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likewise bring in to prove, that there are which are not contained in the Scripture.

some Traditions

In the days of St Jerome also this was wont to be the saying of heretics: 33 We are the sons of the wise men, which from the beginning have delivered the doctrine of the Apostles unto us." But those things, saith that Father, "which they of themselves find out, and feign to have received as it were by Tradition from the Apostles, without the authority and testimonies of the Scriptures, the sword of God doth smite." 35 St Chrysostom in like manner giveth this for a mark of Antichrist and of all spiritual thieves, that they come not in by the door of the Scriptures. For the Scripture, saith he, 36like unto a sure door, doth bar an entrance unto heretics, safeguarding us in all things that we will, and not suffering us to be deceived." Whereupon he concludeth, that 37 whoso useth not the Scriptures, but cometh in otherwise, that is, betaketh himself to another and an unlawful way, he is a thief."

38

How this mystery of iniquity wrought when Antichrist came unto his full growth, and what experiments his followers gave of their thievish entry in this kind, was well observed by the author of the book De Unitate Ecclesiæ, (thought by some to be Waltram, Bishop of Naumburg;) who, speaking of the Monks, that for the upholding of Pope Hildebrand's faction brought in schisms and heresies into the Church, noteth this especially of them, that "despising the Tradition of God, they desired other doctrines, and brought in magisteries of human institution." Against whom he allegeth the authority of their own St Benedict, the father of the

33 Filii sumus sapientum, qui ab initio doctrinam nobis Apostolicam tradiderunt. Hieron. lib. vii. in Esa. cap. 19.

34 Sed et alia, quæ absque auctoritate et testimoniis scripturarum, quasi traditione apostolica, sponte reperiunt atque confingunt, percutit gladius Dei. Id. in Agge. cap. 1.

35 Chrysost. in Johan. x. Hom. LIX. Tom. 11. edit. Savil. p. 799.

36 Καθάπερ γὰρ τὶς θύρα ἀσφαλῆς, οὕτως ἀποκλείει τοῖς αἱρετικοῖς τὴν εἴσοδον, ἐν ἀσφαλεία καθιστώσα ἡμᾶς περὶ ὧν ἂν βουλώμεθα πάντων, καὶ οὐκ ἐῶσα πλανάσθαι.

Ibid.

37 Ὁ γὰρ μὴ ταῖς γραφαῖς χρώμενος, ἀλλὰ ἀναβαίνων ἀλλαχόθεν, τουτέστιν, ἑτέραν ἑαυτῷ καὶ μὴ νενομισμένην τέμνων ὁδὸν, οὗτος κλέπτης ἐστίν. Ibid.

38 Quale mysterium iniquitatis prætendunt plures Monachi in veste sua, per quos fiunt et facta sunt schismata atque hæreses in Ecclesia: qui etiam a matre filios segregant, oves a pastore sollicitant, Dei sacramenta disturbant: qui etiam Dei traditione contempta, alienas doctrinas appetunt, et magisteria humanæ institutionis inducunt. Lib. de Unitat. Eccles. Tom. 1. Script. Germanic. a M. Frehero edit. p. 233.

39 The Abbot ought

Monks in the West, writing thus: to teach, or ordain, or command nothing which is without the precept of the Lord; but his commandment or instruction should be spread as the leaven of divine righteousness in the minds of his disciples." Whereunto also he might have added the testimony of the two famous Fathers of monastical discipline in the East; St Anthony, I mean, who taught his scholars that "the Scriptures were sufficient for doctrine;" and St Basil, who, unto the question, Whether it were expedient that novices should presently learn those things that are in the Scripture? returneth this answer: "It is fit and necessary that every one should learn out of the holy Scripture that which is for his use, both for his full settlement in godliness, and that he may not be accustomed unto human Traditions."

