A manuel of controversies clearly demonstrating the truth of Catholique religion by texts of Holy Scripture, councils of all ages, Fathers of the first 500 yeers, common sense and reason, and fully answering the principal objections of Protestants and all other sectaries / by H.T.

A MANUEL OF CONTROVERSIES .

ARTICLE I. The true Church of God demonstrated by her continued Succession .

OUr Tenet is , That the Church now in Communion with the Sea of Rome , is the onely true Church of God ; which we prove thus .

The Argument . 1. Major . That is the only true Church of God , which has had a continued Succession from Christ and his Apostles to this time , and shall have from hence to the end of the world . 2. Minor. But the Church now in Communion with the Sea of Rome , and no other , has had a continued Succession from Christ and his Apostles to this time , and consequently shall have to the end of the world . 3. Consequence . Therefore the Church now in communion with the Sea of Rome , and no other , is the true Church of God.

The Major , or first Proposition , is proved out of the Prophets and promises of Christ .

My Spirit which is in thee , and my words which I have put into thy mouth , shall not depart out of thy mouth , and out of the mouth of thy seed , and out of the mouth of thy seeds seed , from hencesorth , and for ever , saith the Lord , Isa. 59. 21. And again , Arise , be illuminated , O Hierusalem , because thy light is come , &c. and the Gentiles shall walk in thy light , &c. and thy Gates shall be open continually day and night , they shall not be shut , that the strength of the Gentiles may be brought to thee , and their Kings may be brought , &c. Isa: 60. 1. 3. 11. Vpon thy walls , O Hierusalem , I have appointed Watchmen all the day , and all the night for ever , they shall not hold their peace , Isa. 62. 6. An everlasting Covenant shall be to them , I will found them , and multiply them , and give my Sanctification in the midst of them for ever , Ezechiel 37. 26. All Nations , Tribes , and Tongues shall serve him , his power is an eternal power that shall not be taken away , and his Kindome shall not be corrupted , Dan. 7. 13 , 14.

Go ye teaching all Nations , baptizing them in the name of the Father , and of the Son , and of the Holy Ghost , &c. And behold I am with you all daies , even to the cousummation of the world , . S. Mat. 28. 20. I will ask the Father , and he will give you another Paraclite , that he may abide with you for ever , the Spirit of truth , S. John 14. 16. Christ gave some Apostles , some Prophets , some Evangelists , some Pastors , s●●● Doctors , to the consummation of the Saints , &c. unt●● we all meet in the unity of Faith , &c. that now we b● not children wavering and carried about with every wind of doctrine , Ephes. 4. 11 , 12 , 13 , 14.

The minor , or second Proposition of the Argument is proved by this ensuing Catalogue of th● Roman Churches chief Pastors , Councils , Nations converted , and publique Professors of h●● Faith.

FromtheyearofChrist30. Chief Pastors . General Councils . 30 Our B. Saviour Jesus Christ . The Council of the Apostles at Hierusalem , S. Peter presiding , Acts 15. 34 S. Peter Apostle . 69 Linus . 80 Cletus . 93 Clement .

From the year 100. 103 An●cletus . 112 Euaristus . 121 Alexander . 132 Sixtus I. 142 Telesphorus . 154 Higinius . 158 Pius 1. 165 Anic●tus . 175 Soter . 179 Eleutherius . 194 Victor .

In this first Age or Century after Jesus Christ , we find the primacie in S. Peter , as is manifest by the said Councel in the Acts , where ( after a serious debate , whether the Jewish Ceremonies ought to be impos'd on the Gentiles ) S. Peter defined in the Negative , saying ; Men , brethren , you know that of old , God amongst us chose , that by my mouth the Gentiles should hear the Word of the Gospel , and believe , and God who knoweth the hearts gave testimony , giving to them the Holy Ghost , as well as to us , and hath put no difference between them and us , by faith purifying their hearts ; now therefore why tempt ye God to put a yoke upon the necks of the Disiples , which neither our Forefathers , nor we have been able to hear ? Acts 15. 7 , 8 , 9 , 10.

S. James ( who was Bishop of the place ) seconding by his sentence what Peter had decreed . All the multitude ( saith S ▪ Hierome ) held their peace , and into his ( Peters ) sentence , James the Apostle , and all the Priests did pass together , Epist. 89. to August . ● . 2. Peter ( saith he in the same place ) was Prince and Author of the Decree . That S. Peter translated his Chair from Antioch to Rome , is proved . First , because he remained not alwayes at Antioch , as all that Church acknowledgeth , nor did she ever challenge the first Chair in any General Councel , as appears in the Councels . Secondly , by the Decrees of Councels , Popes , and other Fathers , giving the primacy to the Roman Church .

The Councel of Sardis ( An. Dom. 400. Western Fathers 300. Eastern 76. ) decreed , That in cases of Bishops for the honor of S. Peters memory , it should be lawful to appeal from whatsoever other Bishop to the Bishop of Rome , Can. 3.

The Councel of Calcedon ( An. Dom. 451. Fathers 600. ) We throughly consider truly , that all primacy and chief honor , according to the Canons , is to be kept for the Arch-bishop of old Rome . Action 16. And in the relation of the said Councel to Pope Leo , We have confirmed ( say they ) the rule of the 150. Fathers in the first Constantinopolitan Councel Anno 381. which hath commanded , that after th● most holy and Apostolique Sea ( of Rome ) the Constantinopolitan should have honor . Pope Antherus , Anno 238. ( being asked by the Bishops of Bettica and Toletum , whether it were lawful for a Bishop to be changed from one City to another ? ) answer'd affirmatively , as Peter ( Prince of the Apostles ▪ was chang'd from Antioch to Rome . Decret. 7. q. ● And S. Greg. sayes , He knows no Bishop but is subject to the Sea of Rome , Epist. 62.

Catholique Professors to the year 100.

THe B. Virgin , S. John Baptist ▪ S. John Evangelist , &c. Ma●tha , Magdalen , S. Paul , S. Steven , Timothy , Barnabas , Tecla , Dennis , Martial , Ignatius , Clement , &c. The Church was spread in this Age over all those Countryes to which S. Paul wrote his Epistles ; as also France , Spain , England , &c. See Baronius .

Catholique Professors to the year 200.

EVstachius , Hermes , Getulius , Policarpe , Concordius , Justin Martyr , Eusebius , Iraeneus , Vincen●●us , Potentianus , Sophia , Fides , Spes , Charitas , S. Fe●city , with her seven children , Lucius King of ●ngland , &c.

The Apostles Canons define , That if any Bishop ● Priest ( the Oblation ( Mass ) being made ) shall not ●●mmunicate , he should be excommunicate , as giving ●●spition of him who hath sacrificed , that he hath not ●t rightly offered . Can. 9. approved in the sixth Ge●●ral Synod .

FromtheyearofChrist200. Chief Pastors . General Council● . 204 Zepherinus . 221 Calixtus . 1. 227 Vrbanus . 1. 223 Pontianus . 238 Antherus . 239 Fabianus . 254 Cornelius . 255 Lucius . 257 Stephanus . 1. 260 Sixtus . 2. 261 Dionisius . 1. 273 Faelix . 1. 275 Eutychianus . 284 Caius . 296 Marcellinus .

The second and third Ages , ( whether by reason of the Churches great persecutions , or th● not stirring of any famous Heretiques ) produced no Councels , yet a Succession of Popes , Martyrs and Confessors we have , which is sufficient for ou● purposes ?

The Decrees of Popes in these Ages .

Anacletus Decreed , That Priests , when they sacr●fice to our Lord , must not do it alone , but have wi●ness with them , that they may be proved to have sacrificed perfectly to God in sacred places , &c. so the Apostles have appointed , and the Roman Church holds . 1. Epist. de consecrat. d. 1. c. Episcopus . And in the end of the same Epistle ; If more difficult questions shall arise , let them be refer'd to the Apostolique Sea of ( Rome ) for so the Apostles have ordained by the command of our Lord . An. Dom. 101.

Alexander decreed , That Bread only , and Wine mingled with water , should be offer'd in the sacrifice of the Mass . Epist. Orthod. de consec . d. 2. c. in Sacrament ,

Sixtus decreed , That the sacred mysteries ( the B. Eucharist ) and sacred Vessels should not be touched , but by sacred Ministers , and that the Priest beginning Mass , the people should sing Holy ! Holy ! Holy ! &c. in his Epist. to all the faithful of Christ , Anno Dom. 129.

Telesphorus commanded the seven weeks of Lent to be fasted , Epist. Decret. Anno Dom. 139.

Pius in his Epistle to the Italians , enjoyned penance for him , by whose negligence any of the Bloud of our Lord should be spilt . q. 1. c. Qui compulsus . An. D. 147.

Anicetus tells us , That James was made Bishop of Jerusalem by S. Peter , James and John , in his decretal Epist. to the Bishops of France , and cites Anacletus for it . Epist. 2. dist. 25. c. Prohibet fratres .

Soter decreed , That no man should say Mass after he had eaten or drunk . De consec . dist. 1. c. Vt illud .

Zepherinus decreed , That the greater causes of the Church are to be determined by the Apostolique Sea , because so the Apostles , and their Successors had ordain'd . Epist. to the Bishops of Sicily , 217.

These were all Popes of Rome , but no true Protestants , I hope .

Catholique Professors to the year 300.

SImplicius , Callepodius , Abdon , Sennen , Pamachius , Tyburtius , Valerianus , Marcellinus , Dorotheus , Gordianus , Pudentiana , Triphon , Blasius , Maximianus , Clemens , Barbara , Agatha , Apollonia , Cyprianus , Hyppolitus , Gregorius , Thaumaturgus , Laurentius , Tharsus , Cecilia . Victorius , Nemesius , Olympius , Adrianus , Georgius , Pantaleon , Agnes , Barlaam , Gereon , with his companions , Cosmas , Damianus , Mauritius , with the Theban Legion , &c.

Catholique Professors to the year 400.

DOmnus with 2000. Martyrs , Lucianus , Theodorus , Paul the first Eremite , Jacobus Nissibitanus , Spiridion , Macharius , Nicholaus , Helena ( the Mother of Constantine the Great ) Constantine ( the first Christian Emperour ) Marcus , Arethusius , Nycetas , Theodorus , Antonius , Hilarion , Athanasius , Paulus Constantinopolitanus , Hilarius , Martianus , Basilius , Hieronimus , Epiphanius , Patianus , Ambrose , Cyril of Hierusalem , &c.

Nations converted .

Dacians , Gebes , Bessi●es , Scythians , Morines , Armenians , Hunnes , Indians , Ethiopians , &c.

FromtheyearofChrist300. Chief Pastors . General Councels . 304 Marcellus . The 1. Nicene Councel ( Fathers 328. ) approved by Pope Sylvester , An. Dom. 325. against Arrius . 309 Eusebius . 312 Melchiades . 314 Sylvester . Authors , Cedrenus , Potius , Socrates , Eusebius . 336 Malchus . 337 Julius . The 1. Constantinopolitan Councel ( Fathers 150. ) Pope Damasus presiding , Anno Dom. 381. against Macedonius . 352 Liberius . 358 Faelix . 2. 367 Damasus . 385 Siricius . Authors , Socrates , Photius , Baronius . 398 Anastasius .

402 Innocentius I. The 1. Epbesine Councel , ( Fathers 200. ) Pope Celestine presiding , Anno Dom. 431. against Nestor . 417 Sozimus . 419 Bonifacius . 1. 424 Celestinus . 1. 432 Sixtus . 3. Authors , Nicephorus , Baronius . 440 Leo Magnus . 461 Hilarius . The Calcedon Councel , ( Fathers 600. ) Pope Leo presiding , Anno Dom. 451. against Eutyches . 468 Simplicius . 483 Faelix . 492 Gelasius . 1. 497 Anastasius . 2. Authors , Leo , Epist. 50. Baronius , &c. 499 Symmachus .

Anno Dom. 500. The 1. Nicene Councel defined against Arrius , That the Son of God is consubstantial to his Father , and true God. 2. That he who holds the Sea of Rome , is the Head and chief of all the Patriarchs , seeing he is the first , as Peter , to whom power ( Ecclesiastical ) is given over all Christian Princes , and all their people , &c. and whoever shall contradict this , is excommunicated by the Synod . Can. 39. Arab. 3. That by Baptism a man is freed from the servitude and corruption of sin , l. 3. decre● . 4. That the Lamb of God , which takes away the sins of the world , is placed on the sacred Table ( the Author ) to be sacrificed by the Priest unbloudily , and that we receiving his precious body and bloud , do believe these things to be signes of our Resurrection , l. 3. decret. de Divina mensa .

It decreed , That a Bishop dying , notice shall be given of his death , to all Churches and Monasteries in the Parish , that prayer be made for him , c. 65. Arabico . And , that Deacons ( who have no power to offer Sacrifice ) ought not to give the Body and Bloud of Christ to Priests , who have such power , Can. 14.

The 1. Constantinop . Councel defined against Macedonius , who denied the Holy Ghost to be God , and decreed the Bishop of Constantinople to be chief , next the Bishop of Rome .

The 1. Ephesine Councel defined against Nestor , who deni'd the B. Virgin to be the Mother of God , c. 1. 2. 3. 4.

It defined , that S. Peter was the Head and Prince of the Apostles , and that the Power of loosing and binding sins , was given by our Lord to S. Peter , who ( in his Successors ) lives and exercises Judgment to this very time , and alwayes , A●● . 3.

The Councel of Ca●cedon defined against E●tyches and Dioscorus , who deni'd two natures in Christ , affirming , that the humane nature was chang'd into the Divinity . In the third action of this Councel , Pope Leo is called Universal Archbishop and Patriarch of old Rome , and sentence is pronounced against Dioscorus in the names of Leo , and S. Peter , to acknowledg Leo to be S. Peters Successor .

The Eleberine Councel in Spain , subscribed by Osius , and others , who were present at the first Nicene Councel ▪ defined , that Bishops , Priests , and Deacons should abstain from their wives , or else be degraded , c. 33. Age the 4.

The 2. Councel at Arles under Pope Sylvester defined , that no man , who was married , could be made a Priest , unless a conversion w●re promised . Can. 2.

Catholike Prof●ssors to the year 500.

SEverinus , Tigrius , Exuperius , Eutropius , S. John Chrysostom , Paulinus , Mauritius , S. Augustine , Maximus , Sofimus , Vincentius Lyrinensis , Jacobus P●rsa , Alexius , S. Cyril of Alexandria , Vrsulae with 11000 ▪ Virgins , Prosper , Honoratus , Palladius , Bonifacius , Euthimius , Simon Stelites , Chrysologus , Patricius , Eugenius , Fulgentius , Bo●tius , Epiphanius Tycinensis , Severinus , &c.

The Scots converted by Palladius , the French by S. Remigius and Ved●stus . 4979. Martyrs of Africa , and many others .

FromtheyearofChrist500. Chief Pastors . General Councels . 514 Hormisda . 524 Joannes 1. The 2. Constantinopolitan Councel , Pope Vigilius presiding ( Fathers 165. Anno Domini 553. ) against Anthimius , and Theodore . 526 Faelix 4. 530 Bonifacius 2. 532 Joannes 2. 535 Agapetus . 537 Sylverius . 540 Vigilius . Authors , Zonorus , Nicephorus , and Baronius . 556 Pelagius 1. 560 Joannes 3. 573 Benedictus . 1. 578 Pelagius . 2. 590 Gregorius Magnus .

This 2. Constantinopolitan Council defined , That our Lord Jesus Christ crucified in the flesh , is both the true Lord of glory , and one of the Holy Trinity . Can. 10. against Peter the Arch ▪ bishop of Constantinople , who held , That the whole ●rinity was crucified for us , as appears , Acts 1.

It defined , One Divine Nature to be in all the three Persons ▪ Can. 1. Two Nativities in Christ . c. 2 One only Person to be in Christ , though two distinct Natures , against Anthimius and Theodore . Can. 4. 5.

It defined against Theodore , That Christ was not troubled with passions of the mind , or concupiscenses of the flesh . Can. 12.

In this Age , the third Counc●l of Carthage decreed , That the Sacraments of the Altar ( Mass ) should not be celebrated , but by such only as were fasting . Can. 29. It approved the whole Catalogue of Canonical Books by name , as they are now published in our Bible , and approved by the Catholike Church , ( except only Baruch ▪ which is not named , because an Appendix to Jeremie , whose Secretary he was ) Can. 47. This Councel was subscribed by S. Augustine , and approved in the sixth General Synod .

In this Age , the Milevitan Councel defined , That whoever denies children newly born to be baptized , or say●s they contract nothing of original sin from Adam , which may be cleansed by the Laver of Regeneration , &c. Anathema . c. 2. it was subscribed by S. Augustine .

In this Age the Caesaraugustan Councel decreed , That Virgins ( who had vow'd themselves to God ) should not be vail●d , till after forty years probation .

In this Age Pope John 1. decreed , That Masse ought not to be celebrated , but in places consecrated to our Lord , unless great necessity should enforce it . In his Epist. to the Bishops of d●vers places , giving this reason , Because it is written , see thou offer not thy Holocausts in every place , but in the place which thy Lord thy God hath chosen , Deut. 12. An. 525. For as no others but Priests consecrated to our Lord , ought to sing Masses , and ●ffer Sacrifices to our Lord upon the Altars , so in no other but consecrated places . De Consecrat. dist. 1. c. Sicut non alii .

Catholique Professors to the year 600.

GErardus , Genou●●a , Columbus , Oportuna , Germanus Parisiensis , Mary of Egypt , Brigitta , Simeon Salus , Leander , S. Benedict . ( institutor of the Holy Order of Benedictine Monks ) Rupertus , Maurus , Placidus , Arnulphus , Radegundis ▪ Leonard , Columbanus , John Climachus , Isaac , Hermenigildus , Fortunatus , Agricola , Bonifac●us , Victor , Elutherius , Gregorius Turonensis , &c.

Nations converted .

S. Augustine the Monk , sent by Pope Gregory , converted England . The Northern Picts , Gothes , Bavarians , and Burgundians , were also converted in this Age.

FromtheyearofChrist600. Chief Pastors . General Councels . 605 Sabinianus . 606 Bonifacius 3. The 3. Constantinopolitan Councell . Fathers 289. Pope Agatho presiding . An Dom. 680. against the Monotholites . 615 De●sdedit . 618 Bonifacius 4. 626 Honorius . 639 Severinus . 640 Joannes 4. 642 Theodorus 1. Authors , Cedrenus , Baronius , &c. 649 Martinus 1. 654 Eugenius . 655 Vitalianus . 669 Adeodatus . 676 Domuus 1. 678 Agatho . 683 Leo 2. 684 Benedictus 2. 685 Johannes 5. 686 Conon . 688 Sergius .

In this 6. Age , in the 3. Councel of Constantinople , celebrated in Trullo , were condemned , Sergius , Paulus , Petrus , Cyrus , and Theodore , who most impiously taught , but one will and operation to be in Christ .

It defined , under Anathema , That all things should be held , which had been defined in the first six General Councils , together with 85. Canons , called the Apostles Canons , and certain other Provincial Councils there specified . Can. 1. 2.

It defined , That no Priest , Deacon , or Subdeacon , after they had taken Orders , could marry , c. 6. and this in conformity to the Apostles Canons , ( Can. 27. ) where they commanded , That none but Lectors and Cantors should marry , after they had received Orders .

It decreed , that grapes ( an abusive custome in some places ) should not be given to the people , together with that unbloudy Sacrifice of the Oblation . Can. 28. de consec . distinct . 2. Verbo didicimus .

It decreed , That water ought to be mingled with the Wine in the unbloudy Sacrifice of the Mass , according to S. James the Brother of our Lord , and Bishop of Hierusalem in his mystical Sacrifice delivered to us ( say they ) in writing . De consecrat. distin. 1. verbo Jacobus , c. 32. Contrary to the Heresies of the Hydroparastes , who consecrated in water only , & of the Armenians , who did it in wine only .

It decreed , That we ought to give inferiour adoration to the Cross , and forbad it to be made on pavements , for reverence sake . Can. 73.

It decreed , That such as have received power from God to loose and bind , ought attentively to consider the quality of the sin , and the disposition of the sinner , that so they may apply a fit remedy for the disease , lest , if they judg of the sin without difference , they hinder the health of the sick part , Can. 102. This required confession , and a particular knowledge of the sins to be absolved .

It decreed , that a Christian adoring only God his Creator , may invocate Saints , that they would vouchsafe to pray for him to the Divine Majesty . C. 7.

Catholike Professors to the year 700.

ANastasius , Persa , Walburga , Attala , Eustatius , Joannes Elimosinarius , Isidorus , Claudius , Theodorus , Arnulphus , Ald●gund , Eligius , Severus , Caesarius , Maximus , Oswaldus , Odoenus , Lambertus , Guagericus , Anhelmus , Betulphus , Berta , Cunibertus , Aidanus , Cuthbertus , Julianus , Marinus , Eugenius , the two Edwaldies , Andonius , Damianus , Tienenfis , Killianus , Joannes Bergoniensis , Cedda , Projectus Paulinus , with divers others .

Nations converted .

The Flemins converted by Eligius , the Westphalians by the two Edwaldies , the Franconians by Killianus ; multitudes of the Spaniards by Andonius ▪ the Frisians by Willebrord .

FromtheyearofChrist700. Chief Pastors . General Councils . 702 Johannes 6. The 2. Nicene Councel ; Fathers 350. Pope Adrian presiding : An. Dom. 787. against Image-breakers . 705 Joannes 7. 708 Sisimus . Constantius . 714 Gregorius 2. 731 Gregorius 3. Authors , Sedrenus , Zonoras , Baronius ▪ 742 Zacharias . 752 Stephanus 2. Stephanus 3. 757 Paulus 1. 768 Stephanus 4. 772 Adrianus . 796 Leo 3.

This second Nicene Council in the second Action , approved the Epistle of Pope Adrian to Tarasius the Patriark , in which he teaches the Roman Church to be the Head of all Churches .

In the third Action it receives and approves the Apostolical Tradition of the Church , by which veneration and worship of the Saints is taught , viz. as the servants , children , and friends of God ; With these also ( say they ) we worship the reliques of Martyrs , and holy Images of Christ and his Saints , since we know ( according to the sentence of Basil the Great ) honor exhibited to the image , redounds to the prototype .

In the sixth Action Tom. 1. it declares the Constantinopolitan Synod ( under Le● the Heretical Emperor ) which condemned images , to be no true Synod , because neither the Pope , nor his Legates , nor the Eastern Patriarc h● were present at it .

In the seventh Action , it approves the first six General Councils , defining all to be Heretiques whom they condemn for such : as also that the images of Christ , the B. Virgin , the Angels and all the Saints ought to be dedicated and kept in the holy Temples of God , that by them we might come into the memory of the prototypes . It defines likewise , that we may give the said images a salutation or honorary worship , not that true Latria ( or Soveraign honor ) which we give to God only ; so the Discipline of our Forefathers , or Tradition of the Catholique Church teacheth . Thus the Council .

And again , We confess with one consent , that we will keep Ecclesiastical Traditions , whether by writing , or custome , being in force , and decreed , &c. Who shall dare to think or teach otherwise , or ( after the custome of wicked Heretiques ) violate Ecclesiastical Traditions , let him be excommunicate , Acts the 7. p. 686. Tom. 3.

In the same Age the Council of Se●'s decreed , That it was a dangerous thing to be in that errour , that nothing is to be admitted which is not drawn from Scripture ; for many things are derived from Christ to posterity , by the hands of the Apostles , from mouth to mouth , &c. which are to he holden without all doubt . Decret. 5.

Catholike Prof●ssors to the year 800.

VEnerable Bede , Bonitus , Grimaldus Guthalchus , Joannes Damascenus , G●rmanus , Winocus , Hermingildus , Bonifacius , Plectrudis , Lioba , Iodocus , Odillia , Gertrudis , Hubertus , Lullus Burchardus , and many others .

Nations converted .

The Hassites , Thuringians , Erphordians , and Cattians , converted by Boniface the English Monk ; the Lombards by Sebaldus ; the Jews in the City of Berito by the bleeding of a Crucifix , which was stab'd by them , the bloud whereof cured diseases ; the two Saxon Dukes , Withkindus and Albion converted by a miraculous sight of the B. Sacrament .

FromtheyearofChrist800. Chief Pastors . General Councils . 816 Stephanus 5. 817 Paschasius 1. 824 Eugenius . 827 Valentinus . 328 Gregorius 4. The fourth Constantinopolitan Council , ( Fathers 101. ) Pope Adrian presiding , An. Dom. 869. against Photius . 844 Sergius 2. 847 Leo 4. 855 Benedictus 3. 858 Nicolaus 1. 868 Adrianus 2. Authors , Nicephorus , Platina , Baronius . 873 Joannes 8. 883 Martinus 2. 884 Adrianus 3. 885 Stephanus 6. 891 Formosus . 897 Bonifacius 6. 900 Stephanus 7. Romanus .

In this fourth Constantinopolitan Council Photius was condemn'd for usurping the Chair of Constantinople , and expelling Ignatius the lawful Bishop ; as also for disobeying the authority and Decr●es of the Apostolique Sea of old Rome , Action 1.

In this Council they recited the Acts of a Synod , made by Adrian Pope of Rome , upon the very intrusion of Photius into that Chair ; and in Adrians third address to the Synod , his words are , We have read that the Bishop of Rome hath judged the Bishops of all Churches , but we have not read that any one hath judged him . In the same Epistle was read the definition of Pope Adrian in the said Roman Council , against that unlawful Council at Constantinople , called by Photius ( Michael the tyrant being Emperour ) and all the Acts thereof , condemning them to the fire , &c. The whole Epistle was approved and ratified with a new Anathema by this Council , Action 7.

It condemned the said Photius and his Council , against Images , Action 8.

It commanded the definitions against Photius and his Councils to be observed , Can. 1.

It defined , That the Images of Christ and his Saints are to be worshipped with a certain relative worship , Can. 3.

It declared Photius never to have been a Bishop , Can. 6.

It decreed , That temporal Princes ought to honor the holy Patriarches , and especially the most holy Pope of old Rome , next the Constantinopolitan , then the Patriarch of Antioch , and lastly of Hierusalem . Can. 21.

It defined under Anathema , That no temporal Prince , or Lay ▪ man , should meddle in the election or promotion of Patriarchs , Metropolitans , or Bishops , as having no power at all therein , Can. 22.

It approved all the seven former General Councils .

It anathematized Photius for the causes above-mentioned , Can. 6.

Catholique Professors to the year 600.

SAbinus , Ansgratius , Ludgerus , Gerfridus , Geroldus , Joannicius , Ida , Nic●tas M●nolphus , Withgungus , Adelardus , Mervardus , Rumoldus , Ausgarus ▪ Rembertus , Withinus , Atalphus , Seinandus , and many others .

Nations converted .

The Danes and Swedes converted by Ansgratius , the Bulgarians by Joannicius , the Rugians by the Monks of Corbeia ; the Moratians by Withgungus , the Russites by a Priest sent by the Emperour Basilius .

