to wit Baptisme Confirmation Eucharist Penaunce Extreame vnction Order and Matrimonie in number Seuen are instituted by God himself and conteyned written in his worde SCRIPTVRE Baptisme a Iohn 3.5 VNles a man be borne againe of water and the Spirit he cannot enter into the kingdome of God Confirmation b Actes c. 8.17 read also cap. 19.6 Then did they impose their handes vpon them and they receaued the holy ghost Eucharist c Iohn 6.51 If a man eat of this Bread he shall liue for euer Penaunce d Iohn 20. v. 22. â—â— And he saith to them receaue yee the holy ghost whose sins you shall forgiue they are forgiuen them and whose you shall reteyne they are reteyned Extreame Vnction e Marke 6.13 And they did annoynt many sicke with oyle and they were healed f Iames 5. v. â—4 15 Is any man sicke amonge you Let him bring in the priestes of the Church and let them pray ouer him annoynting him with oyle in the name of our lord Order g 2. Tim. 1. v. 6. Resuscitate or stirre vp the grace of God which is in thee by the imposition of my handes Matrimonie h Matth. 19. v 6. Which God hath ioyned to gether let noe man separate· i Ephes 5.6.12 This is a great Sacrament FATHERS But because Baptisme and the Eucharist or as you tearme it the lords Supper are acknowledged and receaued by all Heretickes of these latter tymes for Sacraments there shall need no further labour in proofe of them wherefore wee come vnto the rest Confirmation k lib de resurrection câ—â—â—â—s Tertullian anno 200. rancketh Confirmation in the same Order with Baptisme and the Eucharist saying The flesh is washed that the soule may be cleansed the flesh is annoynted that the soule may be sanctified the flesh is signed that the soule may be fenced the flesh is shadowed by the imposition of handes that the soule may bee nlightned with the spirit the flesh doth feed vpon the body of Christ that the soule may be fatted with God Againe l lib de praescriptor haereticor he doth Baptize certeyne to witt belieuers and his faithfull there he doth signe his souldiers in the forhead Againe m lib. de Baptismo after the hand is imposed with benediction calling and inuiting the holy ghost S. Cyprian anno 240. saith n lib. 1. epist vlt. he that is baptized must of necessitie be annoynted Also speaking of Baptisme and Confirmation he saith o lib. 2. epist 1. Then they may be sanctified and be the sons of God if they be borne in both Sacramentes The Author of the Sermons of Christes Cardinall workes saith p Sermo de vnct Chrismatis By the benefit of this annoynting both diuine wysdome and vnderstanding is giuen vs Councell and strength doth come froÌ„ heauen knowledg pietie and feare is infused by supernall inspirations being annoynted with this oyle wee contend with spirituall wickedneses S. Pacianus anno 350. saith q lib. de Baptismo sins are purged by the font the holy ghost is infused from aboue by Chrisme But wee obteyne both by the hand and mouth of the prelate S. Ambrose anno 380. saith r lib. 3. de Sacramentis ca. 2. The spirituall signe followeth because it followeth vpon the forehead that their may be perfection when the holy ghost is infused at the inuocation of the priest Againe Å¿ lib. de initiandis mysterijs cap. 7. keepe what thou hast receaued God the Father hath signed thee our lord Iesus Christ hath confirmed thee S. Hierome anno 380. after he had said t Dialog contra luciferianos that Bishops doe giue the holy ghost to the baptized by imposition of hands he addeth Doest thou aske where it is written in the Actes of the Apostles but although there were no authoritie of Scripture the consent of the whole world in this matter might be for a praecept S. Augustine anno 400. speaking of confirmation and the chrisme which is accustomed to be vsed in it saith u lib. 2. cont lit Petil. cap. 104. In this oyntment Petilianus will interpret the Sacrament of crisme which in respect of visible signes is holy as Baptisme it self is but it may be in the most wicked men Et infra discerne therfore the holy visible Sacrament which may be both in the good and in the bad to these for a rewarde to them vnto iudgment c. Penaunce Tertullian anno 200. saith x lib de paenit In the entrance God placed the second penaunce which lyeth open to all that knocke S. Cyrill anno â—50 saith y lib. 12. in Ioan c. 56. sins are for giuen two wayes by the priestes as the ministers of God and by Baptisme and pennaunce S. Cyprian anno 240. saith z S. Cyp. vel quicumque author est Ser. de ablutione pedum after Baptisme which for it reuerence doth not permit to be iterated thou hast renewed an other font S. Ambrose anno 380. saith a 5. Ambr. lib. 1. de paeâ—â—â— cap. 7. why doe you baptize If sins be not for giuen by a man for as in Baptisme theire is remission of all sinns neither doth it make any thing whether this right be giuen them by pennaunce or the font Let priestes chalenge it for one and the same is in both mysteries S. Victor Viscensis anno 486. saith b lib. 2 de persecut wandal To whome do you leaue vs wretches whilst you goe to your crownes whoe shall baptise these little ones in the euer lasting waters whoe shall giue vs the office of pennaunce and loose vs being bound from the bonds of our sins by the mercy of reconciliation because vnto you it is said c Matt. 18 12 What soeuer you shall loose vpoÌ„ earth c. S. Chrysostme anno 380. saith d lib. 3. de Sacerdotio Neither only when they regenerate you but alsoe afterwardes they haue power to for giue your sins S. Leo anno 440. saith e Epist 9â— ad Theodor. The manifould mercy of God doth so help such as fall that not only by the grace of baptisme but also by the medicine of pennaunce the hope of eternall life is repayred S. Hierome anno 380. saith f lib 1. contra Pelagian Let him be redeemed by the blood of our Sauiour either in the howse of Baptisme or in pennaunce which imitateth the grace of Baptisme Againe g lib. 2. That it is written the blood of Christ doth cleanse vs from all sine is to be taken as well in confession of baptisme as in the clemencie of pennaunce Againe h Epist ad Heliodorum God for bide that I should speake any euell of them whoe succeeding the degree of the Apostles doe consecrate the Bodie of Christ with a holy mouth by whome also wee are made Christians who hauing the keyes of the kingdome of heauen doe iudge after a sort before
