refused if it be receiued with thanks giuing for it is sanctified by the word of God and prayer Yea it was a common vse in the primitiue Church to bring Bread to the priests to be hallowed Author oper imp hom 14. in Mat. and being blessed to sēd it for sacred presents from one Christian to another as S. Aug. witnesseth ep 31 34.35.36 Mat. 23.17 Yee fooles blind whether is greater the gold or the temple that sanctifieth the gold Mat. 23.19 Yee fooles and blind whether is greater the gift or the Altar that sanctifieth the gift Lo how plainly our Lord affirmeth in both these places that the Temple sanctifieth the Gold and Altar the Gift generally all creatures seuered from common and profane vse to religion and worship of God are therby made sacred and holy Are not they therfore much to be blamed who keep such a scoffing at holy water holy ashes and the like See more 2. Reg. 2. we 4.2 where the Prophet Eliseus applied salt to the healing and purifying of the waters Toby 6.8 where the Angell Raphaell vsed the liuer of a fish to driue away the diuel 1. Samuel we 1. Kinges 16. where Dauids Harpe and Psalmody kept the euill spirit away from Saul ¶ See S. Greg. l. 1. dial cap. 4. S. Aug. lib. 18. de ciuit Dei S. Hierom. in the life of Hilarion post medium S. Bede lib. 1. cap. 30. hist Anglic. XXXVII That children may be saued by their Parents fayth without the Sacrament of holy Baptisme COntrary to the expresse wordes both of truth it selfe and also of their owne Bible Iohn 3. 5. Verily verily I say vnto thee except a man be borne of water and of the spirit he cannot enter into the kingdome of God Therfore they cannot be saued without Baptisme Titus 3.5 Not by workes of righteousnes which we haue done but according to his mercy he saued vs by the washing of regeneration and renewing of the holy Ghost Marc. 16.16 He that belieueth and is baptized shall be saued but he that belieueth not shall be damned Seing infants therfore cannot belieue they must at the least be baptized or els they cannot be saued Heere they will obiect against vs that of S. Paul 1. Cor. 7.14 That the children of the faythful are sanctified But if they vnderstand by their sanctification that they are borne without sinnes they do directly oppugne S. Paul who affirmeth Ephes 1. that we are all borne the sonnes of wrath Yea S. Paul in the selfe same place sayth the vnbelieuing woman is sanctified by the belieuing man and yet I hope they will not say that she obtaines therby the full remission of her sinnes Gen. 17.14 The vncircumcised man-child whose flesh of his fore-skin is not circumcised that soule shal be cut off from his people But Circumcision was not more necessary to the Israelites then Baptisme to the Christians Therefore c. ¶ See S. Aug. lib. 1. de peccat merit and remiss cap. 30. and epist 90.92 S. Leo. epist 80. ad Episcop Campaniae S. Irenaeus lib. 3. cap. 19 S. Cyp. lib. 3. ep 8. ad Fidum XXXVIII That the Sacrament of Confirmation is not necessary nor to be vsed COntrary to the expresse wordes of their owne Bible Acts 8.14 Peter and Iohn prayed for them that they might receiue the holy Ghost for as yet he was fallen vpon none of them only they were baptized in the name of the Lord Iesus Then laid they their handes on them and they receiued the holy Ghost Lo the holy Ghost is giuen in Confirmation which was not giuen in Baptisme how then is it not necessary nor to be vsed Heb. 6.1 Therfore leauing the principles of the doctrine of Christ let vs goe on vnto perfection not laying againe the foundation of repentance from dead workes and of fayth towards God of the doctrine of Baptisme and of laying on of handes Lo Confirmation is heere called one of the Principles of the doctrine of Christ and a foundation of repentance How then not necessary nor to be vsed ¶ See the Fathers that affirme the same Tertul. lib. de Resur carnis S. Pacianus lib. de Baptismo S. Ambr. lib. de Sacram. S. Hierom contra Lucifer And lastly S. Cypr. lib. 2. epist 1. speaking both of Baptisme and Confirmation sayth Then they may be sanctifyed and be the sonnes of God if they be borne in both Sacramēts XXXIX That the bread of the supper of our Lord was but a figure or remembrāce of the body of Christ receiued by fayth and not his true and very body COntrary both to the expresse wordes and truth of their owne Bible Luc. 22.15 With desire I haue desired to eate this pass-ouer with you before I suffer Now to refer these wordes to a figuratiue eating only by fayth were most absurd for we cannot say that Iesus Christ could receyue or eate himselfe in this sense sith all Diuinity forbids vs to admit fayth in the Son of God Therefore that Pasche which he so greatly desired to eate with his Disciples before he suffered was the Pasche of his owne true body Luc 22.16 For I say vnto you I wil not any more drinke of the fruite of the vine vntill