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
English translation A translation that taketh away from the text that addeth to the text that some tymes to the changing or obscuring of the meaning of the Holy Ghost Also calling it A translation which is absurde and senslesse peruerting in very many places the meaning of the holy Ghost Not without cause therfore did his Maiestie affirme that he could neuer yet see a Bible well translated into English See the Sume c. vt supra The Catholicke translation acknovvledged for the best BEza saith of S. Hierome g in cap. 1. S. Lucae v. 1. The old interpreter saith he seemeth to haue intetpreted the holy bookes with marueilous sincerity and religion And in another place h Praef. noui test anni 1556. the vulgar translation I doe for the most part imbrace and preferre before all others M. D. Humfrey saith also of S. Hierome i de ratione interpretat lib. 1. pag. 74. The old interpreter saith he seemeth sufficieÌ„tly bent to follow the proprietie of wordes and he doth it in deed to carefully which notwithstanding I suppose him to haue done not of ignorance but out of religion and conscience k pag. 179. Which is no fault as M. Humfrey himselfe testifieth in the same place saying In Prophane writinges a man may rainge more freely and depart from the wordes in Canonicall Scripture no such licence is tolerable for it is not lawfull for man to alter the tongue of God These hee Carolus Molinaus l in Luc. 17. professeth to preferre the vulgar translation or edition before Erasmus Bucer Bullinger Brentius the Tigurine translation also before Iohn Caluin and all others That famous Protestant writer Conradus Pelicanus saith m in praefat in psalterium anni 15â—4 Wee find the vulgar edition of such excellencie learning and to agree with the Hebrew truth touching the sense that I doe not doubt but the greeke and Latin interpreter were most learned yea most pious and of a true Propheticall spirit M. Whitâ—ker hauing changed his former vehement stile else where against S. Hieromes translation saith in his answere to M. Reynoldes n pag. 214 S. Hierome I reuereÌ„ce Damasus the Pope I commend and the worke I coÌ„fesse to be godlie and profitable to the Church in his answere to M Bâ—uges c pag. 94 M. D. Cauell saith the vulgar translation was vsed in the Church one thousand and three hundreth yeares since and doubteth not to preferre it before all others In so much that wheras the English translations are manie and among themselues disagreeing he concludeth that of all those o pag 91. the appoued translation authorized by the Church of England is that which commeth nearest to the vulgar is commonly called the Bishops Bible o truth most strong Sacred and inuiolable p Austin coâ—â— Donâ—tist poâ— Collat cap. 24. more forceable as S Austine obserueth to wringe out confessioÌ„ then any rack or torment To conclude therfore although wee should graunt them to haue agreed vpon some one translation yet their disagreement in the sense therof is farre greater And as q pag 5â— M. D. Reynoldes saith in his coÌ„ference with M. Hart It is not the shew but the sense of wordes of Scripture that must decide controuersies And S Hierome saith r in Epist ad Talat The Ghospell is not in the word but in the sense not in the Barke but in the sappe not in the leaues of the wordes but in the roote of the meaning THE 12. ARTICLE The Church cannot nor ought not to haue erred SCRIPTVRE a Esale ca. 59.21 THis is my league with them saith the Lord my spirit which is in thee and my wordes which I haue put in thy mouth shall not departe out of thy mouth the mouth of thy seed the mouth of thy seedes seed saith the Lord froÌ„ hence forth for euer more b Ibid. ca. 60. verb. 1. l. 20. Whearas thou hast bene forsaken enuied and vnfrequented I will make thee saith God to arise into an euerlasting height so as thou shalt sucke the milke of other nations and the brestes of princes and thou shalt know that I thy God am thy Sauiour and defender thy sunne shall no more goe downe nor thy moone leese her light for our Lord shal be thy light which shall continue for euer c psal 88. verb. 37.38 his seede shall coÌ„tinue for euer his throne as the sunne in my sight and as the moone persite for euer d Daniel 2 44. But in the dayes of those kingdomes the God of heauen will rayse vp a kingdome that shall not be dissipated foreuer and it shall stand for euer And e cap. 7.14 his power is a power for euer which shall not be takeÌ„ away his kingdome which shall neuer be corrupted f Matth. 1618. And I say vnto thee that thou arte Peter and vpoÌ„ this rocke will I build my Church and the gates of Hell shall not preuail against her g Luc. 22.32 But I haue prayed for thee that thy faith fail not and thou being conuerted confirme thy brethren h Iohn 14.16 And I will aske the Father and he will giue you another paraclete which shall remaine with you foreuer the spirit of truth i Ibid. c. 1613. But when that spirit of truth shall come he will teach you all truth k Iohn 17.9.11 â—aske not for the world but for those whome thou hast giueÌ„ me c. holy Father keepe them in thy name whome thou hast giuen me c. I do not aske for these onlie but for those also which shall beleeue in me by their word l Iohn 14.26 The holy Ghost whome the Father will send in my name he shal teach you all thinges m Mat. 28 20. And behold I am with you all dayes euen to the comsummation of the world n Tim. 3.15 The Church of the liuing God is a piller and fountion of truh o Luc. 1 3â— There shal be no end of his kingdome Heere wee must confesse either that these thinges shal be performed hereafter or haue bine already or god is to be accused of alye If you answere that they haue bine performed I demaund when yf you say in the Apostles tyme I demaund how it chauceth that neither then the knowledg of God true religion was altogether perfit and afterwardes in so short aspace vanished away which was promised to be eternall so aboundant that it should sucke the milk of other natioÌ„s that the sound or doctrine thereof should spread vnto all partes of the erath as indeed you all say earnestly maintayne the Messias which should plant this Church according to you is not yet come and consequenly our Sauiout was not the true Messias but that our Sauiour was the true Messias and did once plant his true Church you deny not that this Church cannot erre I haue proued that it hath not
