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
I am with you all dayes euen to the consummation of the world h Matt. 18 17. Yf he wil not heare the church Let him be vnto thee as the heathen and the publican i Tim. 4. v. 13.14.16 Attend vnto reading exhortation Doctrine neglect not the grace that is in thee which is giuen thee by Prophecie with imposition of the hands of priesthood c attend to thy selfe and to Doctrine be earnest in them for in this doing thou shalt saue both thy self and them that heare thee k Deut. 17.8 If thou shalt see the iudgment betweene cause and cause betweene Leper Leper to be hard and doubtful with thee and shalt perceaue wordes to varie the iudgment with in thy gates aryse and ascend vnto the place which our Lord thy God hath chosen and thou shal goe vnto the priestes of the Leuites and the iudg which shall be at that tyme thou shalt seeke of them who shall iudg the truth of the iudgment to thee and thou shalt doe whatsoeuer they Shall say that are ouer the place which our Lord hath chosen and what soeuer they shall teach thée according to his Lawe thou shalt follow their sentence neither shalt thou decline vnto the right hand nor vnto the left but he that shal be proud and will not obey the commaund of the priest which at that tyme doth minister vnto our Lord thy God he shall dye according to the decree of the iudg l Aggai 2 v. 12. Thus saith our Lord the God of hostes aske the law of the priestes m lib 2. paralip cap. 19 11 2. paralip cap. 26. v. 16. S. Amarias your high priest shall sit ouer those thinges that perteine vnto God moreouer Zabadias the son of Ismael and Captaine in the howse of Iuda shal be over those workes that perteine vnto the office of the kinge The Scribes and Pharises did sit in the seat of Moyses and our Sauiour said n Matth. 25. Whatsoeuer thinges they shall say keep it and do it but according to their workes do not Also in the o Act. 15.2 Apostles tymes there being a controsie of faith it is remitted to the counsell of Hierusalem Secundly it is proued out of the custome of the church a Act. 15.2 IN the first age or hundreth yeare there did aryse a questioÌ„ about certein old legal ceremonies which was decided in the councell at Hierusalem by S. Peter the Apostles b S. Aug. de hartel 29. tom 6. Euseb 5. cap. 2â— 23.24 Euseb 6. cap. 37. in Ruffino 33 In the secuÌ„d age there was a coÌ„trouersie about celebrating the feast of Easter CoÌ„cerning which there were many couÌ„cells but at leÌ„gth the questioÌ„ was so decided by Pope Victor that whoe soluet after did not obey the Pope of Rome he was held for an heretique c In the third age the Nouatian heresie was condemned by Pope Cornelius Also in that age the heresie of Anabaptisme was condemned by Pope Stephen his successour d tom 1. concil lib. 1. hist. eccl Theodore c. 1. ac Socrat. 1. c. 5. The. 5. hist 9. In the fourth age the Arian heresie was condeÌ„ned in the first councel of Nice The Emperour was present but gaue iudgmeÌ„t in nothing In the same age the couÌ„cell of Constantinople held by the command of Pope Damasus condemned the Macedâ—nioan heresie e Euagruus lib. 1. c. 4. In the fift age The heresie of Nestorius was condemned in the first councell at Ephesus Cyrill being present in the name of Pope Celestine f Ibid lib. 2. cap. 4. Also a little after the heresie of Eutyches was condemned in the councell of Calcedon which was confirmed by the same Pope g August 2. â—etract 50. tom 5. Also the Pelagian heresie was condemned by Pope Innocent and Zepherinus In the 6 age many heresies were condemned in the 5 Synod in which only Bishops were iudges h vide tuÌ„ Concil In the 7. age the Monothelites were condemned in the sixth Synod over which were the Pops Legates The Emperour was present and did subscribe after the Bishops not iudging or defyning any thing as Bishops but only consenting i Lege tomoâ— Concil lib. Photiâ— de 7 Synodis In the eight age Image breakers were condeÌ„ned in the 7. Synod over which were the Pops Legates In the ninth age certayne ecclesiasticall controuersies were defined in the eight Synod over which were the Pops Legates The Emperour also was present and did subscribe after the Popes Legates Patriarches but in the same the Emperour affirmeth that the iudgment of devyne thinges did not appertaine vnto him In the tenth age there was no heresie but only the Greeke Schisme k â—â—fran Guitmundas lib 1. coÌ„tra Berengarium In the 11 age the heresie of Berengarius was condemned by Pope Leo the Ninth in coÌ„cilio wercellensi And Pope Nicholas the secund in Concil Rom l S Bernard epist. 