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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69038	The theatre of Catolique and Protestant religion diuided into twelue bookes. Wherein the zealous Catholike may plainelie see, the manifest truth, perspicuitie, euident foundations and demonstrations of the Catholique religion; together with the motiues and causes, why he should perseuer therin. ... Written by I.C. student in diuinitie.	I. C., student in divinity.; Copinger, John, b. 1571 or 2, attributed name.; Colleton, John, 1548-1635, attributed name.	1620 (1620)	STC 4284; ESTC S115632	314,600	666

be rooted out 5. For wee must note that the sence of adoring the creature may be considered either in the creatures themselues or else as they be in the first patterne or example Creatures in the first rancke as they are in themselues they are neuer adored with that diuine honor which is due to the Creator and therfore the Image of any or the Crucifix of Christ in it selfe without a reflection made vpon the first paterne or example that the same represēteth must not be adored or reuerenced either by externall ceremonie or internall affection or cogitation as no kinge doth euer reuerence the legate but only for the kinges sake as our learned diuines do auouche Alexander 3. p. q. 30. nu 3. ar 3. 1. D. Th. 3. p. q. 25. ar 3. 4. S. Castanus and others in that place Albert. in 3. d. 9. ar q. Bonauentura 3. dist art 1. q. 1. Capreolus q. 1. ar 1. cond 2. 3. and others also the councell of Trent sess 25. Decreto de sacris imaginibus also the 7. generall Councell beinge holden at Nisse doth declare the same action 6. Another reason that those learned Doctours do giue is that the Image without the paterne or example cannot be adored Nulla res inanima aut irrationabilis c. noe irreasonable or insensible thinge without reason can be capable of any reuerence worshipp Antoninus Turrianus Castro Alma honor or adoration but the Image in it selfe without the exemplar or reflection or relation to it is insensible without life therfore without the exemplar it must not be adored For adoration which is here meant is accordinge to S. Damascen oratione 1. de imaginibus pag. 5. signum submissionis honoris a token of honor and submission and as Anastasius Bishopp of Theopo beinge alleadged in the 7. councel act 4. Adoration is nothinge else What adoration is saieth he then Significatio honoris alicui exhibiti veluti Emphasim 1. simbolum then an expresse signification of honor or worshipp exhibited towardes any which adoration is performed by two meanes videl by externall tokens as the inclination of the body outwardlie and internall will and affection inwardly for the outward appearance of this honor must be correspondent to the inward affection so as by one act of adoration wee reuerence the Image and the exemplar so as the Image cannot be reuerenced but by the example 7. This is the sense August de verbis Domini ser 59. and meaninge of sainct Augustine sayinge who will adore the purple robe of the kinge beinge not vpon his backe but when the kinge putteth it on his backe he that will not reuerence the same with the kinge shall incurr the danger of death So in Christ I do not adore his humanitie alone but ioyned to his diuinitie and whosoeuer disdeyneth to adore the same shall purchase the paynes of euerlastinge death this sainct August Leont in 4. Dialog contra Iudaeos This is also proued by Leontius related in 4. action of the 7. councell sayinge Si ego c. In adoringe the Image of Christ I doe not adore the matter or colour thereof God forbid But I adore the liuelesse charecter and figure of Christ S. Hierom also hath the like speeches Why do yow reproue vs saith he that wee should adore the dumbe stones and wood eaten of wormes Do you esteeme them to be blinde which by these thinges doe Contemplate the Lord of our faithe Doth not the Psalmist saye Inclininge to the earth wee adore his foote stoole which is the earth And sainct Thomas beholdinge the woundes of Christ the printe of the nayles did forth with adore Christ and so he did adore the creature with the Creator sayinge Dominus meus Deus meus My Lord and my God And if the dishonor offered vnto his flesh redoundes vnto God why should not the honor done vnto the same flesh redounde also to the person of God being aswel vnited in respect of the one as of the other 8. Neither is the humanitie of Christ onlie to be adored but his Cribe his Crosse and euery thinge that are ordayned to represent expresse Christ vnto our vewe and vnderstanding Wherfore S. Damascen saith Adorandum signum Christi c. Lett vs saith he adore that which representeth Christ wher his signe shall be there Christ himselfe wil be