Chapter 4 of 6

1Shall depart. It is the proper description of Heretics, to forsake their former faith, and to be Apostates, as the Greek word importeth: to give ear to particular spirits of error and deception, rather than to the Spirit of Christ in his Church, to follow in hypocrisy and show of virtue the pernicious doctrine of devils, who are the suggesters and prompters of all Sects, and are lying spirits in the mouths of all Heretics and false preachers: men that have put their conscience to silence and made it senseless to the holy Church's admonition: the Apostle noting once before also in this same Epistle, that Heretics have no conscience, which is the cause both of their fall and of their obduration in heresy.Shal depart. ] It is the proper description of Heretikes, to forsake their former faith, and to be Apostataes, as the Greeke vvord importeth: to giue eare to particular spirites of error & deception, rather then to the Spirit of Christ in his Church, to folovv in hypocrisie and shevv of vertue the pernicious doctrine of Diuels, vvho are the suggesters and prompters of al Sectes, and are lying spirites in the mouthes of al Heretikes and false preachers: men that haue put their conscience to silence and made it senseles to the holy Churches admonition: the Apostle noting " once before also in this same Epistle, that Heretikes haue no conscience, vvhich is the cause both of their fall and of their obduration in heresie. ἀποστή-σονται. cap. 1. 19.

3Forbidding to marry. He speaketh (saith St. Chrysostom) of the Manichees, Encratites, and Marcionists. ho. 12 in 1 Tim. St. Ambrose upon this place, addeth to these the Patritians also. St. Irenæus li. 1 c. 30. St. Epiphanius her. 45. 26. 61. 30. St. Jerome 1 cont. Iouin. c. 1. & ep. 50 c. 1 & 3. St. Augustine her. 25. 40. and generally all antiquity affirm the same both of them, and also of the Heretics called Apostolici, Ebionitæ, and the like. Their heresy about marriage was, that to marry or to use the act of matrimony, is of Satan, as St. Irenæus witnesseth li. 1 c. 22: and that the distinction of male and female and the creation of man and woman for generation, came of an ill God. They taught their hearers, saith St. Augustine, that if they did use women, they should in any wise provide that they might not conceive or bear children. Clemens Alexandrinus (li. 3. Strom. in principio) writeth, that such admit no marriage nor procreation of children, lest they should bring into the world creatures to suffer misery and mortality. And this is the damnable opinion concerning marriage, noted here by the Apostle. For the second point consisting in the prohibition of meats or use of certain creatures made to be eaten, the said Heretics or divers of them (for they were not all of one sect touching these points) taught, that men might not eat certain sorts of meats, especially of beasts and living creatures, for that they were not made (say they) of the good God, but of the evil. And wine they called the gall of the Prince of darkness, and not to be drunk at all, and the Vine whereof it came, to be of the devil's creation. And divers other creatures they condemned as things by nature and creation polluted and abominable. August. her. Manich. 46. & her. 25 Tatian. & toto libro de mor. Manich. to. 1. Lo these were the Heretics and their heresies which St. Paul here prophesieth of, that forbid marriage and meats as you have heard, for which they and their followers were condemned in divers Councils. Is it not now an intolerable impudency of the Protestants, who for a small similitude of words in the ears of the simple, apply this text to the fasts of the Church, and the chastity of Apostle and Religious? As though either by appointing or using some sorts of abstinence from certain meats, the Church or any Catholic man condemned the said meats: or else to be perpetually unmarried as Priests and chosen widows do, were to forbid marriage. No, there be many good and lawful causes to forbid me or to abstain from some meats: as, for obedience, as in Paradise: for signification, as the Jews: for that they have been offered to Idols, as in the Epistle to the Corinthians: for chastening the body and penance, for health also: and only those causes are unlawful for which the Manichees and other Heretics abstained. Concerning marriage likewise, they may as well charge God or the Church for forbidding the father to marry the daughter, or the brother the sister, or other prohibited persons in the Law: as well might they charge Christ and the Apostle for prohibiting the man to marry, during his wife's life: and appointing widows that serve the Church, to live unmarried, and not admitting a married woman as well as widow, nor her that hath had more husbands, as well as her that hath been married but once: as they charge the Church for not admitting married persons to the altar, and for forcing them and Religious persons to keep their promise of chastity. No, the holy Church is so far from condemning wedlock, that she honoureth it much more than the Protestants, accounting it an holy Sacrament, which they do not, who only use it to lust as the Heathen do, and not to religion. But it is an old deceitful practice of Heretics to charge Catholic men with old condemned heresies. The