Mark here the difference betwixt the Monks of St Basil and Pope Hildebrand's breeding. The novices of the former were trained in the Scriptures, to the end "they might not be accustomed unto human Traditions:" those of the latter, to the clean contrary intent, were kept back from the study of the Scriptures, that " they might be accustomed unto human Traditions." For this by the foresaid author is expressly noted of those Hildebrandine Monks, that they "permitted not young men in their monasteries to study this saving knowledge, to the end that their rude wit might be nourished with the husks of devils, which are the customs of human Traditions, that, being accustomed to such filth, they might not taste how sweet the Lord was." And even thus in the times following, from Monks to Friars, and from them to secular Priests and Prelates, as it were by

Ideoque nihil debet Abbas extra præceptum Domini quod sit (or rather, as it is in the Manuscript which I use, quod absit) aut docere, aut constituere, vel jubere: sed jussio ejus vel doctrina, ut fermentum divinæ justitiæ in discipulorum mentibus conspergatur. Benedict. in Regul.

4 Τὰς γραφὰς ἱκανὰς εἶναι πρὸς διδαekaλíav. Athanas. in Vita Antonii, quod Evagrius Antiochenus presbyter reddidit: Ad omnem mandatorum disciplinam scripturas posse sufficere.

4 Τὸ πρὸς τὴν χρείαν ἕκαστον ἐκμαν

θάνειν ἐκ τῆς θεοπνεύστου γραφῆς ἀκόλουθον καὶ ἀναγκαῖον, εἰς τε πληροφορίαν τῆς θεοσεβείας, καὶ ὑπὲρ τοῦ μὴ προσεθισθῆναι ἀνθρωπίναις παραδόσεσιν. Basil. in Regul. breviorib. op. 95.

49 Qui ne pueros quidem vel adolescentes permittunt in monasteriis habere studium salutaris scientiæ: ut scilicet rude ingenium nutriatur siliquis demoniorum, quæ sunt consuetudines humanarum traditionum; ut ejusmodi spurcitiis assuefacti, non possint gustare quam suavis est Dominus. Lib. de Unitat. Eccles. p. 228.

Tradition from hand to hand, the like ungodly policy was continued of keeping the common people from the knowledge of the Scriptures; as for other reasons, so likewise that by this means they might be drawn to "human Traditions." Which was not only observed by 43 Erasmus, before ever Luther stirred against the Pope, but openly in a manner confessed afterwards by a bitter adversary of his, Petrus Sutor, a Carthusian Monk, who among other inconveniences, for which he would have the people debarred from reading the Scripture, allegeth this also for one: ""Whereas many things are openly taught to be observed which are not to be expressly had in the holy Scriptures, will not the simple people, observing these things, quickly murmur and complain that so great burdens should be imposed upon them, whereby the liberty of the Gospel is so greatly impaired? Will not they also easily be drawn away from the observation of the ordinances of the Church, when they shall observe that they are not contained in the law of Christ ?"

Having thus therefore discovered unto these Deuterotæ (for so 45 St Jerome useth to style such Tradition-mongers) both their great-grandfathers and their more immediate progenitors, I pass now forward unto the second point.

43 Verum enimvero vereor, ne isti qui velint populum nihil attingere, non tam periculo commoveantur illorum quam sui respectu; videlicet ut ab istis solis, velut ab oraculis, petantur omnia. Quid hac de re scriptum est? hoc scriptum est. Quem habet sensum, quod scriptum est? Sic intellige, sic senti, sic loquere. Atqui istuc est bubalum esse, non hominem. Fortassis movet et nonnullos, quoniam animadvertunt divinam scripturam parum quadrare ad vitam suam, malunt eam antiquari, aut certe nesciri; ne quid hinc jaciatur in os. Et ad humanas traditiunculas populum avocant, quas ipsi ad suam commoditatem probe commenti

sunt.

Erasm. in Enarrat. i. Psalmi, edit. ann. 1515.

44 Cum multa palam tradantur observanda, quæ sacris in literis expresse non habentur; nonne idiotæ hæc animadvertentes facile murmurabunt, conquerentes cur tantæ sibi imponantur sarcinæ, quibus et libertas Evangelica ita graviter elevatur? Nonne et facile retrahentur ab observantia institutionum Ecclesiasticarum, quando eas in lege Christi animadverterint non contineri? Sutor de Tralatione Bibliæ, cap. 22. fol. 96. edit. Paris. ann. 1525.

45 Hieronym. lib. ii. Comment. in Esai. cap. 3. et lib. ix. in Esai. cap. 29.

OF THE REAL PRESENCE.