Let vs therfore adore euerie thinge that are adioyned and adiacent vnto him vnto whome herein wee yeld the reuerence And therfore this holie saincte saith that Christ is present where his signe or representation is And although he be not in bodie vnited vnto the Crosse or vnto the Cribbe or vnto the nayles as he was when he suffred vpon them yet by a speciall eminent vertue diffused into them they shewe and declare his presence more then any other thinges and are expresse siggnes and tokens ordained and instituted to expose Christ to the vewe and consideration of the deuout christian betwixt whome and the harte of him that doth adore them ther is both vnion and relation different from any other thinge 9. You will say with Iohn Witcleefe In Enchiridion that we ought not to worshipp any but God Quia solus Deus adorandus S. August doth answere you in his Enchirid. Imo saith he De ciuit lib. 10. solus Deus colendus est tamen homo colendus ter●a colenda and in another place he saith So●i Deo honor gloria vnto God alone be honor and glorie Euen as the heate of the fire though the wood be neuer so much cannot be infinite that is to say it can not be so much but it may be more more so the adoration of honor that is giuen to any creature cannot haue any proportion with the adoration due vnto God And although he should adore a thing more then he should haue done it is not materiall for a false adoration is nothinge as saincte Paul saith I●olum nihil est Therfore wee must consider that the word Solus alone or onlie accordinge to the sense of the scripture and the interpretation of the Catholique Church doth exclude thinges of another kind for that thinge which is proper to that alone cannot be common to manie neither doth it expell all other thinges in another fashion vt solus Deus adoretur that God alone should be adored with that kinde of adoration which is Latria which is onlie due to God and not to any creature and soe nothing in that kind of adoration is adored per se videlicet in it selfe as God as in the Hymnes of the Angells the Church doth sing of Christ Tu solus Sanctus tu solus Dominus tu solus altissimus Iesu Christe Thow only art holly thow onlie art Lord and thou only art most high but the Father and the holy ghost are included in that kind of adoration and as S. Augustine saith Non est cui alteri none can challēge vnto

to doe nothinge yet then yow will beleeue that it is made able and powerfull to quicken vnlesse yow will contend alsoe that the holy ghoaste hath noe power to quicken For whereas flesh was ioyned with that word which quickneth and giueth life therby yt was made alsoe of power to quicken and giue life and although therfore the nature of flesh as it is flesh cannot quicken or giue life yett it worketh that nowe because it hath receiued the whole operation of the woord for this bodie is not the bodie of S. Peter nor S. Paule nor of any such like but the bodie of life it selfe Coloss 2. and of our Sauiour Iesus Christ in whome the fullnesse of the God head corporallie dwelleth and is able to doe this for if honny whereas it is naturally sweete maketh those thinges sweete with which it is mingled shall it not be verie foolish to thinke that the liuelie and quickinge nature of the woord did not giue vnto that man in whome it dwelleth power also to quicken and giue life for which causes the flesh trulie of all other men doth not auaile or proffit in deede any thinge but the flesh of Christe alone is able to giue lyfe and quicken because the onlie Sonne of God dwelleth in it But he calleth himselfe spiritt because God is a spiritt thus farre S. Cyrill 9. 2. Cor. 3. By this yow may perceiue the false interpretation of the protestants vpon these woords The spiritt is that which quickneth the flesh auaileth nothinge by which woordes they saie that the reall presence of Christs flesh in the Sacrament can nothinge proffitt vs and that the spirituall eatinge thereof by faith only should be sufficient for S. Cyrill teacheth plainly that by this woord he meant the God head which was vnited in one person with that flesh of his which gaue vnto it that power to quicken and giue life which noe other mans flesh euer hadd And the comon Schoole of all diuines doe affirme that when Verbum caro factum est when the woord was become flesh when flesh was vnited vnto the woord the flesh by the woord doth quicken and giue life and as S. Nazianzenus saith that as Iron beinge putt to the fire doth burne and performeth the operation and action of fire soe the flesh beinge vnited vnto the woord doth quicken giue life and worketh by the influence thereof And as S. Thomas saith Quo intimius est aliquid cum principio influente eo magis participat de eius