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
that I am vvhat shall I doe whither shall I goe I that haue lost so great opportunity of reconciling my self vnto God I that haue contemned reiected and despised all good admonitions to eternall blisse finally I that haue lett slipp so larg a benefitt as to do penaunce and satisfaction for my sinne vvhither shall I novv fly vvho vvill receaue me the guilt of my ovvne conscience is as thornes to my hart my ovvne members accuse me and incessantly call for reuenge These me thinkes vvell examined should moue any hart if not obdurate to a most serious examination of his estate But what do I trouble you with all these you are not the principall obiect of this my study No it is you Deere Mother who is the speciall cause of all this endeuour and for whose eternall future happines to requit in some part your motherly care and trouble for vs in our infancy all our thoughts and vitall spirits doe labour with dayly and earnest prayer that God will at lenght haue mercy vpon you and that you may be not only a common mother of nature 2. Machab. cap. 7 2â— but rather such a Mother of Martyres as vvee read of in holy scripture if you should be hold me your sonne vnder the hand of some Antiochus ready either to suffer death or violate the lawes of our forefathers you would with a true Christian Motherly courage stepp forth and say I beseech thee my sonne that thou looke to heauen and earth c. and vnderstand that God of nothing made them and mankind so shall it come to passe that thou wilt not feare this torment c. take that death that in that mercy I may receaue thee againe for then should you find me an answereable son to that of hers and heare me say by the grace of God with him My brethren I mean all Cotholicke martyrs hauing now susteined short payne are become vnder the testament of eternall life and I as also my brethren v. 36.37 doe yeeld my life and my body for the law of our forefathers inuocating God to be propitious to our nation England quickly In that I rather choose to come thus mediatly vnto you impute it not I pray you to any forgetfullnes of dutie or want of filial affection but only the tender respect I haue of that daungerous estate in which you dayly sleepe yea rather dye then lyue which when I duly consider and looke into I confesse I am in a manifold mynde and as perplext as he that encountreth diuers wayes and knowes not which to take My dutie to your person and desire of your saluation bides me be bold and perswades that I cannot performe a better office yea an office by the law of nature bound vnto then to aduertise you of so eminent a daunger but on the other side I feare least my dutie be thought ambition to instruct her from whom I had my first being and because truth breedeth hatred I feare I may force an vnwelcome dutie in place of a filial office and so may incurre the same displeasure which S Paul did by his playne dealing saying Gal 4.16 I am become your enimie telling you the truth and be esteemed a foe in that office wherin I meant to shew my self most dutifull but at length rather resolued that I should do best as good Surgeans and Phisitians do force a bitter pill or smarting salue then suffer a patient to perish Moreouer I presume that your true zeal though wrong imployed wisdome and discreet iudgment will more esteeme the gentle reproofe of one wishing you all happines then the smothe flaterie of a foule deceauer and that you will not interpret that in an ill sense which is meant with all sinceritie and true affection wherefore the same that I craued of my brother in these few words I humbly intreat of you that you will not despise tâ—is my dutie as a matter of smal or little moment which I haue already sufficiently proued to be other wyse but that with all attention and patience you will receaue it and so to your future glorie and eternall comfort make the best vse of it Apoc 2.2 Therefore as vvith S. Iohn I may say I know thy workes and labour and thy patience v 4. so lyke wise But I haue against thee a few thinges thou hast left thy first Charitie which once our auncestors had in the Catholicke church be myndfull therefore from whence you are fallen to witt from that church our Sauiour promised should neuer fall and doe penaunce and the first vvorkes Matt. 16.18 that is the vvorkes first practys d and preached by the Apostles not lately inuented by Apostataes haue regard also I pray you to the vvhole chapter follovving and compare it vvith the arrogancie vvhich also you shall find hereafter vvritten of these our moderne heretiques Luther Caluin and Zuinglius and you shall find them to be the verie persons to vvhome it may most sitly be applyed and consequently to your Church of England for these as you all with one consent