An answer to a challenge madeAn ansvver to a challenge made
An answer to a challenge made by a Jesuit in Ireland Wherein the judgement of antiquity in the points questioned is truly delivered, and the novelty of the now romish doctrine plainly discovered. By James Usher Bishop of Meath.An ansvver to a challenge made by a Iesuite in Ireland Wherein the iudgement of antiquity in the points questioned is truely delivered, and the noveltie of the now romish doctrine plainly discovered. By Iames Vssher Bishop of Meath.
James Ussher 1581–1656Dublin: printed by the Society of Stationers and Eliot's Court Press, 1624Dublin: printed by the Societie of Stationers and Eliot's Court Press, 1624
[24], 527, [9] p. · 153k words · STC 24542 · ESTC S118933
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
These dotages of Amalarius, did not only give occasion to that question propounded by Heribaldus to Rabanus, whereof we have spoken kheretofore; but also to that other of far greater consequence: Whether that which was externally delivered & received in the sacrament, were the very same body which was borne of the Virgin Mary, & suffered upon the Cr•sse, & rose again from the Grave. Paschasius Radbertus (a Deacon of those times, but somewhat of a better and more modest temper then the Greek Deacon showed himself to be of) held that it was the ve•ie same; and to that purpose wrote his book to Placidus, of the Body & Blood of our Lord: wherein (saith a Jesuit) lhe was the first that did so explicate the true sense of the Catholic Church, (his own Roman he meaneth) that he opened the way to those many others, who wrote afterwards of the same argument. Rabanus on the other side, in a writing directed to Abbot Egilo, maintained the contrary doctrine: as hath before been noted. Then one Frudegardus, reading the third book of S. Augustin de doctrinâ Christianâ, and finding there, that the eating of the flesh and drinking of the blood of Christ was a figurative manner of speech, began somewhat to doubt of the truth of that which formerly he had read in that foresaid Treatise of Paschasius: which moved Paschasius to ⟨p. 75⟩write again of the same argument, as of a question wherein he confesseth mmany were then doubtful. But neither by his first nor by his second writing was he able to take these doubts out of mens minds: and therefore Carolus Calvus the Emperor, being desirous to compose these differences, and to have unity settled among his subjects, required Ratrannus (a learned man of that time, who lived in the Monastery of Corbey, whereof Paschasius was Abbot) to deliver his judgement touching these points. nWhether the body and blood of Christ which in the Church is received by the mouth of the faithful, be celebrated in a mystery or in the truth; and whether it be the same body, which was born of Mary, which did suffer, was dead and buried, & which rising again and ascending into heaven sitteth at the right hand of the Father? Whereunto he returneth this answer: that
for the substance of the creatures, that which they were before consecration, the same are they also afterward;
These dotages of Amalarius, did not only give occasion to that question propounded by Heribaldus to Rabanus, wherof we have spoken kheretofore; but also to that other of far greater consequence: Whether that which was externally delivered & received in the sacrament, were the verie same body which was borne of the Virgin Mary, & suffered upon the Cr•sse, & rose again from the Grave. Paschasius Radbertus (a Deacon of those times, but somewhat of a better and more modest temper then the Greek Deacon shewed himselfe to be of) held that it was the ve•ie same; and to that purpose wrote his book to Placidus, of the Body & Blood of our Lord: wherein (saith a Iesuite) lhe was the first that did so explicate the true sense of the Càtholick Church, (his owne Romane he meaneth) that he opened the way to those manie others, who wrote afterwards of the same argument. Rabanus on the other side, in a writing directed to Abbot Egilo, maintayned the contrarie doctrine: as hath before beene noted. Then one Frudegardus, reading the third book of S. Augustin de doctrinâ Christianâ, and finding there, that the eating of the flesh and drinking of the blood of Christ was a figurative maner of speech, began somewhat to doubt of the truth of that which formerly he had read in that foresaid Treatise of Paschasius: which moved Paschasius to ⟨p. 75⟩write againe of the same argument, as of a question wherein he confesseth mmany were then doubtfull. But neither by his first nor by his second writing was hee able to take these doubts out of mens mindes: and therefore Carolus Calvus the Emperour, being desirous to compose these differences, and to have unitie setled among his subjects, required Ratrannus (a learned man of that time, who lived in the Monasterie of Corbey, whereof Paschasius was Abbat) to deliver his judgement touching these points. nWhether the body and blood of Christ which in the Church is received by the mouth of the faithfull, be celebrated in a mysterie or in the truth; and whether it be the same body, which was born of Mary, which did suffer, was dead and buried, & which rising againe and ascending into heaven sitteth at the right hand of the Father? Whereunto he returneth this answer: that othe bread and the wine are the body and blood of Christ figuratively; that pfor the substance of the creatures, that which they were before consecration, the same are they also afterward;
kSupr. pag. 16.
lGenuinū Ecclesiae Catholicae sensum ita primus explicuit, ut viam caeteris aperuerit, qui de eodē argumento multi postea scripsere. Jac. Sirmond. in vitâ Radberti.Genuinū Ecclesiae Catholicae sensum ita primus explicuit, ut viam caeteris aperuerit, qui de eodē argumento multi postea scripsere. Iac. Sirmond. in vitâ Radberti.
mQuaeris enim de re ex quâ multi dubitant and again. Quamvis multi ex hoc dubitent, quomodo ille integer manet, & hoc corpus Christi & sanguis •sse possit. Paschas. epist. ad Frudegard.Quaeris enim de re ex quâ multi dubitant and againe. Quamvis multi ex hoc dubitent, quomodo ille integer manet, & hoc corpus Christi & sanguis •sse possit. Paschas. epist. ad Frudegard.
nQuod in Ecclesiâ ore fidelium sumitur corpus & sanguis Christi, quaerit vestrae magnitudinis excellentia, in mysterio fiat, an in veritate, &c. & utrùm ipsum corpus sit, quod de Mariâ natum est, & passum, mortuum & sepultum, quodque resurgens & coelos ascendens, ad dextram Patris consideat? Ratrann. sive Bertram. in lib. de corp. & sangu. Dom. edit. Colon. an. 1551. pag. 180.Quod in Ecclesiâ ore fidelium sumitur corpus & sanguis Christi, quaerit vestrae magnitudinis excellentia, in mysterio fiat, an in veritate, &c. & utrùm ipsum corpus sit, quod de Mariâ natum est, & passum, mortuum & sepultum, quodque resurgens & coelos ascendens, ad dextram Patris consideat? Ratrann. sive Bertram. in lib. de corp. & sangu. Dom. edit. Colon. ann. 1551. pag. 180.
oPanis ille vinumque, figuraté Christi corpus & sanguis existit. Ibid. pag. 183.
pNam secundùm creaturarum substantiam quod fuerunt ante consecrationem, hoc & posteà consistunt. Ib. pag. 105.
that qthey are called the Lords body and the Lords blood, because they take the name of that thing, of which they are a sacrament; & that rthere is a great difference betwixt the mystery of the blood and body of Christ, which is taken now by the faithful in the Church, and that which was borne of the Virgin Mary, which suffered, which was buried, which rose again, which sitteth at the right hand of the Father. All which he ⟨p. 76⟩proveth at large, both sby testimonies of the holy Scriptures, and by the sayings of the ancient Fathers. Whereupon Turrian the Jesuit is driven for pure need, to shift off the matter with this silly interrogation. tTo cite Bertram (so Ratrannus is more usually named) what is it else, but to say, that the heresy of Calvin is not new? As if these things were alleged by us for any other end, then to show, that this way which they call heresy is not new, but hath been trodden in long since, by such as in their times were accounted good and Catholic teachers in the Church. That since they have been esteemed otherwise, is an argument of the alteration of the times, and of the conversion of the state of things: which is the matter that now we are inquiring of, and which our Adversaries (in an evil hour to them) do so earnestly press us to discover.
