Chapter 2 of 6

1Obsecrations. This order of the Apostle St. Augustine (ep. 59) findeth to be fulfilled specially in the holy celebration of the Mass, which hath all these kinds, expressed here in four divers words pertaining to four sorts of prayers, the difference whereof he exactly seeketh out of the proper signification and difference of the Greek words. And he teacheth us that the first kind of prayers which here be called, obsecrations, are those that the Priest saith before the consecration: that the second called, Prayers, be all those which are said in and after the Consecration, and about the Receiving, including specially the Pater noster, wherewith the whole Church (saith he) in manner endeth that part, as St. Jerome also affirmeth, that Christ taught his Apostles to use the Pater noster in the Mass. Sic docuit, &c. (So taught he his Apostles, that daily in the Sacrifice of his body the faithful should be bold to say, Pater noster &c. Li. 3 cont. Pelag. cap. 5.) where he alludeth to the very words now used in the preface to the said Pater noster in the said Sacrifice, audemus dicere. The third sort called here in the text, Postulations, be those which are used after the Communion, as it were for dismissing of the people with benediction, that is, with the Bishop's or Priest's blessing. Finally the last kind, which is Thanksgivings, concludeth all, when the Priest and people give thanks to God for so great a mystery then offered and received. Thus the said holy father handleth this text ep. 59 to Paulinus. St. Epiphanius also insinuateth these words of the Apostle to pertain to the Liturgy or Mass, when he thus writeth to John Bishop of Jerusalem. When we accomplish our prayers after the rite of the holy Mysteries, we pray both for all others, and for thee also. (ep. 60 c. 2 ad Jo. Hierosolym. apud Hieronymum.) And most of the other fathers expound the foresaid words, of public prayers made by the Priest, which are said in all Liturgies or Masses both Greek and Latin, for the good estate of all that be in high dignity, as kings and others. (See St. Chrysostom ho. 6. in 1 Tim. and St. Ambrose in hunc loc. Prosper de vocat. li. 1. c. 4.) So exactly doth the practice of the Church agree with the Precepts of the Apostle and the Scriptures, and so profoundly do the holy fathers seek out the proper sense of the Scriptures, which our Protestants do so profanely, popularly, and lightly skim over, that they can neither see nor endure the truth.Obsecrations. This order of the Apostle S. Augustine (ep. 59) findeth to be fulfilled specially in the holy celebration of the Masse, vvhich hath al these kindes, expressed here in foure diuers vvordes pertaining to foure sortes of praiers, the difference vvhereof he exactly seeketh out of the proper signification and difference of the Greeke vvordes. And he teacheth vs that the first kind of praiers vvhich here be called, obsecrations, are those that the Priest saith before the consecration: that the second called, Praiers, be al those vvhich are said in and after the Consecration, & about the Receiuing, including specially the Pater noster, vvherevvith the vvhole Church (saith he) in maner endeth that part, as S. Hierom also affirmeth, that Christ taught his Apostles to vse the Pater noster in the Masse. Sic docuit, &c. So taught he his Apostles, that daily in the Sacrifice of his body the faithful should be bold to say, Pater noster &c. Li. 3 cont. Pelag. cap. 5. vvhere he alludeth to the very vvordes novv vsed in the preface to the said Pater noster in the said Sacrifice, audemus dicere. The third sort called here in the text, Postulations, be those vvhich are vsed after the Comunion, as it vvere for dimissing of the people vvith benediction, that is, vvith the Bishops or Priests blessing. Finally the last kinde, vvhich is Thankes-giuings, concludeth al, vvhen the Priest and people giue thankes to God for so great a mysterie then offered and receiued. Thus the said holy father handleth this text ep. 59 to Paulinus. S. Epiphanius also insinuateth these vvordes of the Apostle to pertaine to the Liturgie or Masse, vvhen he thus vvriteth to Iohn Bishop of Hierusalem. Vvhen vve accomplish our praiers after the rite of the holy Mysteries, vve pray both for al others, and for thee also. ep. 60 c. 2 ad Io. Hierosolym. apud Hieronymum. And most of the other fathers expoūd the foresaid vvordes, of publike praiers made by the Priest, vvhich are said in al Liturgies or Masses both Greeke and Latin, for the good estate of al that be in high dignitie, as kings and others. See S. Chrys. ho. 6. in 1 Tim. & S. Ambr. in hunc loc. Prosper de vocat. li. 1. c. 4.* So exactly doth the practise of the Church agree vvith the Precepts of the Apostle and the Scriptures, and so profoundly do the holy fathers seeke out the proper sense of the Scriptures, vvhich our Protestants do so prophanely, popularly, and lightly skimme ouer, that they can neither see nor endure the truth.