acknowledge arre the men that first illuminated our land with the light and true knovvledge of the vvord of God vvhich light notvvitstanding as is most apparent brought vvith it a foule spirit of dissension for who knoweth or seeth not how you are diuided amongst your selues Deere Mother being by heresie cutt off from the Church vvhat hope can you haue of saluation if I should alleadge the terrible threatninges of auncient fathers against such as are out of the Church notwithstanding you least account of their authoritie I feare that endeuouring only to beat into you a feare of damnation I should driue you to vtter despaire And certenly although God and his Church be alwayes ready to receaue you to mercy yet if you resolue to dye out of the Church liue you neuer so well morally you haue iust cause to expect no part in the Church triumphant 〈◊〉 1â— 17. who dye no member of the Church militant for what saith our Sauiour if hee vvill not heere the Church let him be to thee as the heathen and publican And in an other place speaking of those which will not heare nor receaue the Apostles and in them the Catholicke Church he saith 〈◊〉 â—p 〈…〉 Amen I say vnto you it shal be more tolerable for the land of the Sodomites and the Gomorâ—heans in the day of iudgment then for that Cittie Also you may heare S. Cyprian vvhat the primitiue Church taught in his tyme concerning those that vvere not of it They cannot liue with God lih de vnitate Ecclesiae that will not liue in vnitie and concord with his Church and although they burne in flames and being deliuered to the fier or cast to wild beastes doe lay downe their life for Christ there shal be no crowne of glorie for any such but the punishment of his infidelitie such a man may suffer death but crowned he cannot be
are baptized for the dead if the dead ryse not againe at all And o ibid ca. 3 v 15. But himself shal be saued yet so as by sier And p Rom. cap. 10.6 But the iustice which is of faith saith thus say not in thy hart who shall asceÌ„d into heaueÌ„ that is to bring Christ downe or who descendeth into the depth that is to call Christ againe from the dead but what saith the scripture the word is nigh in thy mouth and in thy hart The Eunuch when Phillip the Deacon said vnto him q Act. 8 3â— trowest thou that thou vnderstandest the thinges which thou readest answeared and said how can I vnlesse some manshew me r Psal 118 Dauid a King and Prophet after Gods owne hart durst not read the law of God before he had craued the vnderstanding of it from God s Luc. c. 24 v. 17 2â— Also the Apostles did not vnderstand the holy Scriptures before that our Sauiour had openned their eies Ephes c. 3. v. 10. How obscure also is this Place of Scripture that the manifold wisdom of God may be notified to Princes Potentates in the celestials by the church according to the prefinitio of worlds which he had in Christ Iesu our Lord Finally if our common lawes handling nothing but selling buying barganing and such commoÌ„ and vsuall matters as are dayly practised by men be so hard and difficult as they require great studie to be well vnderstood and clients will giue greate fees for lawyers couÌ„cell vpon them what shall wee thinke of Gods Lawes when as S. Basil saith v hom 1â— in Hexameton the Scripture is heauenly inspired and nothing a bounding in it no there cannot be fouÌ„d so much as one idle word which also treat of deuyne supernatural thinges farr aboue mans teach capacity as of the trinitie incarnation of the word heauenly Sacraments the nature of Angels of the operation of God in mens mynds of eternall Predestination reprobation with many others of this kinde Also who dare take vpoÌ„ him the explicatioÌ„ of S. Iohns Apocalypse which as S. Hierome saith hath as many mysteries as wordes or of Dauids psalmes so obscure that all haue bene astonished at theÌ„ I speake not of your new inflamed Doctors who are so â—ot of the spirit that they will not only out strip S. Hierome but all others nor limite themselues to the difficulties of S Iohns Apocalipse or psalmes only but euen from Alpha to Omega the first word of Genesis to the last of the whole scriptures for they boldly affirme and assure thee who euer thou art if thou hast but saith and the spirit that thou shalt be as sure of the true seÌ„se of scripture as thou art sure thou liuest for what saith Caluin x lib. 4. instit cap. 17 g. 25. truly that after diligent and serious meditation about the vnder standing of these wordes This is my body he did imbrace that sense which the spirit did suggest The same doth Luther alleadge against Caluin Zuinglius against them both wherfore certainty it was a very soul and wicked spirit that would not inculcate one and the same doctrine but thus grosly delude three such pillers of your Church as these setting them together by the eares but indeed I rather think it to be a Hebgobling then any spirit to interpret the holy ghost and so if you please for this present wee will take it as by all liklihood most probable But to our purpose from which perchance wee haue to farre digressed for your better satisfaction therfore receaue the consent of the primitiue Church in these few Doctors at least concerning this one poynt especially when as your owne confesse that they y Hooker l. 1. de eccles politia sect 4 p. 86 l. 2. s â—4 pag. 102. See tradition cannot determine by Scripture what is Scripture This I say we must doe vnlesse wee should imitate you in England reiecting what mislykes vs and admitt only the rest which makes not Scripture but only in concept S Augustine saith z tom 6. de vtil cred cap. 7 he that