FromtheyearofChrist900. Chief Pasto●s . General Councils . 901 Theodorus 2. Ioannes 9. 905 Benedictus 4. 907 Leo 5. 608 Christopherus . Sergius 3. 910 Anastasius 2. 912 Laudo . Iohannes 9. 928 Leo 6. 929 Stephanus 8. 931 Ioannes 11. 936 Leo 7. 940 Stephanus 9. 943 Agapitus 2. 956 Ioannes 12. 965 Benedictus 5. 966 Ioannes 13. 972 Domnus 2. 973 Benedictus 6. 975 Benedictus 7. 984 Ioannes 14. 985 Ioannes 15. 995 Ioannes 16. 996 Gregorius 5. 999 Sylvester 2.

In this tenth Age , or Century , I find no General Councel , nor yet Provincial , in which any controversie of moment was decided , a Succession of Chief Pastors , and some Nations converted we have .

Catholique Professors to the year 1000.

O Do Cluniacensis , Wenc●sla●s , Adalricus , Bruno Coloniensis , Guibertus , Majolus , Dunstanus , Romoaldus , Elphegus , Adelherdes , Wolfangus , Poppo , Berualdus , Adelbertus , Aegidius , Tusculanus , and many others .

Nations converted .

The Polonians converted by Aegidius Tusculanus , sent by Pope John 13. The Sclavonians converted by Adelbert ; the Hungarians converted by another Adelbert .

Fromtheyear1000. Chief Pastors . General Councils . 1003 Joannes 17. Joannes 18. 1009 Sergius 4. 1012 Benedictus 8. 1024 Johannes 19. 1034 Benedictus 9. 1044 Gregorius 6. 1047 Clemens 2. 1048 Damasus 2. 1049 Leo 9. 1055 Victor ● . 1058 Stephanus 10. 1059 Nicolaus 2. 1061 Alexander 2. 1073 Gregorius 7. 1086 Victor 3. 1088 Vrbanus 2. 1090 Paschalis 2.

In this eleventh Age ▪ about the year 1049. Berengarius an Arch-Deacon of Ghent , began to broach his Heresie concerning the B. Sacrament , affirming it to be only a sign , or figure of the Body and Bloud of Christ , not his true Body and Bloud ; for which he was condemned in the Council of Vercellus , under Pope Leo 9. 1053. As also in the Roman Council under Pope Gregory 7. Anno 1073. where he abjur'd his Heresie in open Council , and died a Catholique , after divers penance done for his sin . See Guli●lmus Bibliothecarius , l. de gestis Anglorum .

Catholique Professors to the year 1100.

ODilo Cluniacensis , Henricus the Emperour , Kunigund●● his wife , Colomanus , Petrus Damianus , Oddas , Simeo the Eremite , Brado , Dominicus , Loricatus , Gothardus , Edwardus , Wigbertus , Lanfrancus , Gerardus Gaudanensis , Anselmus , Stanislaus , Answerus , Godfridus Ambianensis , Ivo , Bruno Carthusianus , Hugo Cluniacensis , Hugo Gratianopolitanus , &c.

The Vindicians and Prussians converted .

Fromtheyear1100. Chief Pastors . General Councels . 1118 Gelasius 2. 1. Lateran Councel . ( Fathers 300. ) for instauration of Discipline , Pope Calixtus 2. presiding . Anno 1122. 1119 Calixtus 2. 1125 Honorius 2. 1130 Innocentius 2. Authors Sugerius , Platina , Onuphrius , Baronius . 1143 Celestinus 2. 1144 Lucius 2. 1145 Eugenius 3. 2. Lateran Councel ( Fathers 1000 ▪ ) for the right of the Clergy . Innocent the 2. pr●siding . Anno 1139. 1154 Anastasius 4. 1155 Adrianus 4. 1160 Alexander 3. Authors , Platina , Onuphrius , Baronius . 1182 Lucius 3. 1185 Vrbanus 3. The 3. Lateran Councel ( Fathers 300 ) for reformation , Pope Alexander the 3. presiding . An. Do. 1179. 1187 Gregorius 8. 1188 Clemens 3. 1191 Celestinus 3. Authors the same , as before . 1198 Innocentius 3.

The two first Lateran Councels defined little in matters of controversie . The third condemn'd Waldensis the Merchant of Lions , who taught the Apostles were Laymen , that Laymen and women might consecrate and preach , that Clergy-men ought to have no possessions or properties , that oaths were unlawful in all cases , that Priests and Magistrates by mortal sin fell from their dignity , and were not to be obey'd , &c. His Tenets were here defined against , and he himselfe anathematized .

Catholique Professors to the year 1200.

AGnes Romana , Noribertus , Malachias , Bernardus Abbas , Gulielmus Dux Aquitaniae , Gerardus , Hildigardis , Thomas Cantuariensis , Hugo Lincolniensis and others .

Nations converted .

The Pomeranians and Norvegians converted by one Nicholas a Monk , who was afterwards Pope , and called Nicolas the third .

FromtheyearofChrist1200. Chief Pastors . General Councils . 1216 Gelasius 2. The fourth Lateran Councel ( Fathers 1285. ) Pope Innocent the third presiding . Anno 1215. 1222 Gregorius 9. 1241 Celestius 4. 1242 Innocentius 4. 1254 Alexander 4. Authors , Onuphrius , Platina , Genebrard , and Spandanus . 1261 Vrbanus 4. 1265 Clemens 4. 1271 Gregorius 10. Innocentius 5. 1276 Adrianus 5. Joannes 20. 1277 Nicolaus 3. The Council of Lions . ( Fathers 100. ) Pope Gregory the 10. presiding . Anno 1274. against the Grecians . 1281 Martinus 4. 1285 Honorius 4. 1288 Nicolaus 4. 1294 Celestinus 5. Authors , Guli●lmus de Nangis , Onuphrius , Platina , Spondanus . 1295 Bonifacius 8.

The fourth Lateran Council defin'd in the profession of faith , 1. That all men at the Resurrection shall receive according to their merits , whether good or evil . 2. That the universal Church of the faithful is one out of which no man is saved . 3. That the true Body and Bloud of Christ is in the Sacrament of the Altar , under the forms of Bread and Wine , the Bread being transubstantiated by the Divine Power into the Body , and the Wine into the Blood. 4. That no man can make this Sacrament but a Priest , rightly ordained by the Keyes of the Church , which Jesus Christ himself gave to the Apostles and their Successors . 5. That Baptism profits little ones , as well as those , who are of riper years unto salvation . Can. 1.

It condemned the Heresie of Abbas Ioachim , who deny'd the Father , Son , and Holy Ghost to be one highest thing , essence , or nature , though three distinct persons . Can. 2.

It condemned all such for Heretiques , as erect themselves against the faith by them expounded in the first Canon . Can. 3.

It defined , That all the faithful should at least once a year confess their sins to their own Parish ▪ Priest , or to some other by his approbation , and that they should receive the B. Eucharist at Easter . Can. 21. extra de poenitentia .

The council of Lions defined , That the Holy Ghost proceeds eternally from the Father and the Son , not as from two principles , but one , not by two spirations , but by one . This hitherto ( saith the council ) the holy Roman Church ( the Mother and Mistris of all Churches ) hath preach'd and taught , This the unchangeable and true sentence of the Orthodox Fathers , as well Greek as Latin holdeth . Can. 6. de Sum. Tri-Nitate & fide Catholica .

Catholique Professors to the year 1300.

S. Dominick and S. Francis , Institutors of their holy Orders of Friers ▪ Maria Oguiaca , Christina Mirabilis , Eugelbertus Coloniensis , Petrus Mediolanensis , Luitgardis , Elizabeth Lantgranensis , Anthonius Paduensus , Gulielmus Bononiensis , Hyacinthus , Alexander de Hales , Thomas Aquinas , Bonaventura , Nicolaus Novesiensis , Hedingis , Medardes , Nicolaus Tolentinas , Mech●ildis , Gertrudis ▪ Angela de fulgineo , and many others .

Nations converted .

The Livonians converted by Medardes , the Lituanians by the Knights of S. Mary , the Emperour Cassanes , with innumerable Tartarians , converted also in this Age.

Fromtheyear1300. Chief Pastors . General Councils . 1303 Benedictus 9. The Council of Vienna , ( Fathers 300. ) Pope Clement 5. presiding . An. Dom. 1311. 1305 Clemens 5. 1316 Ioannes 21. 1334 Benedictus 10. 1343 Clement 6. Authors , Platina , Onuphrius , Spondanus . 1352 Innocentius 6. 1362 Vrbanus 5. 1371 Gregorius 11. 1378 Vrbanus 6. 1389 Bonifacius 9.

This Council defined Baptism to be necessary as well for infants , as those of riper age . Habetur in Clementina , de Sum. Trinitate & Fide Catholica .

It condemned the Begardes and Beguines , who held carnal lust done out of temptation to be no sin , and that we ought not to shew reverence at the elevation of the Body of Christ , &c. Habetur in Clementina , ad nostrum de haereticis .

Catholique Professors to the year 1400.

IVe Jurisconsulius , Rochus , Christina , Sumlensi● Venturinus Rergomensis , Gertrudis de Est●n , God ▪ fridus Eptingensis , Henricus Supo , Catharina Senensis , Albertus Alobrogensis , Andreas Fesulanus , Gerardus Groet , and many others .

Nations converted .

Azatines , Emperour of the Turks , the Isles of the Canaries , the revolted Lit●anians , the Cunians , the Bosnians , the Lipuensians , the Patrinians , and the S●lavonian Nations converted by the means of Pope Clement the 6. and Lewis King of Hungary .

FromtheyearofChrist1400. Chief Pastors . General Councils . 1404 Innocentius 7. The Council of Constance An. 1415. against John Wickl●ff , John Husse , and Hierome of Prague , Pope John 22. and Martin the 5. presiding . 1406 Gregorius 12. 1409 Alexander 5. 14010 Joannes 22. 1417 Martinus 5. 1430 Eugenius 4. 1447 Nicolaus 5. 1455 Calixtus 3. The Council of Florence ( Fathers 145. ) Pope Eugenius 4. presiding . All. 1439. against many heresies . 1458 Pius 2. 1464 Paulus 2. 1471 Sixtus 4. 1484 Innocentius 8. Authors , Palmerinus , Volateran , Platina , Spondanus . 1492 Alexander 6.

The Council of Constance defined against , and anathematiz'd John Wickliffe , John Huss , and Hierom of Prague , for teaching , 1. That all Priests and Magistrates fell from their dignity by any mortal sin , and ought no longer to be obey'd . 2. That the Body and Bloud of Christ are not really present in the Sacracrament . 3. That God must obey the Devil . 4. That it is against Scripture for Priests to have any possessio●s . 5. That temporal Lords might take away Church-livings at their pleasure . 6. That all things happened by inevitable necessity , &c. Sess. 8.

It defined , That Communion under one kind was sufficient to salvation ; and Heresie , to say , that a tyrant Prince might lawfully be kill'd by his own sub●ect . Sess. 13.

The Council of Florence defined , That the souls of such as die in state of grace , not having fully satisfied for their sins by worthy fruits of penance , are purg'd with purging pains . And , That the holy Apostolique 〈◊〉 and Roman Bishop hath a primacy over all the world , and is the Successor of S. Peter , Prince of the A●●stles , and Head of the whole Church . In decret. Eu●●nii Pap. 4.

It defined , That by the force of the words of Consecration , the substance of the Bread is chang'd into the Body of Christ , and the substance of the Wine into his Bloud , and that whole Christ is under either kind , and every particle of either kind , if divided .

It defined , the Books of the Machabees , &c. Canonical . In decret. Unionis .

The Grecians , Jacobites , Armenians , and Patriarch of Constantinople subscribed this Council , and were reunited to the Church of Rome .

Catholique Professors to the year 1500.

COlecta , Vincentius , Valentinus , Bernardinus Senensis , Joannes Capistranus , Laurentius , Justinianus , Anthonius Florentinus , Didacus ab Ascala , Andreas Chias , Maria Toletana , Dominicus Pisciensis , Margarita Ravennatensis , Nicolaus Eremita , Jacobus Pic●nus , Jacobus Alemannus , Columba , Osanna Mantuana , and many others .

Nations converted .

The G●mog●sians , the people of the Kingdoms of Betonine , Guinea , Angola , and Congo converted in this age .

FromtheyearofChrist1500. Chief Pastors . General Councils . 1503 Pius 3 : Julius 2. The last Lateran Council , Pope Iulius 2. and Leo 10. presiding . An. Dom. 1512. I find not the certain number of the Fathers ; it was a General Council . 1513 Leo 10. 1522 Adrianus 6. 1523 Clement 7. 1534 Paulus 3. 1550 Iulius 3. 1555 Marcellus 2. Paulus 4. 1560 Pius 4. The Council of Trent , Pope Paul the 3. and Pius 4. presiding against Martin Luther , and his fellow . Protestants . An. 1546. 1566 Pius 5. 1572 Gregorius 13. 1585 Sixtus 5. 1590 Vrbanus 7. Gregorius 14. 1591 Innocentius 9. 1592 Clement 8. 1605 Leo 11. Paul 5. 1620 Gregorius 15. 1623 Vrbanus 8. 1645 Innocentius 10. now living 1654.

The last Lateran Council defined , The soul of man immortal , and that there be as many humane souls as bodies , anathematizing all such as obstinately defend or hold the contrary . Sess. 8.

What the definitions of the Council of Trent are I shall not need to relate , they are conformable to those of all precedent General Councils , for us , and against Sectaries , as our adversaries wel know , and cannot deny .

Catholike Professors to the year 1600.

CAtharina Genovensis , Franciscus à Paula , Andreas ex Olivo , Franciscus Zimondus , Gentilis Ravennatensis , Ignatius Loiola , Franciscus Zaverius , Faelix Capucinus , Carolus Borromeus , Antonius Pestana , Edmundus Campianus , Philippus Nereus , Caesar Baronius , Gulielmus Alanus , &c.

Nations converted .

Great multitudes were converted in this Age , both in Italy , France ▪ Spain , Germany , Polonia , India , Iaponia , China , by Priests , and Religious of the Roman Church : and likewise some considerable persons of the English Nation , even in the heat of persecution .

I have omitted multitudes of Provincial Councils , all establishing and defining our Tenets over the whole world , a sure eviction of the consent of Nations , as well as Ages , in our behalfe .

Now let any rational and disinteressed man be judg , whether the Fathers of these foresaid councils were true Protestants or Roman Catholiques , ( that is , whether they have taught and defined , Protestant , or Roman Catholique Doctrines ) and doubtless , he will say , Roman Catholiques : And so by consequence were all the Ages and Countryes which have received , and approved them for Orthodox , by humbly submitting to their Decrees , to wit , all Ages , since Christs time : Therefore let no Protestant , or other Sectary delude himself , and his ignorant and credulous followers , with a pretence to Councils , seeing there is no one to be found for them ( speaking of General and oecumenical Councils ) which ha's defined , or taught their Negative Doctrines , but all have more or less condemned them , according to the Heresies then emergent . So impossible a task it is for them , to make a Catalogue of their Chief Pastors and Councils in all Ages , which notwithstanding must , and will be alwayes required of them , to the eternal confusion of their novelties .

Fathers for the Churches continued Succession .

IN the second Age Irenaeus . Where is it then , that a man shall find such Pastors as S. Paul teacheth us , when he says , God hath placed in his Church , first Apostles ▪ secondly Prophets , thirdly Doctors , &c. There then , where the gifts of our Lord are placed , must we seek for the truth , amongst whom the Succession of the Church from the Apostles , and the purity of Doctrine is maintained in its integrity . lib. 4. ca. 45.

In the third Age Tertullian . What the Apostles taught , I will prescribe ought no otherwise to be learned , then by those Churches which the Apostles founded , lib. praescrip. c. 21. And again , What I believe , I received from the present Church , the present Church from the Primitive , that from the Apostles , the Apostles from Christ , c. 37.

In the same Age Origen . In our understanding Scripture , we must not depart from the first Ecclesiastical Tradition , nor believe otherwise , then as the Church of God hath by Succession delivered to us . In his 27 ▪ Treatise on the 23. of S. Mat.

In the same Age S. Cyprian . How can he be acknowledged for a true Pastor , who without succeeding to any one , begins from himself , Ep. to Magnus .

In the fourth age S. Athanasius . Behold we have proved the Succession of our Doctrine , delivered by hand to hand , from Father to Son , but as for you ( Arians ) new Jews , and children of Caiphas , what Progenitors can you shew for your speeches ? in the Decree of the Nicene Synod against the Arians .

In the same Age S. Pacian . For my self , holding my self secure , upon the Succession of the Church , and contenting my self with the peace of the antient Congregation , I have not learn'd any studies of discord Epist. 3.

In the fifth Age Optatus Melevitanus , reckons ●p the Bishops from S. Peter to Siricius then Pope , saying to the Donatists , Shew the original of your Chair , you who challenge the holy Church to your selves . lib. 2. con . Parn.

In the same S. Augustine . The Succession of Priest● , from the very Seat of Peter the Apostle , &c. to the present Bishoprick , holds me in the Church . Co●● ▪ F●●d . Ep. ca. 4. Number the Priests ( sayes he ) even from the Seat of S. Peter , that is the Rock , which the Gates of hell overcome not . And in another place , If the Church shall not continue here on earth to ●he end of the world , to whom did our Lord say , Behold I am with you to the consummation of the world ? Lib 3. d● bapt. cont . Don.

●n the same Age Vincentius Lyrin●usis . Faith is that which then hast received , not that which thou hast devised , a thing not of private usurpation , but of publique Tradition , whereof thou ought'st not be the Author , but conserver , &c. in his admonition against Heresies ca. 27.

Objections against the Churches continued Succession solved .

Ob. ELias complained that he was left alone , 3 King. 19. therefore the Church then failed .

Answ. He spake figuratively , for God himselfe told him in the same chap. v. 18. that he had 7000. at that time in Israel ( where he was ) who had not bow'd their knees to Baal : and in the Kingdome of Juda there was then publique profession of the true Religion in Hierusalem . Paralip. 22. 14. 15. so that consequence is false .

Ob. The Arian Heresie infected the whole world . Ergo , &c.

Answ. You mistake , the fury of that lasted not full four years , viz. from the Council of Ariminum , to the death of Constantius and that only in the Eastern Churches , the W●stern feeling little or nothing by it . S. Augustine answers the Donatists objecting the same , That even the Canonical Scriptures have this custome , that the word seem● to be address'd to all , when it reaches home only to some few . Epist. 48.

Ob. S. Hier●me sayes , The whole world groan'd and wondred to se● it self become Arian ( in his book against Luciferius . )

Answ. If she wondred , she knew not when it was done ; if she groaned , she approved it not being done ; therefore the major part were still Catholique . Let S. Hierome answer for himself . The Bishops ( saith he against Luciferius ) that did the fact at Ariminum were d●luded , ( viz. by the new Creed there made , which might have born a good sense ) few defending the fact , & some lamenting it . And S. Augustine tells us , that the Church then appeared in her most constant members , Athanasius and others . Epist. 48.

Ob. The Church will fail in the time of Antichrist , christ , according to that , unless there come a revolt first , &c. 2 Thes. 23.

Answ. No , she will not ; she shall then s●ffer great persecution , Apoc. 20. 8. and therefore shall be to suffer .

Many will revolt , all shall not .

Ob. What if men would not persever ? how then ? you hold ●●ee ▪ will I hope ?

Answ. With S. Augustine to the Donatists , as if the Holy Ghost were ignorant what would be the Free-will of men , which yet foreseeing , he foretold , That the Church of Christ should endure for ever . De V●it . Eccles. ca. 12.

ARTICLE II. That Protestants have no continued Succession .

THE ARGUMENT . 1. THe true Church of God hath had a continued Succession from Christ to this time , and shall have from hence to the end of the world , as hath been proved . 2. But the Protestant Church ( and so of all other Sectaries ) hath not a continued Succession from Christ to this time . 3. Therefore the Protestant Church is not the true Church of God.

The minor ( which only remains unproved ) is cleared by the concession of our most learned adversaries , who freely and unanimously confess , That before Luther made his separation from the Church of Rome , for 900. or 1000. yeares together , the whole world was Catholique , and in obedience to the Pope of Rome , there being no Protestants any where to be found , or heard of . Let therefore our very enemies be our Judges , Deut. 32. v. 31.

John Calvin . All the Western Churches have defended Papistry . Respon. ad Ve●sipell . p. 154.

Hospinian . Luthers separation was from all the world . Epist. 141.

White . Popery was a Leprosie , breeding so universally in the Church , that there was no visible company of men appearing in the world free from it . Defence c. 37. p. 136.

Bennet Norton . The whole Christian world knows ▪ that before Luther , all Churches were overwhelm'd with more then Cymerian darkness . Treatise of the Church . p. 145.

Bancroft . The Priests , and all the people too were drown'd in Popery . Censure 4.

Jewel . The whole world , Princes , Priests , and people , were overwhelmed with ignorance , and bound by ●ath to the Pope . Sermon on Luke 11.

Chamierus . Apostasi● averted the whole Body from Christ . Epist. 49.

Brochard . When the first assault was made upon the Papacy by Luther , the knowledg of Christ was wanting in all , and every of his members . On the 2. Rev. pa. 41.

Whitaker . In times past no Religion but the Papistical had place in the Church . Controversie 4. q. 5. c. 3.

Bucer . All the world err'd in that Article of the Real Presence , p 660.

Calvin . They made all the Kings and people of the earth drunk , from the first to the last . Institu . b ▪ 4. c. 18. par.

Perkins . During the space of 900. years the Popish Heresie had spread it self over the whole world . Exposit. Symb. p. 266.

Bale . From Phocas ( who lived A●● . Dom. 602. ) till the renewing of the Gospel , the Doctrine of Christ was in lurking holes . Centur. 1. p. 47. 65.

Simon Voyon . Wh●n Boniface was installed ▪ then was that universal Apostasi● from the Faith , which was foretold by Paul. Catalog . Doctor ▪ Ep. to the Reader .

Bibliander . It is without all question , that from the time of Gregory the Great , the Pope is Antichrist , who with his abhominations hath made drunk all Kings and people , from the highest to the lowest . In orat . ad principes Germaniae . c. 72. Hospinian hath the very same expression . Hist. Sacrament . l. 2.

A second Argument . 1. WIthout a continued number of Bishops , Priests , and Laicks , succeeding one another in the profession of the same Faith , from Christ and his Apostles to this time , a continued Succession cannot be had . 2. But Protestants have no continued number of Bishops , Priests , and Laicks succeeding one another , from Christ and his Apostles to this time , in the profession of the same Faith or Tenets , the 39. Articles , or any other set number of Tenets , expresly holding and denying all the same points . 3. Therefore Protestants have no continued Succession from Christ and his Apostles to this time .

The major is manifest , because it proceeds from the definition to the thing defined .

The minor is proved , because Protestants have never yet been able , nor ever will , to assign any such number of men , whom they have succeeded in their 39. Articles , or Luther in his Augustan Confession , when he revolted from the Catholique Church , no nor yet one single Diocess , or Bishop .

If any man pretend to such a Catalogue , let him name none but only such , as held explicitely the 39. Articles , all granting and denying the same points , that the late Protestants of England granted and deny'd , or that our new Reformers deny and grant ; for if they differ from them in any one material point , they cannot be esteemed Protestants . Let him not name the Waldenses , for they held the real presence , that the Apostles were Laymen , that all Magistrates fall from their dignity by any mortal sin , that it is not lawful to swear in any case , &c. Illiricus in Catalog . Waldens. Confess . Bohem. ● . 1. and Waldo , an unlearned Merchant of Lions , lived but in the year 1160.

Let him not name the Hussites , for they held Mass , Transubstantiation , and seven Sacraments with us . See Fox in his Acts. protest . Apol. Tract. 2. ● . 2. Sect. 4. 5. They held , the universal Church consisted only of the predestinate , That all the works of the predestinate are vertues , and that they cannot fall from the Faith , they held all the errours of John Wickliff , and were condemned with him in the Council of Constance . Sess. 6. 7. and 15.

Let him not name the Albigenses ; for they held all marriages to be unlawful , and all things begotten ex coitu , to be unclean . S. Bernard Homil. 66. in Cantica ▪ They held two Gods , a good and an evil , teaching , that the evil God made all visible things , they rejected the Old Testament . Rogerus Hoveden . ex actibus Tolosanis ▪ An. 1178. and Rainerus . c. 6.

Let him not name the Catharistes or Puritan Waldenses , for they held , that the Devil made the world , and deny'd the resurrection . Rainerus . c. 6. parag. 5. p. Secta Catharorum .

Let him not cite the Wicklefians , for they held , That all things came to pass by fatal necessity , that Princes and Magistrates s●ll from their dignity and power by mortal sin . Concil. Const. c. 8.

Let him not name the Grecians , for they rejected the Communion of Protestants . Censur . Eccles. Orientalis . They were at least 700. or 800. years in the Communion of the Roman Church , as witness the first eight General Councils , all held in Grece , and approved by the Popes of Rome . The first revolt was made by the Grecians , denying the procession of the Holy Ghost from God the Son , they were united again to the Church of Rome in the council of Florence Sess. last . they held Transubstantiation , seven Sacraments , unbloudy Sacrifice , prayer to Saints , and for the d●ad . censur . Eccles. Orientalis . c. 7. 10 , 12 , 13 , 21.

Let him not name the Egyptians , for they held Transubstantiation , and unbloudy Sacrifice , as is manifest by their Liturgies , but deny'd the procession of the Holy Ghost from the Son ; and held but one will in Christ . Godingus . l. 1. c. 28. de rebus Abyssinorum .

Let him not cite the Armenians , for they hold but one nature in Christ , and that his flesh was chang'd into the Divinity . Euthimius in his panop . part. 2. tit . ●0 . they were condemned by the Council of Calced . Acts 5.

Protestants pretence to the Fathers of the first 500. years is very idle , because were it true , as it is most false , that those Fathers were Protestants , yet could not that suffice , to prove them a continued Succession of 1600. years .

Secondly , because those of the sixth Age must needs know better what was the Religions and Tenets of them , who lived in the fifth Age , by whom they were instructed , and with whom they daily convers'd , then our Protestants can now do , who have protested on their salvation , that it was the very same with theirs , receiv'd from them by word of mouth ▪ and so from age to age : and finally because :

A third Argument . 1. If our Tenets in which we differ from Protestants , and are opposed by them , be taught and approved by the Fathers of the first 500. years , then it is wholly impossible they should be for Protestants , and against us . 2. But our Doctrines ( in which we differ from Protestants , and are opposed by them ) are taught & approved by the Fathers of the first 500. years . 3. Therefore it is wholly impossible the Fathers of the first 500. years should be for them , and against us .

The major is manifest of it self , the minor is proved ; first , by what has been already cited out of those Fathers , as also by what shall be cited out of them in my ensuing arguments . Secondly ▪ by the ingenuous confession of our Adversaries .

Fulk ; I confess ▪ Hierome , Austin , Ambrose , &c. held the Invocation of Saints . Riot . Briston . p. 36.

Kemnitius . Most of the Fathers did not dispute , but avouch , that the souls of Martyrs heard the Petitions of those who pray'd to them ; They went to the Monuments of Martyrs , and invocated Martyrs by name . Examin . Concil. Trident. par. 3. p. 200.

Whitguift ; All the Bishops and learned Writers of the Greek and Latin Church too , for the most part , were spotted with the Doctrines of Free will , Merit , Invocation of Saints . in his defence p. 473.

Calvin ; It was a custome 1300. years ago to pray for the dead , but all of that time , I confess , were carried away into errour . Institut. b. 3. c. 5. parag. 10.

