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THere are seauen Sacramēts of the newe lawe properly so called. That is seauen visible or sensible signes, ordayned or instituted by our sauiour Christ: wherby grace is giuen to those that worthely receaue thē. The protestantes doe confess that Ba∣ptisme and the Eucharist are pro∣perly sacramentes, therfore are wee onely to proue the other fiue.
Note that as nether baptisme nor the Eucharist are in any pla∣ce of holy scripture called or said to be sacramentes: and yet be∣cause they are visible or sensible signes, and ceremonies giueing grace (as the catholique chur∣che beleeuethe: or signifyinge the same as the protestās teache) they haue euer in gods churche (euen by the confession of our ad∣uersaries) beene truly called and esteemed sacramentes: soe like∣wise all other externall and sen∣sible signes, or ceremonies pro∣ued by scriptures to haue the li∣ke effecte and haue beene called and esteemed of the auncient churche sacramentes: ought also of the protestātes to be acknow∣ledged for such: nether are they to require any other proofe for the other sacraments, then they are able to produce for these two.
And albeyt the protestantes confess with the Catholiques that Baptisme and the holy Eu∣charist are Properlie sacramen∣tes: yet doe they deny diuers thinges pertayninge to them which the Catholique churche tacheth: which are therefore to be spoken of before we pro∣ceede to the proofe of the other sacramentes.
It is necessary for euerie mans saluation that he be baptised.* 1.1
A Men I say to thee, vnless a man be borne agayne of water and the spirit, the cannot enterinto the king∣dome of god. S. Augustine numbe∣reth* 1.2 amongest other heresies of Pelagius this: that he promised eternall bliss though without the kingdome of god to infantes without Baptisme.
It is not necessarie for any mans saluation that he bee bap∣tised.
THe exorcismes and other ceremonies vsed by the Ca∣tholique churche in Baptisme, haue example in the holy scrip∣ture and are agreable there vnto.
And takeinge him from the mul∣titude* 1.3 apart, he put his fingers into his eares, and spitting, touched his tounge, And lookeinge vp to heauen, he gro∣aned, and sayd to him ephpheta which* 1.4 is, he thou opened. Sainct Ambros testifiethe these ceremonies to haue bine vsed in his tyme.
The exorcismes and other ce∣remonies vsed by the churche in Baptisme are disagreable to holy scripture.
IN the holy Eucharist, the true body and blood of our saui∣our Christ is truly, really and substantially, and not in figure only.
Take yee and eate: This is my body.* 1.5 Drinke yee all of this. For this is my blood of the newe testamēt which shal∣be shed for many vnto remission of sin∣nes Agayne.
This is my body which is giuen for you. This is the chalice the newe testa∣ment in my blood which shall be shed for you. and yet agayne Our lord Ie∣sus in the night that he was betrayed* 1.6 tooke breade: And giuinge thankes brake, & sayd. Take yee, & eate: This is my body which shall be deliuered
for you, this doe yee for commemoration of me. In like manner also the chalice after he had supped, sayinge this cha∣lice is the newe testament in my blood this doe yee as often as ye shall drinke, for the commemoration of me.
Note that these wordes (this is my body) beinge vnderstoode as they sounde there can be no more controuersie about this poynt: And that they are to be vnderstoode as they sounde, and without all figure, may be con∣uinced in this sorte. There can nether reason nor aucthoritie be alledged why anie other wordes of holy scripture are to be vn∣derstoode as they sounde, and namely these wordes which are* 1.7 most like them (This is my wel∣beloued sonne) which doth not proue the same of these wherof we now speake. Therfore with∣out all sense & reason, & mere∣ly of hereticall wilfulness, is
a figure sought in these Wordes, more then in any other, and na∣mely in these I haue mentioned. But here I intēd not any further dispute.