194. In the 12. age was condemned the errour of Abailardus by Pope Innocent the secund m Idem serm 8 in Cantica Also the errour of Gilbert Porrcianus by Eugenius the third In the 13. age n Concil Leter the heresie of Ioachimus Abbot was condemned by Pope Innocent the third Also after that the heresie of the Greekes by Pope Gregory the tenth o Concil viennensi In the 14 age the erroures of the Begardes were condemned by Pope Clement the 5. p in Concilio constantiensi In the 15. age the heresie of Iohn Wicklief and Iohn Husse was condemned by Pope Martyn the 5. q in Concilio floreÌ„â—itio Also the errours of the GreciaÌ„s vnder Pope Eugenius the fourth Finally in this our age 16. the Lutheran heresie was condemned in the councell of Trent FATHERS S Ireneus who Liued an Domini 160. saith a lib. 3. c. 2. That controuersies canduct be decides by only Scripture And a little further b Ibid. c. â— That all the faith fuâ—e ought to haue recourse appeale vnto the Pope of Rome S. Athanasius anno 340. saith c in epist ad solitarivitam ageÌ„â—es When was it euer heard of froÌ„ the begining of the world that the Church should take the authoritie of her iudgment from the Emperour or when hath this euer bene counted for iudgment S Basil anno 80. saith d Epistola ad Athanasium That it did seeme good vnto him to send to the Pope of Rome that he would send some with authoritie into the East to dissolue the actes of the Councell of Ariminensis S Gregorie Naz anno 380. in his oration wherein hee accuseth himself for abstayning soe Longe from his acclesiasticall function saith you sheepe doe not you feed your pastours neither lift your selues a boue ther offices for it is sufficient for you that you be truly fed nether iudg your iudges nor prescribe Lawes to the law makers S. Cyrill anno
collect any certayntie out of their writinges These Cal. but hovv true he speaketh I referre you to that vvhich goeth before An heresie condemned by the primitiue Church THis heresie vvas Origens S. Epiphanius haeresi 64. Cal. instit li. 2. cap. 1. ¶ 5. vvhoe said that Adame had lost the Image of God vnto which he was created The same doth Caluin teach in these very vvordes by the sinne of the first man the heauenly Image was blotted out THE 17. ARTICLE OF THE COOPERATION OF FREEVVILL WITH GRACE The Catholicke Doctrine Mans will doth freely and actually cooperat with Gods vocation and grace mouing him SCRIPTVRE a 1. Râ—g 7.3 Yf you turne vnto our Lord with all your hart take away the straung Gods from among you Baalim and Astaroth and prepare your hartes for our Lord and serue him only and he will deliuer you from the hands of the Phiâ—â—lims b Parâ—lip 2. cap 12 x. 14 But he did euill and did not prepare his hart to seeke our Lord. c Isaie c. 1. v. 16.17.18 Bee you washed bee you cleane take away the euill of your thoughts from my eyes cease to doe peruâ—riâ—e learne to doe well seeke iudgment help the oppâ—essed iudge the pupill defend the widowe and come and reproue saith our Lord if your sinns shal be as scarelet they shal be white as snow c. 〈◊〉 you will and will heere me you shall eat of the good thinges of the earth but d v. 19.20 if you will not and will prouocke me to anger the sworde shall deuoure you because the mouth of our Lord hath spaken it And e cap. 55. v. 6.7 seeke our Lord whilst hee is to be found call vpon him while he is neere let the impious leaue his way and the wicked man his cogitations and let him returne vnto our Lord and hee will haue mercy vpon him and vnto our God because he is much in pardoning f Ieremia ca. 5.1 Goe about the wayes of Hierusalem and behold and consider yee and seeke in the streetes therof whether you can find a man doeing iudgment and seeking faith and I wil be mercifull vnto him Read EZechiell cap. 18. from verse 19. to the end Also cap. 33. v. 14 c. g zach 1.3 And thou shalt say vnto them this saith our Lord of hostes turne yee