4Who will all men. The perishing or damnation of men must not be imputed to God, who delighteth not in any man's perdition, but hath provided a general medicine and redemption to save all from perishing that will accept it, or that have it applied unto them by his Sacraments and other means by him ordained, and so would have all saved by his conditional will and ordinance: that is, if men will themselves, by accepting, doing, or having done unto them all that is requisite by God's law. For God useth not his absolute will or power towards all in this case, that he that list (see the manifold senses (all good and true) that these words may bear, let him see St. Augustine, Ad articul. sibi falso impos. resp. 2. to. 7. Ench. c. 103. Ep. 107. De cor. & grat. c. 15, and St. Damascene li. 2 de orthod. fide c. 29).Vvho vvil al men. The perishing or damnation of men must not be imputed to God, vvho delighteth not in any mans perdition, but hath prouided a general medicine & redemption to saue al from perishing that vvil accept it, or that haue it applied vnto them by his Sacraments and other meanes by him ordained, and so vvould haue al saued by his conditional vvil and ordinance: that is, if men vvil them selues, by accepting, doing, or hauing done vnto them al that is requisite by Gods lavv. For God vseth not his absolute vvil or povver tovvardes al in this case, that he that list (see the manifold senses (al good and true) that these vvordes may beare, let him see S. Augustine, Ad articul. sibi falso impos. resp. 2. to. 7. Ench. c. 103. Ep. 107. De cor. & grat. c. 15, & S. Damascene li. 2 de orthod. fide c. 29.

5One mediator. The Protestants are too peevish and pitifully blind, that charge the Catholic Church and Catholics, with making more Mediators than one, which is Christ our Saviour, in that they desire the Saints to pray for them, or to be their patrons and intercessors before God. We tell them therefore that they understand not what it is to be a Mediator, in this sense that St. Paul taketh the word, and in which it is properly and only attributed to Christ. For, to be thus a Mediator, is, by nature to be truly both God and man, to be that one eternal Priest and Redeemer, which by his sacrifice and death upon the Cross hath reconciled us to God, and paid his blood as a full and sufficient ransom for all our sins, himself without need of any redemption, never subject to possibility of sinning: again, to be the singular Advocate and Patron of mankind, that by himself alone and by his own merits procureth all grace and remission to mankind in the sight of his Father, none making any intercession for him, nor giving grace or force to his prayers, but he to all: none asking or obtaining either grace in this life, or glory in the next, but by him. In this sort then (as St. Augustine truly saith, Cont. ep. Parm. li. 2.) neither Peter nor Paul, no nor our Blessed Lady, nor any creature whatsoever, can be our Mediator. The adversaries think too basely of Christ's mediation, if they imagine this to be his only prerogative, to pray for us, or that we make the Saints our Mediators in that sort as Christ is, when we desire them to pray for us, which is so far inferior to the singular mediation of Christ, that no Catholic ever can or dare think or speak so basely unto him, as to desire him to pray for us: but we say, Lord have mercy upon us, Christ have mercy upon us: and not, Christ pray for us, as we say to our Lady and the Saints. Therefore to invocate Saints in that sort as the Catholic Church doth, can not make them our Mediators as Christ is, whom we must not invocate in that sort, as well make we the faithful yet living, our Mediators (by the Adversaries' arguments) when we desire their prayers, as the departed Saints. But now touching the word Mediator, though in that singular sense proper to our Saviour, it agreeth to no mere creature in heaven or earth, yet taken in more large and common sort by the use of Scriptures, doctors and vulgar speech, not only the Saints, but good men living, that pray for us and help us in the way of salvation, may and are rightly called Mediators. As St. Cyril (li. 12. Thesaur. c. 10) proveth, that Moyses according to the Scriptures and Jeremy and the Apostles and others to be Mediators. Read his own words, for they plainly refute all the Adversaries' cavillations in this case. And if the name of saviour and redeemer be in the Scriptures given to men, without derogation to him that is in a more excellent and incomparable manner the Saviour of the world: what can they say, why there may not be many Mediators, in an inferior degree to the only and singular Mediator? St. Bernard saith, Opus est mediatore ad Mediatorem, nec alter nobis utilior quam Maria, that is, We have need of a mediator to Christ the Mediator, and there is none more for our profit than our Lady. Bernard (Ser. qui incipit, Signum magnum apparuit, post Ser. 5 de Assumpt.). St. Basil also in the same sense, writing to Julian the Apostate, desireth the mediation of our Lady, of the Apostles, Prophets, and Martyrs, for procuring of God's mercy and remission of his sins. His words are cited in Conc. Nic. 2. act. 4. pag. 110 and 111. Thus did and thus believed all the holy fathers, most agreeably to the Scriptures, and thus must all the children of the Church do, be the Adversaries never so importunate and wilfully blind in