THe worde Transubstātia∣tion is not founde expressly in holy scripture, as like∣wise is not cōsubstantiall: but as the Catholique churche did euer beleeue the equalitie of power, & vnitie of substance in the Fa∣ther, and the sonne, and by the assistance of the holy ghost the* 1.8 spirit of truthe, which teacheth her all truthe did express her beleefe in that point, by the worde consubstantiall in the ho∣ly councell of Nice: so like wise
haueinge euer beleeued the true & reall presence of Christes body in the most holy eucharist, by the change of the bread into the sa∣me body: did, (beinge assisted by the same neuer fay linge spirit of truthe in the holy councel of La∣teran first, and since in diuerse others) express her beleif in that poynt, by the worde transub∣stantiation, as most fitly decla∣ringe the veritie of that most ho∣ly mystery. Nether can the pro∣testantes produce anie thing against transubstantiation, which they themselues are not bounde to solue and answere: the Arriannes obiectinge the ve∣ry like against that of consub∣stantiall. That the doctrin of trā∣substātion is not newe Adamus Francisci a learned protestant* 1.9 (with others) confesseth in the∣se words. The fiction of transubstan∣tiation crep into the churche betimes:
And this shall suffice for this pointe till occasion be giuen of a larger discours.
OVr Sauioure Christ beinge noe less truly present in the holy Eucharist thē he was in the stable. in Bethelem, or vpon the cross, he is noe less to be adored of all faithful christians in the sacrament, then he was there: or then beinge in the forme of a gardiner he was of S. Marie Magdalein.
Adore yee him all his Angells:* 1.10 which wordes S. Paule hebrwes cap. 1. vnderstādeth of the ado∣••ation
of Christ in his huma∣nitié.
Adore yee the footstoole of* 1.11 his feete. By which footstoole S. Augustine vnderstandeth the fleshe or bodie of our sauiour Christ and saith, Because he wal∣ked here in fleshe, and gaue the same fleshe to vs to be eaten for our Salua∣tion: and no man eateth that fleshe vnless he first adore it, it is foūde howe the footstoole of our lord is adored.
Certes he that acknowled∣geth our sauiour Christ truly pre∣sent in the B. Sacrament and yet thinketh him not worthie of Adoration is more sensless and vnthankfull then that vngratfull kaytiff that seeinge his grations soueraigne cōming to visit him in his vile cottage, should thinke him less honorable for suche ex∣ceeding grace and fauoure.
In the holy Eucharist the true
body and blood of our sauiou•• Christ is not, truly, really an•• substantially, but in figure only 2 The body of Christ is not i•• the Eucharist by transubstantia∣tione.
3 He ys not to be adored in the Eucharist.
IT is no where forbidden i•• holy scripture to minister the holy communion to lay person∣nes vnder one Kinde onely. This Positione is clear no such prohi∣bitione appearing in the scrip∣ture. And yf the Protestātes gro∣wndes of beleeuinge nothinge but what is proued by scripture were true; would sufficiently warrant the practise of the Ro∣man
churche in this poynt. But ••urther.
It is no where commaunded •• holy scripture to giue the holy ••ommunion vnder both kindes ••o the laye people. This Posi∣sion ys also cleare no such com∣maundement anie where appea∣ringe. For that which is sayd: doe* 1.12 ••his for remembrance of me: is spokē onely of the kinde of bread: and therfore doth well prouue the contraire: S. Paule in deed* 1.13 ••ddeth it to both kindes: therby also declaringe this holy mysterie taken ether under both or one kinde, to be a memoriall of Christ, and his passione: and ther∣fore doth rather proue the Catho∣lique Roman practice, then anie waye disproue yt. Thoughe the∣se wordes, doe rather giue power and auctoritie to the Apostles & priestes, to consecrate and offer the vnbloody sacrifice here insti∣tuted
and offered by our sauiou•• Christ: then import anie com¦maundement of ministringe th•• same to the laye people vnde•• both kindes. And this shal ap∣peare more euidently by tha•• which followeth.
The Catholique Roman chur∣che doth not anie wronge or in¦iurie to the lay people, mini∣stringe vnto them the holy Eu∣charist vnder one kinde onely, They receauinge the same bene∣fit by one that they should do by bothe: christs bodie & blood* 1.14 beinge whole in eache.
