shall fall there it will a bide you haue serued the world hitherto in sin and heresie to leaue it novv is not so much to leaue it as to preuent it for shortlie it vvill leaue you for the vnexpected coming of death you vvant not of your neerest knired whose suddayne departure may be sufficient examples yea the only death of our father nosmale griefe to me may suffice vs in this To haue erred hitherto is humane to perseuere as I may tearme it is beastly you haue giuen your life past to heresie and her accomplices giue at least the remnant and surplus to God and his Church you haue giuen as one saith the maine croppe io the enimie of mankind the redeemer let at least glean the reproofe of your haruest and he will requite you as he promiseth a hundreth fold and with life euer lasting O Mother Pardon yet once more I earnestly beseech you my bouldnes and rough manner of writing 2. Cor. 116. I confesse with S. Paul I am rude in speach yet tolerable in opening to you the meane how to escape so great a daunger as the eternall perdition both of body and soule in which perill as I said you dayly sleepe in your tyme therefore is but short and you haue a great account to render your conscience vpon the vnderstanding of these cannot but vrge you your sinnes call vpon you the iudge expecteth you imbrace then the Roman Catholicke church for your mother and God will euer be your father accuse your self and God will excuse you be sorrie for your sinnes and they shall not be imputed vnto you permitt the priestes sentence to passe on you and Gods wrathfull sentence shall not touch you If you will mount the hills of Armenia enter the arke of Christes Church if you will ascend the higher heauen enter this lower yea this is the way and only meane To haue liued hitherto in sin and heresie is daunger to dye in this estate as our Sauiour and his Apostles witnes is certayne damnation But I haue beene to longe and therfor must rather abruptly conclude then any way finish this my present discourse wherfor as my last greeting and farewell I humbly beseech you for the tender good of your owne soule and so many which depend vpon you a great account to answere for to wouchsafe the reading or at least relating by some other these my paynes and trauells taken in your be halfe that so at length all poyntes and doubtes clearly proued you may with the people in Esdras say â— Esdras 4. â—2 truth is great and preuaileth and that I as S. Ambrose at the conuersion of S. Austine may sing Wee prayse thee God c you assuming the part of S. Austine with a cheerefull countenance and heauenly responsorie answere wee confesse thee our Lord c. and finally be incorporate a member of Christes mysticall body heere on earth his church in which an obedient child concluding your last daye as the soule of poore Lazarus was by his good Angel conueighed into Abrahams bosome so your guarden or good Angel with a triumphant victorie from that roaring Lyon enemye to man kind the Diuell may present your glorious soule a sweet smelling odor to our Lord Iesus Christ and there with the whole court of heauen his fellow Angels Luc. 15.7.10 as our Sauiour saith reioyce at so glorious a conquest which that it may sort according to my desire and that I may as Iob saith Iob 19.27 see you with these my eyes in that eternall glorie I most earnestly and humbly beseech our Sauiour who hath so long expected you to mercy that you may make your chiefe commoditie of this exhortation and some vse also of this my no lesse painfull then long admonition that in this life you may so purchase is grace as in the next eternall glorie Amen Your obedient sonne to the vtter most that he may I. P. AN INDEX Of the common places treated off 1 IMprimis the English were conuerted aboue a 1000. yeares since to the Catholicke faith fol 1. 2 The same faith was vniuersally professed for sundry ages before and was also agreable to that first faith where vnto the Brittans of wales were conuerted in the Apostles tymes fol 3. 3 Our aduersaries good opinion of the fathers fol. 6. 4 Our aduersaries appeale vnto the fathers fol. 8. 5 Scripture is not easie to vnderstand fol. 10. 6 Scripture is not for euery one to read and interpret fol. 16. 7 Scripture neuer doubted off amongst Catholickes fol. 21. 8 Scripture some tyme in Question fol Ibid. 9 Scripture neuer admitted by the Catholicke church fol. 22. 