hath no skill in Poetrie dare not meddle with Terentian Mauruâ— with out a master Asper Cornutus Donatus and infinite others are requisite to vnderstand any Poet and doest thou without a guide rush vpon holy bookes full of deuyne matters O exceding boldnes or rather madnes And againe If euery art though base and easie require a teacher or master to obteyn it what is more foolish heady pride then not to learne the booke of deuyne Sacraments of their interpreters a lib. de fide bonis operiduâ— ca. 15 16. Also in another place he affirmeth that place of S. Paule And if any man build vpon this foundation c. to be one of the most difficult places in the epistles of S Paul Moreover as b hom 1. Cantica Origen vvriteth and S. c in proemio EZechielis Hierome the auncient fathers had such an opinion of the obscuritie of Scripture that they vvould permitt no man to read the begining of Genesis end of EZechiel before he vvere thirtie yeares of age S Austine whome our Aduersaries so much extoll was of such admirable witt that not yet twenty yeares of age with out any interpreter or any man teaching him did vnderstande Aristotles Categories as he confesseth himself This best witnes I say according te Caluin a man of so rare witt did neither thinke so highly of him self nor basely of Scripture that he would of his owne mother witt giue the true sense of Scripture for thus he speaketh d epist ad velusianuÌ„ such is the profunditie saith he of the Christian Doctrine that I should profit in it euery day if I would guâ—e my self vnto it with all diligence chiefest studie and best witt euen from my childhood vnto decrepit old age And in an other place he saith e lib. 3. confessionum cap. 5. wherfore I purposed seriously with my self to read the holy Scriptures there by to see of what nature they were and loe I behold a thing neither euidently conuicted to the proud nor yet naked or manifest to children but in stile lowly in successe loftie and vailed with mysteries Againe f lib. 2 doctrin Christi cap. 6. But saith he they are deceaued with diuers manifold obscurities and ambiguities who rashily read the Scriptures taking one thing for an other in certayne places they doe not find what they falsely suspect for some thynges are spoken so obscurely that they cast amost thick darknes all which I nothing doubt but that it is done by diuine prouidence to tame pride with labour and to keepe the vnderstanding from lothing which thinges that are easily vnderstood doe offen tymes basly esteeme of And a gaine g lib. 12. confessionum cap. 14. wounderfull saith he is the profounditie of the Scriptures or speeches whose outward apparence doth seeme
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
erred I proue manifestly by all that which followeth M. D. Couell saith p in his defence of the Hookers fiue bookes art 4 c. Pag. 31. It is not the word of God which doth or possibly can assure vs that wee do well to think it is the word of God the first outward motioÌ„ leading meÌ„ so to esteeme of the scripture is the authoritie of Gods Church which teacheth us to receaue Markes Ghospell who was not an Apostle to refell the ghospell of Thomas who was an Apostle and to retayne Lukes ghospell who saw not Christ reiect the glospell of Nicodemus that saw him M Fulk saith q in his answere to a CouÌ„terfayt Catholike Pag 5. The same saith M. VVâ—â—â—â— adu Stapl. l 1 c 5. p. 69 and M. Iuell in his def of Apolog. an 1571. p 242. That the church hath iudgment to discerne true wictinges from counterfayt the word of God from the writinges of men and that this iudgment she hath not of her self but of the holy Ghost Peter Martyr saith r Peter Martyr in his coÌ„mon places in English part 1. c. 6. sect 8. pag. 42. Matt. 28.20 Iohn 9416. wee acknowledge it to be the function of the Church that seeing it is endued with the holy Ghost it should discerne the true and proper bookes wee gruaÌ„t in verie deed that the auncient Church had such a boundance of the spirit as thereby they easly knew which of those that were presented vnto them were the true and proper wordes of God Now certenly if the Church had this true spirit of the holy Ghost as Peter Martyr confesseth our Sauiour promiseth that it shall remayne which her vnto the worldes end percoÌ„sequence caÌ„not nor hath not erred which yet further is made more euident by the sequell THE 13. ARTICLE The Church doth consist of good and badd a Matt. 3.12 HEe shall make cleane his flore and shall gather his wheat into his Barne but the chaffe he will burne with vnquenceable fier b Ibid. â— 13.30 Suffer both to growe vntill the haruest and in the tyme of haruest I will say to the mowers gather yee first the Cockell and bind them in bundles and burne them but the wheat gather yee into my barne c. c v. 39. The haruest is the end of the world c. d v. 49. soe shall it be in the consummation of the world the Angles shall goe forth and shall separat the good from the badd e Matth. 1. Reade but this whole Chapter and I doubt not but you wil be satisfied in this point THE 14. ARTICLE The Church is and ought to haue bene alwayes visible a Machabaeas cap. 4 IN the later dayes there shal be prepared the mountayne of the house of the Lord and placed on high vpon hils b Esaie 60. pag. 20. Thy sunne shall no more goe downe nor thy moone leese her light for our Lord shal be thy light which shall continue foreuer c Act. 20.28 Attend vnto your selues and vnto the whole flocke ouer which the holy Ghost hath placed you Bishops to gouerne the church d Matth. 