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
it vnto them and they to others all of them call it our Lords Body Finally against their true and reall receiuing of Christ by faith I say Either the soule ascendeth to heauen there to feed on Christ by fayth which Caluin confesseth or els Christ descendeth to earth to feed the same Not the first for so the vnglorified soule of man should be in two places at once which yet they deny euen to the glorified body of Iesus-Christ Not the second for so Christ should be in two places at once whom yet they say that the Heauens must contayne till the day of iudgement Acts 3. ¶ See Fathers that affirme the same S. Ignat. in ep ad Smyr S. Iustin Apol. 2. ad Antoninum S. Cyprian serm 4. de lapsis S. Amb. lib 4. de Sacram. saith It is bread before the words of the Sacrament but after c. of bread it is made the flesh of Christ S. Remigius saith The flesh which the Word of God tooke in the Virgins wombe and the bread consecrated in the Church are one body XL. That we ought to receiue vnder both kindes and that one alone sufficeth not COntrary to the expresse wordes of their owne Bible Iohn 6.51 If any man eate of this bread he shall liue for euer and the bread which I will giue is my flesh Loe euerlasting life is attributed by our Lord himselfe to the eating only vnder ohe kind Therfore one alone doth suffice Luc. 24.30.8.35 Christ at Emaus communicated his two Disciples vnder one kind Both S. Augustine and Theophilact expound this place of the B. Sacrament lib. de consens euang cap. 35. S. Chrysost hom 17. operis imperfecti S. Thomas of Aquin and many others But they will alleadge to the contrary that of S. Iohn Vnles you eate the flesh of the Sonne of man and drinke his bloud you shall not haue life in you The answere hereto is very easy which is that the coniunction and is there taken disiunctiuely insteed of or as is learnedly obserued by Doctor Kellison in his Reply to M. Sutclisse pag. 189. Againe Christ in those words teacheth vs the precept and not the manner of the precept that is to say he commandeth vs to receiue his body and his bloud without determining whether vnder one kind or vnder both as the Councell of Trent declareth For he that said Vnles you eate the flesp of the Sonne of man and drinke his bloud you shal not haue life in you hath also said If any one eate of this bread he shall liue for euer And he that said He that eateth my flesh and drinketh my bloud hath life euerlasting hath also said The bread which I will giue is my flesh for the life of the world He that said Who so eateth my flesh and drinketh my bloud dwelleth in me and I in him hath likewise said He that eateth this bread shall liue foreuer Therefore one alone doth suffice See more Act. 2.42 XLI That there is not in the Church a true and proper Sacrifice and that the Masse is not this Sacrifice COntrary to the expresse wordes of their owne Bible Malachy 1.11 From the rising of the sunne euen to the going downe of the same my Name shall be great among the Gentils and in euery place Incense shall be offered to my Name and a pure offering But this Sacrifice or pure Offering cannot be vnderstood of Christ vpon the Crosse as they would haue it which was offered only once and in once place and then also not among the Gentils nor yet can be euer iterated therfore neither is nor can be other then the dayly Sacrifice of the Masse Psal 110. we 109. 4. The Lord hath sworne and will not repent Thou art a Priest foreuer after the order of Melchisedech But Melchisedechs Sacrifice was made in bread and wine therefote it must either be granted that our Sauiour doth now sacrifice yea and euer shall in bread and wine aboue in Heauen which were absurd to say or els that this is meant of the Sacrifice of the Masse wheron the Eternity of his Priesthood doth depend on earth Nor can this be in a spirituall sort only for that would not make him a Priest of any certaine order as Melchisedech was Luc. 22.19 This is my body which is giuen for you Which wordes do plainly proue not only that Christs body is truly present but withall so present as that it is giuen offered or sacrificed for vs. For Christ sayth not which is giuen to you broken to you or shed to you but for you Which clearly sheweth it to be a sacrifice it being euident that one would neuer say of the Sacrament in the quality of a Sacrament that it is