Eutychians slandered the Council of Chalcedon and St. Leo to be Nestorians, and to make two persons in Christ, because they said there were two natures. Vigilius li. 5. cont. Eutychen. Arius charged Alexander his Bishop of Sabellianism, for avouching the unity of substance in Trinity. Socrat. li. 1. c. 3. Iulianus accused St. Augustine of the heresy of Apollinaris. li. 5. cont. Iulian. c. 15. Other Pelagians challenged him for condemning marriage. Retract. li. 2. c. 53. And that our Protestants brag not too much of their goodly invention, Iovinian the old Heretic, their Master in this point, accused the holy doctors and Catholics upon this same place, to be Manichees, and to condemn meats and marriage, as both St. Jerome and St. Augustine do testify. And they both answer to the Heretic, that the Church indeed and Catholics do abstain from some for ever, and some for certain days, and every Christian man lightly all the 40 days of Lent fast: not for that they think the meats unclean, abominable, or of an ill creation, as the Manichees do: but for punishment of their bodies and taming their concupiscences. Jerome li. 2. cont. Iouin. c. 11. Aug. cont. Adimantum c. 14. Li. de mor. Cath. Ec. Jerome in c. 4. ad Galat. And as for marriage, the said doctors answer, that no Catholic man condemneth it for unlawful, as the old Heretics did, but only preferreth virginity and continency before it, as a state in itself more agreeable to God and more meet for the Clergy. See St. Augustine against Faustus the Manichee li. 30 c. 5. 6. and her. 25 in the name, Apostolici. St. Jerome ep. 50. c. 1. & 3. All this the Catholics continually tell the Adversaries, and they cannot but see it. Yet by accustomed audacity and impudency they bear it out still.Forbidding to marie. ] He speaketh (saith S. Chrysostom) of the Manichees, Encratites, and Marcionistes. ho. 12 in 1 Tim. S Ambrose vpon this place, addeth to these the Patritians also. S. Irenæus li. 1 c. 30. S. Epiphanius her. 45. 26. 61. 30. S. Hierom 1 cont. Iouin. c. 1. & ep. 50 c. 1 & 3. S. Augustine her. 25. 40. and generally al antiquitie affirme the same both of them, and also of the Heretikes called Apostolici, Ebionitæ, and the like. Their heresie about mariage vvas, that to marrie or to vse the act of matrimonie, is of Satan, as S. Irenæus vvitnesseth li. 1 c. 22: and that the distinction of male and femal and the creation of man and vvoman for generation, came of an il God. They taught their hearers, saith S. Augustine, that if they did vse vvomen, they should in any vvise prouide that they might not conceiue or beare children. Clemens Alexandrinus (li. 3. Strom. in principio) vvriteth, that such admit no mariage nor procreation of children, lest they should bring into the vvorld creatures to suffer miserie and mortalitie. And this is the damnable opinion concerning mariage, noted here by the Apostle. Aug. her. 46. For the second point consisting in the prohibition of meates or vse of certaine creatures made to be eaten, the said Heretikes or diuers of them (for they vvere not al of one sect touching these points) taught, that men might not eate certaine fortes of meates, specially of beasties and liuing creatures, for that they vvere not made (say they) of the good God, but of the euil. And vvine they called the gall of the Prince of darkenes, and not to be drunke at al, and the Vine vvhereof it came, to be of the Diuels creation. And diuers other creatures they cōdemned as things by nature and creation polluted and abominable. August. her. Manich. 46. & her. 25 Tatian. & toto libro de mor. Manich. to. 1. Lo these vvere the Heretikes and their heresies vvhich S. Paul here prophecieth of, that forbid mariage and mieates as you haue heard, forvvhich they and their folovvers vvere condemned in diuers Councels. Is it not novv an intolerable impudencie of the Protestants, vvho for a smal similitude of vvordes in the eares of the simple, apply this text to the fastes of the Church, and the chastitie of Apostle and Religious? As though either by appointing or vsing some sortes of abstinence from certaine meates, the Church or any Catholike man condemned the said meates: or els to be perpetually vnmaried as Priestes and chosen vvidovves do, vvere to forbid marriage. No, there be many good and lavvful causes to forbid me or to abstaine frō some meates: as, for obedience, as in Paradise: for signification, as the Ievves: for that they haue been offered to Idols, as in the Epistle to the Corinthians: for chastening the bodie and penance, for health also: and onely those causes are vnlavvful for vvhich the Manichees and other Heretikes abstained. Concerning mariage likewise, they may as vvel charge God or the Church for forbidding the father to marrie the daughter, or the brother the sister, or other prohibited persons in the Lavv: as vvel might they charge Christ and the Apostle for prohibiting the man to marrie, during his vviues life: and appointing vvidovves that serue the Church, to liue vnmaried, and not admitting a maried vvoman as vvel as vvidovv, nor her that hath had moe husbands, as vvel as her that hath beē maried but once: as they charge the Church for not admitting maried persons to the altar, and for forcing them & Religious persons to keepe their promis of