How far the Real Presence of the body of Christ in the Sacrament is allowed or disallowed by us, I have at large declared in another place. The sum is this: That in the receiving of the blessed Sacrament we are to distinguish between the outward and the inward action of the communicant. In the outward, with our bodily mouth we receive really the visible elements of bread and wine; in the inward, we do by faith really receive the body and blood of our Lord; that is to say, we are truly and indeed made partakers of Christ crucified, to the spiritual strengthening of our inward man. They of the adverse part have made such a confusion of these things, that for the first they do utterly deny, that after the words of consecration there remaineth any bread or wine at all to be received; and for the second, do affirm that the body and blood of Christ is in such a manner present under the outward shews of bread and wine, that whosoever receiveth the one (be he good or bad, believer or unbeliever) doth therewith really receive the other. We are, therefore, here put to prove that bread is bread, and wine is wine; a matter, one would think, that easily might be determined by common sense. "That which you see," saith St Augustine, "is the bread and the cup, which your very eyes do declare unto you." But because we have to deal with men that will needs herein be senseless, we will for this time refer them to Tertullian's Discourse of the Five Senses, (wishing they may be restored to the use of their five wits again,) and ponder the testimonies of our Saviour Christ, in the sixth of John, and in the words of the institution, which they oppose against all sense, but in the end shall find to be as opposite to this fantastical conceit of theirs as any thing can be.

Sermon at Westminster before the House of Commons, ann. 1620.

* Quod ergo vidistis, panis est et calix; quod vobis etiam oculi vestri renunciant. Aug. in Serm. de Sacram. apud Fulgentium in fine libelli de Baptismo Ethiopis, et

apud Bedam, in 1 Cor. x. et Ratrannum de Corp. et Sang. Dom. vel in Serm. de Verb. Dom. ut citatur ab Algero, lib. i. de Sacr. cap. 5.

3 Tert. in lib. de Anima, cap. 17, cui titulus, De Quinque Sensibus.

Touching our Saviour's speech of the eating of his flesh and the drinking of his blood, in the sixth of John, these five things specially may be observed: First, that the question betwixt our adversaries and us being, not whether Christ's body be turned into bread, but whether bread be turned into Christ's body, the words in St John, if they be pressed literally, serve more strongly to prove the former than the latter. Secondly, that this sermon was uttered by our Saviour above a year before the celebration of his Last Supper, wherein the Sacrament of his body and blood was instituted; at which time none of his hearers could possibly have understood him to have spoken of the external eating of him in the Sacrament. Thirdly, that by the eating of the flesh of Christ and the drinking of his blood, there is not here meant an external eating or drinking with the mouth and throat of the body, (as the 'Jews then, and the Romanists far more grossly than they have since, imagined,) but an internal and a spiritual, effected by a lively faith and the quickening Spirit of Christ in the soul of the believer. For "there is a spiritual mouth of the inner man," as St Basil noteth, "wherewith he is nourished that is made partaker of the word of life, which is the bread that cometh down from heaven." Fourthly, that this spiritual feeding upon the body and blood of Christ is not to be found in the Sacrament only, but also out of the Sacrament. Fifthly, that the eating of the flesh and the drinking of the blood here mentioned is of such excellent virtue, that the receiver is thereby made to remain in Christ and Christ in him, and by that means certainly freed from death, and assured of everlasting life. Which seeing it cannot be verified of the eating of the Sacrament, (whereof both the godly and the wicked are partakers,) it proveth, not only that our Saviour did not here speak of the sacramental eating, but further also, that the thing which is delivered in the external part of the Sacrament cannot be conceived to be really, but sacramentally only, the flesh and blood of Christ.

The first of these may be plainly seen in the text, where our Saviour doth not only say, I am the bread of life,

4 John vi. 52.

5 Έστι μέν τι καὶ νοητὸν στόμα του ἔνδον ἀνθρώπου, ο τρέφεται μεταλαμ

βάνων τοῦ λόγου τῆς ζωῆς, ὅς ἐστιν ἄρτος ἐκ τοῦ οὐρανοῦ καταβάς. Basil. in Psalm. xxxiii.

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