vnto me and I will turne vnto you saith our Lord of hostes h Mat. 3.2.3 Prepare yee the way of our Lord make his pathes straight i Iohn 7.7 If any man thirst let him come to me And trembling and being astonished he said Lord what wilt thou haue me to doe Note heere that vpon his consent Gods grace did worke with him k 1 Cor. 3.9 For wee are Gods coadiutors c And againe l cap. 15.10 but by the grace of God I am that I am and his grace in me hath not bine voyde but I haue laboured more aboundantly then they all yet not I but the grace of God with me m Ephes 5.15 Rise thou that sheepest and arise from the dead and Christ will illuminat thee n Phil. 4 13. I can all thinges in him that strengthneth me o Colosâ— 4. v. 19 Wherin also I labour striuing according to his operation which he worketh in me in power p Hebr. 41 6. Let vs goe therfore with confidence to the throne of grace that wee may obtaine mercy and find grace in a seasonable aide q Ioannes 4. â— Approch to God and he will approch to you r Apoc. â— 20 Behold I stand at the dore and knocke if any maÌ„ shall heare my voice and open the gate I will â—â—â—er into him and will suppe with him and he with me FATHERS S. Irenaeus anno 160 saith Å¿ lib. 4. c. 73. Our Lord hath not only reserued to man the freewill of his power in workes but also in faith saying According to thy faith be it to thee shewing forth the proper faith of man because he hath his owne sentence and therfore hee that belieueth in him hath life euerlasting and hee which doth not belieue the sonne the wrath of God doth remayne ouer him S. Ambrose anno 380. saith t lib. 2. In Luc. c. 2. Thou seest that euery where the virtue of our Lord doth cooperate with mans studies S. Chrysostome an 380 saith v hom 19 in Genesin de iustificatione dislerens Hee doth not impose a necessitie but fit remedies being applyed he doth permit all to ly in the sentence of the sicke And againe x hom 11. in Ioannem anno 80. the soul hath power in it self to worke it owne good neither doth it obey God in any thing vnlesse it will S Prosper anno 450. saith y lib 2. devocat gent. cap 12. Therfore it is free to many who now vse the iudgment of reason to depart that there may be a reward not to haue departed and that which cannot be done without the spirit of God cooperating with it it may be imputed to their merits by whose will it was done Againe z Ibid. c. 26. Truly the grace of God doth chieflie excell in all iustifications by perswading with exhortations by warning with examples by terrifying with dauÌ„gers by mouing with miracles by giuing vnderstanding by inspiring councell and illuminating the hart it selfe and instructing by the affections of faith But also the will of man is ioyned with it which is stirred vp by these foresaid helpes to this that it doe cooperate with the deuyne work in it selfe and that it doe begine to exercise to merite what by deuyne seed it had conceaued to desire hauing of it owne mutabilitie if it fayle of the help of grace if it profit which help is giuen to men by innumerable wayes whether they be secret or manifest that it is of many refused it is their wickednes but that it is of many receaued it is both of deuyne grace and mans will Austine anno 400. saith a lib. 2 Contduas epist pelagianor cap. 1. man doth prepare the hart not vvithstanding not vvithout the help of God vvhoe doth touch the hart Et infra although vnlesse he help vvithout vvhome vvee can doe nothing vvee cannot open our mouth yet vve doe open it by his help and our vvorke for vvhat is it to prepare the hart and open the mouth but to prepare the will Againe b tractatu 72 in Ioan. To the belieuer in him that doth iustifie the wicked his faith is reputed to him vnto iustice in this worke wee doe the workes of Christ this he doth worke in vs yet not without vs. Et infra man doth cooperate his eternall saluation and iustification with Christ working in him Againe c Serm. 15 do verbis Apostoli circamed you see that conuersion it self is not vvithout the help of God Et infra All from God yet not as if vvee did sleepe not as if vvee doe not