drunke out of a goblet because this is as great a gift bestowed vpon them by God to testifie and assure vnto vs his loue towardes vs c. For Sacramentes are thesame vnto vs from God that messengers of ioyfull tydinges are from men or pledges in makinge bargaines to witt which indeed doe not giue any grace of them selues but doe declare and shew it Againe e ¶ 2â— peraduenture saith he those immodest prayses of the Sacramentes which are read in the Fathers touching our signes haue deceaued those miserable Sophisters like vnto that of Augustine whoe said that the Sacramentes of the old law did only promise our Sauiour but ours giue saluation therfore because they did not consider that such manner of speeches were hyperbolicall they did promulgate theire hyperbolicall articles or doctrine c. Also it is necessarie that readers should briefly be admonished of this thing that what soeuer these Sophisters triste concerning the very work done or bare receauing of the Sacrament it is not only false but doth also contradict the nature of a Sacrament THE 31. ARTICLE Of Baptisme and the Necessitie therof THE CATHOLICKE DOCTRINE Baptisme being heauenly ordayned is of necessitie required as the meaÌ„s vnto saluation wherfor in case of necessitie and absence of the ordinary minister the administratioÌ„ therof is permitted also to lay people SCRIPTVRE a Iohn 1. â— VNlesse a man be borne againe of water and the Spirit he cannot enter into the kingdome of God b Matt. 28.19 Going therfore teach yee all nations baptizing them in the name of the Father and of the son and of the holy ghost c Titus 3. â— He hath saued vs by the lauer of regeneration and renouation of the holy ghost FATHERS d de Baptismo cap. 7. Tertullian anno 200. saith To conclude this matter their remaynes that I speake of the obseruation also of giuing and receauing baptisme It is true the chief priest which is the Bishope hath the power to giue Baptisme afterwards the priest and Deacon yet not without the authoritie of the Bishop for the honour of the church which being respected peace is conserued otherwyse also lay people haue right and power Et infra Let it suffice to wit that thou vse it in necessitie as the condition of the place tyme and person doth require for then the ayde of the next at hand is accepted when the circumstance of the daunger doth vrge For he shal be guiltie of a lost man that doth omit to performe that which he might freely doe e homil 14. in Lucam Origen anno 230. saith Because by the SacrameÌ„t of baptisme the filthines of natiuitie is washed a way therfore children are Baptized For vnlesse a man be borne againe of water the spirit he shall not enter into the kingdome of heauen f lib 2. de Abrahamo cap 11. S. Ambrose anno 380. saith vnlesse a man be borne againe of water and the holy ghost he cannot enter into the kingdome of God for as much as he excepteth none no not an infant not any although preuented by necessitie let them haue that secret freedome from paynes but I know not whether they haue the honour of the kingdome g ad Episcopos per Lucaniam Brutios constitutes cap 9. S. Gelasius Pope anno 496. saith let not DeacoÌ„s presume to baptize without the Bishop or a priest vnlesse they being farre absent necessitie compell them which also after tymes is graunted to lay Christians to do h Aduersus Luciserianos cap. 4 S. Hierome anno 380. saith neither priest nor Deacon without leaue of the Bishop hath licence to baptize which often tymes wee know not withstanding is lavvfull for lay people i lib. 2. cap. 20. S. Prosper anno 450 saith neither may wee thinke those vvhich haue not the Sacrament of regeneration to perteyn to any fellovvship of the blessed k epist 28. ad Hieronymam S. Augustine anno 400. saith Blessed S. Cyprian not making any nevv decree but keeping the firme faith of the church to correct those that thought an infant vvas not to be baptized before the eight day of his natiuitie sayd that not the flesh but the soule should perish and also together with the rest his Bishops did iudge that the new borne might presently and lawfullie be baptized l lib. 3. de Orig anunç ca. â— Againe doe not saith he belieue doe not say doe not teach that infantes before they are baptized being preuented by death can come to the pardon of originall sin if thou wilt be a Catholicke m epist ed â—ieron Againe whosoeuer shall say that children which depart this life without participation of that Sacrament shall haue life in Christ this maÌ„ certeinly doth condemne the whole church when therfore they runne and make hast to haue children baptized they belieue without all doubt that otherwyse they can by no mens haue life in Christ THE ADVERSARIE n Centur 3. c. â— col 125. lonc 16. col 28. l. 50. col 14â— l 4 Century-vvriters saith that Origen Tertullian and Cyprian make mentioÌ„ how that the baptized persons were accustomed to be signed with the signe of the crosse with sundry other ceremonies in the vse therof as the priestes consecrating of the water of baptisme abrenuntiation triple immersion vnction c. See also o S. cyprian l. 1. epist vlt. ante med for Ceremonies in Bapt. see Beza in epist Theolog. epist 8. S. Cyprian himselfe where he saith It is necessarie that the water be first purified and sanctified by the priest p Cartwright 522 516. M Cartvvright saith that Augustine was of opinion that children could not be saued without baptisme see M. Whitgiftes defence q Bal. decad 5 Serm 8. pa. 1049. Also Bullinger and Musculus affirme that Augustine and many fathers were of the same opinions In so much that r muse Loc. comm debap pag. â—08 Caluin confesseth saying the Fathers heere vpon doubted not almost from the very beginning of the church to vse the baptisme of lay persons in daunger of death Å¿ Caluin instit l 4 c. 15. sect 20. Concerning chrisme or confirmation Caluin saith if any man will defend such manner inuentions by antiquitie I am not ignorant how old the vse of chrisme and breathing in baptisme is and how that not longe after the Apostles the supper of the Lord was taynted with rust cap. 17. sect 4. Also t Chem examen part 2. p. 58. 64. 65. Chemnitius reprehendeth S. Cyprian The Laodicene Councell Pope Melchtades Cornelius and Tertullian for the same u ministers c in their a beridgment c. pag. 42. Also the ministers of lincolne Diocesse charge Tertullian Cyprian and Ambrose with errour of vsing the crosse in confirming those that were baptized c. To conclude x tom 9 in epist Ioan. tractat 3. S. Austine saith The spirituall anoynting is the holy ghost