chastitie. No, the holy Church is so farre from condemning vvedlocke, that she honoureth it much more then the Protestants, accounting it an holy Sacrament, vvhich they do not, vvho onely vse it to lust as the Heathen doe, and not to religion. But it is an old deceitful practise of Heretikes to charge Catholike men vvith old condemned heresies. The Eutychians slaundered the Councel of Chalcedon and S. Leo to be Nestorians, and to make tvvo persons in Christ, because they said there vvere tvvo natures. Vigilius li. 5. cont. Eutychen. Arius charged Alexander his Bishop of Sabellianisme, for auouching the vnitie of substance in Trinitie. Socrat. li. 1. c. 3. Iulianus accused S. Augustine of the heresie of Apollinaris. li. 5. cont. Iulian. c. 15. Other Pelagians chalenged him for condemning mariage. Retract. li. 2. c. 53. And that our Protestants bragge not too much of their goodly inuention, Iouinian the old Heretike, their Maister in this point, accused the holy doctors and Catholikes vpon this same place, to be Manichees, and to condemne meates and mariage, as both S. Hierom and S. Augustine do testifie. And they both ansvver to the Heretike, that the Church in deede & Catholikes do abstaine frō some for euer, and some for certaine daies, and euery Christian man lightly al the 40 daies of Lent fast: not for that they thinke the meates vncleane, abominable, or of an il creation, as the Manichees do: but for punishment of their bodies and taming their concupiscences. Hiero. li. 2. cont. Iouin. c. 11. Aug. cont. Adimantum c. 14. Li. de mor. Cath. Ec. Hiero. in c. 4. ad Galat. And as for mariage, the said doctors ansvver, that no Catholike man condemneth it for vnlavvful, as the old Heretikes did, but onely preferreth virginitie and continencie before it, as a state in it self more agreable to God and more meete for the Cleargie. See S. Augustine against Faustus the Manichee li. 30 c. 5. 6. and her. 25 in the name, Apostolici. S. Hierom ep. 50. c. 1. &* 3. Al this the Catholikes continually tel the Aduersaries, and they can not but see it. Yet by accustomed audacitie and impudencie they beare it out still.

4With thanksgiving. By the most ancient custom of the faithful both before Christ and sithence, men use to bless their table and meats, by the hand and word of a Priest, if any be present, otherwise by such as can conveniently do it. And in husbandmen's houses where they have no other means, they should at least bless God's gifts and themselves with a Pater noster or the sign of the Cross: not only to acknowledge from whom they have their continual sustenance, but also to bless their meat and sanctify it. For the Greek word used of St. Paul, by Ecclesiastical use, when it concerneth meats, signifieth not only thanksgiving, but blessing or sanctifying the creatures to be received, as being all one with ἐυλογία, and in English we call it grace, not only that after meat, which is only thanks to God, but that before meat, which is always a benediction of the creatures, as it is plain in the prescript and usual forms of grace. For which cause a Priest should ever do it rather than a lay man or any of inferior order in the Clergy. In so much that St. Jerome (ep. 85) reprehendeth certain Deacons whom he saw say grace and bless the meat and the company, in the presence of a Priest. Who also recordeth (in the life of St. Paul the holy Eremite) the great courtesy and humility of him and St. Antony, yielding one to the other the preeminence of blessing their poor dinner. For to bless is a great thing, and a Priestly prerogative, as the Apostle witnesseth, declaring the preeminence of Melchisedec in that he blessed Abraham. Read the note following.With thankes giuing. ] By the most aucient custom of the faithful both before Christ and sithence, men vse to blesse their table and meates, by the hand and vvord of a Priest, if any be present, othervvise by such as can conueniently do it. And in husbandmens houses vvhere they haue no other meanes, they should at least blesse Gods gifes and them selues vvith a Pater noster or the signe of the Crosse: not only to acknovvledge from vvhom they haue their continual sustenance, but also to blesse their meate and sanctifie it. For the Greeke vvord vsed of S. Paul, by Ecclesiastical vse, vvhē it cōcerneth meates, signifieth not onely thankes giuing, but blessing or sanctifying the creatures to be receiued, as being al one vvith ἐυλογία, and in English vve call it grace, not onely that after meate, vvhich is onely thankes to God, but that before meate, vvhich is alvvaies a benediction of the creatures, as it is plaine in the prescript and vsual formes of grace. For vvhich cause a Priest should euer do it rather then a lay man or any of inferior order in the Cleargie. In so much that S. Hierom (ep. 85) reprehendeth certaine Deacons vvhom he savv say grace and blesse the meate and the companie, in the presence of a Priest. Vvho also recordeth (in the life of S. Paul the holy Eremite) the great curtesie and humilitie of him and S. Antonie, yelding one to the other the preeminence of blessing their poore dinner. For to blesse is a great thing, and a Priestly prerogatiue, as the Apostle vvitnesseth, declaring the preeminence of Melchisedec in that he blessed Abraham. Read the note folowing.