that qthey are called the Lords bodie and the Lords blood, because they take the name of that thing, of which they are a sacrament; & that rthere is a great difference betwixt the mysterie of the blood and body of Christ, which is taken now by the faithfull in the Church, and that which was borne of the Virgin Mary, which suffered, which was buried, which rose again, which sitteth at the right hand of the Father. All which hee ⟨p. 76⟩proveth at large, both sby testimonies of the holy Scriptures, and by the sayings of the ancient Fathers. Wherupon Turrian the Iesuite is driven for pure need, to shift off the matter with this silly interrogation. tTo cite Bertram (so Ratrannus is more usually named) what is it else, but to say, that the heresie of Calvin is not new? As if these things were alledged by us for anie other end, then to shew, that this way which they call heresie is not new, but hath been troden in long since, by such as in their times were accounted good and Catholick teachers in the Church. That since they have been esteemed otherwise, is an argument of the alteration of the times, and of the conversion of the state of things: which is the matter that now we are inquiring of, and which our Adversaries (in an evill houre to them) doe so earnestly presse us to discover.
qDominicum corpus & sanguis Dominicus appellantur; quoniam ejus sumunt appellationem, cujus existunt sacramentum. Ibid. pag. 200.
rVidemus itaque multâ differentiâ separari mysterium sanguinis & corporis Christi, quod nunc á fide•ibus sumitur in Ecclesiâ, & illud quod natū est de Mariâ virgine, quod passum, quod sepultum, quod resurrexit, quod coelos ascendit, quod ad dextram Patris sedet. Ibid. pag. 222.Videmus itaque multâ differentiâ separari mysterium sanguinis & corporis Christi, quod nunc á fide•ibus sumitur in Ecclesiâ, & illud quod natū est de Mariâ virgine, quod passum, quod sepultum, quod resurrexit, quod coelos ascendit, quod ad dextram Patris sedet. Ibid. pag. 222.
sAnimadvertat (clarissime Princeps) sapientia vestra, quòd positis sanctarū Scripturarum testimoniis, & sanctorum Patrū dictis evidentissimé monstratum est; quòd panis qui corpus Christi, & calix qui sanguis Christi appellatur, figura sit, quia mysterium: & quòd non parva differentia sit inter corpus quod per mysterium existit, & corpus quod passum est, & sepultum, & resurrexit. Ibid. pag. 228.Animadvertat (clarissime Princeps) sapientia vestra, quòd positis sanctarū Scripturarum testimoniis, & sanctorum Patrū dictis evidentissimé monstratum est; quòd panis qui corpus Christi, & calix qui sanguis Christi appellatur, figura sit, quia mysterium: & quòd non parva differentia sit inter corpus quod per mysterium existit, & corpus quod passum est, & sepultum, & resurrexit. Ibid. pag. 228.
tCaeterùm, Bertramum ci•are, quid aliud est, quàm dicere, haeresim Calvini non esse novam? Fr. Turrian. de Eucharist. contra Volanum, lib. 1. cap. 22.
The Emperor Charles, unto whom this answer of Ratrannus was directed, had then in his Court a famous country-man of ours, called Johannes Scotus: who wrote a book of the same argument, and to the same effect that the other had done. This man for his extraordinary learning, was in England (where he lived in great account with King Alfred) surnamed John the wise: and had very lately a room in the uMartyrology of the Church of Rome, though now he be ejected thence. We find him indeed censured by the Church of Lyons and others in that time, for certain opinions which he delivered touching Gods foreknowledge and predestination before the beginning of the world, Mans freewill and the concurrence thereof with Grace in this present world, and the manner of the punishment of reprobate Men & Angels in the world to come: but we find not any where, that his book of the Sacrament ⟨p. 77⟩was condemned, before the days of x Lanfranc; who was the first that leavened that Church of England afterward with this corrupt doctrine of the carnal presence. Till then, this question of the real presence continued still in debate: and it was as free for any man to follow the doctrine of Ratrannus or Johannes Scotus therein, as that of Paschasius Radbertus, which since the time of Satan's loosing, obtained the upper hand. Men have often searched, and do yet often search, how bread that is gathered of corn; and through fires heat baked, may be turned to Christs body; or how wine that is pressed out of many grapes is turned, through one blessing, to the Lords blood: saith yAelfric Abbot of Malmesbury, in his Saxon Homily, written about 650. years ago. His resolution is not only the same with that of Ratrannus, but also in many places directly translated out of him: as may appear by these passages following, compared with his Latin laid down in the margin.
The Emperour Charles, unto whom this answer of Ratrannus was directed, had then in his Court a famous countrey-man of ours, called Iohannes Scotus: who wrote a booke of the same argument, and to the same effect that the other had done. This man for his extraordinarie learning, was in England (where hee lived in great account with King Alfred) surnamed Iohn the wise: and had verie lately a roome in the uMartyrologe of the Church of Rome, though now he be ejected thence. Wee finde him indeed censured by the Church of Lyons and others in that time, for certaine opinions which he delivered touching Gods foreknowledge and predestination before the beginning of the world, Mans freewill and the concurrence thereof with Grace in this present world, and the maner of the punishment of reprobate Men & Angels in the world to come: but we finde not anie where, that his book of the Sacrament ⟨p. 77⟩was condemned, before the dayes of x Lanfranc; who was the first that leavened that Church of England afterward with this corrupt doctrine of the carnall presence. Till then, this question of the reall presence continued still in debate: and it was as free for anie man to follow the doctrine of Ratrannus or Iohannes Scotus therein, as that of Paschasius Radbertus, which since the time of Satans loosing, obtayned the upper hand. Men have often searched, and doe yet often search, how bread that is gathered of corne; and through fires heate baked, may be turned to Christs bodie; or how wine that is pressed out of manie grapes is turned, through one blessing, to the Lords blood: saith yAelfrick Abbat of Malmesburie, in his Saxon Homily, written about 650. yeares agoe. His resolution is not onely the same with that of Ratrannus, but also in manie places directly translated out of him: as may appeare by these passages following, compared with his Latin layd downe in the margent.
uMartyrolog. Rom. IV. ID. Novemb. edit. An•uerp. an. 15•6.Martyrolog. Rom. IV. ID. Novemb. edit. An•uerp. ann. 15•6.
yHomilia Paschalis, Anglo-Saxonicé impressa Londini, per Jo. Daium: & MS. in publicâ Cantabrigiensis Academiae Bibliothecâ.Homilia Paschalis, Anglo-Saxonicé impressa Londini, per Io. Daium: & MS. in publicâ Cantabrigiensis Academiae Bibliothecâ.
zThe bread and the wine which by the Priests ministry is hallowed, show one thing without to mens senses, and another thing they call within to believing minds. Without they be seen bread & wine both in figure and in taste: and they be truly after their hallowing Christs body and his blood by spiritual mystery. aSo the holy font water ⟨p. 78⟩that is called the well-spring of life, is like in shape to other waters, and is subject to corruption: but the holy Ghosts might cometh to the corruptible water through the Priests blessing; and it may after wash the body and soul from all sin, by spiritual virtue. Behold now we see two things in this one creature: in true nature that water is corruptible moisture, and in spiritual mystery hath healing virtue. So also if we behold that holy housel after bodily sense, then see we that it is a creature corruptible and mutable. If we acknowledge therein spiritual virtue, then understand we that life is therein, and that it giveth immortality to them that eat it with belief. bMuch is betwixt the body Christ suffered in, and the body that is hallowed to housel. cThe body truly that Christ suffered in, was borne of the flesh of Mary, with blood and with bone, with skin and with sinews, in humane limbs, with a reasonable soul living: and his spiritual body, which we call the housel, is gathered of many corns, without blood and bone, without lim, without soul; and therefore nothing is to be understood therein bodily, but spiritually. Whatsoever is in that housel, which giveth substance of life, that is spiritual virtue, and invisible doing. dCertainly Christs body which suffered death and rose from death, shall never dye henceforth, but is eternal and unpassible. That housel is temporal, not eternal, corruptible & dealed into sundry parts, chewed between teeth and sent into the belly. ⟨p. 79⟩eThis mystery is a pledge and a figure: Christs body is truth it self. This pledge we do keep mystically, until that we be come to the truth it self; and then is this pledge ended. Christ hallowed bread and wine to housel before his suffering, and said: This is my body & my blood. fYet he had not then suffered: but so notwithstanding he turned through invisible virtue, the bread to his own body, and that wine to his blood:
zThe bread and the wine which by the Priests ministery is hallowed, shew one thing without to mens senses, and another thing they call within to beleeving mindes. Without they be seene bread & wine both in figure and in taste: and they be truely after their hallowing Christs body and his blood by spirituall mysterie. aSo the holy font water ⟨p. 78⟩that is called the well-spring of life, is like in shape to other waters, and is subject to corruption: but the holy Ghosts might commeth to the corruptible water through the Priests blessing; and it may after wash the body and soule from all sinne, by spirituall vertue. Behold now we see two things in this one creature: in true nature that water is corruptible moisture, and in spirituall mysterie hath healing vertue. So also if we behold that holy housel after bodily sense, then see wee that it is a creature corruptible and mutable. If we acknowledge therein spirituall vertue, then understand we that life is therein, and that it giveth immortalitie to them that eate it with beleefe. bMuch is betwixt the bodie Christ suffered in, and the body that is hallowed to housel. cThe body truely that Christ suffered in, was borne of the flesh of Mary, with blood and with bone, with skin and with sinewes, in humane limbs, with a reasonable soule living: and his spirituall body, which we call the housel, is gathered of many cornes, without blood and bone, without lim, without soule; and therefore nothing is to be understood therein bodily, but spiri•ually. Whatsoever is in that housel, which giveth substance of life, that is spirituall vertue, and invisible doing. dCertainly Christs body which suffered death and rose from death, shall never dye henceforth, but is eternall and unpassible. That housel is temporall, not eternall, corruptible & dealed into sundry parts, chewed betweene teeth and sent into the belly. ⟨p. 79⟩eThis mysterie is a pledge and a figure: Christs bodie is truth it selfe. This pledge wee doe keepe mystically, untill that we be come to the truth it selfe; and then is this pledge ended. Christ hallowed bread and wine to housel before his suffering, and said: This is my body & my blood.