vnto vs to flatter the simple but wouÌ„derfull is the profunditie ô God wouÌ„derfull is the profounditie it is a horror to looke into it a horror of honour a feare of Loue. To conclude last of all he saith h Epi. 119 cap. 21. in the holy Scriptures are farre more thinges which â— know not then which I know hitherto for Learning sanctity and Fidelity euen according to our Aduersaries peerelesse Saint Augustine S i Ruffinus lib. 2. hist. cap. 9. Basil and S Gregory Nazianzen both noble men both broughtt vp at Athens both companions for thirteen yeeres together in one monasterie did bestow their whole endeauours in reading the holy Scriptures and gathering the vnderstanding of them not out of their owne presumption but out of the writinges and authorities of their elderes whoe as is manifest had the rule of their vnderstanding from Apostolical tradition S. Ambrose saith the devine Scripture is a k Epist 44 ad constaÌ„tinum sea hauing in it deepe senteÌ„ces and obscuritie of Prophetical riddles S. Hierome that miracle of vnderstanding in the greeke and Hebrew tongue saith of himself l Epist ad I neuer ceased Saith hee euen from my tender ago either to read or to aske learned men such thinges as I did not know neither did I euer take my self to be my master Finally not long since for this only cause I went to Alexandria to see Diâ—â—ymus and to be resolued by him of all such doubtes m epist ad Aâ—gâ—sâ—â—â—n quaest 8. as I had in the holy Scriptures Againe The whole epistle vnto the Romanes saith he is ouerwhelmed with to many obscurities But now I know you are not with outsome euasions and amoÌ„gst many this is a Chief one that although Scripture be obscure in many places yet you w ll haue all required vnto saluation plain to euery man But I proue the Contrarie for Baptisme is necessarie vnto saluation and not with standing that place in S. Iohn n cap. 3. v 5. vnlesse a man be borne againe c is so obscure and doth breed such cauil coÌ„tentioÌ„ betwen Caluin and Breniâ—â—s that o lib. 4. instit cap. 16. v. 15. Caluin doth confound the spirit with the water but p in cap. 3. Matt. Brâ—â—â—ius coÌ„fouÌ„deth both with penauÌ„ce Moreover the Blessed Sacrament of the Eucharist which you call the Lords q Iohn c. 6 v. 51. supper is necessarie to saluation and not with standing it is a wouÌ„der to see how many and diuers expositions their are vpon these sower wordes r Matt. 26 v. 26. This is my body S Claudius Sainctes saith that there are fowescore fower interpretatioÌ„s inuented by heretiques vpoÌ„ them sower wordes only Å¿ Repet 1. cap. 10. Also iustification is necessarie and yet Luke Osiander a chief protestant in Germanie saith that there are tweÌ„tie seuerall opinions of it where of euery one doth challeng Scripture for that which it holdeth Finally at least the belief of the Trinitie and incarnatioÌ„ of our Sauiour is necessarie vnto Saluation and yet notwithstaÌ„ding who doth not see how the â—bionites Arians NestoriaÌ„s Eutychias valentinians do fight and coÌ„tend aboâ—nt it and â—ast of all the new Arians and Eutychians of this our age which certenly they would neuer doe if places of scripture which they haue haÌ„dled necessarie to â—â—â—ation had bene plaine and easie to be vnderstood To coâ—clude the oÌ„ly disobedieÌ„s in not bilieuing the Catholiâ— Church were sufficieÌ„t to condeÌ„ne vs if wee did credit our Sauiours wordes who saith t Matt. 18. v. 17. yf he will not heare the Church let him be to thee as the heatheÌ„ and publicaÌ„ And that wee might not doubt of the doctrine of this Church he saith u ibid. ca. 16 v 18. c. 28. vers 20. The gates of hell shall not preuaile against her and that he will remaine wiâ—h theÌ„ the Doctors of the Church vnto the end of the world But if you will yet obiect and say that you caÌ„ alleage as firme and forceable places of scripture in your behalfe as I haue done in myne or shall doe heate after not with staÌ„ding you may not presently coÌ„clud against vs but rather let vs assure our selues that the scripture cannot nor must not be coÌ„trarie to it self which to affirme and maintayne is blasphemie against the holy ghost certeÌ„ly our sauiour saith x Matth. 12. v. 32 he that shall speake against the holy ghost it shall not be forgiueÌ„ him neither in this world nor in the world to come whereby the way wee may obserue that there is a place after this life where sins are forgiuen for hell I think you expect no absolution there Purgatory you abhorâ—e the name of it so foolist you thinke that opinion but into heaueÌ„ S. Iohn saith There Sâ—â—ll enter no polluted thing not that doth abomination and maketh â—ye To close vp this matter therfore with these few sentences the first is Luthers who seeing that these wordes This is my body doe stand vmnoueable for the Catholicke vnder no colour may be wrested to any other seÌ„se he calleth the deuine scripture the booke of heretiques y lib. 3. cont BreÌ„tium Alanus Copuâ— dialogo 6. cap. 19. as Hosius writeth And in an other place he saith z lib cent ZuingliuÌ„ Ooec olampaducem â—f this world Saith he should loÌ„g eÌ„dure it must needs be for the diuers interpretations of scripture that now are extant that for the conseruation of the vnitie of faith that wee doe receaue againe the decrees of councells and fly vnto them for refuge The other sentence is of Vincentius Lirinensis who saith a lib cont prefanas haereâ—â—m nouitateâ— cap. 37. as ofteÌ„ as heretiques doe alleadge the senteÌ„ces of diuine Law by which being euill interpreted they labour to coÌ„firme their errours there is no doubt but they follow the craftie inuentions of theire author the diuell Again when wee see heretiques vse the Catholicke faith Let vs not doubt but it is the diuell that speaketh in them Now seing the Scripture must haue one true sense let vs be resolued by the most probable authoritie whether by the warrant of the primitiue Church with her doctors or of Luther Caluin vpon their priuate spirit and some few sectaries THE 6. ARTICLE Scripture is not for euery one to read and interpret a Mal. 2.7 THe lipps of the priest shall keepe knowledge the Law they sc Lattie shall require at his mouth b Deut. 24. v. 8. Thou shalt doe what soeuer the priest of the Leuiticall Law shall teach thee c Luke 10 3. Goe behold I send you d Make. 16. v. 15. Preach the ghospell to all creatures e Luke 10 16. He that heareth you heareth me f Iohn 14. v. 26. The holy ghost whome the father wil send in my name hee shall teach you all things g Matt. 28 v. 20. And behold