5Sanctified. All creatures be of God's creation, none of the Devil, or of any other cause and beginning, as the Manichees blasphemed: and therefore none are ill, abominable, or unclean by creation, nature, and condition, but all good and made for man's use, though all be not alike holy nor equally sanctified. God made seven days, but he sanctified only one of them. he made all places, but he sanctified none but the Temple and such like deputed to his service, as the Ark, the altar, and the rest which were by sacred use both holy themselves, and gave also holiness and sanctification to things that touched them or were applied unto them. So our Saviour saith, that the Temple sanctified the gold, and the altar the gift, and generally all creatures severed from common and profane use, to religion and worship of God, are made sacred thereby. So the places and days of God's apparition or working some special wonders or benefits toward the people, were holy, as Bethel, Sinai, and others. And much more those times and places of Christ's Nativity, Passion, burial, Resurrection, Ascension: which is so plain a case, that the hill where he was transfigured only, is called therefore by St. Peter, the holy mount. These therefore be holy memories and monuments of all sorts sanctified, besides that creatures (as we see here) be sanctified also by the word of God and prayer, that is to say, by benediction and invocation of our Lord's holy name upon them, especially by the sign of the Cross, as St. Chrysostom noteth on this place, ho. 12 in 1 ad Tim. by the which the adversary power of Satan usurping unjustly upon God's creatures through man's sin, and seeking deceitfully in or by the same to annoy man's body or soul, is expelled, and the meats purged from him and made wholesome. St. Gregory (li. 1 Dialog. c. 4.) recordeth that the Devil entered into a certain religious woman by eating the herb lettuce unblessed. And St. Augustine li. 18 de ciu. Dei c. 18. showeth at large, what ways he hath by meats and drinks and other usual creatures of God, to annoy men: though his power be much less than it was before Christ. but still much desire he hath on all sides to molest the faithful by abusing the things most near and necessary unto them, to their hurt both bodily and Ghostly. for remedy whereof, this sanctification which the Apostle speaketh of, is very sovereign, pertaining not only to this common and more vulgar benediction of our meats and drinks, but much more (as the propriety of the Greek word used by the Apostle for sanctification, doth import) to other more exact sanctifying and higher applying of some creatures, and blessing them to Christ's honour in the Church of God, and to man's spiritual and corporal benefits. For as St. Augustine writeth li. 2 de pec. merit. c. 26. besides this usual blessing of our daily food, the Cathecumens (that is, such as were taught toward Baptism) are sanctified by the sign of the Cross, and the bread (saith he) which they receive, though it be not the body of Christ, yet is holy, and more holy than the usual bread of the table. He meaneth a kind of bread then hallowed, especially for such as were not yet admitted to the B. Sacrament: either the same, or the like to our holy bread, used in the Church of England and France on Sundays. And it was a common use in the primitive Church to bless loaves, and send them for sacred tokens from one Christian man to another. and that not among the simple and superstitious (as the Adversaries may imagine) but among the holiest, learnedst, and wisest. Such hallowed breads did St. Paulinus send to St. Augustine and Alipius, and they to him again, calling them blessings. Read St. Jerome in the life of Hilarion (post medium:) how Princes and learned Bishops and other of all sorts came to that holy man for holy bread, panem benedictum. In the primitive Church the people commonly brought bread to the Priests to be hallowed. Author op. imp. ho. 14 in Mt. The 3 Council of Carthage cap. 24. maketh mention of the blessing of milk, honey, grapes, and corn. See the 4 Canon of the Apostles. And not only divers other creatures used at certain times in holy Church's service, as wax, fire, palms, ashes, but also the holy oil, Chrism, and the water of Baptism, that also which is the chief of all Priestly blessing of creatures, the bread and wine in the high Sacrifice, be sanctified. for without sanctification, yea (as St. Augustine affirmeth tract. 