Whitaker ; It is true , which Calvin and the Centurists have written , That the Antient Church did erre in many things , as touching Lymbo , Free-will , Merit of works , &c. contro . 2. q. 5. c. 7.

Peter Martyr ; As long as we stand to the Councils and Fathers , we shall remain alwayes in the same errours . De voto . colum. 1559.

Duditius ; If that be true which the Fathers have profess'd with mutual consent , it is altogether on the Papists sides ; Apud Bezam Epist. 1.

Raynolds ; If all the Fathers held a point n●w in question , and not only held it , but also taught , not darkly , but plainly , &c. this consent of theirs were unsecure ; Confess . c. 5. divis. 1.

Jewel ; The way of finding truth by God speaking in the Church and Councils is very uncertain , and in a manner fanatical . Apolog. part. 4. p. 117.

Therefore the Fathers of the first five hundred years are not for Protestants , but for us ; therefore Protestants are utterly at a loss in the point of a continued Succession .

Objections solved .

Ob. IN all the ages before Luther , Protestants had a Church , though it were invisible .

Answ. This is a meer Midsummer-nights dream , that a Church ( which is a Congregation of visible men preaching , baptizing , and converting Nations ) should be extant for a 1000. years , and yet be all this while invisible , neither to be seen nor heard of in the world .

Ob. The Church in communion with the Sea of Rome was the true Church , till she Apostatiz'd and fell from the Faith.

Answ. If she were once the true Church , she is and shall be so for ever ; she cannot fail , as hath been proved , nor erre in faith , as shall be proved hereafter .

Ob. The Catholique Succession was our Succession for the first five centuries .

Answ. You may as well tell me of a white Blackmoore ; a Catholique is not a Protestant , nor a Catholique Succession a Protestant Succession . Who ever heard of a Protestant Pope ? the Catholique Church was alwayes govern'd by a Pope in the first five centuries , as now it is , and hath defined our Tenets , and condemn'd yours , as you have seen . It is the very essence of a Protestant ( as a Protestant ) to protest against the Catholike Church , as Lutherans and you have done .

Ob. We protest only against her errours .

Answ. Yes against manifest revealed Verities , ( as hath and shall be proved ) and the very fundamentals of our Faith.

Ob. S. Augustine , S. Hierome , and many others , are divided in their opinions , whether Linus or Clement immediately succeeded S. Peter .

Answ. Be it so , yet they all agreed in this , that the Succession was morally continued , to which it is a thing indifferent , whether Clement immediately succeeded him , as he well might , being his Scholar , or first Linus , then Cletus , and then Clement , which is now the more common opinion of the Church .

ARTICLE III. The Catholique Churches visibility asserted .

OUr Tenet is , That the holy Catholique and Apostolique Church of God , hath had not only a continued , but also a visible Succession from Christ to this time , &c. which we prove thus .

1. A society of men , which hath alwayes in it exteriour consecration and Ordination of Ministers , preaching , baptizing and administring Sacraments , must of necessity be alwayes visible . 2. But the Church of Christ is a society of men , which hath alwayes in it exteriour consecration and ordination of Ministers , preaching , baptizing , and administring Sacraments . 3. Therefore the Church of Christ must of necessity be alwayes visible .

The major is proved by evident reason , because those are all outward and sensible actions , which are inconsistent with an invisible society of actors .

The minor is proved by Scripture , Go ye teaching all Nations , baptizing them &c. And , behold I am with you all dayes ; &c. S. Mat. 28. v. 20. He gave some Apostles , some Prophets , some Evangelists , and other some Pastors , and Doctors to the consummation of the Saints , Ephes. 4. 11 , 12.

A second Argument . 1. A light alwayes shining to the world , and a City so seated on a hill , that it cannot be hid , must needs be alwayes visible . 2. But the Church of Christ is a light alwayes shineing to the world , and a City so seated on a hill , that it cannot be hid . 3. Therefore the Church of Christ must needs be alwayes visible .

The major is manifest by the very termes .

The minor is proved by Scripture ; The mountain of the House of our Lord shall be prepared on the top of mountains , Isa. 2. 2. You are the light of the world , a City seated on a hill cannot be hid , S. Matth. 5. 14. He hath put his Tabernacle , his Church , in the Sun , Psal. 18. 4.

Fathers for the Churches visibility .

IN the second Age Irenaeus ; Where is it then , that a man shall find such Pastors : as S. Paul tells us of , when he sayes , God hath placed in his Church first Apostles , &c. 4. Ephes. l. 4. c. 45.

In the third Age Origen ; The Church is full of brightness , even from East to West . Homil. 3. on S. Mat.

In the same Age S. Cyprian ; The Church being cloathed with the light of our Lord , spreads its beames through the whole world . De unit , Eccles.

In the foutth Age S. Chrysostome , It is easier , that the Sun should be extinguished , then that the Church should be obscured . Homil. 4. on Isay 6.

In the fifth Age S. Augustine , The Church is seated on a mountain , and cannot be hid , &c. they are blind that see not so great a mountain , that shut their eyes against a light set on a Candlestick . Lib. 3. con : Parmenian . And again , The Church hath this most certain mark , that she cannot be bid . con. Petilian . c. 104.

Objections solved .

Ob. THe Church is believed , therefore not seen .

Answ. She is believed in the sense of her Doctrines , and to be guided to all truth by the Holy Ghost , but seen in her Pastors outward Government and preaching ; wherefore I deny the consequence .

Ob. The Woman ( the Church ) fled into the Wilderness , Apoc. 12. 6.

Answ. But is followed , and persecuted by the Dragon , v. 17. therefore visible .

Ob. The Church of the predestinate is invisible .

Answ. There is no such thing as a Church of the predestinate , Christs Church is the Congregation of all true Believers , as well reprobate as predestinate : There is in his floore both wheat and chaffe , S. Mat. c. 3. and in his field both corn and tares , which shall grow together till the harvest ( the day of Judgment ) S. Mat. c. 13. The predestinate are as visible as the reprobate ; 't is true indeed , their predestination is invisible , and so is also these mens reprobation .

ARTICLE IV. The true Church demonstrated by her Vnity and Vniversality .

VNity being essentially presuppos'd to Vniversality , I thought it not improper to joyne these two in one Article . Now that the church of Rome is both perfectly one , and also universal for time and place , is thus demonstrated .

The Argument for Vnity . 1. The Church of Christ is one body , one fold , or flock ( of which he himself is the supreme invisible head , and the Pope his Deputy on earth the visible , or ministerial . ) 2. But the Roman Catholique Church , and no other , is this one body , one fold , or flock . 3. Therefore the Roman Catholique Church , and no other , is the Church of Christ .

The major is proved , We are one bread one body , as many as participate of one bread , 1 Cor. 10. 18. He hath made him ( Christ ) Head over all the Church , which is his body , Ephes. 1. 22 , 23. There shall be made one fold , and one Pastor , Joh. 10. 16. I besee●h you that you all speak one thing , and that there be no Schismes among you , but that you be perfect in one sense , and one judgment , 1 Cor. 1 : 10. The multitude of believers had one heart , one soul , Acts 4. 32. Christ pray'd , that his Disciples might be one , S. Joh. 17. 11. I believe one holy Catholique and Apostolique Church . The Nicene Creed .

The minor is made evident ( even to the weakest understanding ) by the present manifold Schismes and divisions , which are now among Protestants , and all other Sectaries , as well in Doctrine as Government , whereas Catholiques are perfectly one , both in Discipline and Doctrine , all the world over , even to the least Article or point of Faith , being all united to one supreme invisible Head , Christ Jesus , and all subordinate to one visible and ministerial Head , the Pope , his Vicar on earth . We all resolve our selves in points of Faith into one safe and most unchangeable principle , I believe the holy Catholique Church ; we look on her , as the immediate and authoriz'd proponent of all revealed Verities , and the infallible Judg of controversies ; God himself being the prime Author , and his authority the formal motive , and object of our Faith.

A second Argument for its Vnity . 1. AS a natural unity and conversion of the parts among themselves , and to the Head , is necessary for the being and conservation of a natural body : So the spiritual unity and connexion of the members amongst themselves , and to the Head , is necessary for the being and conservation of a mystical body . 2. But the Church of Christ ( as I have proved ) is a mystical Body . 3. Therefore a spiritual unity and connexion of the members amongst themselves , and to the Head , is necessary for the being and conservation of the Church of Christ .

The major is proved by the purity of reason , which is between a natural and mystical body ; for as a natural body must needs die , if all its parts , by which it should subsist , be torn and divided from one another ; so also a mystical body perishes , if all its members be divided from one another , and from the head ( whence it hath its spiritual life and motion ) by Schisme and Heresie .

The Argument for Vniversality . 1. TO be universal for time and place , is nothing els , but to be coexistent with all time , and to be spread or diffus'd over all places . 2. But the Church of Christ , from the time he founded it , hath been coexistent with all time , and shall be to the worlds end , and hath , and shall be spread over all Nations . 3. Therefore the Church of Christ is universal ( or Catholique ) for time and place .

The major is proved , because the definition , and the thing defined are convertible .

The minor is proved by Scripture , for time thus , Go ye ▪ &c. and behold I am with you all dayes , even to the consummation of the world , S. Mat. 28. 20. He gave some Apostles , &c. to the consumm●tion of the Saints , Ephes. 4. 12 , 13. The Paraclete shall abide with you for ever , S. John 14. 15 , 16. He ( Christ ) shall raign in the House of Jacob ●o●ever , and of his Kingdome there shall be no end , S. Lu. 1. 33.

For place thus ; All Nations whatsoever thou hast made shall come and adore before thee O Lord , Psal. 85. 9. All Nations shall flow unto it , Isa. 2. 2. Go ye teaching all Nations ▪ &c. S. Mat. 2● . 20. Their sound went out over all the earth , &c.

I resume the Argument , and make it thus .

1. That Church which is not universal ( or Catholique ) for time and place , is not the Church of Christ . 2. But the Protestant Church ( and the like may be said of all other Sectaries ) is not universal ( or Catholique ) for time and place . 3. Therefore the Protestant Church is not the Church of Christ .

The major hath been proved before .

The minor is proved , because before Luther , ( who lived little above sixscore years ago ) there were no Protestants to be found in the whole world , as hath been proved by us , and confess'd by our adversaries . To which you may add , they have never yet been able to convert any one Nation from Infidelity to the Faith of Christ , nor ever had communion with all Nations , nor indeed any perfect communion among themselves ; therefore they cannot be the Catholique Church .

Fathers for Vnity and Vniversality .

IN the second Age Irenaeus ; We must obey those Priests that are in the Church , those that have a succession from the Apostles , &c. and all the rest who have departed from the original Succession ( where ever they be assembled ) to have suspected as Heretikes , or Schismatikes , and all these fall from the truth , l. 4. c. 43.

In the third Age Origen ; Let the Doctrine of the Church be kept , which is delivered from the Apostles by order of Succession , and remains in the Church to this very day . praefat. in lib. periarchon .

In the fourth Age Lactantius ; It is only the Catholique ( or universal ) Church , that hath the true worship and service of God , &c. from which whoever departs hath no hope of life , l. 1. c. ult.

In the same Age S. Cyril of Hierusalem , The Church is called Catholique ( or universal ) because it is spread over all the world from one end to the other . Cataches . 18.

In the fifth Age S. Austin ; We must hold the communion of that Church , which is called Catholique , both by her own and strangers , l. de vera relig. And again , Whoever is divided from the Catholique Church , how laudable soever he seemes to himself to live , &c. he shall be excluded from life . Epist. 152.

Objections solved .

Ob. THe Roman Catholique Church is a particular Church , therefore it is not Catholique or Universal .

Answ. I distinguish your antecedent , the Roman Church , as taken only for the congregation of Rome , or Italy , is a particular church , I grant , as taken for the whole collection of churches , holding communion with the Sea of Rome , I deny it : For so it is an universal church , containing all particular churches , as all the parts are contained in the whole , and in this acception also it is call'd the Roman Church , because the particular Roman Church is the Mother Church , and hath a power of Headship and Jurisdiction over all the rest .

Ob. How can a church of one denomination be universal ?

Answ. I have told you already , by the extent and latitude of her power , which is over all . So a particular man is call'd a General , by reason of his power over all the Army .

Ob. You communicate not with us , and many others ; therefore your communion is not Catholique or Universal .

Answ. I grant the antecedent , but deny the consequence , for universal communion requires not communion with all particular Sects or persons , but only with all true Believers , no , A man that is an Heretique , after the first and second admonition avoid , Titus 3. 10 , 11.

ARTICLE V. The Churches Infallibility demonstrated .

OUr Tenet is , That the Roman Catholike Church is the highest visible Judg of controversies , and that she is infallible , both in her propositions , and definitions of all points of Faith ; having a power from God to oblige all men to believe her , under pain of damnation ; proved thus .

The first Argument for her infallibility . 1. No man by hearing ( or believing ) Christ , can hear an ●rrour in Faith. 2. But every man by hearing the church heares Christ . 3. Therefore no man by hearing the Church can hear an errour in Faith , therefore she is infallible .

The major must be granted , otherwise you charge Christ to be the Author of damning lyes .

The minor is proved ; He that heareth you ( the Church ) heareth me , and he that despiseth you , despiseth me , S. Luk. 10. 16. The consequences are both unavoidable .

A second Argument for her Infallibility . 1. NO man can be damned for not believing an errour in faith . 2. But every man shall be damned for not believing the Church . 3. Therefore no man can believe an error in faith by believing the Church .

The major is proved , because otherwise God were a tyrant , in damning us for not believing a lye , which contradicts himself .

The minor is as evident ; He that will not hear the Church , let him be to thee as an Heathen and a Publican , S. Mat. 18. 18. He that knoweth God , heareth us , and he that heareth us not , is not of God ; in this we know the spirit of truth , and the spirit of error , 1 John 4. 6. Go ye preaching the Gospel to all creatures , &c. He that believeth not shall be condemned , S. Mark 16. 16.

A third Argument for her Infallibility . 1. IF Christ be alwayes with his Church , and have made her the pillar and firmament of truth , against which the gates of hell ( Heresies ) shall not prevail , and given her the Holy Ghost to assist her to all truth , so that her definitions in an approved General council are the very dictates of the Holy Ghost ; then is it impossible the church should erre in Faith. 2. But all this Christ hath done for his church . 3. Therefore it is impossible the church should erre in Faith.

The sequel of the major is manifest by the very terms of the supposition .

The minor is proved ; Go ye teaching all Nations , &c. and behold I am with you all daies , ( he is with her teaching ) S. Mat. 18. 20. The house of God , which is the pillar and firmament of truth , 1 Tim. 3. 15. The gates of hell shall not prevail against it , S. Mat. 16. 18. He will give you another Paraclete that he may abide with you for ever , &c. He shall teach you all things , and suggest to you all things whatsoever I shall say to you ( all points of Faith ) S. John 14. 26. He shall teach you all truth ( no errours ) S. Joh. 16. 13. It hath seemed good ( say the Apostles in council ) to the Holy Ghost , and to us , Acts 15. 28.

The consequence is confirmed , because were not the church infallible in things of faith , we could have no infallible assurance at this distance , What were the Word of God , what not ; or what the true sense and meaning is of any one book , or chapter in the whole Bible , nor consequently of our salvation , since without faith it is impossible to please God , Heb. 11. 6.

The fourth and last Argument for her Infallibility . 1. THe church hath a power from God , to oblige all men under pain of damnation to believe her in her Proposals and definitions of Faith. 2. But she could not have such a power from God , unless she were infallible in her Proposals and definitions of Faith. 3. Therefore she is infallible in her Proposals and definitions of Faith.

The major is proved by all those texts above-cited , in the first and second argument , as also by the councils of all ages , which command all men under pain of damnation to believe and subscribe to her Decrees and definitions of faith , which hath accordingly been done , both by the Fathers , and all true believers .

The minor is proved by reason , because it were not consistent with the justice , mercy , or veracity of God , to give a fallible and erring Judg such a power in things of that high consequence .

An Argument for the Churches Supreme power of Judicature . 1. THat is the supreme Judg in every cause , who hath an absolute power to oblige all dissenters to an agreement , and from whom there can be no appeal in such a cause . 2. But the Catholique Church hath an absolute power to oblige all that disagree in controverted points of Faith , nor is there any appeal from her decision . 3. Therefore the Catholique Church is supreme

Judg in controverted points of faith .

The major is manifest by induction in all Courts of Judicature ; the minor hath been proved above , by the first , second , and fourth arguments .

Fathers for this point .

IN the second age Irenaeus , Where the Church is , there is the Spirit , and where the Spirit of God is , there is all grace , l. 3. c. 40. And again , We must believe those Priests that are in the Church , those that have a succession from the Apostles , who together with Episcopal power , have according to the good pleasure of the Father received the certain gift of truth , l. 1. c. 49. and ▪ 62. The Church shall be under no mans judgment , for to the church all things are known , in which is perfect Faith of the Father , and of all the dispensation of Christ , and firm knowledg of the Holy Ghost , who teacheth all truth .

In the third age Origen , That only is to be believed for truth , which in nothing disagrees from the tradition of the church . And in our understanding Scripture , &c. we must not believe otherwise , then as the church of God hath by succession delivered to us . Praefat. in lib ▪ Periarch .

In the same age S. Cyprian , The Spouse of Christ cannot be defiled with adultery , she i● pure and chast , De unitat . Eccles. And a little after , Whoever divides from the Church , and cleaves to the adulteresse , is separated from the promises of the church : he cannot have God his Father , that hath not the Church his Mother . And again , To Peters Chair , and the principal church , infidelity or false faith cannot have access , Epist. 55.

In the fourth age Lactantius Firmianus : It is only the Catholique Church that hath the true worship of God , this is the well-spring of truth , the dwelling place of faith , &c. l. 3. c. ult.

In the same age S. Cyril of Hierusalem : The Roman Faith commanded by the Apostles cannot be changed , l. 3. c. 4. in apolog. cont . Ruffin .

In the fifth age Vincentius Lyrinensis : All those that will not be accounted Heretiques , must conforme themselves to the decr●es of oecumenical councils , l. advers. hae●es . c. 41.

In the same age S. Augustine : I know by divine revelations , that the Spirit of truth teacheth it ( the church ) all truth ▪ l. 4. de Baptism c. 4. And again , To dispute against the whole church is most insolent madness . And I my self would not believe the Gospel , were it not that the authority of the church moves me to it , cont. Epist. fundam . c. 5.

I now resume the principal argument , and retort it thus upon our adversaries .

1. The Catholig●e church is infallible in her proposals and definitions of faith . 2. But the Protestant church ( and the like of all other Sectaries ) is not infallible in her proposals or definitions of faith . 3. Therefore the Protestant church is not the Catholique church .

The major hath been fully proved before : The minor must be granted by our adversaries , because they have no other way to excuse themselves from being Heretiques in their revolt from our church , but by falsly pretending the whole church err'd in faith , and taught idolatry and superstition for 900. or a 1000. years together , till they began their blessed reformation : a most blasphemous evasion ( as hath been proved before ) by which they have excluded themselves from all possible assurance of true faith or salvation ; and therefore to arrogate infallibility to themselves , which they deny to the whole church , were a most frontlesse impudence .

Note here for your better understanding this whole question , that when we affirm the church is infallible in things of faith , by the word ( Church ) we understand not only the church diffus'd over all the world , unanimously teaching , whose doctrines of faith we hold to be infallible , but also the church represented in a council perfectly oecumenical ( that is to say , call'd out of the whole world , and approved by the Pope ) whose definitions of faith we hold to be infallible .

Objections from Scripture and Reason solved .

Ob. ALl the Israelites adored the golden calf , therefore the whole church err'd .

Answ. Moses and the Levites did not , who were many thousands , Exod. 32. Numb. 3. 39. therefore both those Propositions are false .

Ob. The Jews council err'd in condemning Christ .

Answ. No wonder it was not perfectly oecumenical , for Christ himself was then Head of the church on earth , and the highest authority was in him , not in the Jews council ; and if the Jews church could erre , it doth not follow that the church of Christ can ; for it was built ( as S. Paul sayes ) on better promises .

Ob. S. Peter err'd in faith , when S. Paul contradicted him to the face .

Answ. No , it was only in a matter of fact or conversation , according to Tertullian , l. praescrip. c. 23. by withdrawing himself , and refusing to eat with the Gentiles for fear of the Jews , Gal. 2. 12.

Ob. Christ blamed the incredulity of his Disciples in not believing his Resurrection , S. Mark 16. 14.

Answ. He only blamed their slowness in believing it , not any error in faith , or loss of faith in them , seeing they had it not before , for they understood not what Christ had said to them of it , as appears S. Lu. 18. and S. John 20. they did not know all points of faith at once , but by degrees .

Ob. Every man is a lyar .

Answ. In his own particular be it so , yet the Holy Ghost can and will teach the church all truth , he is no friend to truth that contradicts it : and albeit man of himself may erre , yet by the Holy Ghost he may be guided so , that he erre not .

Ob. Try all things , hold fast that which is good , 1 Thes. 5. Believe not every Spirit , but try the Spirits , if they be from God , 1 Joh. 4.

Answ. Try them by the churches authority and Apostolical tradition , that is the touchstone , not the dead letter , humane reason , or the private Spirit .

Ob. The church may erre , at least in point● which are not fundamental .

Answ. All that God hath revealed is fundamental , at least for the formal motive of belief , to wit , the divine authority revealing ( though not alwayes for the matter ) and if it be once sufficiently propos'd to us by the church , as so revealed , we are then bound to believe it ; so that their distinction of fundamentals and not fundamentals , is idle : Besides , if the church be infallible in fundamentals , then Protestants are Schismatiques at least , in revolting from her for points not fundamental , or necessary to salvation , and sin against charity , by accusing us of idolatry .

Ob. Those things only are fundamental which are absolutely necessary to salvation , and every man is bound explicitely to know and believe .

Answ. If this were true , the Bible , or written Word ( which you will have to be the only rule of faith and Judg of controversies ) were not a fundamental ; for faith depends not essentially on writing , but on hearing : Many were good Christians and saved , before any of the new Scripture was written , or received among them , the first Gospel not being written till seven or eight years after the death of Christ .

Ob. In Gregory the Greats time the Discipline and Doctrine of the church was alter'd and corrupted .

Answ. That cannot be , for from S. Gregory the Greats time to this day , even the least substantial part of either hath not been lost , or changed , as is visible in all the councils , Liturgies , and constitutions of the church .

Ob. That which may happen to any one particular man or church , may happen to all : But it may happen to any one particular man or church to erre in faith , therefore to all .

Answ. I distinguish the first Proposition , that which may happen to one , may happen to all , in a divisive sense I grant , in a collective I deny , and so granting the second Proposition , I deny the consequence ; for it proceeds from a divided to a compounded sense , and is as equivocal as this : That which may happen to any one egg in the Parish , may happen to all ; but it may happen to any one egg in the Parish to go into your mouth at once , therefore it may happen to all the eggs in the Parish to go into your mouth at once .

Ob. The Apostles were not each of them to depend on the decrees of the church .

Answ. True , the church was to depend on them , as on the first Masters and Proposers of faith , who had each of them a peculiar prerogative of divine assistance , and infallibility in matters of faith , yet were they each consonant to other in all their doctrines of faith , and whatever was taught by any of them , was stedfastly believed by all .

Ob. The church hath now no new revelations , nor can she make any new points of faith , therefore we are not bound to believe her definitions .

Answ. I grant the antecedent , but deny the consequence ; for though she can make no new points , yet she can explicate the old , and render that clear , which was before obscure , and can define against new Heresies .

Ob. The spiritual man judgeth all things , 1 Cor. 2. 15.

Answ. By the rule of Apostolical Tradition , I grant , by humane reason or the private spirit I deny , and such a spiritual man is in the church , as a part in the whole , not out of it , with Sectaries .

Ob. Right reason is the only Judg of controversies , therfore every mans private reason must be Judg for himself .

Answ. The antecedent I have already sufficiently refuted , and I also deny the consequence , as the most gros● and unreasonable assertion of all others , ( though Mr. Chillingworth's chiefe ground ) which appears thus ;

First , as contradicting the Word of God , wherein we are taught , That the things which are of God , no man knows but the Spirit of God , 1 Cor. 2. 11. No man can say our Lord Jesus ( with true faith ) but in the Holy Ghost , 1 Cor. 12. 3. By gr●ce we are saved through faith , and that not of our selves , for it is the gift of God , Ephes. 2. 8. We are not sufficient to think any good thing our selves , as of our selves , but our sufficiency is from God , 2 Cor. 3. 5. We must captivate our understanding to the obedience of faith .

Secondly , because divine revelations are not to be admitted , or rejected , for their seeming consonancy or repugnance to every mans private reason ; but for the authority of the church proposing , as the immediate motive , and the authority of God revealing , as the highest motive of our faith , into which it is ultimately resolved ; nor can any thing be more rational ▪ then to captivate and even renounce private reason , where God the Author of reason commands it .

Thirdly , because if every mans private reason is to judg for himself in matters of Religion , then all the Heresies that ever yet ▪ were in the world , were good and sound doctrines ; for there was never any Sect of Heretiques , who did not pretend both to reason and Scripture for their Tenets ( how damnable soever ) and some of them , such as were unanswerable by humane reason , setting aside the churches authority and Apostolical tradition . For who can prove by private reason , or by all the reason of man against the Arians , that a spiritual and indivisible substance ( such as God is ) could beget a natural Son of himself , without a mother ? or against the Sabellians and Trinitarians , That the same indivisible Essence or Divine Nature can be at once in three distinct Persons , the Father , Son , and Holy Ghost ? or against Nestor and Eutiches , That one person can subsist in two different natures , the divine and humane in Christ , which notwithstanding are high fundamentals in Christianity . In all these , and many others , private reason must either bend the knee , and be captivate to faith , or become Atheism .

Finally , because if private reason were the only Judg of controversies , it would evidently follow , the General councils of all former ages , ( which have commanded all persons under pain of damnation to obey their definitions , and submit to their Decrees ) were the most tyrannical and unjust Assemblies that ever were , in usurping such a power over mens consciences , and consequently that there neither is , nor ever was any such thing on earth , as a church ( or obliging guide in matters of faith ) and church-government .

Ob. You therefore believe the church to be infallible , and whatever else you believe , because you judg it reasonable to believe it , and your very act of faith it self is an act of reason ; therefore reason is the only Judg of controversies .

Answ. The discourse and approbation of reason is alwayes a previous and necessary condition , to our deliberate and rational acts of faith , and the very acts themselves are acts of reason , not discoursing , but simply assenting : All this I grant , yet I deny your consequence , because our acts of faith are not ultimately resolved into private reason ( which often is inforc'd to captivate ) but into the authority of God revealing ▪ and the church proposing . I believe it ( saith Tertullian ) because it is impossible ( viz. to humane reason . )

Ob. There is no Apostolical Tradition for the churches Infallibility .