renewing and regeneration S. Chrysostome anno 380. saith i homil â—9 in Genes extrema The same that Circumcision worketh there in taking away the flesh the same doth Baptisme heere in taking away of sine S. Cyrill Alex. anno 430. saith k lib. 2. in Ioan. cap â—1 euen as water made verie hot by the force of fier doth borne no lesse then fier it self soe by the operation of the holy ghost water wher with the body of the baptized is sprinckled is enriched with diuine vertue and power S. Hierome anno 380. saith l Epist â—3 ad Oceanum what great force and grace Baptisme and water sanctified in Christ haue I will teach a little beneath Et infra a whole day saith he will not suffice me if I would collect all thinges out of the holy scriptures that perteine vnto the Power of Baptisme S. Augustine anno 400. saith m lib 19 coÌ„t Fanctum cap. 11. the force of Sacramentes is vnspeakable and vnvaluable which if it be contemned it maketh men sacrilegious for that is wickedly contemned without which pietie cannot be perfected The Author of the homily of the Sacrament of the body of our lord which is written amongst the homilies of Eusebius Emissenus and in the 9. tome of S. Hierome saith As the hight of the heauens the depth of the waters and vastnes of the earth did suddenly at the beck of our lord of nothing subsist and had a being so virtue doth giue the lyke power to wordes in spirituall Sacramentes and the effect doth serue the thinge S. Gregory anno 590. saith n lib 9 epist 9 ad Theoâ—â—stâ—m Patriâ—â—m he therfore that saith sinns are not altogether or quite for giueÌ„ in Baptisme let him say that the Aegiptians did not truly die in the red see THE ADVERSARIE The o Cent. 1 c 4 col 47 line 41 and cent 3. c. 4 col 82. line 55. Century-vvriters say that Iustine Martyne Clement c. thought regeneration not to be signified but wrought by baptisme and the word vnto which two ioyned to gether they attibute efficacie that is to say remission of sins for say they Cyprian doth not doubt to affirme that the person Baptisinge doth giue the holy ghost and sanctity outwardly to the Baptized c. p tom 2. de baptismo fol. 70. Zuinglius saith it was a great errour in the old Doctours in that they supposed the externall water of Baptisme to be of any valew towardes the purging of sinne q loc comm pag â—99 Muscidus saith Augustine did inconsideratly affirme that the Sacramentes of the new testament do giue saluation c. LVTHERS DOCTRINE Wee say saith he r in assert 〈◊〉 articulorum Art 1· that neither the Sacraments of the new nor old testament nor only faith did iustifie Againe Å¿ lib cont Cochlaerum There can no part of iustification be attributed to baptisme other wise if in any sort it should iustifie it were not lawfull to say that baptisme could not iustifie with out faith But when this is denyed to Baptisme it is verie well left to faith only ibid. But if ther be any of the Fathers who thought that Sacramentes did by their owne virtue iustifie yea let it be Augustine as Cochlaus contendeth I care not they are but mens sayinges often tymes contradicting them selues and teaching for the most parte after a humane sense with out the Scriptures Againe t lib. de capt â—â— by 〈◊〉 de baptismo cap. Baptisme iustifieth no man neither doth it profit any but faith in the worde of promise where vnto baptisme is added Et infra Neither can it be true that Sacramentes haue in them an efficacious force of iustification or that they are efficacious signes of grace for all these thinges are spoken to the preiudice of saith But in his latter Bookes he seemeth to think better and in some sort to haue recanted for saith he v homil 1 de Baptis circa principium to this end was baptisme instituted that it should serue vs not any carnall or corporall thinge but eternall grace eternall puritie sanctitie and eternall life Againe x homil â—2 de Baptism Baptisme cannot saith he but worke that for which it was instituted to witt regeneration and renewing of spirit Et infra Iohn would signifie by these wordes that Baptisme is so efficacious and of so great virtue as it can wash away sins drowne and choke death and heal and cleanse all vice and filthines Yet this efficacious working of the Sacramentes which some tyme the verie ignorant professe they explicate to be done only by faith and for faith so that Sacraments do profit such as actually belieue faith so that Sacramentes do profit such as actually belieue and receaue it by faith Yea they say that Sacramentes worke as a signe or picture to shew the faithfull where Christ the mediatour is as the bush sheweth where wine is to be sould For Kemnitius saith That y 2. part examinis Conc. Trident pag. 101 102. and pag. 185. the word and Sacramentes shew vs where faith ought to seeke and where it may find Christ the mediatour the Father and holy ghost for saith he the obiect of faith is the word and Sacramentes Melanchthon saith z loe comm cap. designis signes doe not iustifie as the Apostle saith Circumcision is nothing so Baptisme is nothing but they are witnesses of the diuine will towardes the. Againe a lib contra Anabapt as the will of God is shewed in his worde or promise so also in a signe as in a picture CALVINS DOCTRINE b lib. 4. instit cap. 14. ¶ 9. Caluin saith I would haue the reader admonished that I doe so assigne that ministerie to the Sacramentes not as if I did thinke there were alwayes remagning in them some secret force or virtue I know not what wherby they should be able of them selues to increase or strengthen saith but because they are established by our lord vnto this end that they should serue for the strengthning and increase of faith Et supra c ¶ â— Sacraments haue most cleare promises and more then the word they haue this peculiare thing that they doe liuely represent vnto vs the promises of God as it were paynted in a table yea they are bare signes which with out the written word of God doe profitt nothing wherby it may briefly be answered they are as seals hung vpon writtes or other publick actes which being taken by them selues are nothing Againe d â— 17. Wee must take heed saith he least they lead vs into an errour kine vnto this which for the amplifying or en larging of the dignitie of Sacramentes are written a little more magnificently by the Fathers to witt That wee should think some hidden virtue to be annexed or adioyned to the Sacramentes wherby they might of them selues conferre vnto vs the gaces of the holy ghost euen as wine is