118 in Ioan.) without the sign of the Cross, none of these things can rightly be done. Can any man now marvel that the Church of God by this warrant of St. Paul's word expounded by so long practice and tradition of the first fathers of our religion, doth use divers elements and bless them for man's use and the service of God, expelling by the invocation of Christ's name, the adversary power from them, according to the authority given by Christ, Super omnia dæmonia, over all Devils: and by prayer, which importeth as the Apostle here speaketh, desire of help, as it were by the virtue of Christ to combat with the Devil, and so to expel him out of God's creatures, which is done by holy exorcism, and ever beginneth, Adiutorium nostrum in nomine Domini, as we see in the blessing of holy water and the like sanctification of elements. Which exorcisms, namely of children before they come to Baptism, see in St. Augustine li. 6 cont. Iulian. c. 5. & de Ec. dogmat. c. 31. De nupt. & concupis. li. 1 c. 20. and of holy water, that hath been used these 1400 years in the Church by the institution of Alexander the first, in all Christian countries, and of the force thereof against Devils, see a famous history in Eusebius li. 5 c. 21. and in Epiphanius her. 30 Ebionitarum. See St. Gregory to St. Augustine our Apostle, of the use thereof in hallowing the Idolatrous temples to be made the Churches of Christ. apud Bedam li. 1 c. 30 hist. Angl. Remember how the Prophet Eliseus applied salt to the healing and purifying of waters, 4 Reg. 2: how the Angel Raphael used the liver of the fish to drive away the Devil, Tob. 8. 8. how David's harp and Psalmody kept the evil spirit from Saul, 1 Reg. 16: how a piece of the holy earth saved such a man's chamber from infestation of Devils, August. de Ciuit. dei li. 22 c. 8: how Christ himself, both in Sacraments, and out of them, occupied divers sanctified elements, some for the health of the body, some for grace and remission of sins, and some to work miracles by. See in St. Jerome against Vigilantius c. 2. how holy Relics torment them. In the history of Iulianus the Apostate, how the sign of the Cross: in the Acts (cap. 19) how the name of Jesus yea and of Paul putteth them to flight. Furnish yourselves with such examples and grounds of Scriptures and antiquity, and you shall contemn the Adversaries' cavillations and blasphemies against the Church's practice in such things, and further also find, these sacred actions and creatures, not only by increase of faith, fervour, and devotion, to purge the impurity of our souls, and procure remission of our daily infirmities, but that the chief Ministers of Christ's Church, by their sovereign authority granted of our Lord, may join unto the same, their blessing and remission of our venial sins or spiritual debts: as we see in St. James, remission of all sins to be annexed to the unction with holy oil, which to the Catholics is a Sacrament, but to the Protestants was but a temporal ceremony, and to some of them not of Christ's institution, but of the Apostles only. In their own sense therefore they should not marvel that such spiritual effects should proceed of the use of sanctified creatures, whereas venial trespasses be remitted many ways, though mortal ordinarily by the Sacraments only. St. Gregory did commonly send his benediction and remission of sins, in and with such holy tokens as were sanctified by his blessing and touching of the Apostles' bodies and Martyrs' Relics, as now his successors do in the like hallowed remembrances of religion. See his 7 book, epistle 126: and 9 book, epistle 60. Thus therefore and to the effects aforesaid the creatures of God be sanctified. If any man object that this use of creatures is like conjuration in Necromancy, he must know the difference is, that in the Church's sanctifications and exorcisms, the Devils be commanded, forced, and tormented by Christ's word and by prayers: but in the other wicked practices, they be pleased, honoured, and covenanted withal: and therefore the first is godly and according to the Scriptures, but Necromancy abominable and against the Scriptures.Sanctified. ] Al creatures be of Gods creation, none of the Diuel, or of any other cause and beginning, as the Manichees blasphemed: and therfore none are il, abominable, or vncleane by creation, nature, and condition, but al good and made for mans vse, though al be not alike holy nor equally sanctified. God made seuen daies, but he sanctified onely one of them. he made al places, but he sanctified none but the Temple and such like deputed to his seruice, as the Arke, the altar, and the rest vvhich vvere by sacred vse both holy them selues, and gaue also holines and sanctification to things that touched them or vvere applied vnto them. So our Sauiour saith, that the Temple sanctified the gold, and the altar the gift, and generally al creatures seuered from common and profane vse, to religion and vvorship of God, are made sacred thereby. So the places and daies of Gods apparition or vvorking some special vvonders or benefites tovvard the people, vvere holy, as Bethel, Sinai, and others. And much more those times and places of Christes Natiuitie, Passion, burial, Resurrection, Ascension: vvhich is so plaine a case, that the hil vvhere he vvas transfigured onely, is called therfore by S. Peter, the holy mount. Mat. 23. 