He that saythe vnless you eate the fleshe of the sonn of man and drinke his bloode you shall not haue life in you sai∣the also. He that eatethe me the same also shall liue by me. And agayne: he that eateth of this bread shall liue fore∣uer. And he that sayth; he that eate∣eth
my flesh and drinketh my blood, a∣bideth in me and I in him: The same also sayth, the bread that I wil giue is my fleshe forthe life of the wolrde. And he that sayth, he that eateth my fleshe and drinketh my blood hath life euer∣lastinge. The same sayth, he that eat¦eth this bread shall liue for euer. All these are the sayinges of our saui∣our Christ in on & the same hapter of S. Ihon, where if we say with most Catholique Docteurs that he speaketh of the holy Sacra∣ment Sacramentally receaued it is manifest, that he ascribeth the same effect and vertu to one kinde that he doth to both. And therfore can they haue noe wrō∣ge done them, that for most iust causes haue it ministered vn∣der one kinde onely. But yf we saye with the Protestantes that here is no speache of sacramētall eatinge of Christ his body: thē is there noe difficultie in theyr che∣est
argument, which is grounde vpon the first wordes alleadge in this proof.
The were perseueringe in the doctrin••* 1.15 of the Apostles, and in the communica∣tion of the breakeing of bread & prai•• Loe here communion vnder on•• kinde. For this breakinge o•• bread was the ministringe of th•• holy sacrament. Agayne.
And the first of the Sabothe wh••* 1.16 we were assembled to break•• bread•• This S. Augustine vnderstand et•• of breakinge bread, as in the Sa∣cramēt of Christ his body. so that it appearethe the practice of the Apostles to minister the Sacra∣ment to the people in one kinde onely.
The lay people haue wronge done them, in that they are a brid∣ged of the Sacrament vnder both Kindes: therby receauinge less benefit then yf they receaued it vnder bothe.
THere is in the newe lawe a Sacrifice; truly and properly so called to wit the holy mass wherin is offered the body and blood of Christ.
Our Sauiour Christ gaue Pow∣er and commaundement to his Apostles and all Preistes to doe that which he did in his last sup∣per:
Sayinge doe this for commemora∣tion* 1.17 of me. But our sauiour Christ in his last supper sacrificed his bo∣dy and blood vnder the for∣mes of bread and wine: therfore the Apostles and all preistes haue now power and commaunde∣ment to offer the same sacrifice, which is not done but in the ho∣ly Mass. That our sauiour Christ sacrificed in his last supper is pro∣ued thus. Christ was, and is, for euer to the ende of the world a preist accordinge to the order of Melchisedeche, whose priesthood* 1.18 cōsisted in offering bread & wine Melchisedech kinge of Salem bringing* 1.19 forth bread and wine for he was the Preist of god most highe: therfore it is euident tha tour Sauiour was to offer some tyme in the same for∣me, which he neuer did but in his last supper where though he offe∣red his body and blood, sayinge, this is my body wich shalbe giuen for you
this is my blood which shalbe shed for you, yet did he performe this vn∣der the forme of bread and wine, accordinge to the rite or vse of Melchisedeche his sacrifice.
I haue no will in you sayth the lorde* 1.20 of hostes: and gift I will not receaue of your hand. For from the riseinge of the sunne euen to the goeinge downe, great is my name amonge the gentiles, and in euerie place there is sacrificinge, & there is offered to my name a cleane obla¦tion. This prophecie is not fulfilled but by the sacrifice of the mass. This is the sacrifice (sayth S. Augu∣stine)* 1.21 by the Preisthoode of Christ accor∣dinge to the order of Melchisedech: se∣einge we now see it to be offered to god in all places from the riseinge of the sunn vnto the settinge therof. And many other fathers in like sorte. who∣se wordes we canot here rehearse studyinge to be breif.
But for the Doctrine of the
most auncient fathers in this point I will taKe the confessione* 1.22 of Caluin. Saiynge thus; It is an vsuall thinge with these knaues [soe modest is this newe Apostles.] to rake together whatsoeuer ys vitiou∣se in the fathers. Therfore when they obiect the place of malachi to be expoūded by Ireneus of the sacrifice of the Masse The offeringe of Melchisedech to be see handled of Athanasius, Ambros, Au∣gustin, Arnobius, it is breifly answered, the same writers else where to interpret also bread the body of Christ, but so ridi∣culusly that reason, and truth causeth vs to dissent. Thus M. Caluin, but whether he, be not ridiculus ra∣ther then these fathers lett the in∣diffrent reader iudge.