10 The Protestantes pretence of only scripture is friuolous and Idle fol. 10. 11 Protestantes disagreeing translations and Acknowledg c. fol. 27. 12 The church cannot nor ought not to haue erred fol. 31. 13 The church doth consist of good and bad fol. 33. 14 The church is ought to haue beene alwayes visible Ibid. 34. 15 Of this churches visible head c. fol. 46. 16 Of Free will fol 58. 17 Of the cooperation of Freewill with grace fol. 66. 18 Faith alone doth not iustifie fol 72. 19 Of good workes fol. 78. 20 Of Fastinges fol 87. 21 The lawes and precepts of Christ are not impossible 95. 22 To beseech the prayers of the righteous heere on earth is no derogation to our Sauiour fol 100. 67. 23 The Saintes and Angels in heauen know our doinges and wantes better then men fol. 101. 24 Of Saintes Reliques fol. 112. 25 Of the holy crosse and Images fol. 118. 26 Of Purgatorie and Lymbus Patrum fol. 125. 27 Prayer for the Dead fol. 131. 28 Of Ecclesiasticall tradition fol. 140. 29 Of the Seuen Sacraments fol. 149. 30 Of the efficacle of Sacraments fol. 16. 31 Of Baptisme and the necessitie thereof fol 166. 32 Of the venerable Sacra of the Eucharist as the form Consecration Real presence great care obserued had more thereof then of the water of Baptisme lest any part therof should fall to the ground mixture of water with wine in the Chalice and the receauing therof Fasting and Chast fol. 172. 33 Of the Sacrifice of the Masse fol. 102. 34 Of Communion vnder both kindes fol. 210. 35 Of Confession fol 215. 36 Of Satisfaction 225. 37 Of the single life of Priestes and Clergie men fol. 235. 38 Vowes of perpetuall chastitie were allowed by the Fathers affirming them to be obligatory fol. 245. 39 Of Antichrist and the Aulters and Sacrifice which he is fore told to take a way Daniel 12.11 fol. 247. 40 The Roman faith proued to be the true Catholicke faith by Dionysius Areopagita and Hermes most auncient and Apostolicke fol. 248. 41 To shew no beginning of a Doctrine is an infallible token that it is and proceedeth from the Apostles 249. 42 True Miracles make a stronge argument for the true faith and that the foresaid faith wherevnto the English were conuerted was confirmed by
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
so great and diuine a mysterie for how much more greater he is in the temple according to the voyce of our Lord so much the more greeuoue and tâ—â—r be it is vnto him that shall with an impure soule rashly come vnto the body of Christ then it is to come vnto buls and rams c. S Greg. Nyss anno 380. saith Å¿ lib. de vltâ— Moyses where he disputeth concerning the manner of the lewes which he compareth with the holy Eucharist That it is bread prepared for vs without seed without prayer without any help of man that bread falling downe from heauen was found vpon earth for the bread that cometh from heauen is our true food which is figuratiuely signified in this historie it is not a thing wanting a body for how can a thing which is no body become foode for the body but the thing that wanteth not a body questionles is a body Againe t orat Catâ— chist cap. 36.37 as a little leauen saith he maketh a whole lumpe of dow like vnto it self so also that body which is made immortall by God entring into our body transposeth and changeth it wholy into it self Et pauso post it is conioyned with the bodies of the faithfull that by this coniunction with that which is immortall man also may be made partaker of immortalitie Ibid. wee must consider how it may come to passe for as much as that one body is continuallie deliuered to so many thousand of the faithfull through out the whole world it passeth wholy through euery man and yet remaineth whole in it self Againe wherfore wee doe also now truly belieue that the sanctified bread by the word of God is chaunged into the body of God the word Et pauso post these thinges he doth by virtue of the benediction chaunged the nature of those thinges which are seene meaning the bread and wine into that meaning the body of our Lord S. Optatus anno 370 saith v lib. 2. CoÌ„â— Pamenianâ— what can be so sacrilegious as to breake rase and remoue the alters of God wher vpoÌ„ your selues also sometyme haue madeoblation where on the prayers of the people and members of Christ were borne or susteyned where vpon