2 Pet. 1. These therfore be holy memories and monuments of al sortes sanctified, besides that creatures (as vve see here) be sanctified also by the vvord of God and praier, that is to say, by benediction & inuocation of our Lordes holy name vpon them, specially by the signe of the Crosse, as S. Chrysostom noteth on this place, ho. 12 in 1 ad Tim. by the vvhich the aduersarie povver of Satan vsurping vniustly vpon Gods creatures through mans sinne, and seeking deceitfully in or by the same to annoy mans body or soule, is expelled, and the meates purged from him and made holesom. S. Gregoric (li. 1 Dialog. c. 4.) recordeth that the Diuel entered into a certaine religious vvoman by eating the herbe lettice vnblessed. And S. Augustine li. 18 de ciu. Dei c. 18. shevveth at large, vvhat vvaies he hath by meates and drinkes and other vsual creatures of God, to annoy men: though his povver be much lesse then it vvas before Christ. but still much desire he hath on al sides to molest the faithful by abusing the things most neere and necessarie vnto them, to their hurt both bodily and Ghostly. for remedie vvhereof, this sanctification vvhich the Apostle speaketh of, is very soueraine, pertaining not onely to this common and more vulgar benediction of our meates and drinkes, but much more (as the proprietie of the Greeke vvord vsed by the Apostle for sanctification, doth import) to other more exact sanctifying and higher applying of some creatures, and blessing them to Christes honour in the Church of God, and to mans spiritual and corporal benefites. ἁγιάζε-ται. For as S. Augustine vvriteth li. 2 de pec. merit. c. 26. besides this vsual blessing of our daily foode, the Cathecumens (that is, such as vvere taught tovvard Baptisme) are sanctified by the signe of the Crosse, and the bread (saith he) vvhich they receiue, though it be not the body of Christ, yet is holy, and more holy then the vsual bread of the table. He meaneth a kinde of bread then halovved, specially for such as vvere not yet admitted to the B. Sacrament: either the same, or the like to our holy bread, vsed in the Church of England and France on Sundaies. And it vvas a common vse in the primitiue Church to blesse loaues, and send them for sacred tokens from one Christian man to an other. and that not among the simple and superstitious (as the Aduersaries may imagine) but among the holiest, learnedst, and vvisest. Such halovved breads did S. Paulinus send to S. Augustine and Alipius, and they to him againe, calling them blessings. Read S. Hierom in the life of Hilarion (post medium:) hovv Princes and learned Bishops & other of al sortes came to that holy man for holy bread, panem benedictum. In the primitiue Church the people commonly brought bread to the Priests to be halovved. Author op. imp. ho. 14 in Mt. The 3 Coūcel of Carthage cap. 24. maketh mention of the blessing of milke, honie, grapes, and corne. See the 4 Canon of the Apostles. And not onely diuers other creatures vsed at certaine times in holy Churches seruice, as vvaxe, fire, palmes, ashes, but also the holy oile, Chrisme, and the vvater of Baptisme, that also vvhich is the cheefe of al Priestly blessing of creatures, the bread and vvine in the high Sacrifice, be sanctified. for vvithout sanctification, yea (as S. Augustine affirmeth tract. 118 in Ioan.) vvithout the signe of the Crosse, none of these things can rightly be done. Augúst. ep. 31. 34. 35. 36. Can any man novv maruel that the Church of God by this vvarrāt of S. Paules vvord expoūded by so long practise and tradition of the first fathers of our religion, doth vse diuers elements and blesse them for mans vse and the seruice of God, expelling by the inuocatiō of Christes name, the aduersarie povver from them, according to the authoritie giuen by Christ, Super omnia dæmonia, ouer al Diuels: and by praier, vvhich importeth as the Apostle here speaketh, desire of help, as it vvere by the vertue of Christ to combat vvith the Diuel, and so to expel him out of Gods creatures, vvhich is done by holy exorcisme, and euer beginneth, Adiutorium nostrum in nomine Domini, as vve see in the blessing of holy vvater and the like sanctification of elements. Vvhich exorcismes, namely of children before they come to Baptisme, see in S. Augustine li. 6 cont. Iulian. c. 5. & de Ec. dogmat. c. 31. De nupt. & concupis. li. 1 c. 20. and of holy vvater, that hath been vsed these 1400 yeres in the Church by the institution of Alexander the first, in al Christian countries, and of the force thereof against Diuels, see a famous historie in Eusebius li. 5 c. 21. and in Epiphanius her. 30 Ebionitarum. See S. Gregorie to S. Augustine our Apostle, of the vse thereof in halovving the Idolatrous temples to be made the Churches of Christ. apud Bedam li. 1 c. 30 hist. Angl. Remember hovv the Prophet Eliseus applied salt to the healing and purifying of vvaters, 4 Reg. 2: hovv the Angel Raphael vsed the liuer of the fish to driue away the Diuel, Tob. 8. 