influxu The more intimate and neerer a thinge is to its first influent cause the more it receaues the influence operation therof So the blessed flesh of Christ noe doubt beinge ioyned and vnited vnto the principall cause of all causes receaueth a moste liuely operation from the same 10. S. Hillarie also that famous Bishop of Poetiers in his 8. booke of the Trinitie against the Arrians hath these woordes De veritate carnis sanguinis non est relictus ambigendi locus c. There is noe place lefte to doubte of the veritie of Christs flesh and blood for by the confession of our Lord and by our faith it is verilie flesh and verilie blood and beinge eaten and dronke by vs it bringeth to passe that wee are in Christe and Christe in vs. Ys not this trewe it seemeth verilie not to be trew to these incredulous people which deny Christe to be trewe God S. Hillaries argument was against the Arrian heretiques who held that God the sonne was not one with God the father in substance but only in will to disproue which assertion he alleadgeth a texte of scripture where Christe prayeth that wee all may be one with him Ioh. 17. as he and his father are one but wee saith Sainct Hillarie by receauinge of Christs trewe bodie and blood in the blessed Sacrament are not vnited vnto him in will only but also to his fleash and substance wherfore it mustes needs followe that Christ is vnited to his father by nature and substance of his God headd and not by will only which argument of his doth plainly declare that the trueth of the reall presēce of Christ in the Eucharist was then approued and receaued of all men for otherwise he would neuer haue conuinced them by that argument and vnlesse yow denie Christ to be God yow can not denie him to be trulie really in the blessed Sacrament And he proceedeth further in that booke and saith If the woord was truly made flesh and if wee truly receaue the woord beinge made flesh in the meate of our Lorde how shall he be thoughte not to abide naturally in vs who both beinge borne man tooke vnto him the nature of our flesh to the nature of eternitie vnder the Sacramēt of flesh which is to be communicated of vs for soe wee all are one because both the father is in Christe and Christe is in vs for himselfe saith My flesh is verilie meate and my blood is verilie drinke he that eateth my flesh and drinketh 〈◊〉 blood abideth in me and I in him In another place he saith expoundinge those wordes of S. Paule Sermone Cathechesi mystag 4. 1. Cor. 11. Accipite bibite hic est sanguis meus c. Take and drincke this is my blood this is my body who shall dare hereafter to doubte of the trueth therof sith he did certeinly saie this is my blood who euer will affirme the contrarie or saie it is not his blood nam specie panis dat nobis corpus in specie vini dat nobis sanguinem c. for vnder the likenesse of bread he giues vnto vs his bodie and in the likenesse of wyne he giues vs his blood that when yow take it yow shall taste the bodie and blood of Christe beinge made pertaker of the selfe same body blood soe wee beare and carry with vs Christe in our bodies when wee receaue his bodie and blood into our intralls and accordinge to Sainct Peter are made pertakers of the diuine nature And a little after he saith Quamobrem non sic haec attendas velim tanquam sit nudus simplex p●nis nudū simplex vinum Corpus enim sunt sanguis Christi wherfore I would not haue yow to thinke of these thinges as they were naked and simple bread naked and simple wyne for they are the body blood of Christe and though your senses do tell you the contrarie your faith shall confirme and strenghten you doe not iudge by thie taste when thie sure faith shall guide thee from all doubte 11. S. Augustine vppon these woordes Aug. in Psal 98. Adoratescabellum pedum eius adore and worshipp his footestoole because it is holie quia in ipsa carne hic ambulauit c. Because he walked here on earth in that verie same flesh and gaue vs the verie same fleash to eate for our saluation and noe man eateth that flesh vnlesse first he adore and worshipp