that haue written the signe of the crosse in their fore head S. Gregory Nyss anno 380. saith n in vita â—regoriâ— Neocaesariens that he himself hath aften vsed the signe of the crosse against the Diuell S. Cyrill anno 350 saith o Catheches â— Let vs not be ashamed of the crosse of Christ if any man doe hyde it doe thou manifestly signe thy self with the crosse on thy forehead Again Make this signe both eating and drinking siting and standing speaking and walking and in brief in euery busines S. Athanasius anno 340. saith p lib. de Incarnat verbi By the signe of the crosse all magicall deuises are dissolued made frustrate And now the life of S. Antonie he vvriteth that S. Antonie did commaund his monkes to signe them selues with the signe of the crosse only against all errours and they should be safe q lib. de Spiritu Sancto cap. 37. S. Basil anno 380. saith and affirmeth it amongst the first traditions of the Apostles to signe himself with the signe of the crosse S. Chrysostome anno 380. saith r Homil. 55. in Matth. cap. 16. But as a crowne soe with a ioyfull mynd let vs carry about the crosse of Christ for all thinges that make vnto our saluation let them end by it for when wee are new borne agayne the crosse of Christ is present when wee are nourrished with that heauenly meat and wheÌ„ wee are ready to consecrate euery where and at all tymes that ensigne of victorie doth assist vs. Wherfor with earnest desire both in our chambers in our houses in our windowes and also in our forehead and mynd let vs alwayes impresse the crosse for that is the signe of our saluation the signe of common libertie the signe of meeknes and the humilitie of our lord S. Ephrem anno 380 saith Å¿ lib de poeuit cap. â— let vs paynt in our dores and in our foreheads in our mouth and in our breast and in all our members the liuely signe let vs be armed with this vncoÌ„quereable ChristiaÌ„ armature Againe t lib. de armatura spirituali cap. 2. in place of a shield arme thy selfe with the signe of the crosse for it is a most stroÌ„g armature S. Chrysostome saith again v in liturgia the priest doth bowe his head to the image of Christ S. Cyrill saith x Catechi 12 the wooden image of an earthly king is honoured how much more ought the image of the king of heauen to be honoured S. Ambrose anno 380. y Serm. 43. doth exhort vs that wee beginne all our workes with the signe of the crosse S. Hierome anno 380. saith z in epist ad Demetriadem ad Eustochium shut the chamber of thy brest fence thy forehead often with the signe of the crosse And at euery going forth let thy hand imprint the crosse of our lord S. Austine anno 400. saith a tract 118. iâ— Ioan. ad finem what is it that all haue knowne the signe of Christ but the crosse of Christ which signe vnlesse they vse whether it be vppon the forheads of belieuers or vpon the water wherewith they are new borne or vpon the oyle wher with they are annoynted with the chrisme or vpoÌ„ the Sacrifice where with wee are nourrished there is none of all these thinges rightly performed Againe b lib. 1. confess cap. 11. I was signed with the signe of the crosse and seasoned with the salt of Christ c apud Sulpitium S. Martine 647. saith I being protected by the signe of the crosse not by the shield or helmet shall securely passe the troopes of the enimyes S. Basil anno 380 saith d in Iulian. vt citat Adrianus Papa III epist ad imperatores in â— Synodo I honour saith he and reuerence openly the historie of their images for this being deliured to vs from the Apostles it is not to be forbidden Lactantius anno 320. saith e actor 2. bow thy knee and adore the venerable wood of the crosse Sedulius anno 450. saith f lib 5. carmin's pasâ—halis Lest any man be ignorant of worshiping the forme of the crosse c. S. Hierome saith g in vita Paulae Prostrate she did adore before the crosse as if shee had seene our lord hanging theron S. Augustine saith h lib. 3 trinit cap. 10. speaking of holy signes as images letters and suke lyke But because these thinges are knowne to all men because they are done by men they may be honoured as religious thinges where namly he putteth the brasen SerpeÌ„t amongst those thinges that deserue religious honour which now the erecting or putting vp of the crosse doth succeede Againe he saith i lib. â— de doctr Christ cap 9. that profitable signes heauenly instituted are to be worshipped because their honour doth redownd to the first originall or thing represented THE ADVERSARIE k Against Heskins SaÌ„ders c. pag. 673. 