giuen for man but to man that it to say that a man receiueth it and contrary wise of a Sacrifice that it is offered not to man but for man See more Heb. 7.15.16.17 Heb. 8.1.3 Heb. 9.11 ¶ The Fathers that affirme the same are S. Clement Apost const lib. 6. cap. 23. who calleth it A reasonable vnblouly and mysticall Sacrifice S. Aug. A singular or most excellent sacrifice lib. 1. cont aduers leg and prophet cap. 18.19 S. Chrysost hom in Psal 95. The mysticall table a pure and vnbloudy host a heauenly and most reuerend Sacrifice Isichius in Leuit cap. 4. sayth that Christ preuenting his enemies first sacrificed himselfe in his mysticall supper and afterwards on the Crosse S. Greg. Nissen orat 4. de Resurrectione prouing that our Sauiour gaue his body and bloud in sacrifice for vs in his last supper sayth excellently That a man cannot eate the sheepe vnles the slaughter goe before and yet auerreth this to haue been done by Christ in his last supper XLII That Sacrament all Vnction is not to be vsed to the sicke COntrary to the expresse words of their owne Bible Iames 5.14 Is any sick among you Let him call for the Elders of the Churth and let them pray ouer him anointing him with oyle in the name of the Lord and the prayer of faith shall saue the sick and the Lord shall rayse him vp and if he haue committed sinnes they shall be forgiuen him Hardly is there any Sacrament wherof the matter the minister and the effect are more expresly specified in all the Scripture then of this The forme is the prayer Let them pray ouer him The matter the oyle Anoynting him with oyle The minister a Priest or Elder of the Church Let him call for the Elders of the Church The primary effect is the forgiuenes of sinnes and the secondary the easing of the sick in body saying And the Lord shall raise him vp and if he haue committed sinnes they shal be forgiuen him Therfore Sacramentall Vnction is to be vsed to the sicke Marc. 6.13 And they annointed with oyle many that were sicke and healed them Where it is cleare that the Apostles themselues put in practice this holy vnctiō Which Beza confesseth in his Annotations saying that
knowen and belieued that the dead might be holpen by the piety of the liuing as Cardinall Allen learnedly concludeth in his Treatise of Purgatory Actes 2.14 Whom God hath raised vp loosing the sorrowes of hell In which wordes two things are to be noted which clearly make for the proofe of Purgatory The one that in this place where Christ was there were certaine sorrowes and paines The other that some there were inflicted for sinne vpon whome he bestowed that gratious benefit as to discharge and loose them of those paines For as the Rhemes Testament very well noteth Christ was not in paines himselfe but loosed other men of their paines 1. Cor. 15.29 Otherwise what shall they doe that are baptized for the dead From this place an euident proofe is drawen touching the help which the soules departed our of this world may receiue by the Church on earth and consequently 〈◊〉 â—urgatory vnderstanding the paines and afflictions which voluntarily we doe inflict vpon our selues to exempt those that are therin for to baptize signifieth to afflict ones selfe to do penance to suffer death c. as is euident in S Luc. 12.30 But I haue baptisme to be baptized with and Marc. 10.38 Luc. 16.9 And I say vnto you Make to your selues friendes of the mammon of vnrighteousnes that when yee faile they may receiue you into euerlasting habitations S. Ambrose vpon this place and S. Aug. lib. 21. de Ciuit. cap. 27. say that it is to receiue succour after death according as the word faile inforceth Luc. 23.42 Lord remember me when thou commest into thy kingdome S. Aug saith in his fifth Booke against Iulian about the middest that the good thiefe in this prayer presupposed that according to the eommon opinion soules might be holpen after death 2. Mac. 12.44.45 For if he had not hoped that they that were slaine should haue risen againe it had bene superfluous and vaine to pray for the dead And in the next verse he concludeth That it was an holy and good thought c. This place of holy Scripture is most cleare for prayer for the dead for had it not beene the continuall doctrine and practise of the Church to pray for the dead neither could Iudas Machabaeus who was himselfe a Priest haue euer thought of any such remedy as to gather twelue thousand