himself whose Sacrament is in the visible anoynting LVTHERS DOCTRINE Luther vpon these words y in domestica postillâ— Witemberge impressa 15. 49. serm 2 in de Trinit super Luang Ioan. 3. vnlesse a man be borne againe of water and the spirit he cannot enter into the kingdome of God saith wee will diligentlie obserue chiefly against the blind Anabaptistes who thinke the Baptisme of children to be vnprofitable and to no end but how can such a manner of baptisme be vnfrutfull when as heere thou hearest that our sauiour hath ordayned water vnto this end that the holy ghost concurring with it it doth worke vnto regeneration Now if it be necessarie for children to be regenerate or otherwyse they cannot see the kingdome of God why should wee deny them baptisme Againe Is not this saith he a great gift and glory that a woman also in tyme of necessitie may baptize and say I free thee from death from the Diuell sinne and all euill I giue thee life eternall I make thee of the son of the Diuell the son of God All which haue nothing contrary to the former opinions or sentences but in another place he saith z in _____ oq conuiualiby tit de baptismo That children although sometyme they departe hence without baptisme yet if they be without their owne actuall fault they may be saued CALVINS DOCTRINE a lib. 4. instit c. 15. ¶ 20. Caluin saith To knovv this also perteineth to the matter that it is very ill done if priuate men vsurp to themselues the administration of baptisme And a little after vvheras many ages since yea almost from the verie beginning of the church it vvas acustome that in perill of death lay men might baptise I doe not see by vvhat good argument it can be defended yea the Fathers themselues vvho either held this custome or permitted it could not tell vvhether it vvere vvell done or not Et infra Let there be daunger least he that is sicke doe dye without baptisme vvhat then shall he be depriued of the grace of regeneration no such matter Againe what euill hath that article euilly expounded brought in that baptisme is of necessitie vnto saluation few consider this and therfore they care the lesse for it for when that opinion did increase or vvaxed in force that all perished that vvere not baptized our state or condition became vvorse then that of the auncient people Againe b ¶ 22. The example of Sephora is vnhappily cyted why because it doth indiscretly draw vnto the imitation of that which a foolish woman did Ibid. this would I haue readers only to attend that Sephora did purpose nothing els but to proue the ministerie of God shee seeing her son in daunger crieth and maketh a noyse and with great wrath did cast the prepuce vnto the grovvnd shee doth so reuile her husband that shee is angry vvith God Finally it is manifest that all this proceeded from a simple vnderstanding in that shee doth rayle at both God and her husband being forced to shed the blood of her ovvne son moreouer admit shee had behaued her self vvell in all other thinges yet this rashnes is vnexcusable because her husband being present shee circumcised her son c. And he concludeth in the same place saying vvher vpon it follovveth that the children of the faithfull are not therfore baptized that they might then at that instant become the sons of God vvhich vvere before alienated from the church but rather they are therfore receaued into the church by a solemne signe because through the benefit of the promise they did alreadie before perteyne vnto the body of Christ here you see that Caluin vvill haue the children of the faithfull to be borne sanctified and Christians from their mothers vvombe and not by Baptisme agreeing herin most directly vvith the Pelagian heresie An old condemned Heresie This vvas the Pelegian heresie vvhich taught S. August lib. 6. contra Iulianum cap. 2. 3. lib. ad Bonifacium cap 2. 4. that there vvas no originall sinne in the children of the faithfull and that they did not therfore need the lauer of regeneration or Baptisme but vvere borne holy from the vvombe vvitnes S. Augustine THE 32. ARTICLE Of the venerable Sacrament of the Eucharist THE CATHOLICKE DOCTRINE FOR THE REAL PRESENCE The true and liuely flesh that is the Body and blood of Christ is the nourishmeÌ„t of the soules of the faithfull and their spirituall and heauenly meat into which this earthly and element all bread and wine is through the benediction of Christ and operation of the holy ghost made transubstantiate not withstanding all the accidents of the former substance remayning SCRIPTVRE a Matth. c. 26 v. 26 reâ—d also Mâ—rke c. 14.22 Luke 22 â—9 and 1. Cor 11 24. IEsus tooke bread and blessed and brake and hee gaue to his disciples and said take yee and eat This is my Body And taking the Chalice he gaue thankes and gaue to them saying drink yee all of this for this is my blood of the new testameÌ„t which shal be shed for many vnto remission of sins b Iohn c. 6. v 53 54.55.56 c. Vnlesse you eat the flesh of the son of man and drinke his blood you shall not haue life in you He that eateth my flesh and drinketh my blood hath life euerlasting and I will rayse him vp in the last day for my flesh is meat indeed and my blood is drinke indeed c. he that eateth my flesh and drinketh my blood abideth in me and I in him c 1. Cor. 10. v. 16. The Chalice of benediction which wee blesse is it not the communication of the blood of Christ and the bread which wee breake is it not the participation of the body of our Lord FATHERS S. Irenaeus anno 160. saith d lib. 4 cap. 14. How shall it be manifest to them that that bread vpon which thankes is giuen is the body of the Lord and the Chalice of his blood if they say he is not the son of the maker of the world c S. Ignatius disciple vnto S. Iohn the Euangelist saith e in epistola ad Smyrnenses vâ— citat S. Theodoretus Dial. 3. They doe not admit Eucharistes and oblations because they doe not coÌ„fesse the Eucharist to be that flesh of our Sauiour which suffered for our sins which the Father through his bouÌ„tie raysed againe f lib. de Eccl Hierarch part 3. c. 3. S. Dionysius Arcopagita anno 80. saith o most diuine and holy Sacrament vouchsafe to open the coueringes of those significant signes which ouershadow thee and appeare plaine vnto vs and fill our spirituall eies with the singuler and cleare shining of thy light S. Iustine Martyr anno 150. saith of the Eucharist g in Apologia ad Antominum Wee doe not take it as common bread nor this as common drinke but as by the word of God our Sauiour Iesus Christ was