In the newe lawe is there not anie sacrifice truly and properly: nether is the mass à sacrifice of the body and bloode of our sa∣uiour Christ.
COnfirmatiō as it is practised in the Catholique Roman churche is truly and properly a Sacrament of the newe lawe.
It is a sensible signe giueinge grace: therfore a Sacrament.* 1.23
Then did they impose theyr handes vpon them, and they receaued the holy ghost wherof sayth S. Cyprian: They that in Samaria were baptised of Philip* 1.24 because they had lawfull and Eccle∣siasticall baptisme, ought not to be bapti∣sedanie more: But onely that which wā∣ted, was done by Peter and Iohn; to witt, that by prayers made for them, & impositione of handes the holy ghost mi∣ght be powred vpon them; which now also is done with vs. that they which
in the churche are baptised, by the rulers of the churche offered, and by our prayers and imposition of handes receaue the ho∣ly ghost, and be signed with our lordes seale. Agayne.
It is to little purpose to impose handes* 1.25 vpon thē to receaue the holy ghost, vnless they receaue the churches baptisme. For then may they be fully sanctified, and be the Children of God, if they be born by bothe Sacramentes.
And S. Augustine: the Sacrament* 1.26 of Chrisme in the kinde of visible seales is sacred and holy, euen as Baptisme it self.
Confirmation as it is practised in the Romā churche, is not tru∣ly & properly a Sacrament of the newe lawe.
Pennance consisting of contri∣tion, confession, and satisfaction of the penitent, and absolution of
the preist is truly and properly a Sacrament of the newe lawe.
It is a visible signe or ceremonie as appearthe by the confession of the penitent and absolution of the preist: it remitte the synnes & therfore giueth grace.
Receaue you the holy ghost; whose sin∣nes* 1.27 you shall forgiue they are forgiuen them: And whose sinnes you shall re∣taine thei are retained. Of this power of remittinge synnes S. Chrisosto∣me saythe thus. For they that dwell* 1.28 one the earthe that conuers in it, to them is cōmission giuen to dispense those thin∣ges that are in heauen, to them is it giuen to haue the power which god would not to be giuen nether to Angells nor Ar∣changells. For nether to them was it sayd, what soeuer you shall bynde in earthe shall be bound in heauen and whatsoeuer you shale lose in earth shall belosed in heauē. The earthly Princes in deede haue also powre to binde but, the
bodies onely: but that bonde of preistes which I speake of, toucheth the ve•••• s••ule it self, & reacheth euen to the hea∣uenes: in so much that whatsoeuer t•••• preistes shall doe be neathe; the self sa•••• god doth ratifie aboue, and the sentence 〈◊〉〈◊〉 the seruantes▪ the lord doth confirme. F•••• in deed what ells is this, thē that the po∣wer of all heauenly thinges is graunted them of god? whose sinnes soeuer (saith he) you shall retaine, thei are retaine•• what power I beseeche you can be grea∣ter then this?
Haueinge thus proued the po∣wer of preistes to remit synnes▪ And the protestantes confessing•• contrition, which they call re∣pentance: it remaynethe, that I proue the other two partes of Pennance to wit confession and satisfaction.
OF the power of retayning (that is not remittinge) of synnes giuen to preistes follo∣weth the necessitie of confession of all synnes. For if on the one side, the synnes retayned and not remitted by Preistes vpon earthe be retayned and not remitted in heauen, as is manifest by our Saui∣oures owne wordes; and yf on the other side, the priest cannot remitt the synne vnless he knowe it, as is manifest he cannot: nor cā he know it vnless it be towlde him: it followeth necessarilie, that he that will haue his synnes remi∣ted, must by his owne confes∣sione make them knowne vnto
him, to whome god hath giuen power to remitt them.