it be fulfilled in the Kingdome of God Wordes of wonderfull force and which cannot be vnderstood figuratiuely no more then the former it being a thing as cleare as the Sunne that of material bread and drinke there is no vse at all aboue in heauen Iohn 6.51 I am the liuing bread which came downe from heauen if any man eate of this bread he shall liue for euer And the bread that I wil giue is my flesh which I will giue for the life of the world Beza is very angry when we ask him If the bread that came downe from heauen be liuing or life-giuing bread He willingly granteth vs the later but cannot endure to heare tell of the former and therefore translateth life-giuing insteed of liuing But this is absurd or the Sunne is life-giuing but is not liuing and being granted to be liuing what else is it then his body And note withall that thus our Lord spake of this blessed bread before he gaue it Mat. 26.26 Take eate this is my body And Luc. 22.19 This is my body which is giuin for you What I pray can be spoken more plaine Notwithstanding they wil needes mantaine and affirme that what he gaue and they receiued was nothing else but bare bread Note also that our Lord spake this at the very giuing thereof 1. Cor. 10.16 The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the body of Christ And 1. Cor. 11. he addeth He that eateth and drinketh vnworthily eateth and drinketh damnation to himselfe not discerning the Lords body Loe how both before our Lord gaue it at the very giuing of it and his Apostles and disciples after he had giuen
twelue none was greater or lesser then other COntrary to the expresse wordes of their owne Bible Mat. 10.2 Now the names of the twelue Apostles are these The first Simon who is called Peter All the Euangelists doe put Peter in the first place and wicked Iudas in the last And wherfore this but because the one was first in dignity and worthiest of the rest and contrariwise the other last worst and vnworthiest of al his fellowes Againe why as Peter is called First are not the rest called Second Third c. but to shew therby that they did not therfore call Peter First because he occurred first to be named but because he was the First both in dignity and authority whom therfore they all number First and call the First Mat. 16.18 And I say also vnto thee that thou art Peter and vpon this rocke I will build my Church and the gates of hell shall not preuaile against it Wordes clearly insinuating S. Peters Supremacy in the Church of God for according to the Greeke and Syriack text as our Doctors note these words Thou art Peter sound thus Thou art a rocke and vpon this rocke I will build my Church So that to say that Peter is the rocke of the Church is as much as to call him Chiefe or Head of the Church Neither without especiall mystery did our Lord impose vpon him this new name the name of Peter a Rocke or Stone being one of the most excellent names of Iesus-Christ who is many times in holy Scripture tearmed by the name of a Rocke or Stone as Psal 117.22 Isa 28.6 Dan. 2.34 Mat. 21.42 Rom. 9.33 So that this Soueraigne and absolute Pastour of the Church did communicate this new name vnto his Vicar to represent the more liuely the supreme authority which he would giue vnto him ouer his flocke And not that Christ sayth not I haue built or I do build but I will build the Church being built vpon himselfe from his Incarnation so as these wordes referred to Christ as our Reformers vse to do do not well agree to the building of the Church vpon Christ as head thereof for the time to come but do most fitly agree to S. Peter as Head thereof for the time to come Matt. 16.19 And I will giue vnto thee the keyes of the kingdome of Heauen c. By these wordes also no lesse then by the former is clearly signified S. Perers Supremacy For none hath the gouernment or commandement of the keyes of any Towne or Citty but the Prince Gouernour or Magistrats of the same And that soueraigne Power is signified by the Keyes is likewise proued by that of our Sauiour Christ I haue the keyes of hell and of death Apoc. 1.18 As also by the key of Dauid which openeth and no man shutteth shutteth and no man openeth Now adde to this that hath bene sayd the correspondency of the wordes of our Sauiour to S. Peter with the wordes of S. Peter agayne to him and how cleare will this doctrine appeare For when our Lord asked his disciples Matt. 16.15 Whome say yee that I am he demaunded not how they called his name which was Iesus for that they knew full well before but what his quality office and dignity was And S. Peter answering Thou art Christ the Sonne of the liuing God Iesus tould him not his Name which was Simon but gaue him another name and such a one as likewise signifyed the office quality and dignity that he bestowed vpon him saying Thou art Cephas or Petrus that is to say Rocke or Peter Therefore he