belieue the truth euen now testifying it self the bread which I will giue is my fllesh and my blood is truly drinke But the all knowing creator of our infirmitie by the same power wher with he made althinges of nothing and the operation of the holy ghost he made himself a body of the flesh of one alwayes a virgine and for our reparation or redemption by a Catholick prayer and sanctification of his holy spirit he turned bread and wine mixt with water their proper species still remayning into his flesh and blood Againe a Idem 22. in Euangelia you haue now learned saith he not by hearing but by drinking what is the blood of the lambe which blood is put vpon both sides of the dore when it is dronken not only with the mouth of our body but also with the mouth of the hart THE ADVERSARIE b Iesuitismi parte 2. rat 5 pag â—26 M. D. Humfrey confesseth that Gregory the great and the first Pope of that name tought transubstantiation c in defens obiect Gardiner part 4 pag 724. Peter Martyr professeth a great dislike of the iudgment of S. Cyrill And in his epistles annexed to his common places in English in his epistle there to Beza soe saith d pag. 106. I will not so easily subscribe to Cyrill who affirmeth such a communion as therby euen the substance of the fllesh and bloud of Christ is first ioyned to the blessing for so he calleth the holy bread c. N. Whitgist saith e in his defence against Caâ—â—wrightes reply pag 408. That Ignatius who was S. Iohns Seholler and liued in Christ tyme did say of the heretikes of his tyme They doe not admitt Eucharist to be the flesh of our Sauiour Iesus Christ which flesh suffered for our sins Antony de Adamo saith f in his Anatâ—â—ie of the Masse pag. 2â—6 I haue not yet hitherto bine able to know when this opinyon of the real and bodily being of Christ in the Sacrament did begine g contra Duâ—â—um l 7. pag. 480. M. Witaker saith that Pope Nicholas the second was the first that tought Christes body to be sensibly handled broken and eaten with teeth which obiection being I suppose sufficiently answered already by that which hath bine said our Lutheran Aduersaries not withstanding shall yet more directly answere to it who haue defended it against their other brethren our Aduersaries Concerning the phrase which is but a verball obiection h Collat. Cathol Orthodox Christianorum fidei pag. 326. Iacob Andreas in the Protestant treatise intituled as in the margent saith in regard of the species or forme of the doue affâ—â—med that which is proper to the doue is attributed to the holy ghost and it seemeth to repugne the nature of the holy ghost euen as ecclesiasticall wryters because of the presence of Christes body in the Supper haue said that Christs body is handled broken with teeth and such like which are not proper to the body of Christ but attributed to it in respect of the bread Also the same Andreas saith i in confut disput Ioan. Iacobi Grinoâ— pag. 214. It is plainly explicated how the body of Christ is said to be broken with teeth seene and touched in this Sacrament which are phrases not newly inuented and brought into the Church by Luther but are learned pious and of Orthodoxall antiquitie c. Againe he saith k and pag. 215. This recantation prescribed vnto Berengarius by Pope Nicolas and the Synode contemeth nothing which is not conteyned in the wrykinges of Orthodoxall Fathers especially of Chrysostome who saith l Homil 83. in Matth. post medium Thou seest him thou touchest him thou eatest him c. And in an other place of the som Chrysostome m and hom 45. in Ioan. post medium he doth not only permitt himself to be seene of such as desire him but also touched eaten and his flesh broken with teeth LVTHERS DOCTRINE Luther saith n Sermo de Eucharistia That in the Sacrament of the Aulter there is not bread and wine but the forme of bread and wine to witt the bread is chaunged into the true and naturall body of Christ and the wine into the true and naturall blood of Christ Also euen as that bread is truly chaunced into his true and naturall body and the wine into his naturall blood so are wee drawne and chaunged into his spirituall body that is into the communion of Christ and all Saintes some relying vpon their owne knowledge and subtiltie doe aske where the bread is when it is chaunged into the flesh of Christ and the wine when it is chaunged into the blood of Christ This he saith thou oughtest to belieue although thou see it not And speaking of the Adoration of the Sacrament he saith o Ibidem fol. 370. he that doth not belieue the body and blood of Christ is there doth well if he doe not adore it neither spiritually nor Carnally but he which doth belieue as is sufficiently demonsâ—rated that he ought this man cannot truly with out sin restraine his reuerence from the body and blood of Christ For certenly I am forced to confesse that Christ is their present when his body and blood are present p Epistola ad Argemmenâ—es But in an other place he saith that he could willingly and with all his hart deny the body of Christ to be in the Eucharist if the Scriptures were not so cleare against him for by that means saith he I could much dommage the whole Romane Church yet that he might at least in some thing swarne from the auncient receaued Catholicke opinion he affirmed that the body of Christ was with the bread and wine and not the bread and wine it self chaunged into his body and bloud Againe he saith q lib cont Râ—gem Angliâ—â— That he is impious and blasphemous that doth say the bread is transubstantiate r Adu Theologâ—â— louan art 22. And that the Doctors of Louaine doe teach the traÌ„substantiation of the bread and wine in the Sacrament with out any ground or word of scripture but only out of ignorance yet in the same place he doth in the mean tyme affirme the veritie of Christes body saying the body and bloud of Christ is indeed shewed in the venerable Sacrament of the Eucharist and truly receaued as well of the worthy as the vnworthy Å¿ in Visitatione Saxonica But saith he the faithfull of Christ are to be taught that the true blood of Christ is in the wine Which opinion remayned euer afterwards with all his posteritie CALVINS DOCTRINE Caluin doth of purpose propound his opinion very obscurely that there may seeme to be contemed some mysterie First therfore he teacheth that the signes of the supper are only heere on earth and the body of Christ only in heauen t in sine consensus cum pastoribus Tigurimis wherfore he affirmeth that there is as