zIlle panis qui per Sacerdotis ministeriū Christi corpus efficitur, aliud exteriùs humanis sensibus ostendit, & aliud interiùs fidelium mentibus clamat. Exteriùs quidē panis, quod antè fuerat, forma praetenditur, colour ostenditur, sapor accipitur: ast interiùs Christi corpus ostenditur. Ratrann. sive Bertram. de corp. & sangu. Dom. pag. 182.Ille panis qui per Sacerdotis ministeriū Christi corpus efficitur, aliud exteriùs humanis sensibus ostendit, & aliud interiùs fidelium mentibus clamat. Exteriùs quidē panis, quod antè fuerat, forma praetenditur, color ostenditur, sapor accipitur: ast interiùs Christi corpus ostenditur. Ratrann. sive Bertram. de corp. & sangu. Dom. pag. 182.
aConsideremus fontem sacri baptismatis, qui fons vitae non immerito nuncupatur. &c. In eo si consideretur solummodo quod corporeus aspicit sensus, elementum fluidum conspicitur, corruptioni subjectum, nec nisi corpora lavandi potentiam obtinere. Sed accessit sancti Spiritus per Sacerdotis consecrationem virtus; & efficax facta est non solùm corpora verumetiam animas diluere, & spirituals sordes spiritually potentiâ dimovere. Eccè in uno eodemque elemento, duo videmus inesse sibi resistentia. &c. Igitur in proprietate humour corruptibilis, in mysterio veró virtus sanabilis. Sic itaque Christi corpus & sanguis superficie tenus considerata, creatura est, mutabilitati corruptelaeque subjecta: si mysterii veró perpendis virtutem, vita est, participantibus se tribuens immortalitatem Ibid. pag. 187 188.Consideremus fontem sacri baptismatis, qui fons vitae non immerito nuncupatur. &c. In eo si consideretur solummodo quod corporeus aspicit sensus, elementum fluidum conspicitur, corruptioni subjectum, nec nisi corpora lavandi potentiam obtinere. Sed accessit sancti Spiritus per Sacerdotis consecrationem virtus; & efficax facta est non solùm corpora verumetiam animas diluere, & spirituales sordes spirituali potentiâ dimovere. Eccè in uno eodemque elemento, duo videmus inesse sibi resistentia. &c. Igitur in proprietate humor corruptibilis, in mysterio veró virtus sanabilis. Sic itaque Christi corpus & sanguis superficie tenus considerata, creatura est, mutabilitati corruptelaeque subjecta: si mysterii veró perpendis virtutem, vita est, participantibus se tribuens immortalitatem Ibid. pag. 187 188.
bMultâ differentiâ separantur, corpus in quo passus est Christus, et hoc corpus quod in mysterio passionis Christi qu•tidiè à fid•libus celebratur •bid. pag. 212. & 22•.
as he before did in the wilderness, before that he was borne to men, when he turned that heavenly meat to his flesh, and the flowing water from that stone to his own blood. gMoses and Aaron, and many other of that people which pleased God, did eat that heavenly bread, and they died not the everlasting death, though they dyed the common. They saw that the heavenly meat was visible and corruptible: and they spiritually understood by that visible thing, and spiritually received it.
as he before did in the wildernesse, before that he was borne to men, when he turned that heavenly meate to his flesh, and the flowing water from that stone to his owne blood. gMoses and Aaron, and manie other of that people which pleased God, did eate that heavenly bread, and they died not the everlasting death, though they dyed the common. They saw that the heavenly meate was visible and corruptible: and they spiritually understood by that visible thing, and spiritually received it.
gManducavit & Moses manna, manducavit & Aaron, manducavit & Phinees, manducaverunt ibi multi qui Deo placuerunt; & mortui non sunt. Quare? Quia visibilem cibum spiritualiter intellexerunt, spiritualiter esurierunt, spiritualiter gustaverunt, ut spiritualiter satiarentur. Ibid. pag. 217. ex August. in Evang. Johan. tractat. 26.Manducavit & Moses manna, manducavit & Aaron, manducavit & Phinees, manducaverunt ibi multi qui Deo placuerunt; & mortui non sunt. Quare? Quia visibilem cibum spiritualiter intellexerunt, spiritualiter esurierunt, spiritualiter gustaverunt, ut spiritualiter satiarentur. Ibid. pag. 217. ex August. in Evang. Iohan. tractat. 26.
This Homily was appointed publicly to be read to the people in England, on Easter day, before they did receive the communion. The like matter also was delivered to the Clergy by the Bishops at their Synods; out of two other writings of the same hAelfric: in the one whereof, directed to Wulfsine Bishop of Shyrburne, we read thus. That housel is Christs body, not bodily but spiritually. Not the body which he suffered in, but the body of which he spake, when he blessed bread and wine to housel the night before his suffering; and said by the blessed bread, This is my body: and again by the holy wine, This is my blood which is shed for many in forgiveness of ⟨p. 80⟩sins. In the other, written to Wulfstane Archbishop of York, thus. The Lord which hallowed housel before his suffering, and saith that the bread was his own body, and that the wine was truly his blood; halloweth daily by the hands of the Priest, bread to his body and wine to his blood in spiritual mystery, as we read in books. And yet notwithstanding that lively bread is not bodily so, nor the self same body that Christ suffered in: nor that holy wine is the Saviours blood which was shed for us, in bodily thing, but in spiritual understanding. Both be truly, that bread his body, and that wine also his blood, as was the heavenly bread, which we call Manna, that fed forty years Gods people; and the clear water, which did then run from the stone in the wilderness, was truly his blood: as Paul wrote in one of his Epistles.
This Homily was appointed publikely to be read to the people in England, on Easter day, before they did receive the communion. The like matter also was delivered to the Clergie by the Bishops at their Synods; out of two other writings of the same hAelfrick: in the one wherof, directed to Wulfsine Bishop of Shyrburne, we reade thus. That housel is Christs bodie, not bodily but spiritually. Not the body which he suffered in, but the bodie of which he spake, when he blessed bread and wine to housel the night before his suffering; and said by the blessed bread, This is my body: and againe by the holy wine, This is my blood which is shed for many in forgivenesse of ⟨p. 80⟩sinnes. In the other, written to Wulfstane Archbishop of Yorke, thus. The Lord which hallowed housel before his suffering, and saith that the bread was his owne bodie, and that the wine vvas truely his blood; halloweth daily by the hands of the Priest, bread to his body and wine to his blood in spirituall mysterie, as wee reade in bookes. And yet notwithstanding that lively bread is not bodily so, nor the selfe same body that Christ suffered in: nor that holy vvine is the Saviours blood which was shed for us, in bodily thing, but in spirituall understanding. Both be truely, that bread his body, and that wine also his blood, as was the heavenly bread, which vve call Manna, that fedde fortie yeares Gods people; and the cleare water, which did then runne from the stone in the vvildernesse, vvas truely his blood: as Paul wrote in one of his Epistles.
hIm•ress. Londini cum Homiliâ Paschali: & MS. in publicâ Oxoniensis Academiae Bibliothecâ▪ & Colleg. S. Benedict. Cantabrig.