these matters.One mediator. The Protestants are to peuish and pitifully blind, that charge the Catholike Church & Catholikes, vvith making moe Mediators then one, vvhich is Christ our Sauiour, in that they desire the Saincts to pray for them, or to be their patrones and intercessors before God. Vve tel them therfore that they vnderstand not vvhat it is to be a Mediator, in this sense that S. Paul taketh the vvord, and in vvhich it is properly and onely attributed to Christ. For, to be thus a Mediator, is, by nature to be truely both God and man, to be that one eternal Priest and Redeemer, vvhich by his sacrifice and death vpon the Crosse hath reconciled vs to God, and paied his bloud as a full and sufficient raunsom for al our sinnes, him self vvithout neede of any redemption, neuer subiect to possibilitie of sinning: againe, to be the singular Aduocat and Patrone of mankind, that by him self alone and by his ovvne merites procureth al grace & remission to mankind in the sight of his Father, none making any intercession for him, nor geuing grace or force to his praiers, but he to al: none asking or obtaining either grace in this life, or glorie in the next, but by him. In this sort then (as S. Augustine truely saith, Cont. ep. Parm. li. 2.) neither Peter nor Paul, no nor our B. Lady, nor any creature vvhatsoeuer, can be our Mediator. The aduersaries thinke to basely of Christes mediation, if they imagine this to be his onely prerogatiue, to pray for vs, or that vve make the Saincts our Mediators in that sort as Christ is, vvhen vve desire them to pray for vs, vvhich is so far inferiour to the singular mediation of Christ, that no Catholike euer can or dare thinke or speake so basely vnto him, as to desire him to pray for vs: but vve say, Lord haue mercie vpon vs, Christ haue mercie vpon vs: & not, Christ pray for vs, as vve say to our Ladie and the Saincts. Therfore to inuocate Saincts in that sort as the Catholike Church doth, can not make them our Mediators as Christ is, vvhom vve must not inuocate in that sort, as vvel make vve the faithful yet liuing, our Mediators (by the Aduersaries argumēts) vvhen vve desire their praiers, as the departed Saincts. But novv touching the vvord Mediator, though in that singular sense proper to our Sauiour, it agreeth to no mere creature in heauen or earth, yet taken in more large and common sort by the vse of Scriptures, doctors and vulgar speach, not onely the Saincts, but good men liuing, that pray for vs and help vs in the vvay of saluation, may and are rightly called Mediators. As S. Cyril li. 12. Thesaur. c. 10 proueth, that Moyses according to the Scriptures and Ieremie and the Apostles and others to be Mediators. Read his ovvne vvordes, for they plainely refute al the Aduersaries cauillations in this case. And if the name of sauiour and redeemer be in the Scriptures giuen to men, vvithout derogation to him that is in a more excellent and incomparable maner the Sauiour of the vvorld: vvhat can they say, vvhy there may not be many Mediators, in an inferior degree to the onely and singular Mediator? S. Bernard saith, Opus est mediatore ad Mediatorem, nec alter nobis vtilior quam Maria, that is, We haue neede of a mediator to Christ the Mediator, and there is none more for our profite then our Ladie. Bernard. Ser. qui incipit, Signum magnum apparuit, post Ser. 5 de Assumpt. S. Basil also in the same sense, vvriting to Iulian the Apostata, desireth the mediation of our Ladie, of the Apostles, Prophets, and Martyrs, for procuring of Gods mercie and remission of his sinnes. His vvordes are cited in Conc. Nic. 2. act. 4. pag. 110 & 111. Thus did and thus beleeued al the holy fathers, most agreeably to the Scriptures, and thus must al the children of the Church do, be the Aduersaries neuer so importunate and vvilfully blinde in these matters.

12I permit not. In times of licentiousness, liberty, and heresy, women are much given to reading, disputing, chatting, and jangling of the holy Scriptures, yea and to teach also if they might be permitted. but St. Paul utterly forbiddeth it, and the Greek Doctors upon this place note that the woman taught but once, that was when after her reasoning with Satan, she persuaded her husband to transgression, and so she undid all mankind. And in the Ecclesiastical writers that women have been great promoters of every sort of heresy (whereof see a notable discourse in St. Jerome, ep. ad Ctesiph. cont. Pelag. c. 2.) which they would not have done, if they had according to the Apostle's rule, followed piety and good works, and lived in silence and subjection to their husbands.I permit not. In times of licentiousnes, libertie, and heresie, vvomen are much giuen to reading, disputing, chatting, and iangling of the holy Scriptures, yea and to teach also if they might be permitted. but S. Paul vtterly forbiddeth it, and the Greeke Doctors vpon this place note that the vvoman taught but once, that vvas vvhen after her reasoning vvith Satan, she persuaded her husband to transgression, and so she vndid al mankind. And in the Ecclesiastical vvriters that vvomen haue been great promoters of euery sort of heresie (vvhereof see a notable discourse in S. Hierom ep. ad Ctesiph. cont. Pelag. c. 2.*) vvhich they vvould not haue done, if they had according to the Apostles rule, folovved pietie and good vvorkes, and liued in silence and subiection to their husbands.