Answ. Yes , a more universal one , then for the very Canon of Scripture it self : ( which notwithstanding you believe on that score , if at all ) For there is not any one book , either of the Old or New Testament , which hath not been rejected by some Heretique or other : if therefore it be sufficient proof of an universal tradition for the whole Canon of Scripture , that some one or two General Councils only have set down the number and names of all the books of Scripture , though not without some variety , and that the Fathers have given testimony to them , some to some books , some to others , but few to all , and that the church in after ▪ ages hath accepted them for such , how much more universal is the tradition for the churches infallibility , which is vertually decided and attested by the Anathema's , and definitions of all the General Councils that ever were , condemning all who did not humbly obey and subscribe to them , every decision being attested by all the Fathers , ( no one contradicting or condemning the stile ) and most unanimously accepted by the whole church of after ages .

Objections from Fathers and Councils solved .

Ob. THe Council of Frankford condemned the second Nicene Council for giving Soveraign honor to Images , as you may see in the preface of the Caroline books .

Answ. The second council of Nice allowes no such honor to images , but only a salutation or honorary worship , not true Latria ( or Soveraign honor ) which it defines to be due to God only , Acts 1. 7. The Caroline books are of no authority , they say that council was not approved by the Pope , which is false , and that it was held at Constantinople in Bythinia , whereas Constantinople is in Thrace .

Ob. The Lateran Council under Pope Leo 10. Sess. 11. defined , a Pope to be above a Council , and the Council of Constance Sess. 4. defined a council to be above a Pope .

Answ. Neither part was ever yet owned by the church for an oecumenical decree or definition , and if it were , it would be answer'd , that the Lateran Council defined only a Pope to be above a Council taken without a Pope , or not approved , and that the Council of Constance only defined a Council approved by a Pope , to be above a Pope without a Council , which definitions are not contradictory , no more then to say , one part of any thing is bigger then another , and the whole bigger then both ; so that from hence it cannot be inferr'd , that either Council err'd ; nor was either decree approved by the Pope .

Ob. The Council of Basil defined , That a Council was above a Pope .

Answ. The Decree was not approved , nor any other of that Council , but only such as concerned Church-benefices . See Eugenius with Turrecremata . l. 2. c. 100.

Ob. The Council of Ariminum defined Arianism .

Answ. It did not , and that equivocal decree which was there made , was never approved by the Pope ; and the Fathers themselves , ( who were deluded by the Arians , with words that bore a double sense , when they perceiv●d the fraud ) lamented , and renounced the fact .

Ob. The Council of Trent er●'d , by adding to the Canon of Scripture .

Answ. It did not : The third Council of Carthage approved all the same books by name , excepting Baruch , whom they comprized with the Prophet Hieremy , whose Secretary he was , and this 1200. years ago .

Ob. The Fathers err'd some in one thing , some in another .

Answ. A part , I grant , all together ( speaking of any one age ) I deny , and they all submitted to the church ; and so do likewise our Schoolmen , who differ only in opinion concerning School-points undefined , not in faith .

Ob. S. Austin tells S. Hierome , that he esteems none but the writers of the Canonical books to have been infallible in all they write , and not to erre in any thing .

Answ. Neither do we , we esteeme not the writers of Councils infallible in all they write , nor yet the Councils themselves , but only in the oecumenical decrees , or definitions of Faith.

Ob. S. Augustine Epist. 112. sayes , We are only bound to believe the canonical Scriptures , without dubitation ; but for other witnesses , we may believe , or not believe them , according to the weight of their authority .

Answ. He speaks in a particular case , in which nothing had been defined by the church ; namely , Whether God could be seen with corporal eyes ? but the Decrees of general councils are of divine authority , as we have proved ; and therefore according to S. Augustine , to be believed without dubitation .

Ob. S. Athanasius ( in his Epistle to the Bishops of Africa ) tells the Arians , they in vaine ran about to seek councils , since the Scripture is more powerful then all councils .

Answ. He sayes it was vain for them , who had rejected the general council of Nice , nor doubt we but the Scripture hath in many respects a preheminence above the definitions of general councils , and a higher degree of infallibility , yet these also are infallible in points of faith .

I conclude this Article with that Decree of the council of Basil , The Catholique Church is inriched with so great priviledg by Christ our Saviour , &c. that we firmly believe she cannot erre in those things which are necessary to salvation , Anno Dom. 1431. respons. Synod . de authoritate Consilii Generalis .

ARTICLE VI. The true Church demonstrated by her Sanctity and Miracles .

OUr Tenet is , That the Roman Catholique Church is known , and evidently distinguish'd from all false Churches , not only by the marks and properties by us premised , but also by her sanctIty and power of doing miracles ; and is proved thus .

THE ARGUMENT . 1. THat is the true Church , and lawful Spouse of Christ , which is eminent for Sanctity of Discipline and Doctrine , and for Miracles . 2. But the Roman Catholique Church , and no other , is eminent for Sanctity of Discipline and Doctrine , and for Miracles . 3. Therefore the Roman Catholique Church , and no other , is the true Church , and lawful Spouse of Christ .

The major for Sanctity is proved by that Article of the Apostles Creed , I believe the holy Catholique Church , as also by these texts of holy Scripture ; Christ gave himself for his Church , clea●sing her by the laver of water ( Baptism ) in the Word , that he might present her to himself a glorious Church , not having spot or wrinkle , but that she might be holy and unspotted , Ephes. 26. 27. These things ye were ( saith S. Paul ) but ye are wash'd , but ye are sanctified , but ye are justified in the name of our Lord Jesus Christ , and the Spirit of our God , 1 Cor. 6. 10. A good tree brings forth good fruit , by their fruit ye shall know them , S. Mat. 7. 17. 20. Strait is the gate , and narrow the way which leads to life , &c. If thou wilt be perfect , go and sell all thou hast , and give to the poor , &c. and come and follow me , S. Mat. 19. 21. There be Eunuchs who have gelded themselves for the Kingdom of heaven , he that can take , let him take , S. Mat. 10. 12. Obey your Prelates , and be subject to them , &c. Heb. 13. 17.

Now that the Roman Catholique Church hath abounded with , and brought forth Saints in all ages ( which is a pregnant and convincing proof of our second Proposition ) is manifest by the Chronicles and Martyrologies of the whole Christian world .

S. Augustine , and his fellows , who converted England , when they were received into Canterbury ( saith Hollinshed part 1. p. 100. ) began to follow the trade of the Apostles , exercising themselves in continual prayer , fasting , watching , and preaching , despising all worldly things , and living in all points according to the doctrine which they taught .

S. Francis , S. Bennet , and S. Dominick , were all eminent for sanctity of life , as the Magdeburgian Centurists confess , Centur. 13. col. 11. 79. but I never yet heard of any Protestant Saints in the world : Add hereunto what the Catholique Church teaches , That the Commandements are possible , nay must be kept ; she teaches the necessity of contrition , confession , and satisfaction , with many other penal practises of self-denial ; she teaches obedience to Priests and spiritual Pastors , in things belonging to the soul , and the Government of the church ; she teaches much fasting , prayer , and mortification ; she exhorts to good works , voluntary poverty , chastity , and obedience .

The contrary to all which holy doctrines are taught by Protestants , and other Sectaries .

Her churches are open , and divine Service said not only on all Sundaies and Holy daies , but every day in the week , and that the greatest part in the forenoon ▪ There is five times more preaching and catechising , and ten times more fasting and praying in the Catholique Church , then in the Protestant ; her Sacraments are more and more frequented , and instead of an innumerable multitudes of religious men and women that are in the Catholike Church , who have freely forsaken all things to follow Christ , and totally relinquish'd the riches , pleasures , and preferments of this life to serve him the remainder of their daies , in vows and practises of holy poverty , obedience , and chastity ▪ Protestants have an innumerable company of Sects and Sectmasters , that daily spring out of their stock , such as are continually broaching new heresies , and alwayes at defiance one with another .

The major , as to the power of miracles , is proved by these promises of Christ , He that believeth in me , the works that I do , he shall do , and greater , S. John 14. 10. Those that believe in me , these signes shall follow , in my Name they shall cast out devils , they shall lay hands upon the sick , and they shall be whole , S. Mark 6. 17.

The minor is proved by these ensuing undeniable testimonies ; first Protestants , and other Sectaries pretend , that miracles have ceased ever since Christ and his Apostles time , because they and their Sect-masters have never yet been able to do any , a sure conviction that they want this Mark. Secondly , histories ( as well of enemies as friends ) have recorded many famous miracles wrought in all ages by the Catholique Church . The Magdeburgian Centurists , although Protestants ( such is evidence & force of truth ) have recorded many great miracles done by Catholikes in their 13. c. of every century for 1300. years together after Christ .

S. Francis of Assisinna , fifteen daies before his death , had wounds freshly bleeding in his hands , feet , and side , such as Christ had on the Cross and this by miracle , Ma● . Paris . pag. 319. One Paul Form having stoln two consecrated Hosts of the B. Eucharist out of a church , s●ld one of them to the Jews , who out of malice and contempt stab'd it , saying , If thou be the God of the Christians , manifest thy self , whereupon bloud miraculously issued out of the Host , for which fact 38. of them were burnt at Knoblock in Brandenburg , and all the rest of the Jews were banished out of that Marquisate . This is recorded by Pontianus in his fifth book of memorable things , and by John Mandevil a Protestant , in his book de locis communibus ▪ pag. 87. as also by Osiander . Epist. 116. p. 28. notwithstanding this confession of adversaries , I will also add some Fathers .

Fathers for this point .

IN the third Age S. Cyprian , A certain woman ( saith he ) when she would with unworthy hands have opened her coffer , wherein was the holy thing of our Lord ( the B. Eucharist ) fire sprung up , whereby she was so terrified , that she durst not touch it . Sermon de lapsis .

In the ●ourth age Optatus relates how the Heretiques caus'd the Eucharist to be thrown to dogs , which dogs thereupon all raging tore their Masters in pieces , as guilty of the holy Body . l. 2. contra Donatist .

In the same Age S. Gregory Nyssen recounts how S. Gregory Neocesa●iensis by his faith and prayers removed a mountain to make roome for the foundation of a church , according to that promise of Christ ; If you have faith as a Mustard seed , you shall say to this mountain , remove from hence thither , and it shall be done , and nothing shall be impossible to you . S. Mat. 17. 20. for which miracle he was called Thaumaturgus , in l. de vita S. Gregor. Nicephorus hath recorded the same miracle , l. 6. c. 7.

In the same Age S. Chrysostome affirms , that not only the reliques of S. Peter anid Paul did miracles , and cured diseases , Acts 5. 12 , 15 , 19. but also the reliques of many other Saints ; and he exemplifies in S. Babilas the Martyr , whose miracles he records , l. de Babil . Martyre . tom: 5. inferring from thence against Infidels , that Christ is God ; who hath wrought such wonders by the dust of his servants .

In the same Age S. Ambrose reports , That his Brother Satyrus was miraculously preserved from drowning in a shipwrack by the B. Sacrament of the Eucharist , which he had fastened in a stole about his neck . Funeral Oration on the death of Satyrus . c. 7.

In the fifth Age S. Augustine , having recounted many miracles wrought at S. Stephens Monument , which he himself was an eye-witness of , affirms at length , that if he should record all that he knew to have been done , he must fill books . l. de civitat . Dei 22. c. 8.

Objections solved .

Ob. MIracles have ceased eversince Christ and his Apostles ▪

Answ. You contradict the plain promises of Christ made to his church without limitation , as also the Histories and Records of all Christendome .

Ob. Signs and miracles were given to unbelievers , not to believers , therefore they are now unnecessary .

Answ. No , they are not , for they very much confirm the immediate care and providence of God over his church , they excellently demonstrate his omnipotence , and there be many disbelievers still , the more 's the pity .

Ob. Why do not then your Priests do miracles ? we would be glad to see some of their doing .

Answ. Because of your incredulity , as o● Saviour told the Jews , S. Mat. 17. 19. yet they do many in Gods appointed time and place , ( as the Records of the church will testifie ) though not to satisfie your sinful curiosity . See Francis à S. Clara in his Paralipomena , who recounts many great and evident miracles .

ARTICLE VII . The Popes Supremacy asserted .

OUr Tenet is , That the Pope , or Bishop of Rome , is the true Successor of S. Peter , and Head of the whole Church of God , which hath in part been proved already , by our Catalogue of Chiefe Pastors , ( who were all Popes of Rome ) and by the Councils of all Ages , approved by them , and owning them for such , and is yet farther proved thus .

The first Argument . 1. THe Foundation hath a preheminence of firmitude and stability before the rest of the building which is founded on it , and the Shepheard is Head of his Flock , and above his Sheep . 3. But S. Peter , next after Christ himselfe , was the foundation of the whole church , and Pastor of the whole flock . 3. Therefore S. Peter next after Christ , had a preheminence over the whole church , and was Head of the whole flock , and above all the other sheep , of which number were the rest of the Apostles .

The major is proved , because the foundation supporteth the rest of the building ; ( We are built on the foundation of the Apostles and Prophets , Jesus Christ himself being the chief Corner-stone , Ephes. 2. 20. ) and the Shepheard hath a power to feed and govern his whole Flock .

The minor is proved , Thou art Peter , and upon this Rock will I build my Church , S. Mat. 16. 18. ( the whole was built on him ) and for a reward of Peters special dilection , ( for he loved Christ more then the rest of the Apostles ) he said to him ; Feed my lambs , feed my lambs , feed my sheep . S. John 21. 16 , 17 , 18. ( a Commission to feed all without exception . )

Another Argument . 1. HE that is by Gods appointment to confirm others in the Faith , and is generally set before others in the Scripture , must needs be greater then those others in power and dignity . 2. But S. Peter by our Saviours own appointment . was to confirm the Apostles in the Faith , and is generally prefer'd before them all in holy Scripture . 3. Therefore S. Peter was ●●ve the rest of the Apostles in power an● dignity , and therefore the Head and Primate of the rest .

The major is proved , because the stronger is not confirmed by the weaker , nor the less worthy to be set before the more worthy , generally speaking .

The minor is proved , I have pray'd for thee , Peter , that thy faith fail not ; and thou being at length converted , confirm thy Brethren , S. Lu. 22. 31. The names of the twelve are these , the first Simon , who is called Peter , &c. S. Mat. 10. 2. S. Mark ● . S. Lu. 2. and Acts the 1.

What hath been said to prove S. Peters primacy , proves olso the primacy of his Succefsour , the Pope of Rome .

Fathers for this point .

IN the first Age S. Dionysius , the Areopagite affirms , That he and Timothy were both present at the B. Virgi● Mary's death , to behold that Body 〈◊〉 gave the beginning of life ; and that there was ●l●o present , both James the Brother of our Lord , a●● Peter the Supreme , and most antient top of Divines : He is cited by S. John Damascen , Orat. 2. de dormit , deipar , sub finem .

In the second Age Irenaeus ; All Churches round about ought to resort to the Roman Church , by reason of her more powerful principality , l. 3. c. 3. And again , The Roman Church is the greatest and most antient , founded at Rome by S. Peter , and S. Paul , l. 3. cont. Valent. c. 3.

In the third Age Origen ; When the chiefe charge of feeding Christs sheep was given to S. Peter , and the Church founded upon him , &c. there was required of him the confession of no vertue , but of charity . in c. 6. Epist. ad Roman .

In the same Age S. Cyprian ; We hold Peter the Head and Root of the Church . Epist. ad Julian . And in another place , he calls the Church of Rome S. Peters Chair . Epist. 55.

In the fourth Age S. Basil calls S. Peter , That blessed one , who was prefer'd before the rest of the Apostles . Sermon de Judicio Dei.

In the same Age S. Athanasius ; Thou art Peter , and upon thy foundation the Pillars of the Church , that is the Bishops , are fortified . in Epist. ad Felicem .

In the same Age S. Epiphanius ; He chose Peter to be the Captain of his Disciples , Haeres. 51.

In the same Age S. Cyril of Hierusalem , Peter the Prince ( saith he ) and most excellent of all the Apostles . Cateches. 2.

In the same Age S. Chrysostome ; The Pastor and Head of the Church was once a poor Fisherman . Homil. 55. in Matthaeum .

In the same Age Ecumenius ; Not James , but Peter riseth up , as being both more servent , and also the President of the Disciples . in ● . ● . Actorum .

In the same Age Optatus Milevitanus ; In this Chair sate Peter the Head of all the Apostles . l. 2. cont. Parmen.

In the same Age Eusebius Emissenus , He first committed his lambs , afterwards his sheep to Peter , because he made him not only Pastor , but Pastor of the Pastors . Sermon de Nativ . S. Jo.

In the same Age S. Ambrose ; Andrew first followedour Saviour , yet Andrew received not the primacy , but Peter . in 2 Cor. 12.

In the fifth Age S. Augustine speaking of S. Peters penance , sayes , He cures the whole bodies disease in the very Head of the Church . Serm. 12. de 4. temporibus . And again , Peter the Head of the Apostles , the Gate-keeper of heaven , and the foundation of the Church . Epist. 86. And in another place , Of whom Peter the Apostle , by reason of the primacy of his Apostleship , bore the person &c. Tract. ultimo in Ioannem .

The first Nicene Council defined , That he , who holds the Sea of Rome , is the Head and chief of all the Patriarchs , se●●ng he is the first , as Peter , to whom power is given over all Christian Princes , and all their people , as he who is the Vi●ar of Christ our Lord over all people , and the universal Church of Christ , and whoever shall contradict this , is excommunicated by the Synod . Can. 39. Arab.

The Council of Calcedon ; We throughly consider truly , that all primacy , and chief honor , is to be kept for the Arch-bishop of Old Rome . Action 16. See more above in the Councils .

Objections solved .

Ob. PIlate had power over Christ himselfe , Thou shouldest not ( saith he ) have any power against me , unless it were given thee from above , Jo. 19. 11. therefore temporal Princes are above the Pope .

Answ. I distinguish your antecedent , he had a power of permission over Christ , I grant ; a power of jurisdiction , I deny , and so do all good Christians . Nor is your consequence less to be deny'd , speaking of spiritual things , and things belonging to Church-Government , in which we only defend the Popes Supremacy , and that without all prejudice to Princes and chief Magistrates in their supremacy of temporal affairs .

Ob. S. Paul sayes , At Caesars Judgment-seat I stand , where I ought to be judged , &c. I appeal to Caesar : therefore the Emperour is above the Pope .

Answ. S. Paul appeal'd to Caesar , as to a Judg of fact , not of right , so that your consequence is false .

Ob. The Kings of the Gentiles over-rule them , but you not so , S. Lu. 22. 25.

Answ. Christ there forbids spiritual superiours to lord it over inferiours , so the Greek word ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) signifies , yet he there expressely mentions a greater and a lesser , a superiour and inferiour among them .

Ob. Christ is the foundation ( of the Church ) and other foundation no man can lay , 1 Cor. 3. 11.

Answ. Other principal foundation no man can lay , I grant , other subordinate , I deny ; for he himself hath laid Peter ( Thou art Peter , and upon this Rock will I build my Church , S. Mat. 16. 18. ) and the rest of the Apostles , were built on the foundation of them all , though not equally , Ephes. 2. 20.

Ob. S. Cyprian ( de unit . Eccl. ) sayes , The Apostles were equal in dignity . And S. Hierome affirms the Church was equally founded on them all . l. cont . Jovin .

Answ. They were equal in their calling to the Apostleship , I grant , in their power of Government and Jurisdiction , I deny : And the Church was equally founded on them all before a Head was constituted , I grant ; after a Head was constituted , I deny , and so do those Fathers ; S. Cyprian saying in the same place , Tha● Christ disposed the Origen of Vnity beginning from one , ( Peter . ) And S. Hierome tells us , He chos● one of the twelve , that a Head being constituted , the occasion of Schisme might be taken away .

Ob. One body with two heads is monstrous .

Answ. Not if one be principal , and the other subordinate , or ministerial only , as in our present case . So Christ is the Head of the man , and the man of the woman , 1 Cor. 11. without any monstrosity .

Ob. S. Gregory rejects the name of Universal Arch-bishop as Antichristian . l. 7. indict . 2. Epist. 96.

Answ. He rejects it as it excludes all other● from being Bishops , I grant ; as it only signifies one to be supreme , and above all others , I deny , and so doth he himself , saying in the same book ( Ep. 62. ) If there be any crime found in Bishops , I know no Bishop but is subject to the Sea Apostolique . And l. 4. indict . 13. Epist. 32. The care and principality of the Church hath been committed to the holy Apostle , and Prince of the Apostles S. Peter , yet is not he called Vniversal Apostle , as if there were no other Apostle but he . You see in what sense he rejects the word ( Vniversal . )

Ob. The first Constantinopolitan Council , and the Council of Calcedon , decreed the Constantinopolitan Sea to be equal with that of Rome .

Answ. In certain priviledges , I grant , in original Authority or Jurisdiction , I deny , and so does the said Council of Calcedon , saying , We throughly consider truly , that all primacy and chief honor is to be kept for the Arch-bishop of Old Rome . Action 16. nor was that Canon of the Council of Constantinople ever approved by the Pope , though it own'd the Church of Rome to be the Sea Apostolique , and sought but primacy in the second place , and after it .

Ob. The Council of Nice sayes , Let the antient custome be kept in Egypt , Lybia , and Pentapolis , that the Bishop of Alexandria hath power over all those , because the Bishop of Rome also hath such a custom● ▪ Can. 6.

Answ. The Bishop of Rome had a custome to permit such a power to the Bishop of Alexandria ; the Greek Text sayes , Because to the Bishop of Rome also this is accustomed , which argues him to be above the other .

Ob. The Emperours heretofore called and presided in General Councils .

Answ. They call'd them instrumentally , I grant ; by way of spiritual Jurisdiction , I deny . And they presided also in them for peace , and ornament , true ; for definition or judgment , 't is most false : That alwayes was reserved to the Popes , I will not sit among them as Emperour ( saith Constantine in his Epist. to Pope Leo about the sixth General Council ) I will not speak imperiously among them , but as one of them , and what the Fathers shall ordain , that I will execute . Emperours subscribed councils , not in order to constitution , but execution . God ( saith Constantine to the Nicene council ) hath made you Priests , and given you power to judg us , but you may not be judged of m●n . In Rufino .

Ob. What think you of Pope Joane ? was she an Universal Bishop also ?

Answ. I think him rather a particular fool , who can believe so gross a fable : 'T was the credulous relation of one Martinus Polonus , ● silly man , ( the only Author for it , though Protestant Writers have falsly cited others ) who hath sufficiently discredited his own Narration ; For he tells you , she was born at Mountes in England ; ( there having never been any such place heard of ) and that she was bred up at Athens , an University not then in being , but destroy'd many years before , a prety likely tale .

Ob. You Roman Catholiques , as I have heard , ( if the Pope excommunicate a Tyrant or Heretical Prince ) hold it lawful for his own subjects to kill him .

Answ. You have heard a loud slander , we abhominate and detest the Doctrine . It is defined by the council of Constance , and therefore of faith with us , That 't is Heretical , to affirm it lawful for a Subject to kill his Prince upon any pretence whatsoever . Sess. 15.

Answ. Mariana the Jesuite printed the Opinion .

Answ. True , by way of Probleme he did ; but his book was condemn'd , and publikely burnt by a Provincial council of his own Order .

Ob. At least you hold , the Pope can dispense with your Allegeance to Princes , and if he dispense , you are not bound to keep any Faith with them , or any Heretiques .

Answ. We hold , That our allegeance to Princes is not dispensible by any authority on earth ; and are as ready to defend our Prince , or civil Magistrate , with hazard of our lives and fortunes , even against the Pope himself , if he invade them , as against any other enemy . We esteem our selves obliged to keep Faith even with Infidels : And the council of Trent hath declared , That to violate any least point of publike Faith given to Heretiques , is a thing punishable by the Law of God and man . Sess. 15. 18. What this or that particular Doctor may hold , or the Popes flatterers , if he have any , addes nothing to the Creed of Catholiques , nor is it justly chargeable on the whole church .

We conclude this whole Treatise of the church by way of corollary , with one short Argument .

1. That is the true Church ▪ and no other , to which all these foresaid marks and properties plainly agree ( viz. a continued Succession from Christ to this time . 2. Visibility ▪ 3. Unity . 4. Universality . 5. Infallibility . 6. Sanctity . 7. The Power of Miracles , and to be governed by one Supreme Head , and he a Bishop . ) 2. But all these foresaid marks and properties agree plainly and unde●iably to the Roman Catholique Church , and no other , as hath been proved . 3. Therefore the Roman Catholique Church , and no other , is the true Church .

Having thus character'd and pointed out the Church , we come now to vindicate her particular and most principal Doctrines from all aspersions cast on her by Heretiques . And for our clearer performance of this task , we shall first shew you the Churches Rule of Faith , by which she hath conserved herself infallible , and in the purity of Apostolical Doctrine , to this time , and shall do so to the worlds end .

ARITCLE VIII . Of Apostolical Tradition .

OUr Tenet is , That the true Rule of Christian Faith is Apostolical Tradition ; or a delivery of Doctrine from Father to Son , by hand to hand , from Christ and his Apostles , and that nothing ought to be receiv'd as Faith , but what is proved to have been so deliver'd , which we prove thus .

The first Argument . 1. That is now the true Rule of 〈◊〉 which was the essential meanes of planting and conserving it at first . 2. But Oral and Apostolical Tradition , not written books , was the essential means of planting and conserving it at first . 3. Therefore Oral and Apostolical Tradition , not written books , is the true Rule of Faith.

The major is proved , because the Rule of Faith must be immutable , and the same in all Ages , as the Faith it self is .

The minor is proved , because the first Gospel was not written till eight years after the death of Christ , or thereabouts ; in which space the Apostles had preach'd , and planted the Faith of Christ in many Nations , over almost all the world . Add to this , that many Ages were pass'd before all the books of Scripture were dispersed and accepted for Canonical by the whole Church ; so that when any difference arose in points of Faith among the Christians of the first Age , they were not to enquire what had been written ▪ ●u● whether the Apostles had 〈…〉 .

A second Argument . 1. That is the true Rule of Faith , by which we may infallibly be assured , both what Doctrines Christ and his Apostles taught , and what books they wrote , and without which we can never be infallibly assured of those things . 2. But by Apostolical Tradition we may infallibly be assured , both what Doctrines Christ and his Apostles taught , and what books they wrote , and by no other means . 3. Therefore Apostolical Tradition is the true Rule of Faith.

The major is manifest , because in the Doctrines which Christ and his Apostles taught , and the books which they wrote , are contained all things that are of faith ; therefore the infallible means of knowing them , is the infallible and true rule of Faith.

The minor is proved ; because a full report from whole worlds of Fathers , to whole worlds of Sons , of what they heard and saw , is altogether infallible , since sensible evidence in a world of eye-witnesses , unanimously concurring , is altogether infallible , how fallible soever men may be in their particulars ; and such a report , such an evidence , is Apostolical Tradition , for all the Doctrines Christ and his Apostles taught , and all the books they wrote ; therefore infallible .

A third Argument . 1. If Christ and his Apostles have given to the Church of the first Age [ together with all points of Faith ] this for the Rule of Faith , that nothing on pain of damnation ought to be delivered for Faith , but what they had receiv'd from them as such , then it was impossible that they should deliver any thing for Faith to the second age , but what they had receiv'd from them as such , and so from age to age to this time . 2. But Christ and his Apostles did give the Church of the first age [ together with all points of Faith ] this for the Rule of Faith ; that nothing on pain of damnation ought to be delivered for Faith , but what they had receiv'd from them as such . 3. Therefore it was impossible that the Church of the first age , should deliver any thing to the Church of the second for Faith , but what they had receiv'd as such from Christ and his Apostles , or consequently , that they should erre in Faith.