Thus was Priest and people taught to believe, in the Church of England, toward the end of the tenth, and the beginning of the eleventh age after the Incarnation of our Saviour Christ. And therefore it is not to be wondered, that when Berengarius shortly after stood to maintain this doctrine, imany both by word and writing disputed for him: and not only the English, but also all the French almost & the Italians (as kMatthew of Westminster reporteth) were so ready to entertain that which he delivered. Who though they were so borne down by the power of the Pope (who now was grown to his height) that they durst not make open profession of that which they believed: yet many continued, even there where Satan had his throne, who privately employed both their tongues and their pens in defence of the truth; as out of Zacharias Chrysopolitanus, Rupertus Tuitiensis, and others I have lelsewhere showed. Until at length, in the ⟨p. 81⟩year 1215. Pope Innocent the third, in the Council of Lateran, published it to the Church for an oracle: that mthe body and blood of Jesus Christ are truly contained under the forms •f bread and wine; the bread being transubstantiated into the body, and the wine into the blood, by the power of God. And so are we now come to the end of this controversy: the original and progress whereof I have prosecuted the more at large, because it is of greatest importance, the very life of the Mass and all massing Priests depending thereupon. But this prolixity shall be some ways recompensed by the briefer handling of the points following: the next whereof is that
Thus was Priest and people taught to beleeve, in the Church of England, toward the end of the tenth, and the beginning of the eleventh age after the Incarnation of our Saviour Christ. And therefore it is not to be wondered, that when Berengarius shortly after stood to maintaine this doctrine, imanie both by word and writing disputed for him: and not onely the English, but also all the French almost & the Italians (as kMatthew of Westminster reporteth) were so readie to entertaine that which hee delivered. Who though they were so borne downe by the power of the Pope (who now was growne to his height) that they durst not make open profession of that which they beleeved: yet manie continued, even there where Satan had his throne, who privately employed both their tongues and their penns in defence of the truth; as out of Zacharias Chrysopolitanus, Rupertus Tuitiensis, and others I have lelsewhere shewed. Vntill at length, in the ⟨p. 81⟩yeare 1215. Pope Innocent the third, in the Councell of Lateran, published it to the Church for an oracle: that mthe body and blood of Iesus Christ are truely contayned under the formes •f bread and wine; the bread being transsubstantiated into the bodie, and the wine into the blood, by the power of God. And so are wee now come to the end of this controversie: the originall and progresse whereof I have prosecuted the more at large, because it is of greatest importance, the verie life of the Masse and all massing Priests depending thereupon. But this prolixitie shall be some wayes recompensed by the briefer handling of the points following: the next whereof is that
iSigebert. Gemblac. & Guiliel. Nangiac. in Chron. an. 1051. Conrad. Bruwilerens. in vitâ Wolphelmi, apud Surium, April. 22.
kFlor. histor. an. 1087.Flor. histor. ann. 1087.
lDe Christian. Eccles. success. & stat. edit. ann. 1613. pag. 190.191.192. et 208.
mCujus corpus & sanguis in sacramento altaris sub speciebus panis & vini veraciter continentur; transsubstantiatis pane in corpus, & vino in sanguinem potestate divinâ. Concil. Lateran. cap. 1.Cujus corpus & sanguis in sacramento altaris sub speciebus panis & vini veraciter continentur; trāssubstantiatis pane in corpus, & vino in sanguinem potestate divinâ. Concil. Lateran. cap. 1.
Our Challenger here telleth us, that the Doctors, Pastors and Fathers of the primitive Church, exhorted the people to confess their sins unto their ghostly fathers. And we tell him again, that by the public order prescribed in our Church, before the administration of the holy Communion, the Minister likewise doth exhort the people, that if there be any of them, which cannot quiet his own conscience, but requireth further comfort or counsel; he should come to him, or some other discreet and learned Minister of Gods word, and open his grief: that he may receive such ghostly counsel, advice and comfort, as his conscience may be relieved; and that by the ministry of Gods word he may receive comfort, and the benefit of absolution, to the quieting of his conscience, and avoiding of all scruple and doubtfulness. Whereby it appeareth, that the exhorting of the people to confess their sins unto their ghostly fathers, maketh ⟨p. 82⟩no such wall of separation betwixt the ancient Doctors and us, but we may well for all this be of the same religion that they were of: and consequently, that this doughty Champion hath more will then skill to manage controversies, who could make no wiser choice of points of differences to be insisted upon.
OVr Challenger here telleth us, that the Doctors, Pastors and Fathers of the primitive Church, exhorted the people to confesse their sinnes unto their ghostly fathers. And wee tell him againe, that by the publike order prescribed in our Church, before the administration of the holy Communion, the Minister likewise doth exhort the people, that if there be any of them, which cannot quiet his owne conscience, but requireth further comfort or counsell; he should come to him, or some other discreet and learned Minister of Gods word, and open his griefe: that he may receive such ghostly counsell, advice and comfort, as his conscience may be relieved; and that by the ministery of Gods word hee may receive comfort, and the benefite of absolution, to the quieting of his conscience, and avoyding of all scruple and doubtfulnesse. Whereby it appeareth, that the exhorting of the people to confesse their sinnes unto their ghostly fathers, maketh ⟨p. 82⟩no such wall of separation betwixt the ancient Doctors and us, but we may well for all this be of the same religion that they were of: and consequently, that this doughtie Champion hath more will then skill to manage controversies, who could make no wiser choyce of pointes of differences to bee insisted upon.
Be it therefore known unto him, that no kind of Confession, either public or private, is disallowed by us, that is any way requisite for the due execution of that ancient power of the Keys which Christ bestowed upon his Church: the thing which we reject, is that new pick-lock of Sacramental Confession, obtruded upon mens consciences, as a matter necessary to salvation, by the Canons of the late Conventicle of Trent. where those good Fathers put their curse upon every one, that either shall adeny, that Sacramental confession was ordained by divine right, and is by the same right necessary to salvation: or shall baffirm, that in the Sacrament of Penance it is not by the ordinance of God necessary for the obtaining of the remission of sins, to confess all and every one of those mortal sins, the memory whereof by due and diligent premeditation may be had; even such as are hidden and be against the two last Commandments of the Decalogue, together with the circumstances which change the kind of the sin; but that this confession is only profitable to instruct and comfort the penitent, and was anciently observed only for the imposing of Canonical satisfaction. This doctrine, I say, we cannot but reject: as being repugnant to that which we have ⟨p. 83⟩learned both from the Scriptures and from the Fathers.
Be it therefore knowne unto him, that no kinde of Confession, either publick or private, is disallowed by us, that is anie way requisite for the due execution of that ancient power of the Keyes which Christ bestowed upon his Church: the thing which wee reject, is that new pick-lock of Sacramentall Confession, obtruded upon mens consciences, as a matter necessarie to salvation, by the Canons of the late Conventicle of Trent. where those good Fathers put their curse upon everie one, that either shall adeny, that Sacramentall confession was ordayned by divine right, and is by the same right necessary to salvation: or shall baffirme, that in the Sacrament of Penance it is not by the ordinance of God necessarie for the obtayning of the remission of sinnes, to confesse all and every one of those mortall sinnes, the memory wherof by due and diligent premeditation may be had; even such as are hidden and be against the two last Commandements of the Decalogue, together with the circumstances which change the kinde of the sinne; but that this confession is only profitable to instruct and comfort the penitent, and was anciently observed onely for the imposing of Canonicall satisfaction. This doctrine, I say, wee cannot but reject: as being repugnant to that which wee have ⟨p. 83⟩learned both from the Scriptures and from the Fathers.
aSi quis negaverit Confessionem sacramentalem vel institutam, vel ad salutem necessariam esse jure divino: &c. Anathema sit. Concil. Trident. Sess. 14. Can. 6.
bSi quis dixerit, in sacramē to Poenitentiae ad remissionē peccatorum necessarium non esse jure divino, confiteri omnia & singula peccata mortalia, quorum memoria con debitâ & diligenti praemeditatione habeatur, etiam occulta & quae sunt contra duo ultima Decalogi praecepta, & circumstantias quae peccati speciem mutant: sed eam confessionem tantùm esse utilem ad erudiendum & consolandum poenitentem, & olim observatam fuisse tantùm ad satisfactionem canonicam imponendam; &c Anathema sit. Ibid. can. 7.Si quis dixerit, in sacramē to Poenitentiae ad remissionē peccatorum necessarium non esse jure divino, confiteri omnia & singula peccata mortalia, quorū memoria cū debitâ & diligenti praemeditatione habeatur, etiam occulta & quae sunt contra duo ultima Decalogi praecepta, & circumstantias quae peccati speciem mutant: sed eam confessionem tantùm esse utilem ad erudiendum & consolandum poenitentem, & olim observatam fuisse tantùm ad satisfactionem canonicam imponendam; &c Anathema sit. Ibid. can. 7.