ordayned him Head c. 1. Cor 3.4.22 For while one sayth I am of Paul I am of Apollo I of Cephas I of Christ c. Loe how from those he would haue esteemed lesser he ascendeth to those whome he would haue esteemed greather and placeth Peter next to Christ Luc. 22.31.32 And the Lord sayd Simon Simon c. when thou art conuerted strengthen we read confirme thy brethren Now what other thing is it for Peter to strengthen or confirme his brethren but to practise and exercise his greatnes ouer them For he that doth strengthen or confirme others is the greater and they who are strengthened or confirmed are made therby inferiour to him who doth strengthen or confirme them Luc. 22.26 He that is greatest amongst you let him be as the younger and he that is chiefe as he that doth serue Where the wordes He that is greatest is chiefe do euidently shew that amongst the twelue one was greater then another and was so accounted euen by Christ himselfe Iohn 21.15.16.17 Iesus said to Simon Peter Simon louest thou me more then these Feede my lambes feed my sheep where the Greeke hath in the second place for feed gouerne or rule Hence it followeth that either the Apostles were not accounted to be in the flock of Christ or else they were subiect to S. Peter as to their head when Christ commanded him to feed or gouerne not only his lambes to wit the lay people but his sheep also to wit the Apostles and Pastours themselues for besides lambes sheep there is nothing in the Church of God Againe if S. Peter loued our Lord more then al his fellow-Apostles did it followeth necessarily that he receiueth more power to feed then all the rest did For it cannot be conceiued that he is willed to loue more then to feed but he loueth more then others therfore he is willed to feed more then the others and consequently to be head of the others Mat. 12.25.26 Euery kingdome deuided against it selfe is brought to desolation And if Sathan cast out Sathan c. Sathan therefore hath a Kingdome whereof he is the Chiefe If then there be not only a visible Head of the Church triumphant in heauen but also a visible head euen in Hell why not a visible head also on Earth See more Psal 18.42 Psal 45.16 we 46. Marc. 2.16 Actes 1.13 Luc. 1.33.2 Cor. 11.5 ¶ The holy Fathers do commonly affirme the same Theophilactus 23. Luc. calleth Peter Prince of the Disciples Eusebius in Chron. calleth him the First Bishop of Christians S. Cyril of Hier. cat 2. Prince and most excellent of all the Apostles S. Chrysost ho. 55. in Mat. Pastour and Head of the Church Euthym. in cap. vlt. Ioan. Maister of the whole world S. Leo epist 89. Head and chiefe of the Apostles They hold XII That a woman may be Head or supreme Gouernesse of the Church in all causes as the late Queene Elizabeth was COntrary to the expresse wordes of their owne Bible â—1 Tim. 2.11.12 Let the woman learne in silence with all subiection But I suffer not a woman to teach nor to vsurpe authority ouer the man Therfore a woman cannot be Head of the Church 1. Cor. 14.34 Let women hould their peace in the Churches for it is not permitted theÌ„ to speake but to be subiect as also the Law saith Therfore c. ¶ I produce no Fathers
for disproose of this point for neuer was any Woman so presumptuous in our Forefathers dayes as to take vpon her such authority but will content my selfe to refure the folly with this euident and conuincing argument Whatsoeuer power an inferior Minister of the Church hath that the Head of the same church hath at the least if not much more But euery inferiour Minister of their Church hath power to Baptize to giue the Communion to marry to bury and to preach in the pulpit therfore Queene Eliz. could Baptize giue the Communion marry bury and preach in the pulpit And who now is so simple as sees not the ridiculous sequele of this doctrine For the deniall of which notwithstanding hundreds of Catholikes haue bene hanged drawne and quartered as traytors to her Person and the State But that no secular King can be this Head an infinity of Fathers do affirme S. Iohn Damascen ser 1. The place beginneth Tibi ô Rex And againe Non assentior I consent not that the Church of God be gouerned by Kings Theod hist Eccles l. 4. c. 28. recounteth of one Eulogius that he answered to an officer of the Emperor Valens telling him the Emperor would haue it so with this pretty quippe saying What was he made a Bishop that day that he was crowned Emperor The place beginneth Tum ille S. Ignatius Epist. ad Philadelph willeth all men without exception euen the Emperour himselfe to be obedient vnto the Bishop the place beginneth Principes obedite Caesari S. Chrysost hom 5. de verbis Isaiae calleth the Bishop a Prince as well as the King yea and that a greater also And hom 38. in Mat. 21. The place beginneth Quia in rebus spiritualibus XIII That Antichrist shall not be a particular man and that the Pope is Antichrist COntrary to the expresse wordes of their owne Bible 2. Thes 2.3 Let no man deceaue you by any meanes for that day shall not come except there come a falling away first and that man of sinne be reuealed the sonne of perdition Where these wordes man of sinne and sonne of perdition do plainly prooue that a succession of men as the Popes are cannot be this man of sinne for so S. Peter also should be Antichrist for he was Pope and the very first of all the Popes Therfore Antichrist shall be a particular man Reuelat. 