Confession was practised in the Apostles tymes as appear the* 1.29 for manie of them that beleeued came confessinge and declaringe their deedes. It is also probable that S. Iames speaketh of this Sacramētall con∣fession when he sayth: Confess your sinnes one to another. for soe doth* 1.30 Origen vnderstand it saying. There is a seauen the kinde of remissione of sin∣nes, though verie hard and laboursome when the sinner washeth his bedd with teares & they are made his bread both daie and night: and when he is not ashamed to declare his sinne to the Priest of our lorde, and to seeke re∣medie accordinge to him which saithe: I haue saide I will pronounce my iniustice against my selfe to our lord, and thou hast remitted the impietie of mine hart. In whom also that is fullfilled which the Apostle saith: yf anie be sick lett him bring in the preistes of the churche
and yf he be in sinne they shall bere mitted to him.
The iudgement of the auncient churche is soe clere in this point of confession, that Mr. Fulke (a most piuishe enimie to all Catho∣lique Doctrine) is compelled, by the multitude of most clere te∣stimonies of the auncient fathers to cōfess, that it is expedient some tymes: in these wordes. That it is* 1.31 expedient in some cases for men to con∣fess theyr sinnes to theyre pastoure, we deny not.
THe guilt of the sinne bein∣ge remytted, the payne due therfore is not alwayes so pardo∣ned, but that often tymes, ther remayneth a temporall payne to
be suffered for it, ether here in this life, or els in purgatorie.
Forgiue I beseche thee the sinne of this* 1.32 thy people, accordinge to the greatness of thy mercie, as thou hast beene propitiou∣se to them since their goeinge out from Egipt vnto this place. And our lord said I haue forgiuen it accordinge to thy wor∣de: liue I and the whole earth shal be re¦plenished with the glorie of our lord. But yet all the men that haue seene my ma∣iestie, and the signes that I haue done in Egipt and in the wilderness, and ha∣ue tempted me nowe tenn tymes nether haue obeied my voice they shall not see the lande for which I swore to their fa∣thers: nether shall anie of them that haue detracted me behould it.
The like is recorded of Moy∣ses Deuter: cap. 32. v. 49▪ and of Aaron. Nūbers cap. 20. v. 23. yet noe man doubteth but the sinn for which they were pu∣nished was forgiuuen them be∣fore
theyre deathe,
Dauid sayd to Nathā I haue synned* 1.33 to our lord: And Nathan sayd to Dauid our lord also hath taken away thy Syn thou shalt not dye: Neuertheless becau∣se thou hast made the ennimies of our lord to blaspheme, for this thing the sonn that is borne to thee dyinge shall die.
This temporall payne remay∣ning after the guilt of the sinne is remitted, may be redeemed by good workes; as by fastinge pra∣yer, Almes and the like, which therfore are truly called satisfa∣ctorie.
If I shall shut heauen, and reane fall* 1.34 not, & shall bid & cōmaunde locustes to deuoure the lande and shall send Pe∣stilence into my People: And my poeple beinge conuerted vpon whom my name is inuocated shall doe pennance from theire most wicked wayes: I also will heare from heauen & will be propitious
to theyr sinnes, and will saue their land.
O kinge lett me counsell thee and re∣deeme* 1.35 thy sinnes with almes & thy ini∣quities with the mercies of the poore.
Therfore are there amonge you manie* 1.36 weake and feeble and manie sleepe. But yf we did iudge ourselues we should not be iudged: that is yf we punishe or chastice our selues, we should not be chastised of god, for our synnes remitted, for of such the Apostle speaketh as is manifest by the vers followinge But whi∣les we are indged of our lord we are chastised, that with this world we be not damned.
workes done for the satisfactiō of the temporall payne remayn∣ing after the sinne be pardoned, do no way derogate from the satisfaction of christ his passion.
I Paule, whoe nowe reioyce in suffe∣ringe* 1.37 for you and doe accomplishe those things that want of the passiones of Christ in my fleshe, for his body which is the churche.
we are heires truly of god, and cohey∣res* 1.38 of Christ yet yf we suffer with him that we may be gloriffied which him. Loe here our sufferinge at least a condition necessarie for our glo∣rification.
To him that is such an one this rebuke* 1.39 sufficeth that is geuen of many: where S. Paule speaketh of the Pēnance enioyned vpon the incestious Corinthiane.
Doe Pennance sayth S. Iohn Baptist* 1.40 and by his life and example she∣wed what pennance he spake of: And agayne: yeeld therfore fruit wor∣thy of Pennance.