drachmes of siluer to send to Hierusalem to haue prayers made for the reliefe of the soules slaine in the warrs neither would the multitude of people haue either contributed or the Priests of the Temple receiued the same had they thought as these men doe that it had bene superstition to pray for the departed or that there had byn no other place then the Hell of the damned or the Heauen of the saued See more 2. Tim. 1.18.1 Iohn 5 16. Isa 4 4. Isa 9.18 Acts 2.24 Matt. 3.11 Mat. 12.32 Mat. 5.26 Micheas 7.8 Psal 66.12 Tobie 4.18 Phil. 2.10 Zachary 9.11 ¶ As also the Fathers that affirme the same S. Amb. vpon the 1. Cor. 3. and serm 20. in Psal 118. S. Hier. lib. 2. cap. 13. aduers Iouin S. Greg. lib. 4. Dialog cap. 39. Origen hom 6. in cap. 15. Exod. with many others XLVIII That it is not lawfull to make or haue Images COntrary to the expresse words of their owne Bible Exod. 25.18 And thou shalt make two Cherubims of gold of beaten worke shalt thou make them in the two endes of the Mercy seate These grauen Angells were Images of the highest order of Angells one excepted which is in heauen and were made with faces of beautifull young men and commanded to be set vp by God himselfe in the Holy of Holyes which S. Hierome witnesseth the Iewes to haue worshipped epist ad Marcellam Therefore it is lawfull to make Images 1. Kings 6.35 And he carued thereon Cherubims and Palme-trees and open Flowers and couered them with gold fitted vpon the carued worke Hence is to be gathered that the precept of not making grauen Idolls doth nothing at all concerne Images that is to say the true representation of thinges meerly imaginary and not subsisting for as S. Paul sayth 1. Cor. 8. An Idoll is nothing So that the Idoll representeth that which is not the Image that which is a most remarkable difference Agayne seeing an Idol is that properly which being nothing as S. Paul sayth is represented to be something or that which represents the thing that is not if our Reformers belieue the Images of Christ crucified to be an Idoll they then belieue that Christ was neuer crucifyed for so it would follow necessarily that the Image of Christ crucifyed being an Idoll therfore christ was neuer crucified Heb. 9.1.5 Then verily the first Couenant had also ordinances of diuine seruice and a worldly sanctuary c. and ouer it the Cherubims of glory shadowing the mercy-seate Loe S. Paul calleth the images of the Cherubims which Salomon made an ordinance of diuine seruice which our Reformers call the making of Idols whome shall we sooner belieue Blessed S. Paul or a Reformed Brother To conclude an Image is of such diuine and naturall right that all vnderstanding imagination and sense as well interiour as exteriour is made by way of Images called species sensibiles insensibiles The body cannot be in light without its shadow the Moone and the Starres imprint their image in the water a man cannot looke in a glasse without making his Image Therefore eyther God and Nature it selfe doth breake this commandement as well as we or else it is absurd to say that we do breake it in making of Images See more 1. Kinges 7.36.42.44 Num 21.8 Mat. 22.20 Exod. 31.2 Exod. 33.30 where painting and engrauing of Images is so far from being counted Idolatry that it is proued to be a scieÌ„ce diuinely infused into Beseleel by God himselfe and so the inuention of good Images came first from God ¶ The Fathers that affirme the same are Tert. lib. 2. de pudicitia S. Greg. Naz. ep 49. ad Olymp. S. Basil orat in S. Barlaam S. Aug. lib. 1. de consens euang cap. 10. witnesseth that in his time Christ was to be seene painted in many places between S. Peter and S. Paul XLIX That it is not lawfull to worship Images nor to giue any honour to dead or insensible thinges COntrary to the expresse words of their owne Bible Exod. 3.5 And he said Draw not nigh hither put off the shoes from off thy feete for the place whereon thou standest is holy ground Loe how cleare a place is heere produced against our Reformers wherin an insensible Creature was commanded by God himselfe to be honoured for the refrayning to tread vpon it was the doing of honour to it Therfore all dead Images representing vnto vs a holy thing may be honoured Psal 99.5 Adore yee the footestoole of his feete Which place is spoken litterally of the Arke of the Testament according to that of 1. Chron. 28.2 I had in my hart to build a