For in the Scriptures we find, that the confession which the penitent sinner maketh to God alone, hath the promise of forgiveness annexed unto it: which no Priest upon earth hath power to make void, upon pretence that himself or some of his fellows were not first particularly acquainted with the business. cI acknowledged my sin unto thee, and mine iniquity have I not hid: I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. And lest we should think that this was some peculiar privilege vouchsafed to dthe man who was raised upon high, the Anointed of the God of Jacob: the same sweet Psalmist of Israel doth presently enlarge his note, and inferreth this general conclusion thereupon. eFor this shall every one that is godly pray unto thee, in a time when thou mayest be found. King Solomon, in his prayer for the people at the dedication of the Temple, treadeth just in his Fathers steps. If they turn (saith fhe) and pray unto thee in the land of their captivity, saying; We have sinned, we have done amiss, and have dealt wickedly: if they return to thee with all their heart, and with all their soul; &c. forgive thy people, which have sinned against thee, all their transgressions wherein they have transgressed against thee. And the poor gPublican putting up his supplication in the Temple accordingly [God be merciful to me a sinner,] went back to his house justified; without making confession to any other ghostly Father, but only hthe Father of Spirits. of whom S. John giveth us this assurance: that iif we confess our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all unrighteousness. Which promise, ⟨p. 84⟩that it appertained to such as did confess their sins unto God, the ancient Fathers were so well assured of: that they cast in a manner all upon this Confession, and left little or nothing to that which was made unto man. Nay, they do not only leave it free for men, to confess or not confess their sins unto others (which is the most that we would have:) but some of them also seem, in words at least, to advise men not to do it at all; which is more then we seek for.
For in the Scriptures wee finde, that the confession which the penitent sinner maketh to God alone, hath the promise of forgivenesse annexed unto it: which no Priest upon earth hath power to make voyde, upon pretence that himselfe or some of his fellowes were not first particularly acquainted with the businesse. cI acknowledged my sinne unto thee, and mine iniquity have I not hid: I said, I will confesse my transgressions unto the Lord; and thou forgavest the iniquitie of my sinne. And lest we should thinke that this was some peculiar priviledge vouchsafed to dthe man who was raised upon high, the Anointed of the God of Iacob: the same sweet Psalmist of Israel doth presently enlarge his note, and inferreth this generall conclusion thereupon. eFor this shall every one that is godly pray unto thee, in a time when thou mayest be found. King Salomon, in his prayer for the people at the dedication of the Temple, treadeth just in his Fathers stepps. If they turne (saith fhee) and pray unto thee in the land of their captivity, saying; Wee have sinned, we have done amisse, and have dealt wickedly: if they returne to thee with all their heart, and with all their soule; &c. forgive thy people, which have sinned against thee, all their transgressions wherein they have transgressed against thee. And the poore gPublican putting up his supplication in the Temple accordingly [God bee mercifull to me a sinner,] went back to his house justified; without making confession to anie other ghostly Father, but onely hthe Father of Spirits. of whom S. Iohn giveth us this assurance: that iif wee confesse our sinnes, he is faithfull and just, to forgive us our sinnes, and to cleanse us from all unrighteousnesse. Which promise, ⟨p. 84⟩that it appertained to such as did confesse their sinnes unto God, the ancient Fathers were so well assured of: that they cast in a maner all upon this Confession, and left little or nothing to that which was made unto man. Nay, they doe not onely leave it free for men, to confesse or not confesse their sinnes unto others (which is the most that we would have:) but some of them also seeme, in words at least, to advise men not to doe it at all; which is more then we seeke for.
S. Chrysostom of all others is most copious in this argument: some of whose passages to this purpose, I will here lay down. kIt is not necessary (saith he) that thou shouldest confess in the presence of witnesses: let the inquiry of thy offences be made in thy thought, let this judgement be without a witness; let God only see thee confessing. lTherefore I entreat and beseech and pray you, that you would continually make your confession to God. For I do not bring thee into the theatre of thy fellow servants, neither do I constrain thee to discover thy sins unto men: unclasp thy conscience before God, and show thy wounds unto him, and of him ask a medicine. Show them to him that will not reproach, but heal thee. For although thou hold thy peace, he knoweth all. mLet us not call our selves sinners only, but let us recount our sins, and repeat every one of them in special. I do not say unto thee, Bring thy self upon the stage, nor, Accuse thy self unto others: but I counsel thee to obey the Prophet, saying, ⟨p. 85⟩Reveal thy way unto the Lord. Confess them before God, confess thy sins before the Judge; praying, if not with thy tongue, yet at least with thy memory: and so look to obtain mercy. nBut thou art ashamed to say, that thou hast sinned. Confess thy faults then daily in thy prayer. For do I say; Confess them to thy fellow-servant, who may reproach thee therewith? Confess them to God, who healeth them. For, although thou confess them not at all, God is not ignorant of them. oWherefore then, tell me, art thou ashamed & blushest to confess thy sins? For doest thou discover them to a man, that he may reproach thee? Doest thou confess them to thy fellow servant, that he may bring thee upon the stage? To him who is thy Lord, who hath care of thee, who is kind, who is thy physician, thou showest thy wound. pI constrain thee not, saith he, to go into the middest of the theatre, and to make many witnesses of the matter. Confess thy sin to me alone in private, that I may heal thy sore, and free thee from grief. qAnd this is not only wonderful, that he forgiveth us our sins, but that he neither discovereth them, nor maketh them open and manifest, nor constraineth us to come forth in public and disclose our misdemeanours; but commandeth us to give an account thereof unto him alone, and unto him to make confession of them.
S. Chrysostome of all others is most copious in this argument: some of whose passages to this purpose, I will here lay downe. kIt is not necessary (saith he) that thou shouldest confesse in the presence of witnesses: let the inquiry of thy offences bee made in thy thought, let this judgement be without a witnesse; let God onely see thee confessing. lTherefore I intreat and beseech and pray you, that you would continually make your confession to God. For I doe not bring thee into the theater of thy fellow servants, neyther doe I constraine thee to discover thy sinnes unto men: unclaspe thy conscience before God, and shew thy wounds unto him, and of him aske a medicine. Shew them to him that will not reproach, but heale thee. For although thou hold thy peace, he knoweth all. mLet us not call our selves sinners onely, but let us recount our sinnes, and repeate every one of them in speciall. I doe not say unto thee, Bring thy selfe upon the stage, nor, Accuse thy selfe unto others: but I counsaile thee to obey the Prophet, saying, ⟨p. 85⟩Reveale thy way unto the Lord. Confesse them before God, confesse thy sinnes before the Iudge; praying, if not with thy tongue, yet at least with thy memory: and so looke to obtayne mercy. nBut thou art ashamed to say, that thou hast sinned. Confesse thy faults then daily in thy prayer. For do I say; Confesse them to thy fellow-servant, who may reproach thee therewith? Confesse them to God, who healeth them. For, although thou confesse them not at all, God is not ignorant of them. oWherefore then, tell me, art thou ashamed & blushest to confesse thy sinnes? For doest thou discover them to a man, that he may reproach thee? Doest thou confesse them to thy fellow servant, that he may bring thee upon the stage? To him who is thy Lord, who hath care of thee, who is kinde, who is thy physitian, thou shewest thy wound. pI constraine thee not, saith he, to go into the middest of the theater, and to make many witnesses of the matter. Confesse thy sin to me alone in privat, that I may heale thy sore, and free thee from griefe. q
kNunc autem neque necessarium praesentibus testibus confiteri: cogitation fiat delictorum exquisitio, absque teste sit hoc judicium. Solus te Deus confitentem videat. Chrysost. homil. de Poenitent. & Confession. tom. 5 edit. Latin. col. 901. edit. Basil. an. 1558.Nunc autem neque necessarium praesentibus testibus confiteri: cogitatione fiat delictorum exquisitio, absque teste sit hoc judicium. Solus te Deus confitentem videat. Chrysost. homil. de Poenitent. & Confession. tom. 5 edit. Latin. col. 901. edit. Basil. an. 1558.
