps. 8.10 Es. 8.19 285 de anima. c. 5.7 c. 57 289 Dominic. Dominic. à Soto in 4 Sent. d. 19 q. 3. art. 2. 301 Apoc. 1.8 Apoc, ●. 8 305 de cura pro mortuis gerenda de cura etc. c. 13 317 Haec. resp. haeres. 318 Hom. in Mat. hom. 1. in Mat. 323 Ps. 95 Ps. 96 326 Paralip. Paralip. 32 327 de vera relig. De vera relig. c. 55 330 c. 27. c. 28 333 Ps. 91 in Psal. 91 341 Ps. 19 49 342 Conc. Arans. Conc. Arans. 2 342 Gen. 6.5 8.64 342 Rom. 6.8 Rom. 8.6 347 Serm. 7● 78 348 Col. 2.23. Col. 2.13 349 Luk. 12.24 12 48 351 In john. 4. tract. 41  
FINIS.