almightie God was inuocated from whence the holy ghost being expected with great desire descendeth from whence many men receaue the earnest penny of their eternall saluation and protection of their faith and hope of resurrectionâ— Et mox what is the alter but the seat of the body and blood of Christ Et infra wherein did Christ offend you whose body and blood sometyme remained theron Also yet this haynous offence is doubled when you also breake the Chalices the porters or carriers of the blood of Christ S. Greg. Naz. anno 380. saith x orat 2. de Paschate without trouble and doubt eat the body and drinke the blood of Christ if thou be indeed desirous of life neither do thou doubt of the truth of those speeches which are vttered concerning the flesh neither be thou offended at the passion be constant firme and established not doubting of any thing whatsoeuer the aduersarie say Againe y orat de obiâ—u Gorgoniae soronâ— suae she fell downe saith he with faith at the aulter praying with great feruencie vnto him that is worshiped therupon c. S Ephrem an 380. saith z lib. de natura Dei muâ—me scrucanda ca. 5. why doste thou search thinges vnsearchable if thou examine these thinges curiouslie thou shalt not then be accounted a man faithfull but curious be faithfull and innocent be partaker of the immaculate body of thy Lord with fulnes of faith assuring thy self that thou eatest the whole lambe himself the mysteries of Christ are an immortall fier do not thou rashly search them out least thou be consumed in the search therof Et infra This indeed exceedeth all admiration all vnderstanding and all speech which Christ the only begetton son our Sauiour hath done for vs he hath giuen vs fier and spirit to be eaten and dronken that is as himself explicateth his body and blood S. Epiphanius anno 390 saith a in Ancorato circa medium wee see what our Sauiour tooke in his handes as the Euangelist speaketh that he arose from supper and tooke these thinges and when he had giuen thankes he said This is myne this and this and wee see that it is not of equall bignes nor lyke to his Image in the flesh nor to his inuisible Deitie nor to the lineamentes or partes of his members for this is of a round proportion and vnsensible touching the power theirof his meaning was to say trough grace this is myne this and this and euery man belieueth this speech for he that belieueth it not to be himself indeed is fallen from grace and saluation S. Gaudentius anno 390. saith b tract 2. de exodo the creator himself and Lord of all creatures and natures who produceth bread from the earth doth from the earth agayne because he both can and hath promised it make his owne body and he that hath made wine of water hath also made his blood of wine Et pauso post belieue that which hath bine taught that that which thou receauest is the body of that heauenly bread and the blood of that sacred vine for when he deliuered the consecrated bread and wine to his disciples he said This is my body this is my blood Let vs beliue him vvhome vve haue belieued truth cannot lye S. Chrysostome anno 380. saith c hom 60. ad Populum AntiochenuÌ„ hom 83. in matâ—hçum Let vs yeld vnto God not resisting although that which he speaketh seeme absurde to our sense and reason Let his word I beseech you conquear our sense and reason in all thinges but especiallie in mysteries not beholding only those thinges which are before vs but belieuing also his wordes for wee cannot be deceaued by his word although our sense be very easie to be deceaued therfore because he hath said This is my body let vs not doubt of it but belieue it Et ibid. how many be there that say I vvould gladly see his shape and proportion I would gladly see his apparrell I vvould gladly see his shoos therfore thou seest him thou touchest him thou eatest him c. Againe d homil 3 in epist 3. ad Ephes Wee speake concerning his body as being that which differeth nothing from it how many of vs be made partakers of his body how many of vs doe taste his blood consider that there is the body and blood which is resident aboue in the heauens which is humbly adored by the Angels Againe c lib de Sacerdono O miracle o the bountie of God yea vvho siteth on high vvith his father in that very minate of tyme is holden in all mens hands and deliuereth himself to those that vvill receaue and imbrace him Againe f homil 83â— in Matth. â—0 ad populum