The major is proved ; because to make her deliver more for Faith then she had received in this supposition , the whole Church must either have forgotten what she had beene taught from her infancy in matters of salvation , and damnation , which is impossible in a whole world of ear and eye-witness●s , as hath been shewed ; or else the whole Church must have so far broken with reason , which is the very nature of man , as to conspire in a notorious lye to damn her self , and her posterity , by saying she hath received such or such a point for Faith , which in her own conscience she knew she had not so received ; and this is more impossible then the former , even as impossible , as for men not to be men ; as shall be shewed in the next argument .

The minor is proved by these positive texts of Scripture .

Therefore Brethren stand ye fast , and hold the Traditions which ye have learned , whether by word , or by our Epistle , 2 Thes. 2. 15. Th●se things which ye have been taught , and heard , and seene i● me , those do ye , Phil. 4. So we have preach'd , and so ye have believed , 1 Cor. 14. 15. How shall they believe in whom they have not heard ? and how shall they hear without a Preacher ? Rom. 10. 17. The things that thou hast heard of me before many witnesses , the same commend thou to faithful men which shall be fit to teach others also , 2 Tim. 2. 2. If any man shall preach otherwise then ye have received , let him be Anathema , Gal. 1. 9. Although we , or an Angel from heaven preach to you , besides that which we have preached to you , be he Anathema , Gal. 1. 8.

The last Argument for Tradition . 1. To make a whole world of wise and disinterested men break so far with their own nature , as to conspire in a notorious lye to damn themselves , and their posterity ( which is the only means remaining to make an Apostolical Tradition fallible ) such a force of hopes or fears must fall upon them all at once , as may be stronger then nature in them . 2. But such a force of hopes or fears can never fall on the whole world or Church at once , which is dispersed over all Nations . 3. Therefore it is impossible for the whole world , or Church at once , to conspire in such a lye , or consequently to erre in Faith.

'T is the assurance of this impossibility that moves the Church of the present age to resolve her Faith and Doctrines into the precedent age , and so from age to age , from sons to fathers , up to the mouth of Christ and his Apostles teaching it , saying ; We believe it , because we have received it .

But if we refer the whole tryal of Faith to the arbitrement of Scripture , I see nothing more evident , then that this one Argument ad hominem gives the cause into our hands , since it clearly proves either many controverted Catholike Doctrines are sufficiently contain'd in Sripture , or many Protestant ones are not : and thus I prove my discourse .

ALl Protestant Tenets ( say you ) are sufficiently contain'd in Scripture ; but many Catholike Doctrines ( say I ) deny'd by Protestants , are as evident in Scripture , as divers Protestant Tenets ; therefore many Catholique Doctrines deny'd by Protestants are sufficiently contain'd in Scripture .

He that has hardiness enough to deny this conclusion , let him compare the texts that recommend the Churches authority in deciding controversies , and expounding Articles of Faith , with those that support the Protestant private spirit , or particular judgment of discretion ; let him compare the places that favour Priestly absolution , with those on which they ground the necessity ( not to stand upon the lawfulness ) of Infant Baptism ; let him compare the passages of the Bible for the Real presence of our Saviours body in the Eucharist , for the primacy of S. Peter , for the authority of Apostolical Traditions , though unwritten , with whatever he can cite , to prove the three distinct persons in the B. Trinity , the consubstantiality of the Son with the Father , the procession of the Holy Ghost from both ; the obligation of Sunday instead of the Sabbath , so expresly commanded in the Moral Law ; and when he has turn'd over all his Bible as often as he pleases , I shall offer him only this request , either to admit the argument , or teach me to answer it .

The same Syllogism may with equal evidence be apply'd to the negative , as well as positive doctrines , on either side .

All Catholike points deny'd by Protestants , are sufficiently ( say you ) condemn'd in Scripture : But many points imbraced by Protestants , are as clearly ( say I ) condemned in Scripture , as divers they deny in opposition to Catholiques ; therefore many points imbr●c'd by Protestants , are sufficiently condemn'd in Scripture .

Where does the Bible so plainly forbid Prayer for the Dead , as this darling errour and fundamental principle of Protestancy , that any one , however ignorant , however unstable , ought to read the holy Scriptures , and unappealably judg of their sense by his private interpretation ? where is it so plainly forbidden to adore Christ in what place soever we believe him to be really present , as 't is to work upon the Saturday ? Thus if the Bible be constituted sole Rule of Religion , Protestants clearly can neither condemn the Catholike , nor justifie their own .

Testimonies of Antiquity for Tradition .

IN the second age Irenaeus . If the Fathers had left us no Scripture at all , ought we not to follow the order of Traditions l. 3. c. 4.

In the third age Tertullian . What I believe I reo●ived from the present Church , the present Church from the Primitive , that from the Apostles , the Apostles from Christ . l. de praescrip. c. 21. 37.

In the same age S. Cyprian . Know that in offering the Chalice ( viz. by mingling water with Wine ) we are admonished to observe our Lords Tradition .

In the same age Origen . In our understanding Scripture , we must not depart from the first Ecclesiastical Tradition . Tract. 27. in c. 23. S. Matthaei .

In the fourth age S. Athanasius . This Doctrine we have demonstrated to have been delivered from hand to hand , by Fathers to Sons , l. 1. de decret. Concil. Niceni .

In the same age S. Chrysostome . It is evident that the Apostles did not deliver all things by writing , but many things without , and these be as worthy credit as the others . On 2 Thes. 2.

In the same age Epiphanius . We must use Traditions , for the Scriptures have not all things . Haeres. 61.

In the fifth age S. Augustine : The Apostles commanded nothing hereof ( Rebaptization ) but that custome which was opposed against Cyprian in it , is to be believed to proceed from their Tradition , as many things are which the whole Church holds , and are therefore well believed to be commanded by the Apostles , though not written . l. 5. de baptism . c 23.

The second Nicene Council defines thus : Whoever shall dare to think otherwise , or teach after the custome of wicked Heretiques , to violate Ecclesiastical Traditions , let him be Anathema . Act. 7. p. 686. Anno Dom. 781.

The Council of Sens thus . It is a dangerous thing to be in that errour , that nothing ought to be admitted which is not in Scripture ; for many things were delivered from Christ to posterity by the hands of the Apostles , from mouth to mouth , &c. which are to be held without all dubitation . Decret. 5.

Objections solved .

Ob. YOu have made frustrate the Commandement of God for your Tradition , S. Mat. c. 15. v. 4. Beware lest any man deceive you by vain fallacy , according to the traditions of men , Col. 2.

Answ. These texts are both against the vain Traditions of private men , not against Apostolical Traditions .

Ob. There is no better way to decide controversies , then by Scripture .

Answ. Then by Scripture expounded by the Church , and according to the rule of Apostolicall tradition , I grant : then by Scripture according to the dead letter , or expounded by the private spirit , I deny . For so ( as Tertullian sayes ) there is no good got by disputing out of the texts of Scripture , but either to make a man sick or mad . De praescript . c. 19.

Ob. All Scripture divinely inspired is profitable for teaching , for arguing , for reproving , and for instructing in righteousness , that the man of God may be perfect , instructed to every good work , 1 Tim. 3. 16 , 17. therefore Traditions are not necessary .

Answ. S. Paul speaks only there of the old Scripture , which Timothy had known from his childhood , ( when little , if any , of the new could be written ) as is plain by the precedent verse , which we acknowledg to be profitable for all those uses , but not sufficient ; neither will any more follow out of that text , if understood of the new Scriptures : so that your consequence is vain , and of no force .

Ob. If any one shall add to those , God shall add to him the plagues written in this Book , Apoc. 22. 18 , 19. Therefore it is not lawfull to add Traditions .

Answ. It followes immediately , And if any one shall diminish from the words of this prophecie , God shall take away his part out of the book of life , vers. 19. By which S. Iohn evidently restrains that text to the book of his own Prophecies onely ; which is not the whole rule of faith , and therefore by that you cannot exclude either the rest of the Scriptures or Apostolicall Traditions from that Rule .

Ob. We may have a certain knowledg of all things necessary to salvation , by the Bible , or written Word onely .

Answ. No ▪ we cannot ; for there have been , are and will be infinite disputes about that to the worlds end , as well what books are canonicall and what not , as what the true sense and meaning is of every verse and chapter . Nor can we ever be infallibly assured of either , but by means of Apostolicall Tradition : so that if this be interrupted , and have failed for any one whole age together ( as Protestants pretend it did for many ) the whole Bible , for ought we know , might in that space be changed and corrupted : nor can the contrary ever be evinced , without new revelation from God ; the dead letter cannot speak for it self .

Ob. Many other signes also did Iesus in the sight of his Disciples , which are not written in this book , but those are written , that you may believe that Jesus Christ is the Son of God , and that believing , you may have life in his name , S. John 20. 30 , 31. Therefore S. Johns Gospel contains all things necessary to salvation .

Answ. I deny your consequence ; for S. Iohn omitted many things of great moment , as our Lords Prayer , and his last Supper , which are both necessary to be believed . And though he say , These things are written that we may beleive , and have life , he sayes not that these things only were written , or are sufficient for that purpose , which is the thing in question ; so that he excludes not the rest of the Gospells nor Apostollical Traditions . And it is no unusual thing in Scripture to ascribe the whole effect to that which is but the cause in part ; thus Christ promiseth beatitude to every single Christian vertue , S. Matth. 5. and S. Paul , salvation to every one that shall call on the name of our Lord , or confesse with his mouth the Lord Jesus , and believe that God hath raised him from the dead . Rom: 10. 4. 9 , 10. yet more then this is requisite to salvation .

Ob. S. Luke tells us , He hath written of all those things which Jesus did and taught . Acts. 1 : 1. Therefore all things necessary to salvation , are contained in his Gospel .

Answ. He writ of all the principal passages of his life and death , I grant , ( and that was the whole scope or intent of the Evangelists ) of all absolutely which he did and taught , I deny ; for in the same chapter he tells us , that during the forty days which Christ remained with them after his Resurrection , he often appeared to them , instructing them in the things concerning the Kingdom of God , very few of which instructions are mentioned by S. Luke , nor does he or any other of the Evangelists say any thing in their Gospels of the coming of the Holy Ghost , or of the things by him revealed to the Church , which were great and many , according to that ; I have many things to say to you , but you cannot now bear them , but when the spirit of truth cometh he shall teach you all truth , &c. and the things that are to come he shall shew you , S. Iohn 16. 12 , 13 , 14. Add to this , That , if all things which Jesus taught and did , should be written , the whole world would not contain the Books , S. Iohn c. 21. v. last . therefore your consequence is false , and that saying of S. Luke is to be limited .

Ob. At least the whole Bible contains all things necessary to salvation , either for beleife or practise for all forts of men whatsoever , and that explicitly and plainly . Therefore the Bible is the rule of faith .

Answ. I deny both antecedent , and consequence . The three Creeds are not there ; the foure first Councels are not there ; there is nothing expresly prohibiting Poligamy or Rebaptization , nor expresly affirming three distinct Persons in one divine nature , or the Sons Consubstantiality to the Father , or the procession of the H. Ghost from both , or that the H. Ghost is God , or for the necessity of Infant ▪ Baptism , or for changing the Saturday into Sunday , &c. all which notwithstanding are necessary to be known for the whole Church , and to be believed by us in particular ( as Protestants will acknowledg ) if they be once sufficiently propos'd to us by the Church . Nor is it sufficient , we believe all the Bible , unlesse we also believe it in the true sense , and be able to confute all Heresie● out of it , ( I speak of the whole Church ) which she can never do , without the Rule of Apostolicall Tradition , in any of the points forementioned .

Ob. Doubtlesse for speculative points of Christian doctrine , Books are a safer and more infallible way , or rule , ●hen orall Tradition .

Answ. You are mistaken ; Books are infinitely more liable to casualties , and corruptions , then Traditions , as well by reason of the variety of languages into which they are translated , as the diversity of Translations ; scarce any two Editions agreeing , but all pretending one to mend the other ; besides the multiplicity of Copies and Copists , with the equivocation , and uncertainty of dead , and written words , if captiously wrested , or literally insisted on , who can prove any one Copy of the Bible to be infallible , or uncorrupted , ( those that were written by the Apostles own hands , we have not ) or who can convince , that any one text of the Bible can have no other sense or meaning , then what is convenient for his purpose , insisting only on the dead Letter ? all which dangers and difficulties are avoyded by relying on Apostolicall Tradition , which bindes men under pain of damnation , to deliver nothing for faith , but what they have received as such by hand to hand from age to age , and in the same sense in which they have received it . Think mee not foolish ( saies S. Augustin ) for using these termes ; for I have so learned these things by Tradition , neither dare I deliver them to thee any other way , then as I have received them . l. de utilit . cred . c. 3.

As to your difficulty of speculative points , I answer , That the whole frame of necessary points of Christian doctrine was in a manner made sensible and visible by the externall and uniform practice of the Church . The incarnation and all the mysteries thereof , by the holy images of Christ erected in all sacred places ; the passion by the signe of the Crosse used in the Sacraments , and set up in Churches . The death of Christ by the unbloudy sacrifice of the Masse , which is a lively commemoration of it . The Trinity and Unity , by doing all things in the name of the Father , and of the Son , and of the Holy Ghost , &c. Now who can doubt , but that orall tradition thus seconded by the outward and uniform practice of the whole world , is a much safer and more infallible rule , for conserving revealed veritles , then books , or dead letters , which cannot explicate themselves .

Ob. If all things necessary to salvation be not contained in the whole Bible , how shall a man ever come to know , what is necessary to be known , either by the whole Church in generall , or by himself in particular ?

Answ. For the whole Church in generall , she is obliged to know all timely revealed verities which are necessary to the salvation of all mankind , she being made by Christ the depository of all , and having the promise of divine assistance to all . And for each particular man , so much onely is necessary to be believed , as is sufficiently propos'd to him by the Church , and her Ministers , for the Word of God , or would at least be so propos'd , if he himself were not in fault ; all which we may easily come to know , by means of Apostolical tradition , without which we can have no infallible assurance of any point of Christian doctrine .

Ob. You dance in a vicious circle , proving the Scripture and the Churches infallibility by Apostolicall tradition , and tradition by the Scripture and the Churches infallibility .

Answ. No : We go on by a right rule towards heaven . We prove indeed the Churches infallibility , and the credibility of the Scriptures by Apostolicall tradition , but that is evident of it self , and admits no other proof . When we bring Scripture for either , we use it only as a secondary testimony , or argument ad hominem .

ARTICLE IX . Of Schism and Heresie .

NOthing intrenching more on the rule of Faith , or the authority of the Church , then Schism and Heresie : We shall here briefly shew what they are , and who are justly chargeable therewith .

OUr Tenet is , That not onely Heresie ( which is a wilfull separation from the Doctrine of the Catholike Church ) b●e also Schism ( which is a separation from her government ) is damnable and sacrilegious , and that most Sectaries are guilty of both .

The Argument . 1. All such as are wilfully divided both from the doctrine and discipline of the Catholike Church are Schismaticks and Heretikes , and consequently in a damnable state . 2. But most Protestants and other Sectaries are wilfully divided both from the doctrine and discipline of the Catholike Church . 3. Therfore they are Schismaticks and Heretikes , and consequently in a damnable state .

The major is manifest out of the very notion and definition of schisme and heresie ; the sequel of it is proved thus by Scripture . A man that is an Heretike after the first and second admonition avoid knowing that he that is such an one is subverted and sinneth , being condemned by his own judgment , Titus 3. 10. There shall be lying masters which shall bring in Sects of perdition , and deny him that bought them , the Lord , bringing upon themselves speedy perdition , 2 S. Pet. 2. 1. S. Jude calls them raging waves of the Sea , foaming out their own confusion ; wandring stars , to whom the storm of darkness is reserved for ever , Epist. v. 13. I beseech you , brethren , observe these who make schisms and scandalls contrary to the doctrine which you have been taught , and avoid them , for such men serve not our Lord Jesus Christ , but their own belly , and by kind speeches , and blessings , seduce the heart of the simple , Rom. 15. 17. Woe to the world because of scandalls , for it must needs be that scandalls come , but notwithstanding w●e to that man by whom scandalls come , S. Mat. 18. 7 , 17. If he will not hear the Church , let him be to thee as the Heathen , and the Publican , S. Mat. 18. 18. If any obey not our word , do not company with him , that he may be confounded , 2 Thes. 2. 14.

The Minor is proved , because Luther and his fellow Protestants devided themselves from the communion of all Churches , therefore from the communion of the Catholique Church , and that as well in poynts of doctrine , as matters of government , as plainly appears by all we have said , and is yet confirmed , because when they began their separation , Luther in Germany , Tyndall in England &c. the Catholique Church was in most quiet possession of her Tenets , in perfect peace and unity , her Doctrines and government being the very same they had been , not only to the time of Gregory the great ( as Protestants confesse ) but to the very time of the Apostles , as is manifest both by the publique Liturgies , Councels , and Records of all Ages , in which no one Doctrine of Faith , or substantiall point of Discipline , then professed by the Roman Catholique Church , and opposed by Protestants , had ever been censured and condemned as heretical or schismaticall , but all for the most part actually designed and established against antient heretiques , as you have seen in the Councils .

Fathers for this Point .

IN the 2. Age Irenaeus : God will judg those who make schisms in the Church , ambitious men , who have not the honor of God before their eyes , but rather imbracing their own interests then the unity of the Church , for small and light causes divide the great and glorious Body of Christ , &c. for in the end they cannot make any reformation so important , as the evill of schism is prejudicious . l. 4 c 62.

In the third age S. Cyprian : Do they think Christ is amongst them when they are assembled out of the Church of Christ ? No , though they were drawn to torments and execution for the confession of the name of Christ ▪ yet this pollution is not washed away , no not with bloud ; this inexpiable and inexcusable crime of schism is not purged away even by death it self . De unit . Eccles.

In the fourth Age S. Chrysostome ; There is nothing so sharply provokes the wrath of God , as the division of the Church , insomuch that though we should have performed all other sorts of good things , yet we shall incur a punishment no less cruell , by dividing the unity of the Church , then those have done , who pierced and divided Christs own Body . In Ephes. Hom. 11.

In the same Age Optatus ; The unity of the Episcopall Chair is the prime endowment of the Church . L. 2.

In the fifth Age S. Augustine ; If any man be found separated from her ( the Church ) he shall be excluded from the number of Children , neither shall ●e have God for his Father , that would not have the Church for his Mother : and it will nothing availe him to have rightly believed , or to have done never so many good works without this conclusion of the soveraigne good , de Symbol . ad Catechum . l 4. c. 10. And again , Whosoever hath charity is assured , but as for charity , no man transpor●eth that out of the Church , in Psalm . 21. And in another place , Out of the Church an Heretike may have all things but salvation ; he may have the Sacraments , he may have the Faith and preach it , &c. only salvation he cannot have , sup. gest . Emar . And to the Donatists he sayes , You are with us in Baptism , in the Creed , and in the other Sacraments of the Lord , but in the spirit of unity , in the bond of peace , and finally in the Catholike Church you are not with us , Epist. 48.

Objections solved .

Ob. WE separated only from the Church of Rome's errors .

Answ. Yes , from her Catholike and Apostolicall Doctrines : She doth not erre in Faith , as hath been proved . I answer therfore with S. Augustine to the Donatists ▪ ● object to you the crime of schism , which you will deny , and I will presently prove , because you do not communicate with all nations , cont . Petil. Add , no nor with any Nation before Luther .

Ob. We refus'd only the Church of Rome's innovations and superstitions .

Answ. You slander . Her Discipline and Doctrines were the same then , that they had been in all precedent ages . Did the Church perish ( saith S. Augustine to the Donatists ) or did she not ? If she did , what Church then brought forth the Donatists ? ( or the Protestants ? ) If she did not , what madness moved you to separate your selves from her , on pretence of avoiding the communion of bad men ? l. 1. cont. Gaudent . c. 7. And again ; We are certain no man can justly separate himself from the communion of all Nations , ( yet Martin Luther and Mr. Tyndall did it ) Epist. 48. And in another place ; All separation made before the drawing the n●t on the shore ( at the day of judgment ) is damnable , and the sacriledge of schism , which surpasseth all other crimes . L. 2. cont. Epist. Parmen.

Ob. We did but separate from the particular Church of Rome . Therefore not from the whole Church .

Answ. I told you in the question of the Churchs Universality in what sense the Church of Rome is Universal or Catholique , and in what sense she is particular , take it in which acception you will , your consequence is false , for whosoever separates from an acknowledged tr●● member of the Catholique Church ( and such the Church of Rome then was in her particular ) he consequently separates from the whole , and is an heretike , or schismatike .

ARTICLE X. Of the reall and substantiall presence of Christs Body & Bloud in the Sacrament of the B. Eucharist .

IN this most important controversie of the B. Eucharist , or Sacrament of our Lords Supper , our Tenet is ;

1. That it is a Sacrament ; a visible signe , type , figure , or symbol of the true Body and Blood of Iesus Christ , as also of his death and passion . This is agreed upon by all , and therefore not to be disputed . 2. That it is not an empty signe , type , figure , or symbol only ( as Sectaries pretend ) but also the very naturall and substantiall Body and Bloud of Iesus Christ , true God and Man , under the said outward signes and symbols of bread and wine ; Which we prove thus , against Doctor TAYLOR , and his adherents .

The first Argument .

We receive in the B. Sacrament of the Eucharist the same Body which was given and broken for us , and the same blood which was shed for the remission of our sins .

But the body which was given , and broken for us , and the blood which was shed for the remission of our sins , was the true natural & substantial body & blood of Jesus Christ , and not an empty sign or symbol only of it .

Therefore we receive in the B. Sacrament of the Eucharist , the true naturall and substantiall Body and Blood of Jesus Christ , and not an empty signe or symbol only of it .

The major is proved by the plaine words of th● Institution . This is my Body , S. Matth. 26. 27. S. Mark 14. 22. This is my Body which is given for you , S. Luke 22. 19. This is my Body which shall be delivered for you , 1 Cor. 11. 24. This is my blood of the new Tostament , which shall be shed for many to the remission of sins , S. Mat. 26. 28. S. Mark 14. 24. This is the chalice the new Testament in my blood which shall be shed for you , S. Luke 22. 20. This chalice is the new Testament in my blood , 1 Cor. 11. 25.

The minor is proved ; Christ gave himself for his Church , Ephes. 5. 26. He entred by his own bloud into the Holies , Heb. 9. 12. To say Christ gave a fantasticall body for us , or shed any other then his true naturall Bloud for the remission of our sins , is the Manichean Heresie , long since condemned ; nor is it less an Heresie to say , He gave only common bread , or shed only common wine , ( being made sacred signes and symbols ) for the remission of our sins .

A second Argument , proving that the words of Institution ought to be taken literally and properly .

All those plain texts of the Gospel , which are not there express'd to be figurative , and being literally and properly understood imply no sin or contradiction , ought to be understood literally and properly .

But these plain texts of the Gospel , This is my body , this is my bloud , S. Math. 26. 27. 28. are not there express'd to be figurative , and being literally and properly understood , imply no sin or contradiction .

Therefore these Affirmative texts of Scripture , This is my body , this is my bloud , ought to be understood literally and properly .

The major I take for a Rule admitted by Protestants and is proved , because otherwise it were not possible to prov● by Scripture , that any one text of the Gospel ought to be taken literally and properly which our ●dversaries cannot in their Principles allow .

The minor is also manifest for the first part , to whosoever shall peruse the text , there is no mention of any figure in it . And the second part I prove thus ; because it was possible to Christ to verifie those affirmatives in the literal and proper sense of the words if he had so pleased , by changing the Bread and Wine into his own Body and Blood , as our very adversaries themselves grant , although they obstinately contest he hath not done it ; therefore these affirmatives , being literally and properly understood , imply no sin or contradiction ; for sin and contradiction are not possible to Christ , who is by essence , Truth and Sanctity .

That our adversaries grant this change possible to Christ , is proved by these insuing testimonies .

Luther sayes : What proof hav● they ( the Sacramentaries ) to prove these propositions contradictory ; Christ is in heaven , and Christ is in the Supper ? The contradiction is in their carnall imagination , not in faith , or in the Word of God , Tom. Wittenberg . an. 1557. defens . verbi Coenae , pag. 388.

You hear where all Doctor Taylors pretended contradictions are , if Martin Luther , that first and greatest light of true Protestancy , be worthy to be judg .

John Calvin sayes , We do not dispute what God can do , but what he will , Init. Institut.

Jewell confesses , God is able by his omnipotent power to make Christs Body present without place or quantity , in his Reply against Harding , pag. 352.

Cranmer confesses , That Christ may be in the bread and wine , as also in the doors that were shut , and stone of the sepulcher , in his answer to Gardner and Smith , pag. 454.

Whitaker sayes , That Christ can make the bread his Body we grant , only shew that he will do it , and the controversie is ended , in his Answer to Reyner , pag. 192.

John Fox saye● , That Christ abiding in heaven is not let , but that he may be in the Sacrament also . Acts and Monum . pag. 998.

Melanct hon sayes , I had rather die , then affirm with the Zuinglians , that Christs Body can be but in one place . Epist. ad Martinum Gerolitium .

Doctor Taylor himself sayes , God can do what he pleases , he can change or annihilate every creature , and alter their manner and essence ; in his Book of the reall and spirituall presence of Christs Body in the Sacrament , pag. 244. He can indeed make a body to be a spirit , pag. 213. And again , Let it appear that God hath affirmed Transubstantiation , and I for my part will burn all my arguments against it , and make publique amends , pag. 240. Fairly promised , Doctor , I subsume .

But he hath plainly affirm'd the reall and substantiall presence of his Body and Blood in the Sacrament ; as hath been proved both from the institution and possibility , and shall be proved from the performance , and reasonableness of it .

Therefore recall your arguments against it ; together with that long impertinent catalogue of seeming contradictions , and impossibilities , which you have malitiously heap'd together &c. meerly to scandalize and turne the braine of an unlearned Reader . Your own friends , that are Scholars , have long since detected the nullity of them , and your own conscience tels you , that you have drawn them all from this false supposition , That Christs Body hath situall and locall extension in the Sacrament , which you know we deny ; the manner of being is spiritual and Sacramental .

A second proof that those affirmatives , This is my Body : This is my Bloud , imply no sin or contradiction , is made from the solution of your Objections .

A third Argument .

Ma. All which Christ hath plainly and expresly said in Scripture , ought to be understood by us in the literal and proper sense of the words .

Mi. But Christ hath plainly and expresly said in Scripture , that what he instituted at his last Supper , was his true natural Body and Bloud .

Cons. Therfore it ought to be understood by us in the literal and proper sense of the words .

The major is confest by Doctor Taylor , saying , Let it appear that God hath expresly said it , &c. and there is no more to be said in the business , all reasons brought against it are but sophisms , pag. 189. and for this onely reason he concludes , the mystery of Christ God and Man , and the mystery of the Blessed Trinity ought to be understood in the literal and proper sense of the words , although more seeming contradictions and impossibilities are brought against it , then against Transubstantiation , pag. 200 , &c.

The minor is proved from the promise of Christ , thus .

Ma. The flesh which Christ gave for the life of the world , was his true natural Body and Blood , in the literal and propersense of the words .