But Zacheus standinge sayd to our lord* 1.41 Behould the half of my goodes I giue to the poore: and yf I haue defrauded anie man of anie thing, I restore fowre fould.
The doctrine and practise of the auncient churche thouching* 1.42 Satisfaction, is confessed by the Centuristes in these wordes: The life of those that confessed lesser sinnes was considered, & iudged whether they had done iust pennance, as appreareth by Ciprian lib. 3. epistle 16. and that sa∣tisfaction was accustomed to be imposed vpon them according to the quantitie of the fault appearethe by his S. sermone de lapsis. Tertuliane also mentioneth the same in his booke of Pennance.
THere is in the churche of God power to giue Indul∣gences, or graunte pardonnes: that is to remitt and pardonne parte or all the temporall payne, pennance, or punishment which (for the most parte) re∣mayneth to be performed, or suffered, for the satis-faction af the sinne after the guilte of the synn be taken awaye.
To the will I giue the keis of the king∣dome* 1.43 of heauen and what soeuer thou shalt lose in earthe shalbe also losed in the heauens. And the same repea∣ted agayne to all the Apostles, in another place. This power is pra∣ctised by S. Paule, whom you haue
pardonned anie ••••ing. I also. Formy self also that which I pardoned yf I pardoned anithing for you in the personne of Christ. Loe here S. Paule at the prayer of others, pardoned and assoyled of mere mercie and grace, the in∣cestu ouse corinthiane, of the rest of his Pennance, which with out the same pardone, he was boūde to haue performed, though his sinn was already forgiuen him,
Pennance, consistinge of contri∣tion confession, and satisfaction of the penitent, and absolution of the preist, is not truly & proper∣ly, à Sacrament of the newe lawe.
2. It is not necessarie for the pe∣nitent to confess all his synnes: or that cōfession is not necessarie for obtaynīg remissiō of our synnes.
3. The guilt of the synn being pardonned there remainethe no temporall payne to be suffered, or other satisfaction to be made,
ther in this life or in the next.
••, The temporall payne re∣••ayning cannot be redeemed ••y anie workes: nor are there ••nie satisfactorie workes.
••▪ workes done for Satisfaction ••or synn, or for the payne due to ••t, doe derogate from the satifa∣ction of our Sauiours passion.
••. There is not in the churche of Christ anie power to giue indul∣gence, or graunte pardon of anie parte of the the temporall payne, or pennance to be performed af∣ter the guilt of the synn be par∣doned, and remitted.
HOly orders wherby power is giuen both to consecrate the true body of Christ as the ca∣tholique church doth beliue: & also to minister other Sacraments in the churche (which is the my∣sticall body of Christ) & to exer∣cise other ecclesiasticall functio∣nes is truly and properly a Sacra∣ment of the newe lawe.
Holy order is giuen by a visible or sensible signe with the effect of grace: therfore properly a Sa∣crament.
Neglect not the grace that is in thee:* 1.44 which is giuen thee by prophecie with imposition of the handes of preisthoode.
••gayne.
I admonishe thee that thou resuseitate* 1.45 he grace of god which is in thee by the ••mposition of my handes. Further.
Then they fasting and praying and im∣posing* 1.46 handes vpon them dismissed them S. Ambrose vpon the wordes before cited out of the first to Timothee 4. sayth thus. The imposition of handes is mysticall wordes where with the elect is confirmed to this worke receauing auctoritie (his con∣science bearing witnes) that he may be bould in our lorde steede to offer sacri∣fice to god.
M. Bilson proueth by the aucto∣ritie* 1.47 of Caluin, holy orders, or creating ministers (as he tearmeth it) to be a Sacrament: which Cal∣uin doth not only affirme, but proue (if the other cite him truly) by these reasones: because it is a visible signe, with grace.
Holy orders wherby power i•• giuē to minister other Sacramēt•• and exercise other ecclesiasticall functiones is not properly & tru∣ly a Sacrament of the newe lawe.
THe anoylinge of the sicke with the forme of wordes ioyned ther with, vsed in the Ca∣tholique Roman churche, is truly and properly a Sacrament of the newe lawe.
It is a sensible signe with the effect of inuisible grace, therfore properly a Sacrament.