l[Greek or Hebrew]. Id. circa finem homiliae 5. [Greek or Hebrew], de incomprehensib. Dei natur. tom. 6. edit. Graec. D. Hen. Savil. pag. 424. & tom. 5. pag 262.263.〈non-Latin alphabet〉. Id. circa finem homiliae 5. 〈non-Latin alphabet〉, de incomprehensib. Dei natur. tom. 6. edit. Graec. D. Hen. Savil. pag. 424. & tom. 5. pag 262.263.
m[Greek or Hebrew] Id. in epist. ad Hebr. cap 12. homil. 31. tom. 4. Savil. pag. 589.〈non-Latin alphabet〉 Id. in epist. ad Hebr. cap 12. homil. 31. tom. 4. Savil. pag. 589.
n[Greek or Hebrew]. Id. in Psalm. 50. hom. 2. tom. 1. Savil. pag. 708.〈non-Latin alphabet〉. Id. in Psalm. 50. hom. 2. tom. 1. Savil. pag. 708.
o[Greek or Hebrew]. Id. homil. 4. de Lazaro, tom. 5. Savil. pag. 258.〈non-Latin alphabet〉. Id. homil. 4. de Lazaro, tom. 5. Savil. pag. 258.
p[Greek or Hebrew]. Id ibid.〈non-Latin alphabet〉. Id ibid.
Neither doth S. Chrysostom here walk alone. That saying of S. Augustine is to the same effect: rWhat have I to do with men, that they should hear my confessions, as though they should heal all my diseases? ⟨p. 86⟩and that collection of S. Hilary upon the two last verses of the 52 Psalm, sthat David there teacheth us to confess to no other but unto the Lord, who hath made the Olive fruitful with the mercy of hope (or, the hope of mercy) for ever and ever. and that advise of Pinuphius the Egyptian Abbot (which I find also inserted amongst the tCanons collected for the use of the Church of England, in the time of the Saxons; under the title, De poenitentiâ soli Deo confitendâ:) uWho is it that cannot humbly say? I made my sin known unto thee, and mine iniquity have I not hid. that by this confession he may confidently adjoin that which followeth: And thou forgavest the impiety of my heart. But if shamefastness do so draw thee back, that thou blushest to reveal them before men: cease not by continual supplication to confess them unto him from whom they cannot be hid, and to say [I know mine iniquity, and my sin is against me always; To thee only have I sinned, and done evil before thee] whose custom is, both to cure without the publishing of any shame, and to forgive sins without upbraiding. S. Augustine, Cassiodor, and Gregory make a further observation upon that place of the 32 Psalm: I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. that God upon the only promise and purpose of making this confession, did forgive the sin. Mark (saith xGregory) how great the swiftness is of this vital ⟨p. 87⟩Indulgence, how great the commendation is of Gods mercy; that pardon should accompany the very desire of him that is about to confess, before that repentance do come to afflict him; and remission should come to the heart, before that confession did break forth by the voice. So S. Basil, upon those other words of the Psalmist, I have roared by reason of the disquietness of my heart; (Psalm. 38.8.) maketh this paraphrase. yI do not confess with my lips, that I may manifest my self unto many. but inwardly in my very heart, shutting mine eyes, to thee alone who seest the things that are in secret, do I show my groans, roaring within my self.
Neyther doth S. Chrysostome here walke alone. That saying of S. Augustine is to the same effect: rWhat have I to doe with men, that they should heare my confessions, as though they should heale all my diseases? ⟨p. 86⟩and that •ollection of S. Hilary upon the two last verses of the 52 Psalme, sthat David there teacheth us to confesse to no other but unto the Lord, vvho hath made the Olive fruitfull with the mercy of hope (or, the hope of mercie) for ever and ever. and that advise of Pinuphius the Aegyptian Abbat (which I finde also inserted amongst the tCanons collected for the use of the Church of England, in the time of the Saxons; under the title, De poenitentiâ soli Deo cōfitendâ:) uWho is it that cannot humbly say? I made my sinne knowne unto thee, and mine iniquity have I not hid. that by this confession he may confidently adjoyne that which followeth: And thou forgavest the impiety of my heart. But if shamefastnesse doe so draw thee backe, that thou blushest to reveale them before men: cease not by continuall supplication to confesse them unto him from whom they cannot be hid, and to say [I know mine iniquitie, and my sinne is against me alwayes; To thee onely have I sinned, and done evill before thee] whose custome is, both to cure without the publishing of any shame, and to forgive sinnes without upbraiding. S. Augustine, Cassiodor, and Gregory make a further observation upon that place of the 32 Psalme: I said, I will confesse my transgressions unto the Lord; and thou forgavest the iniquity of my sinne. that God upon the onely promise and purpose of making this confession, did forgive the sinne. Marke (saith xGregory) how great the swiftnesse is of this vitall ⟨p. 87⟩Indulgence, how great the commendation is of Gods mercy; that pardon should accompany the verie desire of him that is about to confesse, before that repentance doe come to afflict him; and remission should come to the heart, before that confession did break forth by the voice. So S. Basil, upon those other words of the Psalmist, I have roared by reason of the disquietnesse of my heart; (
rQuid mihi ergo est cum hominibus ut audiant confessiones meas, quasi ipsi sanaturi sint omnes languores meos? Aug. Confess. lib. 10. cap. 3.
sConfessionis autem caussam addidit, dicens: Quia fecisti. au•orem scilicèt universitatis hujus Dominum esse cō fessus; nulli alii docens con sitendū, quàm qui fecit Olivā fructife•am spei mise•icordia in seculum seculi. H. lar. in Psal. 51Confessionis autem caussam addidit, dicens: Quia fecisti. au•orem scilicèt universitatis hujus Dominum esse cō fessus; nulli alii docens cō sitendū, quàm qui fecit Olivā fructife•am spei mise•icordia in seculum seculi. H. lar. in Psal. 51
tAntiqu. lib. Canon. 66. titulorum, MS. in Bibliot•ecâ Cottoni•nà.