5.15 lib. de vnit eccl c. 14. A Cittie placed vpon a hill cannot be hidd This place and diuerse others S. Austine expoundeth to be meant of the church e Matt. 18.17 Tell it vnto the church c. now if the church be not visible how can wee tell the church which is not to be found f Ibid. 16.18 See also Rom. 10.14 And Esaie cap. 61.9 And vpon this Rocke will I build my church and the gates of hell shall not preuail against her But certenly the Duiell hath preuailed and that in a large measure if at any tyme according to you the Church hath bine so obscure that shee could not be found wherby poore soules might be receaued into it FATHERS g in psal 30. con 2. S. Austine saith The Prophetes haue spoken more obscurely of Christ then of the church I thinke it was because they did see in spirit that men would make diuisions or inuentions against the church and would not haue so great strife about Christ as be ready to rayse vp great contentions concerning the church therfore that from whence greatest contention would a ryse was more plainly fore told and manifestly prophecied of h homil 30. in Matthaeum Origen saith The church is full of light euen from the East to the west c. i hom 5. in 6. Esaie S. Chrysostome saith It is easier for the sunne to be extinguished then the church to be darkned or made obscure k lib. 3. coÌ„tra epist Permeniani c. 5. S. Austine saith There is no securitie of vnitie but out of the promises of God the church being made manifest and as is said placed vpon a mountaine cannot be hidd And againe l tract 1. in epist IoaÌ„nis my brethren doe wee shew the church with our finger is shee not manifest And againe m tract 2. what shall I say more how blinde are they that see not so great a mountaine that shutt their eies against the light put on a candlesticke Also againe n psal 47.9 vpon this place of the psalme God hath founded it foreuer he writeth thus But perhaps that cittie speaking of the church which hath held vp the world shal be some tyme ouer whelmed God for bid God hath fouÌ„ded it foreuer if therfore God hath founded it foreuer why fearest thou least the skie should fall And disputing against the Donatistes whoe said that the whole visible church was perished and remained only in Africa as you now say in England amongst certen iust persons only saith thus o in psal 101. concious 2. But that church which was ouer all nations is now no wheare shee hath vtterly perished this they say whoe are not in her Oh impudent voice shee is not because thou arte in her but beware least thou therefore be not for shee shall be although thou be not And afterwarde he bringeth in the church speaking thus How longe shall I be in this world tell me for their sake that say shee was but is not now the church hath played the Apostata and is perished from amonge all nations and he told me behold I am with you euen to the end of the world And againe p tom 6. cont Faustum Maniih l. 13. cap. 13. for these motiues or sauegarde of little children which may be seduced by meÌ„ from the manifest clearnes of the truth our Lord also prouiding said a cittie placed vpon a mountayne cannot be hid And againe let it be saith he that from hence the true Church is hidden to None wher vpon that is grounded which he saith in the Ghospell a Cittie placed vpon a hill cannot be hid and therfore he adioyneth in the psalme I haue put my tabernacle in the sunne that is in the open view These S. Augustine From the Aduersarie
vnto God Againe q cap. 11. ¶ 19. wee say a man is iustified by faith only Againe r ¶ 2. he shal be iustified by faith who hauing excluded the iustice of workes doth apprehend the iustice of Christ by faith where with being vested he hoth appeare in the sight of God not as asinner but as iust Å¿ ¶ 2 And therfore wheÌ„ God doth iustifie vs by the intercession of Christ he doth not absolue or forgiue vs according to the approbation of our owne innocencie but according to the imputation of Iustice so that wee may be deemed iust in Christ who are not Iust in our selues Novv if you vvill knovv vvhether Caluin consent vvith the auncient fathers heare him self saying t Ibid. 1â— they babble that the ceremoniall workes of the law are excluded but not the Morale Finally it is so hard amatter for aiust man or a man of a holy life by doeing well to become more iust with Caluin that by how many the more good workes hee doth soe many the more sins doth he heap vp and decerueth so many the more stripes for he saith v lib. 3. cap. 14. ¶ 9. There is not one worke of the Saintes which if it be considered in it self but it doth deserue a iust reward of reproch x ¶ 11. yea it is damnable Let vs take heed therfore of good workes Againe he saith y cap. 11.13.2 ¶ 15. Let their dreame therfore be of force whoe fayne iustice to proceed from faith and workes z And certenly in these thinges no not Augustines sentence or at least manner of speaking it altogether to be admitted For although he doe marue lonsly spoyle a man of all prayse of iustice and doe attribute al to the grace of God yet he referreth grace vnto sanctification whereby wee are borne againe vnto newnes of life by the spirit Againe a Epitom colloquij Mont. 13. belyer pag. 44.48 He that doth once truly beleeue saith he cannot after wardes fall from the grace of god or loose his faith by his adultery or other lyke synnes Beza saith b In resp ad act colleg montisbelg part altera pag. 73. That Dauid by his adultery and murder did not loose the holy ghost and fall froÌ„ his faith An heresie condemned by the Primitiue church The Lunomians did teach that c S. August lib. de hâ—r cap. 54. no sinnes could hurt a man if so be he had but only faith the like