47 675 M. Fulke affirmeth that Paulinus anno 400. caused Images to be paynted on church walles l Cent 4 col 108. line 50. Cent. 8. c. 10. col â—50 The centuristes affirme that Lachantius defendeth many superstitious thinges coÌ„cerning the efficacie of Christes Image Also that S. Bede erred in worshipping Images m B Pageant of popes fol 33. Of epist Cent. 6. pag. 288. Martir Loc. comme part 2. pag. â—4â— Chem. examen part 4. pag. 2. Functius lib. 7. comment in praecedent ChronologiaÌ„ anno 494. Niceph. hist Eccl. l. 16. ca. 27. M. Bale supra pag. 24. 27. M. Sym. on the Reuelat. pag. 57. Also M. Bale Osiander Peter Martyr and CheÌ„nitium doe affirme that S. Gregory by his indulgences established pilgramage to Images Also M. Bale and M. Symons say that S. Leo defended the worshipping of Images and that Xenatas anno 495. was the first that made warre or contention against Images witnes Functius a protestant writer and Nicephorus LVTHERS DOCTRINE n Luther in Sermone de exaltatione crucis Luther carping at S. Thomas of Aquine saith Finally an other abuse doth raigne in the church which Thomas of Aquine brought in at whose eare they paynt adoue but I thinke it was some little Diuell this imposture saith he fayned marueilous subtilities vpon dulia and hyperdulia that these thinges might be adored but so that he which is in heauen may be applyed to that which the painter doth expresse in colours apply it also if thou please to the Diuell and adore him thou most impudent Sophister these are only wordes yea fayned speeches which commonly they vse These modest Luther Againe o Serm. de inuentione Crucis it is a meere deceate and Idolatrie to deall with these counterfait Images to wit of Marie Laurence Nicolas and many others by which men seeke confort and help yet I do not altogether condemne Images especially the figure of Christ crucified wherevpon an example of the brasen Serpent erected in
incarnatie and tooke both flesh and blood for our saluation so also by the prayers of the word of God wee are taught that the Eucharist being made food by him wherby our blood and flesh may be nourished by mutation is the flesh and blood of the same Iesus incarnate Tertullian anno 200. saith h lib. 4 cont Marcion The bread which he tooke in his hand hee made his body saying This is my body Againe i lib. de resurrect carnis The flesh feedeth vpon the body and blood of Christ that the soule may be replenished or filled with God Origen anno 230. expounding the 25. the chapter of Exodus saith k homil 13. in Exod. I would haue you to admonish others you that are wont to be present at the diuine mysteries know that when you receaue the bodie of our Lord you keepe it withall watchfulnes and veneration least any little part therof fall to the grownd least any little parte of the consecrated gift slip away or fall for you belieue that you are guiltie of a great offence and you doe well to belieue so if any part therof fall through your negligence Againe speaking of the centurions child he saith l hom 5. in diuersa loca Euangelij loquens de puero centurionis when thou receauest the holy food and incorruptible banquet thou eatest and drinkest the body and blood of our Lord then our Lord entreth vnder thy roofe thou therfore humbling thy self imitate the Centurian and say Lord I am not worthy that thou shouldest enter vnder my roofe For where he entreth vnworthilie there he entreth to iudgment S. Cyprian anno 240. saith m in Serm. in caena Domini in principio The supper being disposed amongst the Sacramentall banquets the old and new institutions met together and the lambe being consumed which the auncient tradition did propound our maister did set before his Disciples the vnconsumable food Et infra this bread which our Lord deliuered to his Disciples being changed not in outward shew but in nature by the omnipotencie of the word was made flesh and as in the person of Christ the humanitie appeared and the diuinitie lay hidd so the diuine essence infused it selfe ineffablie or vnspeakeablie into the visible Sacrament c. The Doctrine of the Sacrament is new and the Euangelicall schooles haue brought forth this first