uQuis est qui non possit suppliciter dicere? Peccatum meū cognitum tibi feci, & in•ustitiam meam non operui ut per hanc con•essionem etiā illud confidenter subjungere mereatur: Et tu remisisti impietatem cordis mei. Quòd si verecundiâ retrahente revelare ea coram hominibus erubescis, illi quem latere non possunt, confiteri ea jugi supplicatione non desinas, ac dicere [Iniquitatem meam ego cognosco, & peccatum meum contra me est semper: tibi soli peccavi, & malum coram te feci:] qui & absque ullius verecundiae publication curare, & sine improperio peccata donare consuevi•. Jo. Cassiar. Collat. 20 cap 8Quis est qui non possit suppliciter dicere? Peccatum meū cognitum tibi feci, & in•ustitiam meam non operui ut per hanc con•essionem etiā illud confidenter subjungere mereatur: Et tu remisisti impietatem cordis mei. Quòd si verecundiâ retrahente revelare ea coram hominibus erubescis, illi quem latere non possunt, confiteri ea jugi supplicatione non desinas, ac dicere [Iniquitatem meam ego cognosco, & peccatum meum contra me est semper: tibi soli peccavi, & malum coram te feci:] qui & absque ullius verecundiae publicatione curare, & sine improperio peccata donare consuevi. Io. Cassiar. Collat. 20 cap 8
And as S. Basil maketh the groans of the heart to be a sufficient confession so doth S. Ambrose the tears of the penitent. Tears (saith zhe) do wash the sin, which the voice is ashamed to confess. Weeping doth provide both for pardon and for shamefastness: tears do speak our fault without horror, tears do confess our crime without offence of our shamefastness from whence, he that glosseth upon Gratian (who hath inserted these words of S. Ambrose into his collection of the Decrees) doth infer; that aif for shame a man will not confess, tears alone do blot out his sin. Maximus Taurinensis followeth S. Ambrose herein almost verbatim. The tear (saith bhe) washeth the sin, which the voice is ashamed to confess. Tears therefore do equally provide both for our shamefastness and for our health: they neither ⟨p. 88⟩blush in asking, and they obtain in requesting. Lastly Prosper, speaking of sins committed by such as are in the ministry, writeth thus cThey shall more easily appease God, who being not convicted by humane judgement, do of their own accord acknowledge their offence: who either do discover it by their own confessions, or others not knowing what they are in secret, do themselves give sentence of voluntary excommunication upon themselves, and being separated (not in mind, but in office). from the Altar to which they did minister, do lament their life as dead; assuring themselves, that God being reconciled unto them by the fruits of effectual repentance, they shall not only receive what they have lost, but also being made citizens of that city which is above, they shall come to everlasting joys. By this it appeareth, that the ancient Fathers did not think, that the remission of sins was so tied unto external confession, that a man might not look for salvation from God, if he concealed his faults from Man: but that inward contrition, and confession made to God alone, was sufficient in this case. Otherwise, neither they nor we do debar men from opening their grievances unto the Physicians of their souls: either for their better information in the true state of their disease, or for the quieting of their troubled consciences, or for receiving further direction from them out of Gods word, both for the recovery of their present sickness and for the prevention of the like danger in time to come.
And as S. Basil maketh the groanes of the heart to be a sufficient confession so doth S. Ambrose the teares of the penitent. Teares (saith zhe) doe wash the sinne, which the voyce is ashamed to confesse. Weeping doth provide both for pardon and for shamefastnesse: teares doe speake our fault without horror, teares doe confesse our crime without offence of our shamefastnesse from whence, he that glosseth upon Gratian (who hath inserted these words of S. Ambrose into his collection of the Decrees) doth inferre; that aif for shame a man will not confesse, teares alone doe blot out his sinne. Maximus Taurinensis followeth S. Ambrose herein almost verbatim. The teare (saith bhe) washeth the sinne, which the voyce is ashamed to confesse. Teares therefore doe equally provide both for our shamefastnesse and for our health: they neyther ⟨p. 88⟩blush in asking, and they obtaine in requesting. Lastly Prosper, speaking of sinnes committed by such as are in the ministery, writeth thus cThey shall more easily appease God, who being not convicted by humane judgement, doe of their owne accord acknowledge their offence: who eyther do discover it by their owne confessions, or others not knowing what they are in secret, doe themselves give sentence of voluntarie excommunication upon themselves, and being separated (not in minde, but in office). from the Altar to which they did minister, doe lament their life as dead; assuring themselves, that God being reconciled unto them by the fruits of effectuall repentance, they shall not onely receive what they have lost, but also being made citizens of that citie which is above, they shall come to everlasting joyes. By this it appeareth, that the ancient Fathers did not thinke, that the remission of sinnes was so tyed unto externall confession, that a man might not looke for salvation from God, if hee concealed his faults from Man: but that inward contrition, and confession made to God alone, was sufficient in this case. Otherwise, neyther they nor wee do debarre men from opening their grievances unto the Physicians of their soules: eyther for their better information in the true state of their disease, or for the quieting of their troubled consciences, or for receiving further direction from them out of Gods word, both for the recoverie of their present sicknesse and for the prevention of the like danger in time to come.
zLavant lachrymae delictum, quod voce pudor est cō fiteri. Et veniae fletus consulunt, & verecundiae: lachrymae sine horror culpā loquuntur; lachrymae crimen sine offensione verecundiae confitentur. Ambros. lib. 10. commentar. in Luc. cap. 22.Lavant lachrymae delictum, quod voce pudor est cō fiteri. Et veniae fletus consulūt, & verecundiae: lachrymae sine horrore culpā loquuntur; lachrymae crimen sine offensione verecundiae confitentur. Ambros. lib. 10. commentar. in Luc. cap. 22.
aUnde etsi propter pudorem nolit quis confiteri; solae lachrymae delent peccata. Gloss. de Poenit. d•stinct 1. cap. 2. LachrymaeVnde etsi propter pudorem nolit quis confiteri; solae lachrymae delent peccata. Gloss. de Poenit. d•stinct 1. cap. 2. Lachrymae
bLavat lachryma delictum, quod voce pudor est confiteri. Lachrymae ergo verecundiae consulunt pariter & saluti; nec erubescunt in petendo, & impetrant in rogando. Maxim. homil. de Poenitent. Petri. Tom. 5. Biblioth. Pat•. part. 1. pag. 21. edit. Colon.
cDeum sibi faciliùs placabunt illi, qui non humano convicti judicio, sed ultrò crimē agnoscunt: qui aut propriis illud confessionibus produnt, aut nescientibus aliis quales occulti sunt, ipsi in se voluntari•e excommunicationis sententiam ferunt, & ab altari cui ministrabant, non animo sed officio separati, vitam tanquā mortuam plangunt; certi, quòd reconciliato sibi efficacis poenitentiae fructibus Deo, non solùm amissa recipiant, sed etiā cives supernae civitatis effecti, ad gaudia sempiterna perveniant. Prosper, de vitâ contemplativâ, lib 2. cap. 7.Deum sibi faciliùs placabunt illi, qui non humano cōvicti judicio, sed ultrò crimē agnoscunt: qui aut propriis illud confessionibus produnt, aut nescientibus aliis quales occulti sunt, ipsi in se voluntari•e excommunicationis sententiam ferūt, & ab altari cui ministrabant, non animo sed officio separati, vitam tanquā mortuam plangunt; certi, quòd reconciliato sibi efficacis poenitentiae fructibus Deo, non solùm amissa recipiant, sed etiā cives supernae civitatis effecti, ad gaudia sempiterna perveniant. Prosper, de vitâ contemplativâ, lib 2. cap. 7.
dIf I shall sin, although it be in any small offence, and ⟨p. 89⟩my thought do consume me, and accuse me, saying; Why hast thou sinned? what shall I do? said a brother once to Abbot Arsenius. The old man answered: Whatsoever hour a man shall fall into a fault, and shall say from his heart, Lord God I have sinned, grant me pardon; that consumption of thought or heaviness shall cease forthwith. And it was as good a remedy as could be prescribed for a green wound: to take it in hand presently, to present it to the view of our heavenly Physician, eto prevent Satan by taking his office (as it were) out of his hand, and faccusing our selves first, that we may be justified. But when it is not taken in time, but suffered to fester and rankle; the cure will not now prove to be so easy: it being found true by often experience, that the wounded conscience will still pinch grievously, notwithstanding the confession made unto God in secret. At such a time as this then, where the sinner can find no ease at home, what should he do but use the best means he can to find it abroad? Is gthere no balm in Gilead? is there no physician there? No doubt but God hath provided both the one and the other, for recovering of the health of the daughter of his people: and S. James hath herein given us this direction. hConfess your faults one to another, and pray one for another, that ye may be healed. According to which prescription, Gregory Nyssen, toward the end of his Sermon of Repentance, useth this exhortation to the sinner. iBe sensible of the disease, wherewith thou art taken, afflict thy self as much as thou canst. Seek also the mourning of ⟨p. 90⟩thy entirely affected brethren, to help thee unto liberty. Show me thy bitter and abundant tears, that I may also mingle mine therewith. Take likewise the Priest for a partner of thine affliction, as thy Father. For who is it that so falsely obtaineth the name of a father, or hath so adamantine a soul, that he will not condole with his sons lamenting? Show unto him without blushing the things that were kept close: discover the secrets of thy soul, as showing thy hidden disease unto thy physician. He will have care both of thy credit and of thy cure.