vvas the errour and heresie of the Bogards vvho taught that iust men were not bound to the obseruation of the commaundements of God but only to faith vvhome the councell of vienn a condemned THE 19. ARTICLE Of Good vvorkes THE CATHOLICKE DOCTRINE A man doth no lesse merite life and saluation by this good workes then death and damnation by his euill workes SCRIPTVRE d Ecclesiasticus 16.18 and â— v. 33. GIue a reward to those that susteine thee that thy Prophets may be found faithfull e Iere. â—1 16 Daniel 4 24. There is a reward for thy worke saith our lord f wisdom 5.16 The iust shall liue foreuer and their reward is with our Lord. g matt 5. v. 12.17 Be glad and reioyce for your reward is very great in heauen c. let your light so shine before meÌ„ that they may see your good workes and glorifie your father which is in heauen h cap. 10.42 whosoeuer shall giue to drinke to one of these little ones a cuppe of could water only in the name of a Disciple hee shall not loose is reward c. i cap. 16 27. And then he will render to euery man according to his workes c. And k cap. 26. â—4 come you blessed of my Father possesse you the kingdome prepared for you from the foundation of the world for I was an hungrie and you gaue me to eat I was a thirst and you gaue me to drinke c. l Rom. 2.6 v. 13. Who will render to euery man according to his works c. for not the hearers of the law are iust before God but the doers of the law shal be iustified m Luc. 14.14 Recompence shal be made thee in the resurrection of the iust n 1. Cor. 3.8 Euery one shall receaue his owne rewarde according to his owne labour o 2. Cor. 5.10 Wee must all be manifested before the iudgmeÌ„t seat of Christ that euery one may receaue the proper thinges of the body either good or euill p 1. Tim. 4.16 See also 2. Tim. cap. 4. v 8. Attend to thy seelf and to Doctrine be earnest in them for this doing thou shalt saue both thy selfe and them that heare thee q Tit. 3.8 Be carefull to excell in good workes these thinges be good and profitable for men r Hebr. 6. v. 10. For God is not vniust that he should forget your worke and loue which you haue shewed in his name which you haue ministred to the Saintes and do minister c. Å¿ cap. 10.35 Doe not therfore leese your rewarde which hath a great renumeration for patience is necessarie for you that doing the will of God you may receaue the promise c. t cap. 11. â— â— esteeming the reproch of Christ greater riches then the tresures of the Agiptians for he looked vnto the reward u Iames. 2. And in like manner also Rahab the harlot was not shee iustified by workes receiuing the messengers and putting them forth an other way x 2. Ioh. v. â— That you may receaue a full reward Apoc. 20.12 23 And the dead were iudged of those thinges which were written in the bookes according to their workes c. and it was iudged of euery one according to his workes c. z cap. 22.12 behold I come quickly FATHERS S. Iustine anno 150. saith a in Apolog. 2. antâ— medium men whoe by their workes haue shewed themselues worthy the will and councell of God wee account them to liue with him by their merites and so to raigne that they shal be free from all death and trouble S. Irenaeus anno 160. saith b Aduersus haereses cap. 72. let vs not account that crowne pretious or of worth which easily and of it owne accord plats it self vpon our heads but that which wee attayne by payne and againe and by how much the more paynfull it comes vnto vs so much the more inriched and estimable it is S Basil anno 380. saith c lib. de S. Spiritu man is saued by the workes of iustice Againe d S. ca. 24. orat â—â—ple princip all wee that walke an Euangelicall life are Marchants seeking for the possession of heauen by the workes of the commaundements Againe e Prouerb orat ad Diuiâ—es shew thy workes and craue thy reward S. Cyprian anno 240 saith f l b. de simplie Praâ—ator vel de vnitate Ecclesiae Man hath
if it were no where read in the old scripture the authoritie of the whole Church which is cleare in this custome is not small where also commendation of the Dead hath it place in the prayers of the priest which arre powred out vnto our lord God at his Aultor And againe a cap. 4. supplications for the spirits of the dead arre not to be omitted which the Churh hath prouided for to be made for all that dye in the Catholicke and Christian Societie although theire names be concealed so that such as want parentes sons kinsfolk or friends may notwithstanding receaue this benefit by their holy and common mother the church Againe b de Ciultâ— Dei l. 20. c. 25. It is not to be doubted saith he but that the dead are holpen by the prayers of the holy church and the healthfull sacrifice and almes that are imployed for their soules that God will deale with them more mercifull then their sins deserue Againe c Enchirid c. 110. It may not be denyed saith he but that the souls of the deceased are relieued by the piety of their liueing frindes when for them is offered the sacrifice of the mediatour c. S. Gregory anno 590. saith d lib 4. Dialog c. 55. The oblation of the wholosome hoste is wonte to help soules after death very much so that often tymes deceased soules theÌ„selues doe seeme to craue the same Againe e cap. 50. This doth profit the dead whome grieuous sins doe not depresse and charge to vvit if they be buried in the church because their neighbours as often as they come to the said holy places doe remember them whose Sepulchers they see and doe power out their prayers for them THE ADVERSARIE f in his playne demonstrat that our Browmist be full Donatistes c. pag. â—3 M. Gyssord affirmeth that euen in the churches publicke worship to pray for the soules of the dead to offer oblation for the dead was generally in the church long before the dayes of Austine as appeareth in Cyprian and Tertullian who were before him and neerer the tyme of the Apostles g Instit lib. c. 5. sec 10. Caluin acknowledgeth that one thousand three hundred yeares since it was a castome to pray for the dead And a little after he saith but I confesse they were drowned in errour h M Fulke terentâ—e c p. 106 confâ—t of Purgat p. 78. 