13.18 Let him that hath vnderstanding count the number of a man Therfore the great Antichrist that egregious Apostata or notable Enemy of Iesus-Christ shall be a particular man 1. Iohn 2.22 Who is a lier but he that denyeth that Iesus is Christ This is Antichrist which denyeth the Father the Son But the Pope denyeth neither of both Therfore the Pope is not Antichrist Agayne in 2. Thes 2. before alledged v. 4. the Scripture saith that Antichrist shall be extolled aboue all that is called God and vers 8. that our Lord Iesus shall kill him with the spirit of his mouth at his comming But none of all these agree to the Pope no more then that our Lord Iesus is come the second tyme. Iohn 5 43. I am come in my Fathers name and yee receaue me not If another shall come in his owne name him yee will receiue He meaneth specially the wicked Antichrist how then can the Pope be he seeing the Iewes receyue him not See more Dan. 7.7 and cap. 12.11 Reuel 13.17 and cap. 17.8.11 Luc. 13.14 Mat. 24.25 ¶ To follow our common Rule the Fathers that affirme the same are S. Chrysoft and S. Cyril who do both thus vnderstand this very place last alleadged S. Amb. vpon the 2. Thes 2. Hierom. in ep ad Algas quaest 11. S. Aug. 29. tract in loan S. Irenaeus l. 5. cont haeres Valentin Theodoret in his epitome of the diuine decrees cap. de Antichristo XIV That no man nor any but God can forgiue or retayme sinnes COntrary to the expresse wordes of their owne Bible Iohn 20.21 As my Father hath sent me euen so send I you Now Christ was sent by his Father not only to teach preach administer Sacraments and to worke miracles but also to forgiue sinnes But the Disciples were sent with power to teach preach administer Sacraments and to worke miracles Therefore also to forgiue sinnes Ibid. v. 22.23 When he had said this he breathed on them and sayth vnto them Receiue yee the holy Ghost whose soeuer sinnes yee remit they are remited vnto them and whose soeuer sinnes yee retaine they are retained Christ hauing first shewed his owne commission which was to pardon sinnes presently giueth his Apostles power to do the same breathing vpon them the holy Ghost He therfore that denieth man to haue this power either denyeth that the Holy Ghost can forgiue sinnes or that Christ gaue not his Disciples the holy Ghost to this end and purpose both which are clearly false and against the Scripture Mat. 9.3.8 But when the multitude saw it they maruelled and glorified God which had giuen such power vnto men as to forgiue sinnes Which though they knew to appertaine to God only by nature yet they perceiued that it might be done by mans ministry on earth to the glory of God Yea those who affirme God only so to remit sinnes that the ministeriall power therof cannot be communicated to men deny the one part of Christes distinct or double manner of remitting of sinnes to wit only in heauen and not in earth See more Mat. 16.19 Mat. 18.1 Cor. 5.5.1 Tim. 1.20.2 Cor. 2.10.2 Cor. 5.19 Num. 5.6 ¶ The ancient Fathers which affirme the same are S. Aug. tract 49. in Ioan. And in his booke of fifty homilies hom 9. S. Chrysost de sacerdotio l. 3. S. Ambr. l. 3. de poenitentia S. Cyril l. 12. cap. 50. or 56. in Ioan. sayth It is not absurd that they should remit mans sinnes who haue in them the holy Ghost S. Basil l. 5. cont Eunom proueth the holy Ghost to be God which that destable Heretike denyed because he forgiueth sinnes by the Apostles S. Irenaeus l. 5. cap. 13. S. Greg. hom 6. in Euang. XV. That we ought not to confesse our sinnes to any man but to God only COntrary to the expresse wordes of their owne Bible Mat. 3.5.6 Then went out to him to wit to S. Io. Baptist Hierusalem and all Iudaea c. and were baptized of him in Iordane confessing their sinnes Not by acknowledging themselues in generall to be sinners but euery man to vtter and tell his particular and secret sinnes Therfore we may confesse our sinnes not only to God but also to man Actes 19 18.19 And many that belieued came and confessed and shewed their deedes behould Confession Many also of them which vsed curious artes brought their bookes together and burned them before all men and they counted the price of them and found it fiue thousand peeces of siluer behould Satisfaction Therfore we may confesse our sinnes to man Num. 5.6 When a man or woman shall commit any