Mi. But Christ hath plainly and expresly said in Scripture , that what he instituted at his last Supper , was the flesh which he gave for the life of the world .

Cons. Therefore Christ hath plainly and expresly said in Scripture , that what he instituted at his last Supper was his true and naturall Body and Blood , in the literal and proper sense of the words .

The major hath been proved above by all those texts cited in the first argument .

The minor is proved . The bread which I will give ( at his last Supper ) is my flesh for the life of the world , S. John 6. 51.

Another Argument in proof of this verity .

Ma. The Body which Christ gave for us , and the Blood which he shed for the remission of our sins , was his true naturall Body and Blood , in the literal and proper sense of the words .

Mi. But Christ hath plainly and expresly said in Scripture that what he instituted at his last Supper was the Body which he gave for us , and the Blood which he shed for the remission of our sins .

Cons. Therefore Christ hath plainly and expresly said in Scripture that what he instituted at his last Supper was his true naturall Body and Blood in the literal and proper sense of the words .

The major is manifest , and must be granted by all , unlesse perhaps we may dare to say , that meer symbols , signes and figures only of his Body and Blood were given for us and shed for the remission of our sins , which God forbid .

The minor is proved , by the texts above cited , nor will it be tedious to repeat them , to the conusion of our enemies .

This is my Body . This is my Bloud which shall be shed for many unto the remission of sins , S. Mat. 26 27 , 28. This is my body which is given for you . This is the chalice the new Testament in my bloud , which shall be shed for you , S. Luke 22. 20. This is my Body which is broken for you , ( so the Greek text hath it . ) This chalice is the new Testament in my bloud , 1 Cor. 11. 25. Broken , that is , sacrificed , saith John Calvin and Chamier on that place .

Now let Doctor Taylor at his leisure bring the Antithesis of these Affirmatives ou● of the mouth of Christ , viz. This is not my body : this is not my bloud : this is not my body which is given for you : this is not my bloud which is shed for you .

Or these at least , which are his very Theses . This only signifies my body : this only signifies my bloud : this is only a sacred signe , type , or figure of my body : this is only a sacred signe , type , ●r figure of my blood : which he can never do so long as Christ is Christ , and Gospel Gospel . These are not the words of God , but the words of men , of Doctor Taylor , and John Calvin , what we assert is from the mouth of Christ , the Doctor is not able to deny it ; but openly , to my best judgment , condemn'd himself , and his own cause , by making an ingenious confession , that if the words of the institution be taken literally and properly , they prove our Tenet , and therefore he indeavours to detort them to an improper figurative sense . This is , ( that is saith he ) This signifies , this represents my body , what is this els but to confesse the Scripture , which is the only judg with him , to have given sentence on our side , at least in all the principal and essential places , that appertain to this controversit ? what shall become then of his spurious doctrine , which is supported only by the fancy of his and M. Calvins idle braine ? the Church having long since condemn'd it . He is not able to produce one General Councel , or the consent of any one whole age , or yet the sentence of any antient Father not wrested and depraved , for his Apocripha , This only signifies my body : this only signifies my bloud : this is onely a sacred signe , type , or figure of my body , &c. But we can cite him many for our Canonical ; This is my body : this is my bloud . This is my body which is given for you , &c. This is my bloud which is shed for you : which being done , I think , It is concluded , against the Manichees .

Note here for your better understanding the precedent argument as also the words of consecration , that the Pronoun ●oc , or this ( when it is made the subj●ct of a Proposition , in which substance is predicated of substance , especially if the proposition be practicall , and make what it signifies , as here it does ) signifies only substance indeterminately , till the predicate be also added , to determine it to this or that particular substance , according to that Axiom of Philosophie , the subjects are such as they are permitted to be by their predicates ; this is the literall and proper acception of the word hoc , or this .

Secondly , the verb est , or is , signifies in its literall and proper acception the reall identity of the predicate with the subject .

Lastly , the words Corpus meum , my body , or Sanguis me●● , my bloud , spoken by Christ , or in the person of Christ , signifie in their literall and proper acception , the true naturall body and bloud of Christ .

By this you plainly understand the literall and proper sense of those words , This is my body , this is my bloud : that is to say , This substance contained under the species , or outward form of bread , is my naturall body . This substance contained under the species or outward forme of wine is my naturall blood . This is that which we believe it to be ; and this is that which Christ hath plainly and expresly affirmed it to be , as hath been proved .

Qu●re . When is this change of the bread & wine into the body & bloud of Christ effected ?

Answer . Immediately after the words of consecration are completed , and by force of the words .

You reply . Doctor Taylor sayes , We cannot prove by any good reason , that those words , This is my body , this is my bleud , &c. are the essentiall words of consecration , and efficient of the whole change , S. Matth. 26.

Answ. Yes we can . First , by the Churches authority , affirming it to be so . She is a competent Judge in the case ( being the Mistris of Apostolicall traditions ) and better worthy our belief then D. Taylor .

Secondly , Because generally speaking in all miraculous and substantiall changes made by the Word of God , those words onely are efficient of the change , which signifie the change , as appears in these in stances . Let the light be ●●d● , and the light was made : Let the firmament be th●● , &c. Young man I say to thee arise . I will , be thou healed , &c. and many others . Now that these are the only words in S. Matthew , which signifie the substantiall and miraculous change made in the Sacrament , is proved thus ; because the precedent words , He took bread , blessed it , brake it & gave it to his Disciples , are all indifferent to a substantial or accidental ; to a miraculous or morall change , and therefore cannot signifie or cause the change there made , but are a disposition only to it ; the following words , suppose it already made , therefore it is most consonant to reason as well as to authority , that these words only , should be essential to , and efficient of , such miraculous change , nor am I able easily to guess what good meaning the Doctor had in starting this difficulty , unless● it were to let himselfe and all men loose to infidelity in this so holy and necessary a point ; for if it be altogether uncertain what the true words of the form are , whether any of the Evangelists have delivered them to us or not ; ( as this Doctor insinuates pag: 67. 68. 69. ) then is the Sacrament altogether uncertain . If the words of the institution subsist not , the thing instituted cannot subsist . If there be no true forme , there can be no true Sacrament ; but it should seem he cares not , so he may prejudice the Catholique Church , though he ruine Christianity by doing it .

A fourth Argument from Reason .

To make the signes and figures of a thing more excellent & noble then the thing it self , is to detract from the wisdom and providence of the workman .

But Doctor Taylor makes the signes and figures of the Sacrament , more excellent and noble then the Sacrament it selfe .

Therefore he detracts from the wisdom and providence of the workman , that is to say of Christ himselfe , ordaining it .

The major is proved , because to make words more excellent and noble then conceipts or things ; shadows , then substances ; or the means more excellent and noble then the end , were a preposterous way of working , and contrary to the rule of true wisdom and providence .

The minor is proved , because , if the Sacrament were nothing but a sacred signe , type , or figure only of Christs Body and Blood ( as Doctor Taylor teaches , ) then the signes and figures of the old Law were more excellent and noble then it . The Manna for example , which was a signe or figure only of the Sacrament , would be more excellent & noble then the Sacrament it self , as having a more excellent manner of signifying , because that was made by Angels ministry , and had twelve special miracles upon record belonging to it , this hath no miracle at all belonging to it in D. Taylors thred-bare way , and is composed by the hands of sinfull men . It is no miracle for signes to signifie . Again the Paschal Lambe was a more timely type or figure of our Redeemer & his passion , flesh of flesh , blood of blood , killing of killing , and that Lamb without spot of our innocent Saviour , then is their consecrated bread and wine , if it be only a meer signe or figure , as he pretends , but in our way the case is far different ; it being the fountain of all grace and miracles , and far excelling the types and figures of it .

A fifth Argument from Reason .

What no rationall or prudent man would ever do , were great blasphemy to charge Christ with doing .

But no rational or prudent man would ever seal or compleat his last will and testament with figurative , equivocal , and improper words .

Therfore it were great blasphemy to charge Christ with doing it .

Therefore these words , This is my Body , This is my Blood , with which Christ sealed and compleated his last will and testament , are not figurative , equivocal , and improper , but to be taken in the literall plain and proper sense , and consequently convince the reall presence of Christs true natural Body and Blood under the signes .

The major is more manifest then to need proofe .

The minor is proved , because that were a certain way to set his posterity at variance about it , which no rational or prudent man would ever willingly be guilty of .

You will tell me here perhaps to make all whole againe , that Doctor Taylor asserts the real spirituall presence of Christs Body and Blood in the Sacrament pag. 7. Nay that his Body and Blood are there really , substantially , corporally , verily and indeed , pag. 18. That body which was broken , that Blood which was powred forth , page 19. That Body that was crucified the same do we eat . ibidem . So far we all agree .

Answ. Stay , friend , not too much of agreement neither , that he asserts those words I am not ignorant , but how he asserts the thing signified by the words , let disinteressed Christians judge . He affirms Christs Body to be really pres●nt , but denies the reality of his body to be present , is not this , to be his reall Body and not to be his reall Body ? to be really present , and not to be really present ? He sayes . It is substantially present in the signes , and consequently in the mouths of the receivers . ( He cites the Church of Englands Catechisme for it , pag. 8. ) and yet the substance of his Body is neither in the signes nor in their mouths , no neerer then the right hand of the Father in the emperial heaven . Is not this againe to be the substance of his Body , and not to be the substance of his Body ? to be substantially in the signes ? and not to be substantially in the signes ? His true body , he assures you , that which was given , broken , and crucified for us , is in the Sacrament corporally , verily , and indeed , and yet indeed his true body neither is nor can be there at all . It is in every consecrated Host , which are as many as there ●e Comunicants , and that really , substantially , corporally , verily , and indeed ; and yet the reality , substance , and verity of his body cannot be in two places at once , no not by Gods omnipotency , without a multitude of contradictions and grand impossibilities ; he can demonstrate it as he thinks , to common sense , and reason . If this be not to be , and not to be in many places at once , according to the same substance , reality , and entity ; then sense is nonsense , and reason stupidity . If this be not a gin to catch woodcocks for the Devil , then the Devil never went a birding . If this I say , be not a list of grosser contradictions and impossibilities ( how ever smoothly patched together ) then all those seeming ones wherewith he chargeth us , then white is black , and good evil , then to be , and not to be , ( although affirmed of the same thing , in respect of the same thing , and at the same time ) are not contradictory .

Ob. You do not distinguish , betwixt the being of a thing , and the manner of its being .

Answ. Yes I do ; but your Doctor will not understand , that any real manner of being , which a body hath , must of necessity presuppose the real being or entity of the said body . A thing cannot be there after any real manner , where its real being or entity is not , for Peter to be in any place sitting or standing , in a corruptible or incorruptible manner of being , must of necessity presuppose the real being , or entity of Peter in that place . So Christs body cannot be said to be really , where the real being or entity of his body is not , nor substantially or in a substantial manner , where the substantial being , or entity of his body , is not &c. no nor yet spiritually , without abuse of termes , because to be any where , even spiritually , or in a spiritual manner , without dependence on the understanding ( as Christs body is in the Sacrament ) must of necessity presuppose , the real being , or entity of the thing , there . A mans Soul is in his body spiritually , or in a spiritual manner of being , yet can it not be said to be so there , longer then the real being , or entity of his Soul is in his body ; If that be driven thence by death , neither any real signe of it , as heat , motion &c. nor your beliveing it to be there , ( or all the friends he hath ) can make it to be really and truly there .

You reply , the Doctor affirmes Christs body to be in the Sacrament , really , substantially , corpoyally &c. as in a signe , figure , or symbol only .

Answ. He does indeed , by which he very grosly abuses termes , and contradicts his own affirmatives in the very state of the question , because by this he affirmes it to be there no more , then a But of Sack is in a bush of Jvy at the Taverne door , or the Kings head in the Picture on the sign-Post , these are signs , figures , or symboles of Sack and the Kings head , yet who ever should seriously and obstinatly affirme , that a But of Sack is really , substantially , corporally , and verily in the Jvy bush , or the Kings head in the Picture on the signe post , would worthily be esteemed to have more Sack then reason in his head , and not much more braines , then the head upon the signe Post , yet D. Taylor affirmes the Sacrament to be the body and blood of Christ , really , substantially , corporally , &c. although it be but a meere sacred signe or figure of it , according to his doctrine , and this must passe for sound and sober Christian doctrine , but not with any sound , or sober Christians .

You reply yet , that when he calls the Sacrament the body and blood of Christ really , substantially , and corporal●y , his meaning only is , That it is a real , substantial , and corporal signe of his body and blood , as he himselfe expounds it ; and therefore may be called his body and blood . The signe in Scripture is somtimes called by the name of the thing signified . So the Rock is called Christ . And the Rock was Christ .

Answ. This is still a very Juggle , an implicatory abuse of termes . The Sacrament as it is a signe , figure , or symbol precisely , is not a real , corporal , or substantial , but only a moral or artificial entity , made by the imposition and agreement of reason , the whole reality , body and substance of bread was presupposed to it , and nothing was added by its being made a signe , but only a relation or order of reason . So that an artificial corporal signe is somthing like a substantial shadow ; that is to say , a body without body ; a substance without substance , a contradiction . His meaning therefore is , if he dare speak it , that it is real and substantial bread and wine , and a signe only , an artificial signe of the true body and blood of Jesus Christ , which is notoriously false , as hath and shall be proved , for after consecration it is no longer real and substantial bread and wine , but the real and substantial body and blood of Christ , under the outward formes of bread and wine , and in this sense it may be truly cal'd the body and blood of Christ , really , substantially , corporally , verily and indeed ; but not in Doctor Taylors chymerical way .

To his instance out of Scripture , I Answer , that the signe may be , and is somtimes called by the name of the thing signified , but not with such abusive attributes , as he makes use of . So the Rock is called Christ , but not really , substantially , corporally , verily and indeed , as he cals bread the body of Christ , nor was it ever so expounded by the Church , but figuratively , and typically only .

Ob. The true body of Christ is therein effect , that is in order to al the effects and purposes of his death & passion , which is enough to verifie his words .

Answ. It is not ; for so a counter is a pound of mony , when it stands for a pound on a table of Arithmetick ; So a mans writings are his Lands in effect , that is , in order to effects and purposes , yet no man well in his wits will ever say a counter is a pound of mony , or a mans writings his Lands , really , substantially , corporally , verily and indeed , these are as wild expressions as the former ; causes are not their own effects , nor effects , causes , as every young Logician can tell you . Nor is there any warrant in all the Gospell , that a meere signe , type or figure of Christs body and blood , should be his body in effect , or avaliable to us in order to all the benefits and effects of his passion , this is only gratis said by the Doctor .

Ob. You urge yet out of S. Paul , that in Christ all the fulnesse of the divinity is said to dwel corporally . Therefore Christs body , and blood may be said to be substantially and corporally in the Sacrament , signe , or figure only of his body and bloud .

Answ. I deny your consequence ; the disparity is , 1. That all the substance , and essence of the Divinity is really and truly in Christ ; whereas the substance and essence of the Body and Bloud of Christ is not at all in the Sacrament , signe or figure , according to your doctrine . 2. That all the substance and essence of the Divinity is in Christ hypostatically united in one person with his humane nature , which consists of a reall body and soul , and therefore by reason of that union of the natures , and communication of their properties , the Divinity may be truly said to dwell in him corporally . But there is no such union of natures , or communication of properties , betwixt Doctor Taylors Sacrament , and the Body and Bloud of Christ : Therefore this instance comes not home to the purpose .

Your last shift is ( and this no better then the former ) to tell us , That the body of Christ is only in the Sacrament , really spiritually , substantially spiritually , corporally spiritually , that is ( sayes he ) the reality , substance , and body of Christ is in the Sacrament in the receivers spirit , by vertue of an act of faith , by which he believes it to be there .

Answ. You still dance in the same net of contradictions . No act of faith in the receiver can make the reality , substance , and veritie of Christs bodie and bloud to be there truly present , where it implies contradictions to be present , as you affirm it does in the Sacrament . If you believe it to be substantially and corporally , where it is impossible for his substance and bodie to be , you feed your soul with a false faith . Where is it revealed to us in the Gospel , that Christs body is in the Sacrament by faith only ? What Apostolical Tradition have you for it ? or in what country did our Saviour teach it ? The chapter and verse could never yet be cited nor ever will ; the land is yet unknown ; 't is a meer fiction : take but off the mask from these abusive terms , which was first made by John Calvin at Geneva , but lately furbusht up by D. Taylor , to carry on the disguize , and you will clearly see the nakedness of his mock-Sacrament , by the bright-shining lamp of those plain words ; This is my bodie ; this is my bloud of the new testament , which is shed for many to the remission of sins , S. Matth. 26. 27 , 28. The whole coat , or rather cloak , which he hath made for this divine and holy Body ; or to say better , for his own deceiptful heresie , is better in the trimming , then the stuffe , which argues him to be but a fallacious & superficial workman . Nor has he made it after the true Protestant but rather after the true Presbyter cut . Bishop Andrewes hath given his Prelatique Protestants a much better measure of the reall presence , but yet not true in all things neither .

The rest of your eloquent and learned Taylors Arguments you shall find unstitcht in the solution of Objections ; Pardon this freedom of expression ; for I truly love his person , though unknown , and honor his great literature , looking on him as the very Hector of his Party , and doubtless ,

— Si Pergama dextra Defendi possent , etiam hac defensa suissent .

Nothing but the badness of so ill a cause could have disparaged him . Nevertheless , I cannot chuse but hate & slight his Doctrines , as a meer idle dream , dishonorable to God , and his Church , & destructive to poor ignorant souls . But all this only obiter , and by occasion as it relates to D. Taylor .

My designe was not in this Work to oppose any man in particular , but to establish Catholike verities , and impugne heresies in generall , by drawing a compendious sum of both . Leaving him therefore to his more learned Adversaries , ( the Disciples of renowned Bellarmine ) whom he by name hath challenged into the lists ; I now pursue my Method .

Fathers for the reall and substantiall presence of Christs Body and Bloud in the Sacrament .

In the second Age Justin Martyr ; As Jesus Christ incarnate had flesh and bloud for our salvation , so are we taught , that the Eucharist is the flesh and bloud of the same Jesus incarnate . Apolog. 2. ad Antoninum .

In the third Age S. Cyprian ; The bread which our Lord gave to his Disciples , being changed not in shape , but in nature , by the omnipotencie of the word is made flesh . Serm ▪ de Coena Dom.

In the same Age Origen ; Then ( in the old Law ) the Manna was meat in an Aenigma , but now the flesh of God is meat in specie , as himself sayes , My flesh is meat indeed . Homil. 7. in Levit.

In the same Age Tertullian ; The bread taken and distributed to his Disciples he made his bodie . l. 4. cont. M●rcion . c. 40.

In the fourth Age S. Ambrose ; Before it be consecrated it is but bread , but when the words of consecration come it is the bodie of Christ . l. 4. de Sacrament . c. 5.

In the same Age Optatus Melevitanus ; What else is the altar but the seat of Christs bodie ? You have broken the chalices , the bearers of Christs bloud . 6. cont. Parmen.

In , the same Age S. Gregorie Nyssen ; We truly believe , even by the Word of God , that the sanctified bread is changed into the bodie of God the Word . Orat. Catechis . c. 37.

In the same Age S. Chrysostome ; He that sits above with his Father , even in the same instant of time is touch'd by the hands of all , and gives himself to all such as are willing to receive him , &c. Whereas Christ leaving his flesh to us , yet ascending to heaven , there also he hath it . L. de Sacerdotio .

In the fifth Age S. Augustine ; How David could be carried in his own hands we find not , but in Christ we do , for he was carried in his own hands , when , giving his bodie , he said , This is my body : For then he carried that bodie in his own hands . In Psalm . 33. concione 1.

The first Nicene Council has defined , the Lamb of God to be placed on the sacred table , and to be sacrificed unbloudily by the Priests , and that receiving his sacred Bodie and Bloud , we must believe them to be signes of our resurrection . l. 3. Decret. de divina mensa , an. 325.

It defined also , that Deacons who have no power to offer sacrifice , ought not to give the Bodie and Bloud of Christ to Priests who have that power . Can. 14. The Councils above cited will shew you more .

Objections from Scripture solved .

Ob. The pronoune hoc , or this , in that proposition , This is my body , signifies determinately bread , and therefore cannot but make a figurative proposition , for bread is not the body of Christ .

Answ. I deny your antecedent , it signifies of it selfe only substance , without determinating either bread or body till it be determined by the words following , to signifie and be the body of Christ , the subject of any proposition is such as it is permitted to be by the predicate . For example , when I say , this , or this is , as yet the word ( this ) signifies nothing determinately , but when I say , this is paper , this is ink , this is a good hand ; now it is determinated to signifie , paper , ink , a good hand ; and not till now , wherefore your consequence is also false , Christ did not say , this bread is my bodie , but , this ( that is the substance contain'd under these accidents ) is my bodie , which is true in the literal and proper sense of the words .

Ob. If the word hoc , or this , do not signifie , and demonstrate bread , the proposition is identicall , and nugatory , and signifies no more , then my body is my body , ergo .

Answ. I deny your antecedent , there is an accidental difference betwixt the subject and the predicate in the manner of signifying , which sufficeth to a formal predication .

Ob. The pronoune demonstrative hoc , or this , must needs demonstrate somthing then present , when it is uttered , ergo .

Answ. I deny your antecedent , speaking of any determinate thing , things past , and to come , may be demonstrated as well as things present ; for example , This is my commandement , that you love one another , Ioan. 15. there , this , demonstrats a thing to come ; So likewise in our case the demonstrative this , when all the words are uttered , demonstrates the bodie of Christ which is made by the words ; if you will not credit me , believe Chamier a grand Sacramentarian , it is false ( saies he ) even in the pronoune or adverbe demonstrative , that a present thing is required , for that is not alwaies , l. 10. de Eucharist . c. 18.

Ob. Those words of S. Luke , 22. 20. This is the chalice , the new testament in my blood , &c. which ( chalice ) shall be shed for you , cannot be literal but figurative , ergo .

Answ. We deny not all figures in the mystery , but only such as exclude the verity of Christs true and natural bodie and blood ; there is a figure in the word , chalice , not excluding but asserting the verity of our Saviours true , and natural blood ; It is the thing containing for the thing contained , and ought to be expounded by the words of S. Matthew , which are plaine , literal , and proper , according to that generally received rule ; That hard and figurative places of Scripture are to be expounded by plain and easie ones . Add to this , that the thing signified to be shed is evidently the same in both , to wit the true and natural blood of Christ , though the manner of expressing it be divers , literal in S. Matthew , and figurative in S. Luke . So when we say , I drink sack and I drink a cup of sack or in sack , the thing signified to be drunk , is evidently the same in both , to wit sack , though the manner of signifying it be divers .

Ob. The Sacrament , ofter consecration , is some times called bread . Therefore it is bread still .

Answ. I grant your ant●cedent , but deny your consequence . It is sometimes called bread , because it was made of bread , and still retaines the outward forme of bread , though it be now the body of Christ . So Eve when she was now a woman is call'd a Bone , Genes ▪ 2. because God made her of a Rib of Adam . And so a Serpent is called a Rod , because it was made of a Rod. Aarons Rod eat up all the Magicians Rods , Exod. 7.

Ob. It is the spirit , that quickeneth , the flesh profiteth nothing , Jo. 6. Therefore Christ did not give his flesh in the Sacrament .

Answ. I distinguish your antecedent , The flesh profits nothing , given or eaten in a fleshly and corporal manner , or in dead morsels , as the Capharnaites grosly understood he meant to give it them , I grant ; Given or eaten in a spiritual and Sacramental manner , as Christ gave it his disciples and we eat it , I deny ; let S. Augustine expound this text ; O my good master ( saith he ) how doth the flesh profit nothing seing thou saiest , unlesse one shall eat my flesh and drink my blood he shall have no life in him , doth life profit nothing ? &c. what is this then , it profits nothing , but as they understood it , for they so understood flesh as it is borne in the carkasse , or sold in the shambles , not as it is quickned with the spirit . Thus he on this very place . And againe , They thought our Lord would cut certaine pieces of his body and give it them , and they said , this is a hard speech ; but they themselves were hard , not the speech , &c. in Psalm . 98.

Ob. The Sacrament is a memorial or memory of Christ , do this for a commemoration of me , S. Lu: 22. 19. Therefore Christ is not really present in it , for memory or commemoration is made of things absent , not present .

Answ. What Christ would have us commemorate S. Paul hath taught us , saying : As often as ye shall eat this bread and drink the chalice ye shall d●clare the death of our Lord vntill he come , 1. Cor: 11. 26. wherefore , granting your antecedent , I deny your consequence , his death is now 1600. years since and upward ; and the same thing in one time or circumstance may be a representation or memory of it selfe , as in another . His body as unbloodily offer'd in the Sacrament , is a memory of it selfe as bloodily offer'd and dying on the Crosse .

Ob. His death was future and to come when he ordain'd the Sacrament at his last Supper . Therefore it could not then be a memory of his death .

Answ. I grant your whole argument , the words , Do this for a commemoration of me , immediately follow the words of Consecration , and make this sense , consecrate ye bread and wine into my bodie and blood , as I have here done , in memory of my death ; now 't is certaine , he did not command his Apostles to consecrate then , nor did they ever do it till after his death though he then ordain'd the sacrifice , and gave them power to do it . The Sacrament is not only a memory of his death , but also of his life , and in this sense , those words might be fulfilled at the last Supper .

Ob. Christ calls the cup the fruit of the vine , therefore it is common wine , and not his blood .

Answ. I grant your antecedent , but deny your consequence . for the words , I will drink no more of the fruit of the vine , S. Lu. 22. 18. relate to the legal cup , and are set immediatly after the division of that , before the Sacramental cup was consecrated , and therefore plainly prove the sacramental cup not to be the fruit of any earthly vine . If you reply , that in S. Matthew they relate to the sacramental cup , and are set immediately after the division of it . I say , by the fruit of the vine , is there signified a celestiall fruit , and of a heavenly vine ; Such as was to be drunk by them in the kingdom of his Father , there is no Vintners wine , nor are you ignorant who said , I am the vine .

Ob. He that eats my flesh hath life everlasting , S. Jo. 6. 54. Therefore the reprobate , according to your sense , shall have life everlasting , for they eat his flesh in your opinion .

Answ. I distinguish your antecedent ; He that eats it worthily , that is , with worthy preparation , I grant . He that eats it unworthily , as the wicked do , I deny your antecedent , and consequence also ; 't is the Apostles own distinction , For he that eats and drinks unworthily , eats and drinks damnation to himself , 1. Cor , 11. 28.

Ob. Not as your Fathers did eat Manna and died , he that eateth this bread shall live for ever . S. Jo. 6. 58. Therefore no man can eat the bread there spoken of unworthily , otherwaies there would be no difference betwixt it and the Manna , for such as eat the Manna worthily had life everlasting .

Answ. The disparity is evident , and consists in this , that the principal effect of the Manna , as sacramental , was but a temporal nourishment towards arriving to the land of Promise , even in those who took it worthily , whereas the B. Sacrament of the Eucharist really contains and exhibits the grace it signifies in order to eternal life : besides the words mortui sunt , import not onely a bare temporal death , but such as imply'd an exclusion from ever setting foot on the land of promise .

Ob. Christ affirmed bread to be his Body .

Answ. No ; he affirmed that which had been bread to be changed into his Body .