dIf I shall sinne, although it be in anie small offence, and ⟨p. 89⟩my thought doe consume me, and accuse me, saying; Why hast thou sinned? what shall I doe? said a brother once to Abbat Arsenius. The old man answered: Whatsoever houre a man shall fall into a fault, and shall say from his heart, Lord God I have sinned, grant mee pardon; that consumption of thought or heavinesse shall cease forthwith. And it was as good a remedie as could be prescribed for a greene wound: to take it in hand presently, to present it to the view of our heavenly Physician, eto prevent Satan by taking his office (as it were) out of his hand, and faccusing our selves first, that we may be justified. But when it is not taken in time, but suffered to fester and ranckle; the cure will not now prove to be so easie: it being found true by often experience, that the wounded conscience will still pinch grievously, notwithstanding the confession made unto God in secret. At such a time as this then, where the sinner can finde no ease at home, what should hee doe but use the best means he can to finde it abroad? Is gthere no balme in Gilead? is there no physician there? No doubt but God hath provided both the one and the other, for recovering of the health of the daughter of his people: and S. Iames hath herein given us this direction. hConfesse your faults one to another, and pray one for another, that yee may be healed. According to which prescription, Gregory Nyssen, toward the end of his Sermon of Repentance, useth this exhortation to the sinner. iBe sensible of the disease, vvherewith thou art taken, afflict thy selfe as much as thou canst. Seeke also the mourning of ⟨p. 90⟩thy intirely affected brethren, to helpe thee unto libertie. Shew me thy bitter and aboundant teares, that I may also mingle mine therewith. Take likewise the Priest for a partner of thine affliction, as thy Father. For who is it that so falsely obtayneth the name of a father, or hath so adamantine a soule, that he will not condole with his sonns lamenting? Shew unto him without blushing the things that were kept close: discover the secrets of thy soule, as showing thy hidden disease unto thy physician. Hee will have care both of thy credit and of thy cure.
dSi peccavero, etiam in quocunque minuto peccato, & consumit me cogitatio mea, & arguit me, dicens: Quare peccâsti? quid faciam? Respondit senex: Quacunque horâ ceciderit homo in culpam, & dixerit ex corde, Domine Deus peccavi, indulge mihi; mox cessabit cogitationis vel tristitiae illa consumptio, Respons. Patr. Egypt. á Pas•hasio diacono Latiné vers. cap. 11.Si peccavero, etiam in quocunque minuto peccato, & consumit me cogitatio mea, & arguit me, dicens: Quare peccâsti? quid faciam? Respondit senex: Quacunque horâ ceciderit homo in culpam, & dixerit ex corde, Domine Deus peccavi, indulge mihi; mox cessabit cogitationis vel tristitiae illa consumptio, Respons. Patr. Aegypt. á Pas•hasio diacono Latiné vers. cap. 11.
eNovit omnia Dominus, sed expectat vocē tuam; non ut puniat, sed ut ignoscat: non vult ut insultet tibi Diabolus, & celantē peccata tua arguat. Praeveni accusatorem tuum: si te ipse accusaveris, accusatorem nullum timebis. Ambr. de Poenitent. lib. 2. cap. 17.Novit omnia Dominus, sed expectat vocē tuam; non ut puniat, sed ut ignoscat: non vult ut insultet tibi Diabolus, & celantē peccata tua arguat. Praeveni accusatorem tuum: si te ipse accusaveris, accusatorem nullum timebis. Ambr. de Poenitent. lib. 2. cap. 17.
f[Greek or Hebrew]. LXX. in Esa. 43.26. & Proverb. 18 17.〈non-Latin alphabet〉. LXX. in Esa. 43.26. & P•overb. 18 17.
Yet he had not then suffered: but so notwithstanding hee turned through invisible vertue, the bread to his owne body, and that wine to his blood:
c
Illa namque caro quae c•ucifixa est, de Virginis carne facta est, ossibus & nervis compacta, & humanorum membrorum lineamentis distincta, rationalis animae spiritu vivificata in propriam vitam & congruentes motus. At veró caro spiritualis, quae populum credentem spiritualiter pascit, secundùm speciem quam gerit exteriùs, frumenti granis manu artificis consistit, nullis nervis ossibusque compacta, nullâ membrorum varietate distincta, nullâ rationally substantiâ vegetata, nullos proprios potens motus exercere. Quicquid enim in eâ vitae praebet substantiam, spiritualis est potentiae, & invisibilis efficientiae, divinaeque vi•tutis. Ibid. pag. 214.Illa namque caro quae c•ucifixa est, de Virginis carne facta est, ossibus & nervis compacta, & humanorum membrorum lineamentis distincta, rationalis animae spiritu vivificata in propriam vitam & congruentes motus. At veró caro spiritualis, quae populum credentem spiritualiter pascit, secundùm speciem quam gerit exteriùs, frumenti granis manu artificis consistit, nullis nervis ossibusque compacta, nullâ membrorum varietate distincta, nullâ rationali substantiâ vegetata, nullos proprios potens motus exercere. Quicquid enim in eâ vitae praebet substantiam, spiritualis est potentiae, & invisibilis efficientiae, divinaeque vi•tutis. Ibid. pag. 214.
dCorpus Christi quod mortuum est & resurrexit, & immortale factum, jam non moritur, & mors illi ultrà non dominabitur, aeternum est, nec jam passibile. Hoc autem quod in Ecclesiâ celebratur, temporale est, non aeternum; corruptibile est, non incorruptum, &c. dispartitur ad sumendum, & dentibus commolitum, in corpus trajicitur. Ibid. pag. 216.217.
eEt hoc corpus, pignus est & species: illud veró ipsa veritas. Hoc enim geritur, donec ad illud perveniatur: ubi veró ad illud perventum fuerit, hoc removebitur. Ib. pag. 222.
fVidemus nondū passum esse Christum, &c. Sicut ergo paulò antequàm pateretur, panis substantiam & vini creaturam converter potuit in propriū corpus quod passurum erat, & in suum sanguinē qui pòst fundendus extabat: sic etiā in deserto manna & aquam de petrâ in suam carnē & sanguinem converter praevaluit &c. Ibid. pag. 193.Videmus nondū passum esse Christum, &c. Sicut ergo paulò antequàm pateretur, panis substantiam & vini creaturam convertere potuit in propriū corpus quod passurum erat, & in suum sanguinē qui pòst fundendus extabat: sic etiā in deserto manna & aquam de petrâ in suam carnē & sanguinem convertere praevaluit &c. Ibid. pag. 193.
And this is not only wonderfull, that he forgiveth us our sinnes, but that he neither discovereth them, nor maketh them open and manifest, nor constraineth us to come forth in publike and disclose our misdemeanours; but commandeth us to give an account thereof unto him alone, and unto him to make confession of them.
q[Greek or Hebrew]. Id. in [Greek or Hebrew] ad pop. Antiochen. homil 2•. •om. 6. Savil. pag. 608.〈non-Latin alphabet〉. Id. in 〈non-Latin alphabet〉 ad pop. Antiochen. homil 2•. •om. 6. Savil. pag. 608.
I do not confesse with my lips, that I may manifest my selfe unto many. but inwardly in my very heart, shutting mine eyes, to thee alone who seest the things that are in secret, doe I shew my groanes, roaring within my selfe.
•
xAttend quanta sit indulgentiae vitalis velocitas, quan•a misericordiae Dei commendatio: ut confitentis desiderium comitetur venia, antequàm ad cruciatum perveniat poenitentia; antè remissio ad cor perveniat, quàm confessio in vocem •rumpat. Gregor. exposit. 2. Psal. Poenit•ntia all.Attende quanta sit indulgentiae vitalis velocitas, quan•a misericordiae Dei commendatio: ut confitentis desiderium comitetur venia, antequàm ad cruciatum perveniat poenitentia; antè remissio ad cor perveniat, quàm confessio in vocem •rumpat. Gregor. exposit. 2. Psal. Poenit•ntia al.
y[Greek or Hebrew]. Basil. in Psalm. 37.〈non-Latin alphabet〉. Basil. in Psalm. 37.
〈non-Latin alphabet〉, &c. 〈non-Latin alphabet〉, Greg. Nyssen. de Poenitent. in Operū Appendice, edit. Paris. an. 1618. pag. 175.176.