8. hovv Daulis harp and Psalmodie kept the euil spirit from Saul, 1 Reg. 16: hovv a peece of the holy earth saued such a mans chamber from infestatiō of Diuels, August. de Ciuit. dei li. 22 c. 8: hovv Christ him self, both in Sacraments, & out of them, occupied diuers sanctified elements, some for the health of the body, some for grace and remission of sinnes, and some to vvorke miracles by. See in S. Hierom against Vigilantius c. 2. hovv holy Relikes tormēt them. In the historie of Iulianus the Apostata, hovv the signe of the Crosse: in the Actes (cap. 19) hovv the name of IESVS yea and of Paul putteth them to flight. Theodoret. li. 3 c. 3. Furnish your selues vvith such examples and groundes of Scriptures and antiquitie, and yo shal contemne the Aduersaries cauillations and blasphemies against the Churches practise in such things, and further also finde, these sacred actions and creatures, not only by increase of faith, feruor, and deuotion, to purge the impuritie of our soules, and procure remission of our daily infirmities, but that the cheefe Ministers of Christes Church, by their soueraine authoritie graunted of our Lord, may ioyne vnto the same, their blessing and remission of our venial sinnes or spiritual dettes: as vve see in S. Iames, remission of al sinnes to be annexed to the vnction vvith holy oile, vvhich to the Catholikes is a Sacrament, but to the Protestants vvas but a temporal ceremonie, and to some of them not of Christes institution, but of the Apostles onely. In their ovvne sense therfore they should not maruel that such spiritual effectes should procede of the vse of sanctified creatures, vvhereas venial trespasses be remitted many vvaies, though mortal ordinarily by the Sacraments onely. S. Gregorie did commonly send his benediction and remission of sinnes, in and vvith such holy tokens as vvere sanctified by his blessing and touching of the Apostles bodies and Martyrs Relikes, as novv his successors do in the like halovved remembrances of religion. See his 7 booke, epistle 126: and 9 booke, epistle 60. Thus therfore and to the effectes aforesaid the creatures of God be sanctified. Ia. c. 5. In Esa. c.* 58. If any man obiect that this vse of creatures is like coniuration in Necromancie, he must knovv the difference is, that in the Churches sanctifications and exorcismes, the Diuels be commaunded, forced, and tormented by Christes vvord and by praiers: but in the other vvicked practises, they be pleased, honoured, and couenanted vvithal: and therfore the first is godly and according to the Scriptures, but Necromancie abominable and against the Scriptures.

14The grace. St. Augustine declareth this grace to be the gift of the holy Ghost given unto him by receiving this holy Order, whereby he was made fit to execute the office to his own salvation and other men's. And note withal, that grace is not only given in or with the Sacraments, by the receivers' faith or devotion, but by the Sacrament, per impositionem, by imposition of hands. for so he speaketh 2 Tim. 1. Which is here said, cum impositione, with imposition.The grace. ] S. Augustine declareth this grace to be the gift of the holy Ghost giuen vnto him by receiuing this holy Order, vvhereby he vvas made fitte to execute the office to his ovvne saluation and other mens. And note vvithal, that grace is not onely giuen in or vvith the Sacraments, by the receiuers faith or deuotion, but by the Sacrament, per impositionem, by imposition of handes. for so he speaketh 2 Tim. 1. Which is here said, cum impositione, vvith imposition. Conc. Carth. 4 c. 3.

14With imposition. St. Ambrose upon this place, implieth in the word Imposition of hands, all the holy action and sacred words done and spoken over him when he was made Priest. Whereby (saith he) he was designed to the work, and received authority, that he durst offer sacrifice in our Lord's stead unto God. So doth the holy Doctor allude unto the words that are said now also in the Catholic Church to him that is made Priest: Accipe potestatem offerendi pro viuis & mortuis in nomine Domini. that is, Take or receive thou authority to offer for the living and the dead in the name of our Lord. for the which St. Jerome also (as is noted before) saith, that the ordering of Priests is by imposition of hands and imprecation of voice.With imposition. ] S. Ambrose vpon this place, implieth in the vvord Imposition of hands, al the holy action and sacred vvordes done and spoken ouer him vvhen he vvas made Priest. Whereby (saith he) he vvas designed to the vvorke, and receiued authoritie, that he durst offer sacrifice in our Lordes steede vnto God. So doth the holy Doctor allude vnto the vvordes that are said novv also in the Catholike Church to him that is made Priest: Accipe potestatem offerendi pro viuis & mortuis in nomine Domini. that is, Take or receiue thou authoritie to offer for the liuing and the dead in the name of our Lord. for the vvhich S. Hierom also (as is noted before) saith, that the ordering of Priests is by imposition of handes and imprecation of voice.