Ob. What Christ took , he gave ; But he took bread into his hands &c. Therefore he gave bread .

Answ. I distinguish your major : What he took , he gave ; unchanged , or in the same manner he took it I denie : What he took he gave changed , and made his Body , I grant ▪ and so agreeing he took bread , I deny your consequence : It is as fallacious a● to say , What I bought , I eat ; but I bought raw flesh , Therefore I eat raw flesh . The kitchen-boy will tell you where the fallacie lies .

Ob. The Sacrament is as plainly affirm'd to be bread , and that three severall times in one Epistle , 1 Cor. 10 , 11. as 't is affirm'd to be the Body of Christ in the three Gospells . Therefore the balance is equall in respect of Scripture . Ergo.

Answ. You will play at small game , rather then not be fencing against the truth ; if this were so as you pretend , then nothing at all could ever be proved touching this point , according to your grounds , who will admit no other Judge or Rule then Scripture only ; and so the mystery were quite destroid , and brought to a non liquet ; but your antecedent is false , for though S. Paul thrice calls it Bread , yet he no where determines it to be natural or earthly bread , but the contrary . The bread ( saith he ) which we break , is it not the participation of the body of our Lord ? 1. Cor. 10. 16. Let a man prove himself , and so let him eat of this bread , and drink of this cup ; for he that eats and drinks unworthily , eats and drinks Judgment to himself , not discerning the body of our Lord . v. 28. 29.

Naturall and common bread is not a participation of the body of Christ , it requires no such examin of our selves to a worthy eating of it , nor can we be damned for not discerning the Body of our Lord in it , where it ▪ is not . So that the very circumstance of the text , determines the bread there spoken of to be that Heavenly bread promis'd in the sixt of S. John. That bread which Paul tells you Christ took and made his body , saying , This is my body which shall be delivered for you , in the same , 6. v. 24. Therefore the balance is far from being equall ; where the dispute is , what it is Christ instituted ; no other places whatsoever can counterbalance those of the institution , 't is partial , and irrational , to say they can .

Ob Christ saies , This is my body which is broken for you ( so the Greek text runs ) 1. Cor. 11. Therefore he did not give his true natural Body in the Sacrament , because that would not be there naturally broken .

Answ. I grant your antecedent , but deny your consequence ; and for proofe I answer , that though his natural body be there , yet the manner of its being is spiritual & sacramental , and the manner of its breaking follows the manner of its being . The Sacrament is broken naturally and properly , according to the species or accidents of bread , but the body of Christ contained under them is broken only by accident , improperly , and sacramentally . His body is there broken in the signe , not in the substance , and this sufficeth to represent and signifie its natural and proper breaking on the Cross .

Ob. Our Fathers did all eat the same spiritual food and drunk the same spiritual drink , 1. Cor ▪ 10. 3. and S. Austin saies , as the Fathers did eat Christs body , so do we under a divers Sacrament , tract . 26. In Johan . But they only eat and drunk a figure of his Body and Blood , not the very thing it self . Therfore we eat & drink no more .

Answ. The Apostle speaks there only of the Jews , and saies , they compar'd among themselves , did all eat of one bread , and drink of one rock , which was a figure of Christ , he does not say they all eat the same spirituall meat , or drunk the same sprituall drink with us ( as your objection would pretend ) there is no such word in the text . That which we eat and drink was not instituted in their days . They eat and drunk the figures and effects only , we the things figured . The law had but a figure of the good things to come , not the very image of things . Heb. 10. 1. boggle not at the word , image , for 't is the proper title of Christ , who is the image of God , 2. Cor. 44. It excludes not the verity of his divine , or humane nature . He is the very image of God in both , the grand image or word , by which all things were made . S. Jo. 1. besides , all things happened to them in a figure , but to us in verity . To S. Augustines words , I Answer , they infer but a similitude , not an identity betwixt the Fathers and our eatnig Christs body : They eat it in effect , by eating the figure only , we eat it in the verity of the thing it selfe , by eating both the figure , and the thing figured ; wherefore , granting your minor , I deny your consequence . Besides S. Austin expresly names divers Sacraments , though both seem bread , so that his meaning concludes somewhat more then bread in our Sacrament .

Ob. Whatsoever entereth into the mo●th g●●th into the b●lly and is cast forth into the draught , S. Math. 15. 17. Therefore the Sacrament is not the true body of Christ , but only a figure of it .

Answ. Christ speaks there only of what goes into the mouth after a visible and corporeal manner , which ●enders the consequence absurd ; His body in the Sacrament hath an invisible and Spirituall manner of being , and is not subject to any intrinsecal alteration , and therefore cannot be changed into draught , as you impiously imagine , and if it could be sent forth that way in some possible case , that would not prejudice the dignity of his person , or reality of his presence in the Sacrament , no more then did the old Heathens blasphemous suppositions of his being eaten by a Beare , or some other wild beast ▪ by which they sought ▪ to infirme the verity of ●is Incarnation ; as you do of his real presence : but all in vaine .

Ob. Vnless● I g●e hence the Comforter shall not come unto you , S. Jo. 16. 7. The poore you have alwaies with you , but me you have not alwaies ▪ S. Math. 26. 11.

Answ. He speaks there only of his withdrawing his corporeal , and visible presence from his Church , which hinders not , but that he may be alwaies with her in a spiritual , invisible & sacramental manner .

Ob. We read the verb is , often put for signifies in holy Scripture , as appears by all these places . The seed is the word , the field is the world ; the rock is Christ , I am the doore , I am the vine , my Father is the husbandman , I am the way ; Sara and Agar are the two testaments &c. Therefore is in this proposition , This is my body , may well be taken , for signifies .

Answ. I grant your antecedent , but deny your consequence , the disparity is , that in all those instances brought for proof of your antecedent , different and disparate natures are affirmed of one another , which cannot be identified , and therefore must of necessity be figuratively understood , or else the propositions will be false ; But when Christ said This is my body , he did not affirme one disparate of another , as hath been proved , the substance contained under those accidents , and signified by the word , this , is really identified , and the same thing with his body , and therefore may , and ought to be understood in the literal and proper sense of the words .

But as we look nearer upon the places , we shall discern in the first examples an evident explication of a parable , in the later property and signifying , for the sense is not , I signifie a vine , or a doore , &c. but I truly am the vine of life , doore of heaven &c. and the last of all is purely an interpretation of an Allegory .

Objections out of Fathers solved .

Ob. TErtullian saies on those words , The flesh profits nothing , S. Jo. 6. that is , it profits nothing to give life , d● resurrect. car . ● . 37.

Answ. His meaning only is , that it profits nothing , if receiv'd without faith and preparation , but if eaten worthily , so it profits much . He that eateth my flesh hath life everlasting , S. Jo. 6. 54. Tertullian denies not this , much lesse doth he deny it , to be Christs true flesh .

Ob. S. Athanasins saies , the things that he speaks are not carnal , but spiritual , for to how many might his body suffice for meat & c ?

Answ. The manner of their being is not carnal but spiritual , we grant , and this is all he intends , which excludes not the reality , and true substance of his body and blood from being there . And though Christs body , if eaten in a carnal and bodily manner , like other common meats , could suffice but to a few for food , yet eaten in a spiritual and sacramental manner , it may and does suffice for all the faithfull .

Ob. Origen saies , if we understand those words , unlesse ye eat the flesh of the Son of man , &c , Jo. 6. literally the letter kills , in Levit. cap. 10. Homil. 7.

Answ. If we understand it literally touching the manner of being or eating which the flesh eaten hath in the Sacrament , it kills , true ; for that is spirituall , and sacramental . If we understand it literally , touching the verity and substance of the flesh eaten , I deny it kills ; nor doth he affirme it . So it gives life , as hath been proved .

Ob. Origen in ● . 5. Math ▪ saies , that the Sacrament , according to that which it hath material , is cast forth into the draught , ergo .

Answ. By that which it hath material , he means only the outward formes , or accidents of bread , which is not against us . If you reply , the accidents of bread cannot be changed into our substance or nourish us . Therefore it can not be Origens meaning , that they only are cast forth into the draught . I deny your antecedent , because the accidents of bread have still the same nature they had before , & therfore as they could naturally be corrupted & changed into our nourishment , whilst they were in the substance , so likwise they may now , & because the quantity hath by force of the miracle of consecration obtained the property of substance , by being it selfe without a subject , and made the subject of all the other accidents , it may now be changed both into substance and quantity : or how can you prove , but he , who miraculously changed the substance of the bread into his own body , doth also miraculously , at the instant when the accidents are chang'd , supply substance againe to them , by means whereof , the mutation , and nutrition , may be natural ?

Ob. S. Augustine saies , the Sacrament is after a manner the body and blood of Christ , Epist. 23.

Answ. That is after a spiritual , and saeramental manner , ( yet reall and substantiall ) not after a visible , corporeal , or carnal manner . So he saies , that place , ( unlesse ye eat the flesh of the Son of man , and drink his blood &c , ) seems to command a horrible crime ( l. de doct. Christ . c. 26 ) viz. If we understand it to be eaten in a visible and carnal manner as we eat other common flesh , but we understand it not so , as you have oft been told . And for the verity of the thing done , S. Augustine is clearly on our side . We receive ( saies he ) with faithfull heart and mouth ( mark the word mouth ) the Mediator of God and men , man Christ Jesus , giving us his body to be eaten , and his blood to be drunk , though it seem more horrible to eat mans flesh then to kill , and to drink mans blood ( viz. in a visible and carnal manner ) then to shed it , l. 2. cont. adversar . leg . & . Prophet . c. 9 and it is to be observ'd , that S. Aug. in explicating this Sacrament often applies his speech to the Church , the mistical body of Christ .

Ob. S. Augustine brings in Christ himselfe saying , That which I have spoken , understand ye spiritually , you shall not eat this body which you see , I have commended a Sacrament to you , which being spiritually understood will give you life , in Psal. 98.

Answ. By this body which you see , He understands his visible body , or his body in a visible manner of being , that he affirms they were not to eat , and so do we ; but the same body being in a spiritual and invisible manner in the Sacrament they were to eat . Christ had commanded it . Take , eat , this is my body , so it is said , that flesh and blood shall not enter into the Kingdom of Heaven , that is , flesh and blood in the state of corruption and mortality shall not , but the same flesh and blood , having put on incorruption , and inmortality , shall .

Ob , S. Augustine saies , he that disagrees from Christ ( viz. by sin ) neither eats his flesh , nor drinks his blood , though to his own damnation be dayly receive the Sacrament of so great a thing , cited by S. Prosp. Sent. 339. Therefore the body of Christ is not really and substantially in the Sacrament , but by faith only and to the worthy receiver .

Answ. S. Augustine means only , that such an one doth not eat his flesh or drink his blood effectually , that is , in order to the effects of grace and life , as worthy receivers do , not that his flesh and blood are not really and orally received by him .

Ob. S. Augustine and Rib●ra say that the signe or figure is wont somtimes in Scripture to be called by the name of the thing signified or figured . Therefore though the Sacrament be call'd the body of Christ , it is not really his body , but a signe or figure only of it .

Answ. I admit your antecedent , and in this they say no more , then that some places in Scripture are figurative , which we willingly grant , but not all , where fore I deny your consequence , the instances they being are all plainly figurative .

Ob. The Fathers often call the Sacrament , a signe , type , figure , or symbol .

Answ. True , so do we , but they in no place call it a signe , type , figure , or simbol only , so as to deny or exclude the verity and substance of his body and blood , from being contained under them .

Ob. The Fathers say sometimes , that Christ call'd and confess'd the bread and wine to be his body and blood .

Answ. They speak of his practick call , or confession , ( viz. the words of consecration ) by which he made the bread and wine to be his body and blood .

Ob. By the councel at Constantinople celebrated in Trullo it was decreed , that in the holy misteries nothing should be offered , but the body of Christ as our Lord himselfe delivered , bread and wine mingled with water .

Answ. This Canon is expresly against you , for it defines , 1. That the oblation in the sacred misteries , is and ought to be nothing else , but the body of Christ , as our Lord himselfe hath delivered , this is evident in the words by you objected . Secondly that the necessary and essential matter of which the Sacrament or offering is made , is bread and wine mingled with water , which we acknowledg , not wine only without water , as the Armenian Heretiques , ( and you Protestants ) hold , nor water only without wine , as the Aquarii taught , who were both condemned in that Canon , ( and you with them ) but wine mingled with water , as the Catholique Church hath ever taught , and practised ; if any other matter should be used ; but only bread and wine mingled with water , that could not be consecrated , and so somthing more would be offered then the body of Christ , contrary to our Saviours institution , and this Canon . If you dream that it is bread and wine still after the consecration , the report of the Canon is sufficient to awake you , it is then nothing else but the body of Christ ; Can. 32. I blush to see , you urge this Canon against us ; which hath defined it also , to be an unbloody sacrifice .

Objections from pretended reason solved .

Ob. IT is impossible for the same body to be in many places at once , ergo .

Answ. Naturally , and in a corporeal and quantitative manner , I grant ; By the omnipotency of God , and in a spiritual or sacramental manner , I deny it , for this is not to be in place properly or by it selfe , but improperly and by reason of another thing , viz. the quantity and accidents of bread under which it is .

Ob. If Christs body could be in many places at once , it would be divided from it felfe , which implies a contradiction , ergo .

Answ. I distinguish your antecedent , by an intrinsecal division of its own entity , from its own entity , I deny it ; that is still one and undivided , in how many places soever it be put , by the extrinsecal and accidental division of the places , in which it is from one another , I grant it ; nor is this any contradiction , more then for one place not to be another .

Ob. If Christs body were really in many places at once , it would follow that it might at one and the same time be moved , and not be moved , be moved upward and downward ▪ above and below , and round about it self , which are gross contradictions .

Answ. It would follow , it might be moved with all those contrary motions at the same time , by it self , properly , and according to the same thing , I deny your antecedent . By accident , improperly , and according to divers quantities or outward formes of bread in which it is , I grant it ; nor is this any contradiction . A contradiction is defined to be an affirmation , and negation of the same thing ▪ concerning the same thing , according to the same thing , and at the same time , which happens not in our case . So your Soul , though one and indivisible in it self , may in your two hands at one and the same time , be moved , and not moved , be moved upward and downward , above and below , and round about it self , without any danger of a contradiction , viz. by accident and by reason of the divers hands , in which it is so moved , improperly speaking .

Do you chafe now not at the bit , and tell me that the Soul is not in two divers places in the two hands ; for the whole soul is both in the right hand , and left hand , nay it is whole in every finger of each hand , ( it hath no parts ) unless perhaps you be wiser , and more an oracle in this point , then the generality of the whole world ▪ Philosophers , as wel Heathen as Christian ) neither is the place of the right hand , the place of the left , no more then the motion of the right , is the motion of the left hand ; they may be moved at one and the same time , with the contrary motions of upward and downward , which is not possible in one and the same place , without either penetrating or stopping one another ; the example , I believe , is homer then you would have it , or will be able easily to solve .

Ob. The Body of Christ was made many hundred years ago by the Holy Ghost : therfore it cannot now be made by the Priest .

Answ. It was made a natural Body , and present in the B. Virgins womb many hundred years since I grant : this hinders not but that it may be made a Sacrament ▪ and present under the outward forms of bread and wine , by every lawful Priest , as often as he consecrates and says Masse . Therefore in this sense I denie your consequence .

Ob. God cannot make a finite Body remaining finite to be in infinite places at once . Ergo.

Answ. I grant all you say , speaking of infinite places in Act : for there is no such thing in nature ; nothing can be infinite in Bodies , that implies a contradiction indeed . All that we affirm of Christs Body in the Sacrament is , that it may be in many places at once , by accident and improperly speaking , by reason of the many consecrated Hosts in which it is : and that it never is actually in so many , but that it may be in more ; not that this Potentiality can ever be reduced to an infinite Act. So natural Philosophie teaches , that every least continued quantity is divisible into infinite parts , but withal it demonstrates , that this Potentiality can never wholly be reduced into Act : for then that which is only infinite in Potentiality , would be infinite in Act ▪ which is a contradiction .

Ob. Christs Body in the Sacrament may be every where , according to you , which is one of Gods properties : Therfore it may be God.

Answ. Your antecedent is false ; it can be no where , but only in the place of consecrated Bread : And there will alwayes be somthing else in the world besides that , I warrant you . But to favour your argument all that may be , let us press on the supposition grosly as you do , and I suppose for once , that God will annihilate all other things , and fil the whole corporeal space of the Universe with nothing else but consecrated Hosts , were this enough to make it have Gods property , and to be every where as He is every where ? No , nothing less : For it would stil be limited and finite , and shut up under the accidents of bread ; whereas it is Gods property to be every where , not as contained , but containing all things , after an infinite , and unlimited manner . Nor is your consequence less absurd , seeing nothing may , or can be God , but what is God in Act from all eternity . He is an infinite , uncreated , eternal , and most pure Act , compatible with no Potentiality .

Ob. If the same body at the same time , and according to the same thing , could be here ( at London ) and there ( at York ) properly speaking ; It would be here and not here , there and not there , &c.

But the body of Christ in the Sacrament ( according to you ) at the same time , and according to the same thing , is here ( at London ) and there ( at York ) properly speaking .

Therefore the body of Christ , in the Sacrament , at the same time , and according to the same thing , is here and not here , there and not there , &c.

Answ. I deny first your major , for though to be at London , and not at London , is a cleer contradiction , yet to be at London and York at the same time , is as cleerly none at all . And secondly I deny both your minor and consequence , for they both proceed on this false supposition , viz. That the body of Christ in the Sacrament , is in place properly and by it self , that is , by the intrinsecall determination of its own situal or local extension ; which we deny . It is in the Sacrament after a spiritual and sacramental manner of being ; and is in place only by accident , or improperly , that is , by the extrinsecal determination of the divers quantities or outward forms of bread , under which it is , and this implies no contratiction , because the affirmation and negation are not verified according to the same thing , but according to those divers quantities or outward forms of bread .

You reply , It is determined to be here and not to be here , by its own intrinsecal entity or nature . Therefore according to the same thing .

Answ. I deny your whole argument , substance or a spirit is not determined to place , of it self , or by its own entity , but by reason of some accident . It is the common opinion amongst wise men ( sayes Boetius ) that incorporeal things be not in place . l. an . omne quod est bonum sit ? The soul is only in place by accident ( sayes Aristotle ) 4. Phys. tex . 45. And again , Neither are those things that are there ( viz. above the convex superficies of the highest Heaven ) apt to to be in place . l. 1. de coelo tex . 99. & 100. Christs Body hath a substantial and spiritual manner of being in the Sacraments . You fret again at this , but who can help it ? 'T is the received Philosophy of the world , and all wise men , and therfore will not be altered or discredited upon your whimsical & heretical fancie . When Aristotles Philosophie will serve your turn , you triumph in it , but when it contradicts you , then you sleight it , and set your self up in the chair , both against Him , and all wise men .

This solution rightly understood with that of the argument concerning contrary motions , will serve to uncouple the whole pack of seeming contradictions , which bark so lowd , and furiously , against the real presence , and Transubstantiation .

Ob. Your real presence is a very idol , for it makes Christ have eyes and not see , ears and not hear , &c. ergo .

Answ. I told you , you were angry , your antecedent is a very blasphemy , for though the actual exercise of these corporal faculties be suspended in the Sacrament for a greater good , by reason of its spiritual manner of being there ; yet the powers are not taken away ( but still the same , and subjected in the soul , ) no more then they were taken away by his sleeping in this life , or being in his mothers wombe . And this kind of explication you must know is but an opinion among some Divines ; others , in my judgment , upon better grounds , affirm Christs hearing and seeing to bee in the Sacrament as truly as his body , though both alike imperceptible to our senses ; nor does this hinder , but that he alwaies is a seeing , hearing , knowing , and living God , he hears your blasphemy , and will punish it if you retract it not by timely penance .

Ob. ●f the body of Christ have a spiritual manner of being in the Sacrament , it cannot nourish our bodies . Therefore the oral receiving of it is to no purpose .

Answ. It cannot nourish our bodies , by being changed into our bodies , as other common meats are , I grant ; it cannot nourish them by a vertual contact , I deny both your antecedent , and cons●quence , for as to the unworthy eater , it causeth sickness and death , 1. Cor. 11. So to the worthy eater it brings health and life . Nor could the wisdom of God ever have invented a more forcible motive of devotion , or more effectual means of comfort to his Church , then this of his real and substantial presence alwaies with her .

Ob. All the benefit accrues to us by the action of the soul , not of the body . Therefore it is only received by the soul and by faith , not by the mouth .

Answ. It accrues to us indeed more principally by the action of the soul , but not wholly , the body also hath an instrumental share in it , by making Christs body really and substantially present in our bodies , which could not be effected by the soul or by faith only without oral receiving it , which very oral receiving it encreases charity by the help of our senses .

Ob. You pray in the Mass that giving thanks for the Sacrament receiv'd , you may receive greater benefits , and tend to the fullness of the heavenly Sacrament . Therefore Christ is not really and substantially in the Sacrament , for nothing is greater then he .

Answ. I grant your antecedent , but deny your consequence , because though nothing can be greater then he , and the same Christ be received both in heaven and in the Sacrament , the manner of receiving him shall be fuller and more perfect there , then here ; here we receive him veil'd or clouded under the accidents of bread and wine ; There in the clear and beatifique vision of his divine and humane nature , which is the fulness of the heavenly Sacrament .

Ob. Christ hath no where commanded the Sacrament to be adored , therefore if his body were really there , yet ought it not to be adored .

Answ. I grant your antecedent , but deny your consequence . So Christ hath no where commanded his natural body to be adored , yet he that should deny it adoration , were an Arian . The reason of this is , because both had been sufficiently commanded before in those words , The Lord thy God shalt thou adore , Deut. 6. 13. and 10. 20. Which command is unlimited and reacheth to all times and places where he is really , and truly present . And therefore it was enough for him to declare himself to be God and really present in the Sacrament , to infer a necessity of our adoring him in it . If at the name of Jesus every knee bow , Phil. 2. 10. much more at the real , and substantial presence of his divine and humane nature .

Ob. By adoring the Sacrament with divine adoration , you adore a creature ( viz. the outward forms of bread and wine ) with divine adoration , which is idolatry .

Answ. We adore not the outward formes of bread and wine for themselves , or properly , but by accident only and improperly , inasmuch as they contain Christ God and Man , in whom our adoration is properly and essentially terminated . Nor is this any more idolatry , then it was in the holy Saints , when they adored Christ on earth , to adore also his garments by accident , as they contained his Person ; with whom he was so pleased , that he wrought special miracles for many of them ; witnesse the woman whom he cured of the bloudy flux , for only touching his garments hem .

Ob. You are not certain that Christ is really there , because if the Priest have not a right intention , the consecration is not valid : Therefore you expose your selves to great danger of idolatry by adoring it .

Answ. I deny your antecedent , we have a morall certainty of it by the outward action of the Priest applying the true matter to the true form , and then elevating , and adoring the Host himself , to signifie to us that it is consecrated ; which is enough to warrant the lawfulness of our act , and all that God requireth of us . To your probation , I answer , that great Doctors , and those as yet uncensured by the Church , tell us , that the practical intention , which consists only in the performance of the foresaid outward actions , sufficeth to the validity of the consecration , whatever the speculative or inward intention of the Priest may be : therfore your consequence is not valid . And if in any possible supposition , the Priest should not consecrate , yet could not our adoration of it be formal idolatry ; because that is still terminated properly , and essentially in Christ , where ever he be .

Ob. The Apostles sate when they communicated , therfore they did not adore the Sacrament .

An. I grant your antecedent , but deny your consequence : they adored in spirit , by acts of faith and charity , ( which is the best & chiefest adoration ) though not with outward genuflection , which is not always necessary , though very requisite in fit time , and now generally commanded by the Church . Let S. Augustine speak the mind of Antiquity : Of earth ( saith he ) Christ took earth , inasmuch as flesh is earth , and of the flesh of Mary he took flesh , and walk●d here in that flesh , and hath given us the same to be eaten to salvation ; and no man eateth that flesh ( viz: worthily ) ) unlesse he first adore it , in Psal. 98. in illum versic. Adore ye the footstool of his feet .

Ob. You have no warrant for keeping or reserving the Sacrament .

Answ. Yes ; we have both in the first Nicene Council , Can. 12 14 ▪ and infinite examples of Antiquity . See S. Greg. Nazianz , in Gorgon . S. Ambrose oratione obitu fratris Satiri , &c : Add to this the authority and practice of the whole Church .

ARTICLE XI . Of Transubstantiation .

OUr Tenet is , That though the accidents or outward forms of bread and wine remain the same after consecration , yet the whole substance of the bread and wine is changed by the words of consecration , into the whole substance of the body and bloud of Christ ; which we prove thus .

The first Argument .

Ma. Transubstantiation is nothing else but a change of one whole substance into another .

Mi. But by the words of consecration the whole substance of the bread and wine is changed into the whole substance of the body and bloud of Christ .

Cons. Therfore by the words of consecration is made a Transubstantiation .

The major is proved by the Churches declaration , both in the Councils of Florence , Lateran , and Trent , that she intends nothing else by it .

The minor is proved by all the texts of Scripture above cited , which signifie a reall change of the substance of the bread and wine into the body & bloud of Christ , but not of the accidents ; for they remain the same , as is evident to sense , and granted by our Adversaries ; nor is there any mention of them at all in the words of consecration .

A second Argument .

Ma. If the substance of the bread and wine remained the same after consecration , the pronoune this ( in those words This is my body ) must of necessity demonstrate the substance of the bread and wine , after consecration .

Mi. But the pronoune this , in those words , does not demonstrate the substance of the bread and wine after consecration , but the substance of the body and blood of Christ .

Cons. Therefore the substance of the bread and wine does not remain after consecration .

The major is proved , because the pronoune demonstrative this , after the words of consecration are spoken , signifies of necessity the substance then present , as all , grant .

The minor is proved , because if it should then demonstrate the substance of bread and wine , the proposition would be evidently false , and signifie bread and wine to be the body and blood of Christ , which is impossible .

Fathers for this point .

IN the second age S. Cyprian , the bread which our Lord gave to his disciples being changed , not in shape ( outward forme ) but in nature ( substance ) by the omnipotency of the word is made flesh , Sermon . de coena Dom.

In the third age Origen , We eat the bread offered by prayer made a certaine holy body ( the body of Christ ) l. 8. cont. Celsum .

In the same age Tertullian , The bread taken and distributed to his disciples , he made his body , l. 4. cont. Marcion . c. 40.

In the fourth age S. Ambrose , If humane benediction could change & convert nature ( he had exemplified in Moses converting a rod into a Serpent ) what say we by the divine consecration where the very words of our Saviour do work , &c. shall not the word of Christ prevaile so far as to change the species or nature of the Elements , l. 4. de Sacram. c. 4. De iis qui myster. c. 9.

In the same age S. Cyril ; Once in Cana of Galil●● he changed water into wine , &c. and shall he not be worthy to be belcived of us , that he has changed wine into his blood , Cateches. Mystagog . 1. c. 4.

In the same age S. Gregory Nissen ; Christ through the dispensation of his grace , enters by his flesh into all the faithfull , &c. and these things he bestows , transelementing ( transubstantiating ) by vertue of his blessing the things that are seen , into it , Orat. Catechist . c. 37.