20 326 34â— 30â— 3â—2 393 194. M. Fulke affirmeth that it preuayled with in the first three hundreth yeares after Christ and also saith that Ambrose allowed prayer for the dead and that it was the common errour of his tyme also that Austine blyndly defended it and Chrysostome and Hierome approued the same yea that Tertullian Cyprian Austine Hierome and a great many moe doe witnes that Sacrifice for the Dead is the tradition of the Apostles Bucer saith i in sacra quatuor Euang. printed Eâ—â—leae Anno 15 6 in Mat. cap. 12 pag. 311. Chem. Examen pag part â— pag. 93 94 107. M asch Aâ—olog pro caeâ—a Domini c. pag 1. Actes 17 â—4 M Fulk confut Purgat pag. 35 and against RheÌ„test in 2. Thessa 2 Sect. 19. fol. â—â—1 Chem exam Part. â— pag. 100.101.110 D Bridges in hiâ— defence of the Gouerned c pag. 917. Euseb l. 5. hist c. 26. Hier in Catul. M. Sut de presbyteris c. 1â— p. 91 M. Orin in his picture of apuritan printed 1605 fol. G. 2.3.6 Diony l. de Eccla Hierarch c. de Baptismo entit that prayer and almes were made for the dead almost from the very begining of the church Chemnitus likewyse confesseth as much yea generally this poynt of sacrifice for the dead is so confessedly auncient that our learned aduersarie M. Ascham is forced to say that no first begining thereof synce the Apostles tymes can be shewed likewyse prayer for the dead is acknowledged to be taught in the wrytinges now extant vnder the name of Dionysius Areopagita mentioned in the Actes of the Apostles witnes M. Fulke where he thinketh that Dionysius liued in the â—â—â—e of Origen Chemnitius affirmeth that Dionysius teacheth prayer to be made in the temple for the dead M. D. Bridges Lord Bishop of Oxford saith I take this Dionysius to haue bine before Basil sc anno 380. Wheras it is vsually obiected against this booke that if it had bine the writing of Dionysius then Eusebius or Hierome would haue mentioned it this confessed antiquitie therof before their tymes avoideth that obiection which is no lesse plainly discharged by Eusebius and Hierome themselues who signifie that the bookes of sundry writers were vnknowne to them M. Sutcliff saith that Dionysius is certeinly the best witnes of antiquitie for he seemeth to be most auncient c. M. Oliuer Ormerode saith I referre you to Tertullian Iustine Martyr Cyprian c. but what doe I cyte these Fathers Dionysius Areopagita who liued in the Apostles tyme maketh mention of the Crosse in Baptisme Also the protestant treatyse k consensus Orthodoxus Tiguri anno 1578. fol. 198. 198. Archbishop in his answer to the admonition pag. 105. sect vlt. entituled as in the margent alleageth and affirmeth Dionysius who writ de Eccle. Hierarch to haue liued anno 96. The Lord Archbishop of Canterbury alleageth Dionysius saying Dionysius Areopagita in his booke de calesti Hier. 7. chapter speaketh thus c. See also M Cooper late Bishop of winchester in his Dictionarium historicum c. annexed to his Thesaurus printed 1578. at the word Dionysius Arcopagita In like manner concerning Lymbus Patrum whereas l tom 1. l. 4. de Christi anima c. 14. Cardinall Bellarmine alleadgeth in proofe thereof the playne testimonies of the Greeke Fathers Iustine Irenaeus Clemens Origen Eusebius Basil Nazianzen Nissen Epiphanius Chrysostome c. And of the Latine Fathers Tertullian Hyppolitus Cyprian Hilarie Gaudentius Prudentius Ambrose Hierome Ruffinus Augustine Leo Vulgentius c. our aduersarie Danauâ— answereth to their testimonies sayinge m ad RobertiÌ„ Bellarm. disput part 1. pag. 176. Sâ—c M. Iac. in M. Bilsons book of the full redemption of manland pag 188. See also M. Bilson in his Suruey c. pag â—56 and M Iacob himselfe in his defence of the teâ—â—yse of Chr stes sufferinâ—e 199. 200. M whitaker Conâ—ra Duraeum 8. pag. 567. 773. As concerning them they were not instructed out of Gods worde neither doe they confirme their opinion by it but only by their owne coniectures c. In lyke plaine manner doth M. Iacob affirme saying All the Fathers with one consent affirme that Christ deliuered the soules of the Patriarches and Prophets out of Hell at his coming thither and so spoyled Sathan of those that were in his present possession M. Whitaker answereth to Duraeus testimonies froÌ„ the Fathers concerning this poynt of â—ymbus Patrum saying what thou canst not ouercome by scripture thou wilt without doubt effect
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