great a space betweene the body of Christ and the bread and wine in the Supper as there is betweene the earth and the highest heauens to witt that the body of Christ is no where but in that one certayne and determinate pleace of heauen The same also saith v de re Sacramentaria q. 6 Beza in expresse wordes in the some of his doctrine Secundly Caluin teacheth that the signes and body of Christ although in place they differre very much yet they are so conioyned to gether not only touching the signe in that one is a token of the other but also because together with the signe God doth truly giue vs the verie bodie and blood of Christ wherby our soules are indeed nourished vnto life euerlasting This Caluin hath in all the places aboue noted And also saith yet further x vpon the 26. Matth. That in the supper the body of Christ is truly giuen vs that it may be a wholesome food vnto our soules that is our soules are fed with the substance of Christes body that wee may truly become one with him And a little after therfore saith he an emptie and bare signe is not set before vs but such as receaue this promise by faith are truly made partakers of the body and blood of our lord Againe he teacheth that to eat the flesh of Christ is not only to belieue but also to be made truly partaker of his flesh y lib. 4. inst cap. 17. ¶ 5. For saith he as not the beholding but eating of bread is required vnto the nourishment of our body so it is necessarie that our soule be truly and fully made partaker of Christ Againe z ¶ 32. in the holy supper he commaundeth me vnder the signes or formes of bread and wine to receaue his body and blood I nothing doubt but he doth truly giue it and I truly receaue it these Caluin But because this secund seemeth contrarie to the first for how can the body of Christ be truly giuen to vs with the bread and be present in the supper if this body be only in the highest heauen and the bread only on earth therfore he addeth this third saying a Ibib. ¶ 7. there remaineth nothing saith he but that I breake out into admiration of that mysâ—erie which certenly neither mynd by thinking nor tongue by explicating is sufficient to expresse And againe b ¶ 10. But although it seeme incredible that in so great v distance of place the flesh of Christ should so penetrate as to be meat for vs let vs remember how farre the secret virtue of the holy ghost doth exceed our vnderstanding and how foolish a thinge it is to measure his immensitie or wonderfullnes by our capacitie therefore what our vnderstanding doth not comprehend let faith conceaue that the spirit doth truly vnite what is disioyned by distance of place Againe c ¶ 32. Moreouer saith he if any aske of me the manner how he shall not be ashamed to confesse that it is a secret more high then either by witt can be comprehended or wordes declared The like hath Beza d de Sacramentis q 9. But saith he neuerthelesse wee confesse that the mysterie of God is incomprehensible wherby it cometh to passe that the same which is and remaneth in heauen and no other where is truly communitated vnto vs who are now on earth and no other where But because Caluin perceaued this his mysterie to be incredible and to inuolue a most manifest contradiction he addeth that the very body of Christ did not descend but a certen substantiall force deriued vnto vs from the flesh of Christ by his spirit as a certeyn Channell or conduit for thus he speaketh e lib. 4. instit cap. 17. ¶ 12. The bond saith he of that coniunction is the spirit of Christ by whose fastining wee are coupled together and as a certeyne conduit by which what soeuer Christ himself both is and hath is deriued vnto vs. Againe I freely confesse that I reiect the mixture of Christes flesh with our soule or transfusion as they teach because it sufficeth vs that Christ doth from the substance of flesh breath life into our soules yea power out his owne life into vs although his verie flesh doe not enter into vs. Againe Å¿ ¶ 13. Wee must saith he frame such a presence of Christ in the supper as may neither adioyne him to the element of bread nor include him in the bread or any wayes inclose him c. least something should be affixed to his body nor agreable to mans nature which is done when it is said to be infinite or in many places at once Also certenly that which wee teach hath nothing in it wherby to giue offence to any vnlesse to a few ages when that ignorance of Sophisters did raigne in the Church and the cleare light and manifest truth was oppressed with barbarisme Againe g ¶ 15. 