which hast ordayned and constituted the seruices of all Angells and men in a wonderfull order mercifully grant that they which alway do thee seruice in heauen may by thy appointment succour and defend vs in earth through Iesus Christ our Lord. Mat. 18. c. 10. Did not Christ bid vs that we should not despise any of these little ones for I say vnto you that their Angells in heauen alwaies do see the face of my father which is in heauen Two manner of wayes S. Thomas sayes wee offer our prayers to any D. Thom. 1. 2. q. 83. ad 4. primo vt sit per eum petitio implenda secundo vt per ipsum impetranda first that our desire by our prayers may be by him accomplished secondarily that our desire may be obtayned by him In the first manner wee offer our prayers vnto God onlie because that all our prayers and desires ought to ayme att godes graces and glorie which none can giue but God alone In the second manner wee offer our prayers vnto the holie Angells and Saincts that by their intercession God almightie may be moued to take commiseration on vs as it is alleadged by S. Iohn saying Apoc. 8. And there ascended the smoake of the incenses of the prayers of the Saincts before God This also is proued by so many apparitions of Saincts made vnto the liuing ymploring their helpe and protection as are registred by the holy doctors S. Euthimius did appeare vnto Phillipp Deacon being cast away in the mediterranean Sea Caesar Baron An. 477. apud and hauinge prayed vnto that holy S. f●rayde he tooke him by the hand and brought him safe to the shoare S. Bernabas did appeare vnto Anthemias Bishopp of Salamina thrice Caesar Baron An. 485. Ibid. 604. beinge sore vexed by the Heretiques that were then rising vp S. Peter did appeare vnto the widdowe Galla confortinge her that her sinnes were forgiuen her So the blessed Virgin Marie appeared vnto Seueriana about her death with many other apparitions which we both read and heare daylie c. but I cannot omitt that which S. Gregory of Niss relateth in the life of S. Gregory Thaumaturgus how that the blessed Virgin Mary together with S. Iohn the Euangelist appeared vnto the said S. Gregory Tha. and did instruct him in the mistery of the blessed Trinity Lib. de Anglia martyrum cap. 9. S. Gregory of Tours declareth that the blessed Virgin appeared vnto the master carpenter that was set to woorck by Constantine the great to buyld a church in her honour which was so huge as it was hard to be builded but shee instructed him the manner how to bring the same to perfection The like apparitions of other saincts do wittnesse S. Basil in oratione de Sancto Mamante S. Greg. Naz. in orat in Iulian. S. Sulpitius in vita S. Martini Theodoretus lib. 5. hist. cap. 24. Paulinus natal sancti Felicis S. Aug. lib. de cura pro mortuis habenda cap. 16. Whether Papistes doe err in worshippinge and adorninge the reliques of Saincts whether they sell their Masse and prayers for temporall gaine CHAPTER V. 1. I Answere that the holy reliques of of Christ or his Saincts are not vsed for temporall gaines but for the spirituall consolation of the faithfull which by those blessed reliques haue receaued great comforts and blessinges as you may read that the Iron chaines the Napkins yea the verie shadowe of the holy people and Apostles did releeue many Act. 12. Act. 5. Mat. 5. and reuiued some And if the deuout Christians doe offer any thinge at the Alter where those blessed reliques are kept the same beinge praetium peccatorum the price of their sinnes and the releefe of the poore they were not principally instituted for that purpose 2. Lib. de Sacramēt tit 12. This verie obiection against the Catholique Church was first inuented by Iohn Witcleffe in England in king Richard 2. his time as that most learned man Thomas Waldensis then prouinciall of the order of the Charmilitts writeth his answere may serue aswell for you as it did for Witcliffe which you shall read in the 2. booke As for the Adoration or woorshippinge of Relicks or Images wee must consider that this adoration doth signifie honor and reuerence which is comonly vsed both vnto God and to his creatures Hieron li. contra as S. Hierom saith Veni Bethlem praesepe Domini incu●abile adoraui I adored the Cribb and Craddle of our Lord when I came to Bethlem Abraham adored the Angell that appeared vnto him Genes 8. Exod. 3. Num. 22. so did alsoe Moyses Iosue Nabuchodonoser adored Daniell S. Hierom alleadgeth the fact of Alexander the great in kneelling at the feete of Ioyda the high priest of the Iewes 3. So Iacob dyinge did blesse his children and adored the topp of his rodd Adore yee his footstoole Psal 98. Apoc. 3. Which rodd did signifie the holy Crosse In the Apocalips it is also said I will make them come before thy feete Psal 5.6 3 Reg 8. Iohn 7. Hier contra Vigi 2 syno Nyceni Aug. de ciuit c. 8. which is mente of the Bishopp or Angell of Philadelphia Againe the Temple the Arcke the Tabernacle the Propitiatorie the Cherubins the Alter the bread of proposition was adored and because Vigilantius gaue not vnto the Saincts and Images their due reuerence he was condemned as an heretick of the Church of God 1. Reg. 20. 