Is anie man sicke amonge you let him bring in the priestes of the churche and let them praye ouer him anoyleing
••im with oyle in the name of our lord: Loe here the externall signe, And ••he prayers of fayth shall saue the sick: ••nd our lord shall lift him vp: and if hee ••e in sinnes thei shall be remitted to him: Loe here the internall grace of which S. Chrisostome saythe ••hus: They [to witt preistes] haue auctoritie to forgiue sinnes; not only when they regenerate vs but after war∣des also. For, is anie sick amonge you, ••aith the Apostle let him bringe in the Preistes &c.
The anoyleinge of the sick with the forme of wordes adioyned, vsed in the Romane churche, is not properly a Sacrament of the newe lawe.
MAtrimonie contracted be∣twixte christianes is not a bare ciuill contract, but truly & properly a Sacramēt of the newe lawe.
It is a Symbole or signe of a holy thing with the effect of grace therfore a Sacrament.
For this cause shall man leaue his fa∣ther* 1.48 & mother & shall cleaue to his wife, & they shal be two in one fleshe. This is a great Sacrament, I speake in Christ & in the churche. Note that Catho∣lique auctores vrge not this wor∣de Sacrament to proue that ma∣trimonie is properly a Sacramēt: but to proue it a holy signe, or a signe of a holy thing; and therfo∣re not a mere ciuill contract, and this doth the text euidently im∣porte:
declareing that the ioining together of mā & woman, as it is vsed in Christ his church is a Sym∣bole or signe, of the inseparable vnione, & āmitie of Christ & his churche. The effect of grace in this Sacrament, is also shewed by the same wordes. For matri∣monie is not onely a signe of the vnione of Christe, and the chur∣che, in conformitie of nature, but also by spirituall charitie wher with Christ loued his chur∣che, & gouerneth it holily, & the church doth inseperably adhere vnto Christ by faythe, hope, & charitie, and is subiect to him by obediēce: which spirituall vnione mariage cannot signifie, vnles there be betwixt man and wife a spirituall vnione of mindes be∣side the ciuil contract: and ther∣fore the Apostle doth warne, that* 1.49 husbandes should loue theyre wiues as Christ doth his churche, and that wiues
should obaye theyre husbandes as 〈◊〉〈◊〉 churche doth Christ.
S. Augustine to omit other fa∣thers* 1.50 saythe thus of this Sacra∣ment. In the mariage of our people [meaninge Christianes] the holi∣ness of the Sacrament is of more worth•• thē the fertilitie of the wombe Agayne.
The good of mariage in all natione••* 1.51 and men is in the cause of procreation and fayth of chastitie: but for as mu•••• as pertaynethe the people of god, it is 〈◊〉〈◊〉 in the holines of the Sacrament. which places besides others manifestly shewe that he speakethe of a Sa∣crament properly, for els these sayinges were not true.
Matrimonie contracted betwixt Christianes, is but a bare ciuill contract: and not anie Sacrament properlye.
THe Sacrament of Baptisme as it is a Sacrament of the ••ewe lawe (& therfore all the Sa∣cramēts of the newe lawe) giueth grace ex opere operato, or of the worke it self, or is the true cause of grace in those that receaue it worthilie, which is to giue grace ex opere operato: or of the wor∣ke wrought, and is not onely a signe, or a seale of godes good will to vs, or a bare meanes to stir fayth vp in vs, as the preaching of the Gospell is.
Vnless man be borne agayne of water* 1.52 and the spirit he cannot enter▪ into the kingdome of god. Loe here our regeneration
ascribed to Baptism as to a true cause.
Doe pennance and be euerie one of 〈◊〉〈◊〉* 1.53 baptised in the n••me of Iesus, Christ. 〈◊〉〈◊〉 remissiō of your sinnes: Loehere remis∣sion of sinnes atributed to bap∣tisme as to a true cause: as yf one should saye, take medecin for your health. The like or more* 1.54 playne is that Rise vp and be bapti∣sed, and washe away thy sinnes inuoca∣ting his name.