29. Let this therfore be establissed for certayn that the flesh of Christ is not truly giuen vnto vs in the supper for food vnlesse the true substance of the externall signe did signifie as much But as one errour riseth out of an other that place of Hieremia is so foolishly wrested to prooue transubstantiation that a man May be ashamed to relate it c. yet so also thought many of the Fathers but what as if their ignorance were not rather to be pardoned and shâ—me concealed then impudencie to be added wherby to feare them yet still in hostile manner to contend with the true sense of the Prophet These Caluin An old condemned Heresie by the primitiue Church This was in tyme past the heresie of the Sacramentaries Synodo 7. act 6. tom 3. S. Theodoret Dialog qui dicetur impatibilis that the Eucharist or lords supper was not the true flesh of Christ but only a figure and image of the body of Christ The same many ages before reporteth S. Theodoretus out of S. Ignatius disciple to S. Iohn Moreouer there were others who not denying the veritie of Christes body in the Eucharist denied not withstand that the body of Christ did remayne in the Eucharist if it were kept vntill the next day whome S. Cyrill therfore saith that they were madd S. Cyrill in epistola ad Calosyrium Episcopum Whereas it is obiected that the sixth chapter of S. Iohn doth not treat of the Eucharist I proue the contrarie very manifestly that it doth specially treat of it The question therfore is not whether the whole chapter perteine vnto this matter for the contrarie is manifest as in a great part therof mention is made of the miracle of bread faithl and incarnation the controuersie therfore is only of these wordes The bread which I will giue is my flesh for the life of the world c. almost to the end Almost all the heretickes of these tymes denie these wordes to perteine to the Sacrament of the Eucharist
where there is any honor giuen to dead Saintes there is no mention of Christ y Ibid. ¶ 24. But saith he if any man excuse it and say it caÌ„not be but that they haue the same charitie to vvardes vs vvhich they had vvhen they vvere ioyned together vvith vs in faith vvho notvvithstanding hath revealed that they haue eares so long as to reach vnto our voices and eies so sharpe as to behold our necessities they idlelie imagine indeed in their shadovvees I knovv not vvhat of the splendor of the diuine countenance illuminating vvherby they behold from aboue as in a looking glosse the affaires of meÌ„ z ¶ 27 But this latter argumeÌ„t is easilie confuted by their ovvne impudencie in that they contend by no stronger an argument then as to say vvee haue need of the Patronage of Saintes because vvee are not vvorthy so familiar accesse vnto God c. But hence vvee collect that they leaue nothing to Christ vvho esteeme his intercession for nothing vnlesse George Hippolitus and such like Hagges or Hobgoblins be present An old condemned Heresie This heresie vvas proper to Vigilantius vvho said VVitnes S. Hier. lib. contra vigilantium that the prayers of the dead for so he called them vvhich liue gloriously vvith Christ ought not to be spoken of or heard to be profitable for others from whence doth follow that it is in vaine to inuocate the Saintes To take one more braue spirit by the vvay in respon ad rat Campiani rat 1. p. 15. M. Whitaker saith q little do wee regard the example of Raphaell the Angel mentioned in Toby neither doe wee acknowledge those seauen Angels whereof he speaketh all this is different from the canonicall scriptures and fauoureth of I know not what superstition So fixed is M. Whitaker in this opinion against vvhatsoeuer may be sayde THE 14. ARTICLE Of Saintes Reliques THE CATHOLICKE DOCTRINE Wee ought to haue in price and honour the Bodies and reliques of Saintes and to vse them reuerentlie and holily with all pious deuotion SCRIPTVRE The Angels Protect Saintes Bodies a Inde v. 9. MIchael the Archangel disputing with the Diuell made altercation for the body of Moyses Vnreasonable creatures spare the bodies of Saintes both Dead and liueing b