4. It was a custome of holy people to adore great men and Dauid adored Ionothan fallinge downe vpon the earth So Abigall adored Dauid Wee adore saith S. Augustine those good people with Charitie Io. 5. not with seruitude So Iosue adored not the man that he sawe but the Angell which he vnderstood Elizeus hauinge receaued the new spiritt of Elias did suffer himselfe to be adored of the children of the prophets at the riuer of Iordan Regum 2. Num. 22. Balaā adored the Angel Saule adored the soule of Samuell 3. Reg. 18 〈…〉 2. Abdias honoured Elias Porphe●i an old enemie of Christiā religiō whom Iohn Witcleffe did obiect vnto the Church saith that against the olde lawe of God shee doth adore the Angells the lawe prohibitinge any adoration to be extended towardes any besides towards God saying Deum tuū adorabis illi soli seruies vnto whome saincte Augustine answereth Aug. lib. 10. de Ciuit Dei cap. 20. that wee liuing in this miserable peregrination honor and reuerence the Angells as the most blessed Citizens of heauen neither doth the lawe of God prohibite the same but rather commende it the lawe only forbides that the due reference and adoration which is due to God should not be transferred vnto any other creature or that wee should offer sacrifice vnto it which belongeth vnto God which God did forbid the Hebrewes sayinge S●crificans dijs alienis eradicabitur He that offereth sacrifice to strāge godes shal

of the Crosse serueth to the mariners to saile to the birdes to flie and as Rufinus doth write the figure of the Crosse with the Egiptians in their Hieregtiphes doth signifie life euerlastinge 6. And wee must obserue that when wee expresse the signe of the Crosse vpon any thinge wee doe not meane by that signe to ympart any vertue vnto the same but only by the signe of the crosse expressed vpon the same wee implore the helpe of Christ crucified soe that it is an impudent lye of Heretiques to say that the signe of the crosse is superstitious Heretiques cry against the catholique church for makinge the signe of the crosse or the picture of Christ saying Confusion be to all those that doe worshipp any engrauen thinge qui adorant sculptilia I answere that it is ment to worshipp it as God and so Cassiodorus doth interpret it an Idoll or to make an Idol of it For as in the Tēple of Salomō there were pictures grauen Images soe in the Tēple of the Christians yet neither the one nor the other are Idolls for the picture of Christ of his Saincts of which we doe not make godes are but signes to bringe vs to remember the true God If to painte the picture of Christ were Idolatry why should S. Luke Comes Sancti Pauli in euangelio the fellowe of S. Paule in the ghospell painte both the Image of Christ and his Mother as wee reade in the fourth booke of the Sentences ca. 5. and as learned Saincts doe write S. Lucke painted the Image of Christ. Damascenus said as Thomas Waldensis reportes Accepimus Lucam Euangelistam c. Wee haue receaued that Luke the Euangelist painted Christ and his mother and that the famous Cittie of Rome hath the same picture Origines declaring in his 8. homilie vpon Iosue how that the kinge Hay was hāged vpon a double tree saith It followeth that the crosse of our Lord was a double crosse the one a visible crosse wheron the sonne of God was crucified in flesh the other was an inuisible crosse wheron inuisibly the diuill with all his power and Princes was Crucified 1. Epist Coloss as S. Paule saith he ouerthrewe the power and mightie Princes of darcknesse tryumphed ouer them on the tree of the crosse so as this crosse hath two singuler considerations The first is that which S. Peter saith that Christ was crucified leauinge vnto vs an example to followe his stepps The second consideration wherin he gott the victorie ouer Zabull wherin he was crucified therfore S. Paul saith woe be vnto me saith he if I glorie in any thinge but in the crosse of Christ by which the world is crucified vnto me and I vnto the world Soe as you see two effects which he doth alleadge for he saith that two contrarie thinges are crucified the vertuous liuer and the sinfull sinner the mortified bodie and the wicked world accordinge as Origines saith of Christ and of the deuill Thomas Waldensis and others here vpon doe say that the crosse is called both the woode and Christ as Hieremias saith venite mittamus lignum in panem eius Lett vs cast woode into his bread soe as he meaneth by the woode the crosse and by his bread his tender flesh Christ himselfe auoucheth the same panis quem ego dabo c. the bread I shall giue is my flesh S. Hierome saith he hath not lefte his crosse vpon the earth but he carried it with him vnto heauen and soe he shall come with his crosse so as he meant by his crosse his bodie and flesh and himselfe Of which crosse Sybilla said O ter beatum lignum in quo Deus extensus eit O thrise happie wood vpon which God was eleuated 7. S. Ambrose speakinge in the person of Hellen● hath