not deliuer y Iohn 〈◊〉 vntill after his resurrection To the confirmation I answear Catholikes doe not reforme the communion deliuered in S. Matt. by that of S. Iohn as Kemmtius fayneth for the communion in S. Matt. is not deformed that it should need any reformation yet wee say that one place may be truly explicated by an other and because it is said in S. Iohn Hee which eateth this bread shall liue foreuer Wee vnfainedly collect that the Sacrament taken vnder one kind doth so suffice that two formes or species are not necessarily required to receaue the fruit of this Sacrament or communion but there is great dissimilitude betweene the water wherof our Sauiour speaketh in the fourth of S. Iohn and the bread in the sixth For all interpreters expound the latter place to be vnderstood of the Eucharist as is already shexed but no man at any tyme hath euer taken the latter in that sense Moreouer S. Iohn himselfe explicateth that by water is vnderstoode the grace of the holy ghost for in his seuenth chapter he saith But this he spake of the Spirit which they should receaue belieuing in him But the bread in the sixth chapter our Sauiour himself said it was his flesh when he saith The bread which I will giue is my flesh The second argument also is Luthers in this manner In the sixth of S. Iohn our Sauiour disputed of that eating of heauenly bread which giueth life but only that spirituall eating by faith giueth life therfore that chapter treateth only of that spirituall eating I answere the assumptum is false for Sacramentall eating also doth giue life as in Baptisme not only the internall washing but also the externall doth cleance soules the first formally the other effecting as by the instrument and as it is written z Act. 15. purifying theire hartes by faith soe it is also said a Ephes 3. cleansing it by the lauer of water in the word of ife Neither doth it hinder that the Sacramentall eating doth not giue life without faith For that proceedeth from the vnprepared disposition of the receauer and not from the Sacrament it self which of it self is alwayes powerfull and sufficient b parte 1 ad obiectum 1â— pag 94. The third argument also is from Luther and Peter Martyr in his defence against Gardine after this manner our Sauiour in that chapter doth not only say that the eating of this bread doth giue life but also that with out this eating no man can liue Vnlesse yee shall eat c. But this straight precept cannot be vnderstood of a Sacramentall eating for so all infants should perish which can eat nothing but only sucke milke yea all that cannot communicate being hindered by some lawfull and necessarie cause should likwyse perish although otherwise baptized and iustified I answear it is a common difficultie how soeuer this place be vnderstood for if the Aduersaries will haue it vnderstood of a spirituall eating by faith how I pray you shall infants eat it who neither haue any vse of the spirit or actuall faith yea it weare more easie to instill some little parte of the Sacrament into infantes then to make them to belieue therfore I say this place doth perteyne only to the aged Finally either these wordes Vnlesse yee shall eat c. Do signifie a precept or a mean necessarie vnto saluâ—tion if a precept either it doth not perteyne vnto infants because they are not capable of it or certenly they are excused because they cannot fullfill it for this is common to euerie precept if a meanl necessarie vnto saluation certenly it is only for such as can loose their life which infants cannot because they want the vse of reason The fourth argument is likwise Luthers where he alleadgeth that c lib 2 contra Iulian. S. Austine teacheth that infants doe eat the flesh of Christ in that they communicat by faith therfore this place is vnderstood of eating by faith to this may be added other places of the Fathers producued by d tract 25. Peter Martyr and others for S. Augustine expoundeth the sixth of S. Iohn so spiritually that he saith belieue and thou hast eaten And in an other place To belieue in him e Ibidem tract 26. is to eat the liuely bread and in an other place he saith that these wordes Vnlesse yee shall eat the flesh of the son of man do signifie no other thing but that wee ought to communicate and cogitate earnesly in our mynd the passion of our lord and his flesh crucifyed for vs. Also f lib. 1. Pedagogi cap. 6. clement of Alexandria expoundeth that in this place by the flesh and blood of Christ is vnderstood the word of God wherby wee are spiritually fed and nourished Also g Epist 141. S. Basil interpreteth by the flesh and blood the doctrine of Christ and his mysticall coming h in Psal 147 S. Hierome likwise by the flesh and blood of our lord vnderstandeth the Scriptures lastly i in vers 3. Psal 90. S. Bernard saith That to eat the flesh of Christ is to communicate the passion of our lord and to imitate his life I answear to the place of S. Augustine brought by Luther which is the first booke against Iulian and not in the secund as he citeth first wee must obserue that S. Austine doth often tymes say k lib. 3. de peccator meritis and remiss c. 4 and in Serm. ad infantes queritat Beda in comment 1. Cor. 10. that infants ought to eat the body of our lord if they wil be saued but he doth not vnderstand it to be necessarily done indeed for the same S. Augustine in the same place saith that infants in the very Baptisme doe participate of the body of Christ and that by the receauing of Baptisme they doe also fullfill the precept of receauing the Eucharist Secondly wee must note that infants are not only not bound to the communion indeed but neither by externall desire wherof they are by no means capable but only by an inward desire which they haue when they are baptized for then they receaue power to participate of the Bucharist and because euery one that is borne doth naturally desire meat therfore also they in that they are borne agayne in Christ doe craue the meat or food of the regenerate yet so as to be receaued in it tyme and place therfore infants do neither communicate spiritually not Sacramentally concerning the thing but Sacramentally by an inward desire whervpon it followeth that it is not altogether the same for them to be baptized and to communicate although they are done together because the one proceedeth from the other Therfore S. Austine although in the places cited say that infantes do eat the flesh of Christ in baptisme not withstanding in an other place he doth manifestly distinguish to be baptized and to eat the flesh of Christ l Sermo de â—erbis Domini For saith he it