â— kinges 13.24 The Lyon which slew the disobedient Prophet spared his body c Daniel 6.22 My God hath sent his Angel and hath shut vp the mouthes of the Lyons God doth honour the reliques of his Saintes by miracles d 4. kinges 13.21 When it had touched the bones of Eliseus the man reuiued e 4 kinges 2.8.14 And with the mantle of Elias c. he smote the waters and they were deuyded f Matt. 9 21. Yf I shall touch only his garment I shal be safe g Act. 5.15 S. Peters shadowe healed the sicke h Act. 19.11.12 And God wrought by the hand of Paul miracles not common so that there were also brought from his body napkins or handkerchefs vpon the sicke the diseases departed from them and the wicked spirits went out FATHERS Eusebius anno 330. speaking of the wooden seat of S. Iames saith i lib. 7. in hist cap. 15. It is kept with great care as deliuered from our elders in memorie of his sanctitie and is had in great veneration and worship S. Athanasius anno 340. writeth in the life of S. Antonie that he left an old cloake and also addeth the receauer of blessed Antonies legacie who hath deserued to receaue by his commaund an old cloak with an other garment made of a goats skine hanging downe from the neck doth imbrace Antonie in the giftes of Antonie and as it were enriched with a great inheritans doth ioyfully remember the Image of Sanctitie by a vestment S. Basil an 380. saith k in psalm 115. in illud Praetiosae â—n conspectu domini morâ— Sanctorum wheÌ„ any maÌ„ dieth lyke a Iew the thinges left behind him are abominable wheÌ„ death happeÌ„neth for Christ the reliques of his Saintes are pretious in tymes past it was said to the priestes and men dedicated to God he shall not be defyled by any dead but now he that toucheth the bones of a martyr doth receaue a certayne societie of holines by the grace remayning in the body Againe speaking of the reliques of martyres he saith l orat in 40. Martyres these are they who gouerne our countrey and cleauing together as it were certeine towers doe promise securitie from the incursions of our enemyes not shutting themselues vp in one place but are become hostes in many places and pray for many couÌ„treyes S. Gregory Nyss anno 380. saith m in The odorum Martyrem The soul after it hath ascended on highe doth rest in it place being freed from the body doth liue together with like vnto it self but her venerable bodie immaculate instruments composed and adorned withall honour worship is placed in a faire holy place And if any maÌ„ entring the temple of martyrs hath delighted his eyes with beholding and doe afterward desire to approche the sepulcher it selfe beleeuing the Sanctitie and benediction by often touching of it but especiallie if he be permitted to take of the dust where the body of the martyr doth ly or rest that dust is taken for a great fauour or gift and is gathered as a-thing of great price to be hidden in the earth for how much it is to be desired and wished for to touch the reliques themselues if at any tyme so good fortune happen that a man may doe it as the gift of all prayers they doe knowe that haue tried it and are made pertakers of that desiere S. Eusebius Emissenus anno 520. saith n homil de S. Blandina where are they that say there is no veneration or worship to be giuen to the holy bodies of martyres S. Cyrill of Hierus anno 350. saith o Catech. 18. But that not only the soul of the Saintes might be honoured and that it might be belieued that there is power and virtue in the bodies of the Dead The Dead man lying in the sepulcher of Eliseus is raysed to life by touching the dead body of the Prophet S. Chrysostome anno 380 saith of S. Inuentius and Maximus p Serm. de SS Inuentio 〈…〉 Therefor let vs often visit them let vs adore there sepulchers and whith great faith touch their reliques that therby wee may get some blessing or benediction S. Ambrose anno 380. saith q Serm. 93. de SS Nazario celso in fine what doest thou say to me what dost thou honour now resolued and consumed in the flesh I honour the wounds in the flesh of a martyr receaued for Christes name I honoure the memorie of the liueing by perpetuall virtue I honour hallowed ashes for the confession of our Lord I honour the seed of eternitie in the ashes I honour the body which hath taught me to loue our
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