these wordes Quomodo me redemptum arbitror si redemptio ipsa non cernitur video quid egeris ô diabole vt gladius quo percussus es destrueretur How shall I knowe my redemption if the redemption it selfe be not seene I know ô diuill it is thy crafte to hide the sword by which thou wert ouerthrowen It is written in the booke of wisedome Benedictum est lignum per quod fit iustitia Blessed be the wood by which Iustice is don● cursed be the hand by which an Idoll is made and also him that makes the same behold he did blesse the wood of the crosse and did curse the Idoll of impietie Was Iosue an Idolater when he said to the sunne thou shalt not moue against Gabaon neither the moone against Haylon for wee knowe that Iosue did speake vnto the Creator of them The 3. children also did singe and say benedicite sol luna O sunne and moone day and night blesse yee our Lord and so did Dauid saie to all creatures and will you charge the Church of God with Idolatrie for honoring God in his creatures And so wee saie the like vnto the greene wood and to the blessed crosse not adoringe the nature of wood herein but the liuinge crosse of him that was crucified whose grace and fauour in the same wee implore Epistola 140. 8. S. Bernard speaking of the holy crosse Confessio sanctae crucis non nisi crucifixi confessio est the confession of the holie crosse is no other then the confession of the crucified Therfore Thomas Waldensis speakinge of the inuention of this holie crosse Quid in hoc festo infestum sit what harme is in this feast but that wee giue God thanckes which procured that gratious wooman and as S. Ambrose saith Infudit ei spiritus vt lignum requirat Inspired her with his spirit to search the wood S. Iohn Chrisostome addeth in his booke of the crosse these woordes Si scire desideres charissimè virtutem crucis c. Most deere if you would knowe what vertue the crosse hath and how much I could speake in the prayse thereof know that the crosse is the hope of the Christian the crosse is the waye for people in desperation the crosse is the resurrection of the dead the crosse is the guide vnto heauen the crosse is the staffe for the lame the crosse is the comfort of the sorrowfull the crosse is the bridle of the rich the crosse is the destruction of the proude the crosse is the paine of the enuious the triumphe of deuills the tutor of youth the patience of the poore the pylott of mariners and saylers the wall of those that are beseeged the father of orphanes the defence of widdowes the comfort of martyrs the chastitie of Virgins the solace of priestes the victorie of the Romans the bread of the hungrie and the fountaine of the thirstie thus much sainct Iohn Chrisostome Iohn Chrisost homil and much more of the glorious crosse And in his homilie vpon S. Mathewe 16. Laeto animo crucem Christi circumferamus c. Lett vs with a willing mind carrie the crosse of Christ the same beinge the badge of

it it is found oute how such a footestoole of our Lord should be adored and worshipped and that wee doe not only not sinne in a●oringe and worshipping it but wee sinne in not adoringe and not worshippinge the sa●e Therfore when thow dost bowe downe and prostrate thie selfe vnto any such earth doe not behould it as earth but behould that holie one whose footestoole that is which thou doest adore and worshipp because for his sake thow dost adore worshipp it Aug. cont Iul. Pela lib. 1. Amb. de ijs qui misteriis initiantur cap. vlt. 12. S. Ambrose that blessed Bishopp of Millane of whome Sainct Augustine saith Veneror vt patrem in christo c. I reuerence him as a father for he through the ghospell in Christe Iesu begott me doth plainly confirme this truethe saying Ipse clamat Dominus Iesus Hoc est corpus meum c. Our Lord Iesus himselfe crieth This is my body before the benediction of those heauenly woordes another kinde of nature is named after consecration the bodie is signified or mentioned he himselfe called it his blood before consecration it is named an other thinge after consecration it is called blood And thow saidst therunto Amen that is to say it is trewe let thie inward minde confesse that which thie mouth speaketh and let thie affection thincke that which thy speech soundeth And in that chapter he saith But perchaunce yow will saie I see an other thinge with myne eyes how then doe yow tell me that I receaue the bodie of Christe this then remaineth yet by vs to be proued how many examples therfore doe wee vse to shewe that this is not that which nature formed but that which benediction consecrated And that the power of benediction is greater then the power of nature for so much as nature it selfe is changed Moises held in his hand a rodd he cast the same foorthe