is one thinge to be borne of the spirit and an other to feed of the spirit as it is one thing to be borne of the flesh which is done when the mother bringeth forth and an other to feed of the flesh which is done when the infant sucheth m lib 1 de peccator meâ—â—â— and remiss c. â—0 And in an other place he plainly demonstrateth that this precept Vnles yee eat is distinguished from the precept of Baptisme yea in infantes I answear therfore to the argument that S. Austine doth expound this place to be vnderstood of a Sacramentall eating but yet that he doth attribut that eating to infants not in the thing but in an inward desire which is had by baptisme as wee haue said To the other two places of S. Augustine I answere that that saying To what end doest thou prepare thy teeth and bellie belieue and thou hast eaten And that To belieue in him is to eat his flesh are spoken by him not of the Sacrament but of the beliefe of the incarnation for yet he had not com to that parte of the ghospell which treateth of the last supper but that saying whoe eateth in harte not who presseth with his teeth S. Augustine said when he spoke of the Sacrament not to exclude Sacramentall eating but that he might signifie the end of the Sacrament to be this to nourish our soule and not our body for he is truly refreshed with this meat that eateth in hart not that presseth it with his teeth to witt only with his teeth for he doth not exclude corporall eating when in the same place he saith that Iudas did eat it only corporally but only he doth preferre the spirituall eating before the corporall because the spirituall doth profitt without the carnall but not the corporall with out the spirituall The like is that place of Osea I vvill mercy not Sacrifice Osea cap. 6. Now our lord doth not reiect sacrifices but will none of them without mercy To the other Fathers I answere that they expound mystically not according to the letter but they in no place euer denied that those wordes ought not to be taken literally of the Sacramentall eating yea on the contrary they are aboue cited in be halfe of the Sacramentall eating for the literal and mysticall sense doe not repugne one an other To the last of S. Austine I answere Lib. â— de Doctrina Christiana he puteth a figure in the wordes concerning the manner of receauing the flesh of Christ not of the substance of the thing it self For he would not say the flesh of Christ so called figuratiuely is to be eaten that is the bread wherby his flesh is signified if wee consider the essence and verie thing of eating which only requireth that true meat be deliuered through the mouth vnto the stomake by vitall instrumentes wee shall easily perceaue that S. Austine vnderstandeth it to be eatcn figuratiuely concerning the manner for the ordinarie and proper manner of eating flesh is that it be visibly cutt in partes and so taken by little and little boyled not raw c. but the flesh of Christ is taken whole and inuisibly without any hurt of it self wherfor the flesh of Christ is slaine and torne in eating not properly but only figuratiuely for wee represent the passion of Christ Now that S. Austine doth vnderstand it in this sense this manifest for tow respects first because he saith it is to be expounded figuratiuely least some vnlawfull acte or wickednes should seeme to be commaunded Moreouer it were a wicked thing to kill and eat the flesh of Christ in partes but not after a certayn spirituall manner to receaue the verie flesh it self in the Sacrament without any hurt ther vnto Secondly because he himself doth explicate what is the litterall sense which seemeth to sound any wickednes to witt that wherein the Capharnaites did take the wordes of Christ tract 27. in Ioann Psal 98. who thought that his flesh was to be torne as wee see it done in the shambles and some little parte giuen to euery one therfore when S. Austine saith that by this precept Vnlesse yee eat is commaunded that wee communicate by the passion of Christ and worship and cogitat it in our myndes he doth only signifie that which the Apostle saith 1. Cor. 11. That the flesh of Christ is to be receaued in the Sacrament for a remembrance of the passion and death of our lord All other friuoulous obiections for as much as they haue no authoritie but theire owne bare explications I thinke needlesse to write specially when you see that wee haue all antiquitie with the whole Church for our sentence and opinion to witt that the true body and blood of Christ is vndoubtedly and really eaten in the Sacrament of the Eucharist But to make S. Austine more cleare heare yet this one sentence of his he therfore expounding a little beneath these words He which eateth my flesh and drinketh my blood remayneth in me saith thus He that remayneth not in Christ in whome Christ doth not remayne without doubt he doth not eat his flesh spiritually nor drinke his blood although carnally and visibly he presse the body and blood of Christ with his teeth but doth rather eat ad drinke the Sacrament of so great a thinge to his owne iudgment because being vnclean he doth presume to coÌ„e to the SacrameÌ„t of Christ which no maÌ„ receaueth worthily vnlesse he be cleane These S. Austine whoe therfore caÌ„ be so froward as to deny say that S. Austine doth not expouÌ„d these words of S. Iohn to pertaine vnto the Sacrament of the Eucharist where the flesh and blood of Christ is realy eaten dronken and that he would only teach when he saith This bread is to be eaten by faith that neither teeth nor bellie is to be prepared but that faith and puritie of mynd is necessary wherby this meat ought to be taken that it may profit and be worthily eaten without which it doth not profit but hurt Againe our aduersaries obiect an other place out of S. Athanasius where in his tract vpon these wordes Whoesoeuer shall speak a word against the son of man it shal be for giuen c. saith thus How many men would his body haue sufficed for meat that it might become food for the whole world but therfore he made mention of his ascension into heauen that he might draw them from a corporall vnderstanding and that they afterwards might vnderstand his flesh wherof he spoke to be meat sent from heauen and spirituall food and that it was to be giuen by himself For the wordes which I speake vnto you our Sauiour are spirit and life which is the same as if he should say my body which is shevven and giuen for the world shal be giuen for meat that it may be giuen spirituallie to euery one and become a protection and preseruation to euery one vnto the