Not by the workes of iustice which wee did but according to his mercie h••* 1.55 hath saued vs by the lauer of regenera∣tion and renouation of the holy ghost. Loe here wee are saued by baptis∣me.
wherunto Baptisme being of the like* 1.56 forme now saueth you also As Noë (say∣the S. Augustine) with his, was de∣liuered by the w••t••r ••nd the woode. So the family of Christ by baptisme si∣gned
w••th the p••ssion on the Crosse.* 1.57
Nether baptisme, nor the other Sacramentes of the newe lawe giue grace as cause therof, but are onely signes of gods good will towardes vs, or meanes to stire vp faythe in vs.
THe Sacrament of Baptisme Confirmation and orders; (besides the grace which they gi∣ue) doe make and leaue a signe or seale in the soule of the receauer which after S. Augustine is or∣dinarily called a Character.
And he that confirmethe vs with you in Christ, and that hath anoynted
vs, god, whoe also hath sealed vs. of S. Augustines Doctrine cōcerninge this matter M. Fulke sayth thus S. Augustin doth righely conuince the* 1.59 Douatistes, that the Sacrament of Baptisme ought not to be reiterated, be∣cause it is the Scale or character of rege∣neration, which beinge once giuen, by godes ordinance is not to be repeated; the like he sayth of ordination.
Nether Baptisme nor anie other Sacrament of the new lawe doe leaue anie signe, mark or chara∣cter in the soule of the receauer.
Io. cap. 3. vs. 5.
Herese 88.
Marc. c. 7. vs. 33. 34.
First booke of sacra∣ment. v. cap. 1.
Matth. cap. 26. vs. 26. 27 28. Marc 14. v. 22 24. cap. 22. vs. 19. 20.
1. corint. cap. 11. vs. 23. 24. 25.
Matth. cap. 17. vs. 5.
Iohn ca. 16. vs. 13.
Marga. theologi. pag. 256.
Psal 69 vs. 8.
Psalm. 98. v. 5. S. Au∣gust. vpon that pla••
Luc ca. 22. v. 19.
1 Corin. cap. 11.
Io: cap. 6. from the 53. smasor∣vvard.
Actes cap. 2. vs. 42.
Actes cap 20. v. 7. Epistlo. 86. to Cass••la.
Lue. cap. 22. v. 19. 1 cor in: cap. 11. v. 23.
Psal 109
Genesis. cap. 14. v. 18.
Mala. chie. cap. 1. v. 1.
Deciuie. dei lib. 18. câp. 35.
True re∣formatiō of the▪ churche.
Actes cap. 8. v. 20.
Epistle. 73. to Iubai.
Epistle. 72
Agaynst the let∣ters of Petilian lib. 2. cap 104.
Iohn. cap 20. v. 23.
Lib. 3. de Sacer. dotio:
Actes cap. 19 v. 18.
Iames. cap. 5. v. 16 Origen homilie 2. vpon. leuiticus.
Vpon th 20. cap. of s. Iohn Sect S. ••ovvar∣des the ende.
Nūb cap 14. v. 20. 21.
2. of kinges cap. 12. v. 13. 14.
2. of Pa∣ralip. cap. 7. v. 13. 14.
Daniell. cap. 4. v. 24.
1. Corī. cap. 11. v. 30. 31.
Collosē. cap. 1. v. 24.
Roman. cap. 8. v. 17.
2. Cor. cap. 2. v. 6.
Mathe. cap. 3. v. 2.
Luc. 19. vs. 8.
Centu∣rie. 3. coll. 127
Matth. cap. 16. v. 19. 6. Mat. ca. 18. v 18 2. Cori. cap. 2. v. 10.
1. Tim. cap. 4. v. 14.
2. Tim. 1. v. 6.
Act. ca. 13. v. 6.
Perpe∣tuall gourn∣ment pag. 10.
Ephe. 5. v. cap. 31.
In the sam•• cap v. 24. 25.
De bono coniuga∣li cop. 18
The sa∣me boo∣ke cap. p. 4.
Iohn cap 3. v. 5
Actes cap. 2. v. 32.
Actes cap. 22. v. 17.
Titus cap. 3. v. ••▪
1. Petri: cap. 3. v. 21.
Lib. 12 against fausius cap. 14.
2. Cor. cap. 1. v. 21. 22.
Vpon the 2. to Cor. cap. 1. Scr. 7.