and it was made a serpent againe he tooke vpp the serpent by the taile and the same retourned to the nature of the rodde yow see then by the grace giuen to that prophett that nature both in the rodd and serpent was twice changed the riuers of Egipt rann with pure and cleane water blood sodainlie brake out from the springes and fountaines there was drinke to be hadd out of the riuers and at the prophetts prayers the blood of the riuers ceased the nature of the water retourned All the rest of the holie fathers and doctors that liued before these and such as came after doe confirme with one vniforme consent this sacred doctrine 13. S. Andrewe the apostle as Aloysius Lipomanes a moste graue and learned aucthor doth gather out of the approued aucthors when he was to be crucified said these wordes Ego omnipotenti Deo c. I doe daylie sacrifice to the omnipotent God the vnspotted lambe who beinge trulie sacrificed and his fleash also eaten of the people remaineth both sounde and aliue Ignat. ep ad Smyrnenses S. Ignatius which was disciple vnto S. Iohn the Euangeliste writing against the heretiques Symonianus and Menandrianus who as they denied the Incarnation of Christe soe they did alsoe denie the misterie of this blessed Sacrament Sic ait Eucharistias oblationes non admittunt quod non confiteantur Eucharistiam esse carnem saluatoris c. Soe they doe not admitt eucharistes and oblations because they doe not confesse the Euchariste to be the flesh of our Sauiour which flesh did suffer for our offences Theo dialog 3. which the Father accordinge to his benignitie hath raised vpp this place is cited by Theodoretus Tertull. lib. 2. ad vxorem in libro de Idolatria Tertulian also reprehending wicked priests exclaymeth against them sayinge Semel Iudei Christo manus intulerunt vos c. The Iewes did offer violence vnto Christe but so yow doe also violatt and handle his bodye moste irreuerentlie such irreuerent handes should be cutt of c. And how should he saie these wordes if he should thincke that in the Eucharist should be only the figure of Christs bodie So Orig. homil 13. in Exod. expoundinge the 25. of that booke homil 7. libr. numeri in caput Math. 26. Math. vbi sic legimus homil 7. Leuit. homil 9. in Leuit. concita in cap. 15. Matth. So Cyp. who suffred death Anno Domini 259. sermone de lapsis So Athanas who is citted of Theodoretus Theod. 2. Dialog Cyrillus Hieroso initio Cathechesis 4. mistagogice in tota ferè Cathechesi Greg. Nyss in lib. de vita Moysis So. S. Optatus Milleuitanus which did florish in sanctitie and learninge in one tyme with S. Ambrose Quid enim est tam sacrilegum what is more detestable then to destroie and defile the alter on which somtimes yow haue offred your selues in which the desires of the people and the members of Christe are carried and a little after what is the alter but the seat of the bodie and blood of Christe S. Naz. liuinge also in the same tyme Nazianz. oratione de Pascha absque confusione dubio c. without confusion and doubt we eare his bodie and drincke his bloode 14. S. Ephrem the familiar frinde of S. S. Hieron in Cathalogo scrip Basill of that authoritie that in the church after the scriptures his woorks were read as S. Hero doth wittnesse saith Quid scrutaris c. whie should yow search the inscrutable thinges of God if you curiously search them yow ought not to be accompted a faithfull christian but a curious companion be faithfull and innocent be pertaker of the vnspotted body of oure Lord and assured with a sounde faith that yow eate whole the lambe himselfe S Epiphanius which was a familier frinde of S. Athanasius doth compare the heretiques that denie Christs bodie to be in the Sacramente with Aesops dogge who hauinge a peece of flesh in his I●wes passinge ouer a riuer and behoulding the shadowe thereof in the water did let goe the trewe flesh striuinge by duckinge vnder the water to gett only the shadowe and soe he had neither the one nor the other soe the heretiques let ts goe the trewe flesh of Christe only for a figure and soe they haue neither benefitt by the one nor by the other Io. Diaco lib 2. vitae sanctit q. Sainct Gregorie as Ioannes Diaconus doth write did proue by a miracle that was don that the bread was turned into Christs fleshe Damascen which liued in the tyme of Leo the Imadge breaker in the yeare of our Lord God 740. saith Panis vinumique c. Bread wyne and water by the inuocation of the holy ghoste are supernaturally turned into the bodie and blood of Christe and they are not two but one and the selfe same thinge bread and wyne are not the figure of the bodie and blood of Christe God forbid but it is the selfe same bodie of our Lord deified Theophil in cap. Math. 26. Vnto this agreeth