14Of priesthood. The practice of the Church giveth us the sense of this place, which the ancient Council of Carthage doth thus set down. When a Priest taketh orders, the Bishop blessing him and holding his hand upon his head, let all the Priests present lay also their hands on his head by the Bishop's hands &c. Who seeth not now, that holy Orders giving grace by an external ceremony and work, is a Sacrament? So all the old Church counteth it. And St. Augustine (cont. ep. Parmen. li. 2 c. 13.) plainly saith that no man doubteth but it is a Sacrament. and lest any man think that he useth not the word Sacrament properly and precisely, he joineth it in nature and name with Baptism. Again who seeth not by this use of imposition of hands in giving Orders and other Sacraments, that Christ, the Apostles, and the Church may borrow of the Jewish rites, certain convenient ceremonies and Sacramental actions, seeing this same (as the Heretics cannot deny) was received of the manner of Ordering Aaron and the Priests of the old law or other heads of the people? See Exod. 39. Num. 27. 23.Of Priesthod. ] The practise of the Church giueth vs the sense of this place, vvhich the auncient Councel of Carthage doth thus set dovvne. When a Priest taketh orders, the Bishop blessing him and holding his hand vpon his head, let al the Priests present lay also their hands on his head by the Bishops hands &c. Vvho seeth not novv, that holy Orders giuing grace by an external ceremonie and vvorke, is a Sacrament? So al the old Church counteth it. And S. Augustine (cont. ep. Parmen. li. 2 c. 13.) plainely saith that no man doubteth but it is a Sacrament. and lest any man thinke that he vseth not the vvord Sacrament proprely and precisely, he ioyneth it in nature and name vvith Baptisme. Againe vvho seeth not by this vse of imposition of hands in giuing Orders and other Sacraments, that Christ, the Apostles, and the Church may borovv of the Ievvish rites, certaine conuenient ceremonies and Sacramental actions, seing this same (as the Heretikes can not deny) vvas receiued of the maner of Ordering Aaron and the Priests of the old lavv or other heads of the people? See Exod. 39. Num. 27. 23. Beza in cap. 6. Act.*

16Save both thyself. Though Christ be our only Saviour, yet the Scriptures forbear not to speak freely and vulgarly and in a true sense, that man also may save himself and others. But the Protestants notwithstanding follow such a captious kind of Divinity that if a man speak any such thing of our Lady or any Saint in heaven, or other mean of procuring salvation, they make it a derogation to Christ's honour. With such hypocrites have we now a days to do. --- Right-margin running side-headings (topic labels keyed to the annotations above, folios 574–577): All Heretics are apostates from the faith. · The old Heretics against matrimony. · The old Heretics about abstinence from meats. · The Catholics impudently charged with the said old heresies. · Abstinence from certain meats is no condemnation of the meats. · Divers good causes of abstinence. · Forbidding certain persons to marry is no condemnation of matrimony. Catholics esteem matrimony more than the Protestants do. · The Protestants' objections answered long ago by St. Jerome and St. Augustine. · Blessing of the table or of meats, especially by a Priest. · To bless is a preeminence of the better person. · No creature ill by nature, yet one more sanctified than another. · Holy times and places, and every thing deputed to the service of God, holy. · Creatures hallowed by the sign of the Cross. · The blessing of our meat what a virtue it hath. · Holy bread. · The sign of the cross used in blessing. · The Church's exorcisms. · Holy waters. · The force of sanctified creatures. · The holy Relics. · The cross. · The name of Jesus. · Remission of venial sins annexed to hallowed creatures. · St. Gregory. · The difference between the Church's exorcisms and other conjurations. · Grace given in the Sacrament of Orders. · Consecration of Priests by imposition of hands. · Holy Orders a Sacrament. · Men also are called saviours without derogation to Christ.Saue both thy self. ] Though Christ be our onely Sauiour, yet the Scriptures forbeare not to speake freely and vulgarly and in a true sense, that man also may saue him self and others. But the Protestants notvvithstanding folovv such a captious kind of Diuinitie that if a man speake any such thing of our Lady or any Sainct in heauen, or other meane of procuring saluation, they make it a derogation to Christes honour. Vvith such hypocrites haue vve novv a daies to do. --- Right-margin running side-headings (topic labels keyed to the annotations above, folios 574–577; transcribed here in order for completeness): Al Heretikes are apostataes from the faith. · The old Heretikes against matrimonie. · The old Heretikes about abstinēce from meates. · The Catholikes impudently charged vvith the said old heresies. · Abstinence from certaine meates is no condemnation of the meates. · Diuers good causes of abstinence. · Forbidding certaine persons to marrie is no condemnation of matrimonie. Catholikes esteeme matrimonie more then the Protestants doe. · The Protestants obiectiōs ansvvered long ago by S. Hierom and S. Augustine. · Blessing of the table or of meates, specially by a Priest. · To blesse is a preeminence of the better person. · No creature il by nature, yet one more sanctified then an other. · Holy times and places, & euery thing deputed to the seruice of God, holy. · Creatures hallovved by the signe of the Crosse. · The blessing of our meate vvhat a vertue it hath. · Holy bread. · The signe of the crosse vsed in blessing. · The Churches exorcismes. · Holy vvaters. · The force of sanctified creatures. · The holy Relikes. · The crosse. · The name of IESVS. · Remission of venial sinnes annexed to halovved creatures. · S. Gregorie. · The difference betvvene the Churches exorcismes & other coniurations. · Grace giuen in the Sacramēt of Orders. · Consecratiō of Priests by imposition of handes. · Holy Orders a Sacrament. · Men also are called sauiours vvithout derogatiō to Christ.