Antiochenum The workes that are set before vs are not of humane virtue wee are in place of ministers but he vvhich sanctifieth them and chaungeth them is himself Et infra he that hath said this is my body hath confirmed his fact by his vvord Againe g homil de Eucharistia in Encâ—niis doest thou see the bread doest thou see the wine doth it passe into the draught as other meats God forbid think not so for if wax being applyed to the fier is made like vnto it and none of the substance therof doth remayne nothing is ouer plus so also heere thou must think that the mysteries are consumed by the substance of the body S. Hierome anno 380. saith h in CommeÌ„t Matth. â—â—p 26. after that the typicall pasche was fullfild and he had eaten the flesh of the lambe with his Apostles he tooke bread which comforteth the heart of man and so proceedeth vnto the true Sacrament of the pasche that euen as in his prefiguration Melchisedech the priest of the high God had done offering vp bread and wine he also might represent the truth of his body and blood Againe i epist ad Hedibiam quaest 2. let vs say saith he that the bread which our Lord brake and gaue to his disciples is the body of our Lord and Sauiour Et infra neither did Moyses giue vs the true bread but our Lord Iesus he is the guest and the banquet he doth eat and is eaten S. Austine anno 400. saith k epist 86. ad Cosulatium Hee saith the beast hath giuen place to the bread as it were vnwittingly and that then the bread of proposition was wount to be put vpon the table of our Lord but now that he did take parte of the body of the immaculate laÌ„be he saith that the blood gaue place to the cuppe not thinking that he did now also receaue blood in the cuppe Et infra therfore he said it was so much the better and more requisite or conuenient to haue the old passe away and the new ordayned in Christ that the aulter might giue place to the aulter the sworde to the sworde the fier to the fier the bread to the bread the lambe to the lambe and blood to blood Againe l lib. 12. coÌ„tra Faustum cap 10 cap. 20. he saith that the faithfull doe receaue with their mouth the blood where with they were redeemed and that now they drinke that which came from the side of Christ Againe m lib. 2. coÌ„t AduersariuÌ„ legis Prophetarum cap. 9. Wee receaue saith he vvith a faithfull heart mouth the mediatour betvveen God meÌ„ the man Christ Iesus giuing vnto vs his flesh to be eateÌ„ blood to be dronkeÌ„ although it seeme more horrible to eat the flesh of man theÌ„ to destroy it to drinke the blood of man then to spill it Againe n lib. 2. coÌ„tra Peâ—il cap. 17. The Pasche which they doe as yet celebrate of the sheepe is one thinge that which wee receaue in the body and blood of our Lord is another thing Againe explicating the title of the psalme whearin it is written And he vvas carried in his owne handes he saith o in psalmuÌ„ 33. conc â— who can vnderstaÌ„d how this may be done in a maÌ„ for who is carried in his owne haÌ„des a maÌ„ may be carried in other meÌ„s haÌ„des but no maÌ„ is carried in his owne handes wee doe not find how it should be vnderstood to be in Dauid himself but wee find it in Christ for Christ was carried in his owne haÌ„des when giuing his owne body he said This is my body for he did carry that body in his owne handes Finally he saith p Serm. ad Neophytos vt â—estatur Iuo Câ—â—notensis Episâ— in epist ad Hayâ—â—â—â—muÌ„ Paschasius in epist ad Frudrgâ—â— iii. take yee this in the Chalice which issued froÌ„ the side of Christ And againe wee are inuited to a table where is not found the meat of men but the bread of Angels is prepared S. Cyrill of Alexandr anno 430. explicating that of the ghospell Hovv can this man giue vs his flesh to eat he saith q S. Cyrill lib 4. in 〈◊〉 cap. 3. hauing a firme faith in mysteries let vs neuer think of so high thinges or once pronounce that Hovv Againe r in epistola ad Câ—â—â—syâ—â—um wee would not saith he abhorre flesh and blood prepared vpon the holy aulters if wee did consider that God yelding and condescending to our fragilitie and weaknes did infuse the virtue of life into the thinges offered turning them into the veritie of his owne flesh that a body of life may be found in vs as a certayn seed S. Theodoret anno 440. saith Å¿ in primo Dialogo our Sauiour chaunged the names and gaue that name to the body which was proper to the token and signe to the signe or token which was of his body And addeth for hee would haue them which are partakere of mysteries not to attend or respect the nature of those thinges that are seene but to belieue the chaunce which is done by grace for the only mutation of names S. Leo Pope anno 450. saith t Sermo 14. de passione Domini wee taste him in all respects both in spirit and flesh Againe v Sermo 6. de ieiunio septimi mentis you ought so to communicate of the holy table as to doubt nothing at all of the verity of the body and blood of Christ for that is receaued by the mouth which is belieued in hart and in vayne doe they say Amen that dispute against that which is receaued S. Eusebius Emissenus anno 520. saith x Sermo de corpore Domini when the creatures are put vpon the holy aulters to be blessed with heauenly wordes before that they be consecrated by the inuocation of theÌ„ highest povver there is the substance of bread and wine but after the wordes of Christ there is the body and blood of Christ And what maruaill is it if he chaung those thinges which he created by his word S. Remigius anno 480. saith y in comm in 1. Cor. cap. 10. vpon those wordes of S. Paul The bread vvhich vvee breake is it not the participation of the body of our Lord euen then saith he as soone as it is the consecrated and blessed by the priestes and the holy ghost afterwards broken when now it is indeed the true body of Christ although it seeme bread Et infra The flesh saith he which the word of God the Father did assume in the virgine wombe in the vnitie of his person and the bread which is consecrated in the church are one body for as that flesh is the body of Christ neither are they twoe bodies but one body S. Gregory Pope anno 590. hauing done a miracle before the people he said z testo Paulo Diacono in eius vita learne to
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