instruction and Christ our Doctor first taught the world the discipline That ChristiaÌ„s should drinke blood the eating wherof the authoritie of the auncient law most straightly forbideth for the law forbideth the eating of blood the ghospell commaundeth it to be dronke S. Hilary anno 350. saith n lib. 8. de Trinitate There must be no doubt concerning the veritie of the flesh and blood for now both by the profession of our Lord and our faith it is indeed flesh and indeed blood Et mox is not this the truth it seemeth not to be ttue vnto them that deny Christ to be true God Also explicating that of the six of S. Iohn he that eateth my flesh shall liue through me c. he saith truly this is the cause of our life that wee haue Christ according to the flesh remayning in vs carnall men who shall liue by him as he liueth by the father Et infra thou saist that the son of God temaineth in vs carnally through the Eucharist S. Cyrill of Hierus anno 350 saith o Cateches 4. Mystag for as much as Christ himself thus affirmeth and speaketh concerning the bread This is my body whoe dare hearafter doubt of it and for as much also as himself confirmeth it and saith This is my blood who I say can doubt of it and say it is not his blood Et ibidem once he turned water into wine which is neere vnto blood at his pleasure only in Canaan in Galile and shall not he be worthy to be belieued that he turned wine into blood wherfore with all assurance let vs receaue the body and blood of Christ for vnder the forme of bread his body is giuen to thee vnder the forme of wine his blood is giueÌ„ to the. Et ibid so shall wee be Christophori that is bearers of Christ when wee haue receaued his body blood into our members and wee shal be made as S. Peter saith partakers of the diuine nature thou must not consider it as bare bread and wine for it is that body and blood of Christ according to our Lordes owne wordes for although thy seÌ„se make thee think thus yet faith must coÌ„firme thee that thou iudge not the thing according to the tast Et infra knowing this and being most assured that this bread which wee see is not bread although the tast think it bread but that it is the bodie of Christ and the wine which wee see although to the sense of the tast it seeme wine yet that it is not wine but the blood of Christ S. Ambrose anno 380. saith p lib 4 de Sacramentis cap 4. But this bread is bread before the wordes of the Sacrament yet when the consecration shal be adioyned of bread it is made the flesh of Christ Againe q lib de myâ—teâ—iâ—s mâ—â—â—â—ndis c. 4. peraduenture saith he thou wilt say vnto me I see another thing how can you assure me that I receaue the body of Christ now theÌ„ it remaines that wee proue it therfor wee will vse most manifest examples to proue that this is not that which nature formed but that which the benediction hath consecrated and that the force of the benediction is greater then the force of nature because by the benediction nature it self is also changed Moyses held a rod in his hand he cast it a way and it became a serpent Also hauing declared many examples of Elias and Elizeus hee concludeth if the benediction of a man preuayled so much that it conuerted nature what shall wee say of the diuine consecration it self where the wordes of our Lord and Sauiour himself worke for this Sacrament which wee receaue is made perfect by the speech of Christ and if the word of Elias preuayled so much that it brought downe sier from heaueÌ„ shall not the word of Christ be of sufficient power to chaung the nature of elementes thou hast read concerning the workes of the whole world that he spake the worde and they were made he commaunded and they were created therfore the worde of Christ which was able to make that which was not of nothing shall it not be able to chaunge those thinges which be into that which they were noâ— for it is not a matter of lesse power to giue new natures vnto thinges then to chaung the natures of thinges S. Basil anno 380. saith r lib de Baptismo cap 9. if such threatninges be pronounced against them that rashly come to those Sacramentes or sacrifices which are sanctifyed by men what shall wee say of him who is rash in receauing
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