In the fifth age S. Augustine ; they ( the rest of the disciples ) did eat the bread which was our Lord himselfe , he ( Judas ) did eat the bread of our Lord against our Lord . Tract. 59. in Joan.

If you infer out of this text , that Judas did not at all eat the Bread which was our Lord , because he wanted true faith ; Therefore no man receives the Body of Christ in the Sacrament by the mouth , but by faith only . I Answer ; Judas had before at least , if not in this place , received the Bread which was our Lord himself , according to S. Augustine , Our Lord ( saith he ) suffers Judas , a divel , a thief , he that sold him , he lets him receive among the innocent desciples , that which the faithfull know to be our price , l. 5. De Baptism . c. 8. when he saies Judas ●at the bread of our Lord against our Lord ▪ 't is probable he speaks not of the Sacrament ( though Judas eat that also against our Lord , because unworthily to his own damnation ) but rather of the dipped s●p which Judas is said to eat against our Lord , because he then renewed his purpose of betraying him , so that the Divil entred him , and he went forth immediately to act his treason , Judas did not then ( saith S. Augustine ) receive the body of our Lord , as some , who read negligently , think ; for we must understand that our Lord had already given the Sacrament of his body to them , where Judas also was , ( tract. 62. in Joan. ) So that your consequence is null .

The Council of Folrence defined , that by vertue of the words of consecration , the substance of the bread is converted into the body of Christ , and the substance of the wine into his blood , decet sup. union . Jacobinorum , & Armenorum . Anno 1439.

The Lateran councel under Jnnocent the third defined , that bread is by divine power transulstantiated into the body , and wine into the blood of Christ , ca. 1. an . Dom. 1215.

Objections out of Scripture solved .

Ob. WHat Christ promised in the sixt of S. John , is bread and flesh too . The bread which I will give is my flesh . Therefore the Sacrament is bread and flesh too ; therfore transubstantiation .

Answ. 'T is bread ( in the outward likeness ) and flesh too ( in the inward substance ) thus I grant your antecedent . 'T is bread in the inward substance , so I deny it , or 'T is heavenly bread and flesh too , I grant it , earthly or common bread , I deny it : and so granting also your first consequence , I deny your second .

Ob. If by those words this is my body , the whole substance of the bread be chang'd into the substance of Christs Body , you cannot prove by any good reason ▪ that the accidents of the bread are not changed by the same , into the accidents of his body . Therefore since the accidents are not changed , neither is the substance .

Answ. Nor need I take much pains to prove by reason that the accidents remain , since they are evident to sense , however I deny your antecedent ; one reason is , because the word hoc or this signifies only substance indeterminatly and as abstracting from all time or accidents , so that when the Predicate my body is added , the whole proposition is sufficiently verified , by the only change of the substance into his body , without any change of the accidents .

A second reason is , because , if the accidents were also changed into the accidents of his body , it were an identical and not a formal predication , and would signifie only my body is my body , there being no difference at all betwixt the subject and the predicate , whereas the accidents remaining the same , and the substance only being changed , it makes this sense , the substance contain'd under these accidents is my body , which imports an accidental difference betwixt them , and sufficeth to a formal predication , these reasons we have from the very words of the institution . And for reasons of convenience , one is , because we should have a horror to eat Christs flesh in its own proper shape , nor could we do it without mangling it , and therefore he hath given it us in the outward shape of bread , in which we may eat it without any such inconvenience . A second reason is , that so there might be somthing frangible in the Sacrament , to signifie and represent the real breaking of his body on the Cross . These and many other reasons may be given , without much rubbing our foreheads , wherefore I deny your consequence .

Objections out of Fathers solved .

Ob. SOme primitive Fathers say , We must undoubtedly believe the real presence , but ought not to inquire how , or search into the manner of it ; therefore the Church did ill in defineing Transubstantiation .

Answ. They say well , but you infer ill . So we must humbly believe the mystery of the B. Trinity , without curiously enquiring how three distinct persons can be in one indivisible nature , and yet the Church did well both in defining that there are three , and how there are three , against the Arians , and Antitrinitarians , and therefore I deny your consequence . A general Councel , assisted by the Holy Ghost , may safely enquire into and define those things , which private men and Doctors ought rather to believe , without enquiring . Had not the inquisitive and overcurious why's and how 's of Sectaries inforc'd her to it , by obtruding their false glosses on the words of consecration , 't is more then probable to me , the Church had never defined so far in it as now she hath .

Ob. Tertullian sayes , God in the Gospel called bread his body , that hence we might understand , he gave to bread the figure of his body , whose body antiently the Prophet figured by bread . Lib. 3. cont. Marcion .

Answ. The sense of Tertullian is plain : His question against Marcion was , whether Christs body were true and real , which he proves by this argument ; That which is not true cannot have a figure , but bread is the figure of Christs body , therefore Christs body is true . Now this Father ( as it is confessed by all ) having a cross manner of expression , delivers himself in the words alledg'd , whose sense is , that Christ , by saying , This is my Body , verified the saying of the Prophet , who had figuratively called his body bread ; for bread could not be truly a figure , till there was made a body , whose figure it might be , which was then done . This he calls , that he gave bread the figure of his body , not meaning to that particular bread which he had taken in his hand , but the nature of bread , of which the Prophet spake , and by which he figur'd the body of our Saviour ; So that if our Saviour had done nothing but called the body his bread in words , he had done no more then the Prophet , and not fulfilled the figure of the Prophesie , but repeated it . But Tertullian will have us understand , that by these words of our Saviour , the nature of bread , which the Prophet spake of , got truly to be the figure of Christs body , to wit , because Christs body by these words became truly alimental to us , and therfore with great propriety to be figur'd by bread , as the Prophet had done . Tertullians argument therefore speaks of the figure which the Prophet made ( which now began truly to be a figure ) not of a new figure which our Saviour made . And by this you may understand that other place objected out of him , viz. The bread taken and distributed to his Disciples he made his body by saying , This is my body ; that is , a figure of my body , l. 4. cont. Marcion . c. 40. That Christ made bread his body , he plainly and positively affirms ; how he made it his body , is no less plain , viz. by saying , this is my body ; and that he made it likewise a figure , signe , or Sacrament of his body , is agreed upon by all : The difference is , that you would have these words , that is a figure of my body , relate to the predicate , my body , whereas indeed they relate to the subject , hoc , or this , and make this construction . This , that is , a figure of my body , is my body . Bread was a figure of his body in the old Law , and he made the outward form or accidents of bread , to be a figure , or Sacrament of his body in the new , at his last supper : Nor is this form of speech unusuall in him . He sayes in another place , Christ is dead , that is , the Annointed , for , Christ , that is , the Annointed , is dead , l. cont. Prax. c. 19. Or if nothing will serve you , but your own way , know that we allow his very body , as unbloudily offered in the Sacrament , to be a figure of his body as bloudily offered on the cross ; what does this place advantage you , or prejudice us ?

Ob. Clemens Alexandrinus sayes , The bloud of Christ is twofold , the one is carnall by which we are redeemed from death , the other spirituall , by which we are annointed . Paed. l. 2. c. 2.

Answ. He calls the Bloud of Christ carnall , as it was shed on the cross , because it was there shed in a carnal manner ; He calls it spiritual , as it annoints us in the Sacrament , because it is there after a spiritual manner , all this we hold . Neither doth he deny it to be the same bloud in substance in both places ; the diversity is only in the manner of being .

You reply , That in the same chapter he brings in Christ saying , Take , drink , this is my bloud , the bloud of the vine .

Answ. He means of a heavenly , not of an earthly vine .

You urge , it follows , But that the thing which had been blessed was wine , he shewed again , saying to his Disciples ▪ I will not drink of the fruit of this vine , untill I drink it new in my Fathers Kingdome .

Answ. It was heavenly wine , proportionable to the Vine it came from , as appears by those words , Vntill I drink it new in my Fathers kingdom : the fruit of no earthly vine is drunk there .

Ob. S. Cyprian sayes , Christ , at his last Supp●r with his Disciples , gave bread and wine with his own hands , but on the cross he gave the souldiers his body to be wounded . Tract. de Unct.

Answ. He calls the things signified ( viz. his body and bloud ) by the names of the signes : He expounds himself , saying , Christ did this , that in the Apostles the sincere truth , and true sincerity being more secretly imprinted , he might explain to the Gentiles how bread and wine should be his flesh and bloud ( mark what it was that he called bread and wine ) and by what reasons divers names and kinds ( bread and wine , flesh and bloud ) might be reduced into one essence ( one Sacrament ) and the signifying and the signified be reckoned by the same words , ( viz. bread and wine . ) Thus his own exposition , which to my best understanding is rather for , then against us . We know the Fathers somtimes call the consecrated Hosts symbols , types , figures , but never so as to exclude the verity of the thing typified and figured , as Sectaries do . So that Objections of this nature are meer trifling and of no strength against us .

Ob. S. Chrysostome sayes , For as before the bread is sanctified we name it bread , but the divine grace sanctifying it by means of the Priest , it is freed from the name of bread , and deemed worthy to be called the Lords Body , although the nature of the bread remain in it . Epist. ad Caes . cont . haeres . Apolin . ●itat . p●r Damascen .

Answ. This Objection is clearly against you , excepting only those words , Although the nature of the bread remains in it , by which he only means the Qualities or Accidents of the Bread , not the Substance of it , as appears by those precedent words , The bread is sanctified by the divine grace , by means of the Priest , it is freed from the name of bread , and deemed worthy to be called our Lords Body , ( which could not be , if the substance of bread remained . ) The word Nature is often taken for the qualities and properties of a thing . So we say in common speech , he 's of a good nature , he 's of an ill nature , I love his nature , I hate his nature , meaning his good and evil qualities , or properties , not his substance .

Ob. S. Ambrose sayes , It is a wonderfull power of God that makes the bread remain what it is , and yet be changed into another thing . ● . 4. de Sacrament . c. 4.

Answ. The sense of S. Ambrose is , that the bread perishes not , but remains virtually in that into which it is changed ; an effect that certainly requires no less then a wonderfull power . But it were no wonderful power if it should make the bread no other thing , then what nature and the Baker made it , but onely change it into a signe or figure of his Body ▪ This requires no omnipotence for doing it . You might in much modesty have spared this Objection , as also that of the same Father : How much more operative is the word of Christ , that the things be what they were ( viz. in the outward shape ) and yet be changed ( viz. in the substance ) into another thing ( the body of Christ ) and so that which was bread before consecration is now the Body of Christ , ( he tells you plainly what it is changed into . ) L. 4. de Sacrament ▪ c. 4. What frontless confidence is it in you to triumph in these texts ?

Ob. Some of your Schoolmen , as Durand , Scotus , Peter Lombard &c. say , Transubstantiation was not heard of till of later times .

Answ. They quarrel at the newness of the word , not at the meaning of it ; but tell not us in controversies of Faith of the placita of Schools , or what this or that particular Schoolman sayes , who deliver but their own private opinions , and those also with submission to the Churches judgment . Tell us what is plainly said in Scripture , and so expounded by the Church , or what hath been delivered by Apostolicall tradition from age to age , or what the Fathers have plainly and unanimously taught , or what hath been defined in Councile perfectly oecumenicall . These , and nothing less are testimonies sufficient , to prove a controverted point to be of faith , or not .

Ob. Transubstantiation was not heard of til the Council of Lateran .

Answ. The word was not agreed upon in any general Council before that , I grant ; the meaning or thing signified by the word , I deny it : that was believed and taught from the first institution of the Sacrament , as hath been proved ; see the Councils above .

Objections from reason , and sense , answered .

Ob. TRansubstantiation is not expresly in the Scripture . Therefore we have no reason to believe it with divine faith .

Answ. The meaning of the word is , though the word be not , and it sufficeth to a point of faith , that it be any way in the Scripture , either plainly or obscurely , expresly or implicitly , the Churches authority and exposition , or definition being added . Otherwise the mistery of the Trinity , the necessity of infants Baptisme , &c. would not be points of faith , they be not expresly and plainly in the Scripture ; nor be the words there at all , no more then transubstantiation , therefore your consequence is false .

Ob. It is imposible for one whole substance to be chang'd into another , ergo .

Answ. Naturally , or by a mere natural agent , whose activity is limited and alwaies presupposeth a subject to work upon , I grant it ; By a supernatural agent , whose power is infinite , and unlimited , I deny it ; Christ is alwaies the principal agent in this work , the Priest is but his instrument only .

Ob. If the whole substance of the bread were changed into the Body of Christ , the accidents of bread could not remaine as they do , they cannot be without a subject .

Answ. Naturally or by the force of nature , I grant it , by miracle and the omnipotency of God , I deny it . Actual inherence in a subject is not of essence , of quantity , or any other accident , but only to be apt to be in a subject ; to be in , in all absolute entities ( such as quantity is ) must of necessity presuppose to be ; at least , in the essential notion of it .

Ob. The same body cannot be in many places at once .

Answ. Circumscribed , or locally extended , I grant ; In a spiritual and Sacramental manner , I deny it .

Ob. Quantity is essential to a body . Therefore if his body be in the Sacrament , his quantity must needs be there .

Answ. I distinguish your antecedent , quantity extended metaphisically , inwardly or in order to it selfe , is essentiall to a body I grant ; Quantity extended phisically , or in order to place , I deny it , that is only a property of Quantity , and therefore separable from it by Gods omnipotence . It is most proper to quantity ( saith Aristotle ) to be equall , 5 ▪ Metaphis . that is to be locally extended with some determinate figure . Quantity is an absolute entity , and therefore cannot essentially consist of order to place , which is a mere relation , I give the same distinction to your consequence .

Ob. For the same body to be here and there at the same time implies a contradiction .

Answ. You mistake ; for the same body to be here & not to be here , implies a contradiction , or for the same body to be here , and to be there properly ( that is locally extended ) at the same time & according to the same thing , implies a contradiction true , but not to be here and to be there , improperly ( that is sacramentally ) and according to divers things ( to wit divers quantities ) as Christs body is in the Sacrament . The soul is here ( in the head ) and there ( in the foot ) at the same time , improperly and spiritually , by reason of the divers parts of the body , without any contradiction .

Ob. A body is destroid , if it be not in some determinate place .

Answ. That Proposition is not universally true . Aristotle saies and proves , that the universe , or highest heaven is in no place , because nothing is without , or above it , to contain it , 4. Phis . text . 45. Yet we grant that Christs body in the Sacrament is alwaies in some determinate place improperly and by accident , viz. in the place of the quantity , under which it is , it is so determinated to place by the dimensions or outward formes of bread and wine as never to be out of the place of the said dimensions or outward formes .

Ob. nothing can be in two divers times at once . Therefore nothing can be in two divers places at once .

Answ. I deny your consequence ; the disparity is because divers times cannot be together or at once , ( by me being essentially successive ) but divers places may , and are .

Ob. A spirit which is naturally indivisible , cannot be made divisible even by Gods omnipotence . Therefore quantity which is naturally divisible in order to place , cannot be made indivisible in order to place even by Gods omnipotence .

Answ. I grant your antecedent but deny your consequence , the disparity is , that it is not only natural , but essential to a spirit , to be indivisible , and have no parts , but it is not essential , though it be natural to quantity to be divisible , or have parts extended in order to place , but only in order to it selfe . And he that could make the Sea a solid path to his own feet , S. Math. 14. enter to his disciples the doores being shut , S ●o. 20. make a bush burne and not consume , Exod 3. make Iron swim on the water , 4. Kings . 6. make the Sea stand like a wall about his people Exod. 14. can doubtless change the natural , and common manner of being which things have , and yet be able to conserve their essences , your Scholars know this to be possible and confess it , and so do you when you forget your selfe , as I have shewed above ; your shifts in eluding these places are too poor to merit an answer ▪

He that can make material substances , which of their own nature are indivisible in order to place , divisible by means of quantity , even by his ordinary power , and way of working , can doubtless by his extraordinary , make quantity , which naturally is divisible in order to place , become indivisible , by giving it a supernatural , and sacramental manner of being .

Ob. Bread might be called the body of Christ by only being made one thing with his body , although it were not transubstantiated into his body .

Answ. No it could not . The soule of man is made one thing with his body , and yet the body cannot be call'd ▪ the soule , nor the soule the body .

Ob. Man in Christ is called God , and God man . Therefore bread in the Sacrament may be call'd the body of Christ .

Answ. I grant your antecedent , but deny your consequence , the disparity is , because God and man in Christ are united in one person . Bread is not so united to the body of Christ in the Sacrament .

Ob. The thing containing may be call'd the thing contained ; so we call a barr●l , sack , a purse , Gold &c. Therefore bread containing only the body of Christ , may be call'd the body of Christ , though it remaine unchanged .

Answ. Your antecedent is true in a figurative sense , because a barrel , and a purse are of their own nature made to containe , and suppose for sack and gold , but bread was not of its own nature and primary institution , made to contain and suppose for the body of Christ , ( this was superadded to the accidents or outward formes of bread only by Christ at his last Supper ) but to contain and be the nourishment of mans body .

Ob. S. Austine saies , it is impossible for Christ to be at once according to his corporal presence , in the Sun , and in the Moon , and on the Cross .

Answ. We maintaine not his corporal , but real and spiritual presence in the Sacrament , the manner of being is spiritual , and sacramental , you have been often ●old it . He speaks there against the Mani●hees , who held the body that was ●rucified to be a fantastical body , and that the corporal light of the Sun and Moon were the true body of Christ , which S. Augustine proves to be false , because a body cannot be in many places at once , after a bodily manner ; this is not against us ,

Ob. Sense cannot be deceiv'd in its proper object , and sense tels us 't is bread after consecration , ergo .

Answ. Substance is not the proper and immediate object of sense , but colour , quantity &c. nor can sense judge at all of substance , though it be under sensible accidents , unless it be the subject of those accidents , and have a sensible and corporal manner of being ; which the body of Christ neither is , nor hath in the Sacrament . It hath a spiritual manner of being , and is not the subject of the accidents of bread , they are without a subject by miracle , therefore no wonder if sense be deceived in this matter . Here sense and reason must vaile bonnet to faith , and submit to the authority of God revealing and the Church propounding ; they are no competent Judges , what God can do by his omnipotence .

Ob. S. John proved the verity of the incarnation , and God made man , against Cerinthus and his complices , by the evidence of sense . That which we have seen with our eyes , and our hands have handled , we declare unto you , &c. 1. Jo. 1.

Answ. You deceiptfully leave out the first , and principal part of his proofe , viz. That which was from the beginning , which we have heard , &c. v. 1. his chiefe probation of that mistery was not grounded on seeing and feeling only , as you pretend , but on hearing , faith is by hearing , and hearing by the word of God revealing . He had heard that which was from the beginning , viz. Christ revealing those things , and therefore believed them , and declared them to us to be beleived . The other part of his proofe from seeing and feeling , was only ad Hominem , against Cerinthus , and such as you are , who will believe nothing , without a sensible experiment of it ; whereas true faith is an argument of things not appearing .

Ob. If the notions and evidence of sense be not infallible about its own proper object , there can be no certainty in the knowledg of bodies , and sense must needs be the perpetual cause of deception in this mistery to all the world , which is absurd , ergo .

Answ. They are infallible about the proper objects of sense , if they be duly propos'd , and reason consider rightly of all circumstances , but the body of Christ in the Sacrament is not the proper object of sense , but of faith , it hath a spiritual , and supernatural manner of being , and we have a more infallible assurance then that of sense , to regulate our assent by , in this matter ; viz. the divine authority revealing ; he that will credit that , & captivate the uncertain notions of sense to the obedience of faith ( as all good Christians ought to do ) is n●● in the least dainger of being deceived by sense in this mistery , but such as will obstinately prefer the seeming evidence of sense , before the certain authority of God revealing , and his Church propounding ( as you do ) are worthy to be slaved for ever to the deception and fallacy of sense , may God deal better with you , then you deserve , which is my hearty prayer for you .

Ob. If the doctrine of Transubstantiation were true , and Christs body were whole in the whole host , and whole in every part of the host , if you divide , or break it , it would follow , your Laicks can consecrate , as well as Priests , because when they divide the host in their mouthes , they make Christ ( who before was present only in one place ) to be now present in many ; riddle mee this riddle .

Answ. You please your self with your own mistakes . I deny the sequel of your argument , that action of the Laicks of it selfe and properly speaking reaches only to the division of the signes , or accidents , not to the presence of Crists body to the signes , or in many places , the efficient and proper cause of that , are the word● of consecration spoken by the Priests , by which the whole substance of his body is made present in place of the whole substance of the bread , and by a necessary consequence , in every part of the signes or accidents if you divide : the Laities division of them is only Conditio sine qua non , a condition , without which the effect of his presence in many places is not put , not the efficient cause thereof .

Ob. Christ proved the verity of his own Resurrection by the evidence of sense , when he said to his disciples : see my hands and feet , that it is I my selfe , handle and see , S. Lu. 24. 39.

Answ. The evidence of sense was infallible in that case , to prove the Body of Christ to be his true body , and not a phantasme , as the mistaken disciples thought his body had there a sensible , corporal , and natural manner of being , not so in the Sacrament ; nevertheless the verity of his resurrection , as it is an article of faith , hath a much higher and more infallible proofe then that of sense , viz. the authority of the Prophets and Christ himselfe revealing it . They will kill him , and on the third day he shall rise againe , S. Lu. 18. 33.

Ob. In the profession of faith prescrib'd to Berengarius by the Pope , it is said ; That the Body of Christ is sensibly touched by the hands and chew'd by the teeth . Therefore the manner of its being is sensible , and not spiritual .

Answ. I deny your consequence , the words of the Profession run thus . I Berengarius profess , &c. The bread and wine which are set on the altar after consecration , to be not only a Sacrament , but also the true Body and Blood of our Lord Jesus Christ , and I profess it ( the consecrated bread and wine saies the relection of that Council ) to be sensibly touch'd by the hands of Priests , and chew'd by the teeth of the faithful , not only in the Sacrament , but in verity , &c. all this we grant in a sound sense . His body is said to be sensibly chew'd by the teeth and touch'd by the hands in this respect , that the whole substance of his body remains and is present in verity and without fiction under every part of the devided host ; that is , his body is said to be sensibly touch'd by the hands , and chew'd by the teeth , not by it selfe or according to its own entity , but by accident and by meanes of the signes or accidents of bread under which it truly is ; thus the relection of that very Council expounds the Council . Berengarius was there condemned for denying the true and real presence of Christs body in the Sacrament or signes , not for holding it to be there after a spiritual manner of being , this was ever most true and Catholique doctrine , therefore it cannot without absurdity be imagined that the meaning of his profession should be , that Christs Body is in the Sacrament after a sensible , & corporeal manner .

You reply ; His body is sensibly touch'd and chew'd not only in the Sacrament , but in verity .

Answ. We grant it ; for by the words ▪ In verity , is meant no more , then truly and without fiction . That which we sensibly touch & chew is not only a Sacrament or signe , but also the body and blood of Christ in verity , that is , truly and without fiction , and therefore his body may be said to be sensibly touch'd & chew'd in verity , that is , without fiction , not by it self , or according to its own entity , but by means of the Sacrament or signes , which are so touch'd and chewd , and under which it is in verity , that is truly and without fiction . I declare this by an example : Jonas was sensibly swallow'd by the Whale , both soul and body , and this in verity , that is truly and without fiction ; yet he was not sensibly swallowd according to both , but according to his body only , & his soul is said to be sensibly swallow'd by means of the body , in which it was in verity & without fiction .

You reply , though Jonas his soul may be said to be sensibly swallow'd by means of his body in which it was , or by accident , yet it can no waies be said to be sensibly eaten or chew'd . Therefore though Christs body be in the Sacrament , yet it cannot be said to be sensibly chew'd or eaten in it , seeing the manner of its being is spiritual .

Answ. The disparity is , that Ionas was not chew'd or eaten either according to his soul or body ; But Christs body is sensibly chew'd or eaten in the Sacrament , according to the Signs or Sacrament , though not according to its own substance .

Now let any impartial Christian judge what good meaning Doctor Taylor could have , in enumerating such a rabble of seeming contradictions , ( which are indeed none ) upon fals imaginary suppositions : Or in exaggerating such an imminent danger , nay moral certainty , ( if he may be our judge ) of gross and horrible Idolatry in our doctrine and worship of the B. Sacrament ( the known and constant beliefe not only of this Nation , but the whole world , except some few Sectaries in the last Age , even from its first conversion to Christianity : ) What other end could he probably propose to himself ( especially in this conjuncture of time ) then to lay his whole weight of malice upon persons that live innocently by him , and who for their Religion , have already burthens enough to satisfie the uncharitablenesse of any ordinary envy . He is one that pretends sometimes to much moderation and charity in his writings : I wish he had them in his heart , but am sure he hath shew'd neither in this Treatise ; let him that judgeth all things be his judge ; I only set this Motto on our Tenet , Veritas in aeternum stat , and God can finde protection for his people , or if it be his wil to have us sufferers for justice sake , we know he wil reward our sufferings with a most full and overflowing measure . His wil be done : Amen .

ARTICLE XII . Of Communion under one kind .

OUr Tenet is , That there is no necessity for the Laity to communicate under both kinds , but that it is lawfull for them to do it either under one or both , as the Church of God appoints : which we prove thus .

The first Argument .

Ma. If to communicate under one kind only be sufficient for the Laities obtaining everlasting life ; then it is not necessary for them to communicate under both .

Mi. But to communicate under ono kind onely is sufficient for the Laities obtaining everlasting life :

Cons. Therefore it is not necessary for them to communicate under both .

The major is proved ; Because that , without which a thing may be had , is not absolutely necessary for obtaining it .

The minor is proved by , This is a bread coming down from heaven , that if any one eat of it , he dies not , S. John 6. 50. He that eateth of this bread shall live for ever , vers. 52. If any one eateth me , the same shall also live by me , vers. 58. You hear eating only will suffice .

A second Argument . 1. If Christ himself and his Disciples gave the Sacrament under one kind , then it is lawful also for us to give it under one kind . 2. But Christ himself and his Disciples did sometimes give it under one kind : 3. Therfore it is lawful also for us to give it under one kind .

The major is manifest , because their actions are our examples and best warrants .

The minor is proved : And it came to pass● whilest he ( Christ ) sate at the table with them , he took bread , and blessed , and brake and did reach it to them , and their eyes were opened , and they knew him , and he vanished out of their sig●● , S. Luke last , verse 30.

And they were pers●vering in the doctrine of the Apostles , and the communication of the breaking of bread and prayer ▪ Acts 2. v. 42. And in the first of the Sabbath , when they were assembled to break dread , &c. Acts 20. 17. A plain Synaxis ; Here is no cup in any of these places , which are all expounded of the Sacrament , by S. Austin , l. 49. de cons●ns . Evangel. c. 25. Venerable Bede , and Theophylact on the said places .

A Third Argument . 1. If the whole substance and essence of the Sacrament with all the ends thereof be had under one kinde , both are not necessary to salvation . 2. But the whole substance and essence of the Sacrament with all the ends thereof , is had under on kinde .

Therefore both are not necessary to salvation .

The major is proved , because the pr●●ise institution of a thing infers not a necessity of doing or receiving the whole , when the end of the institution may be obtained by a part only ; for example ; God instituted all kinds of meats for mans s●stenance , yet neither any one particular man , nor the whole collection of men are bound to eat all kinds of meates , but so much only as is sufficient to sustaine them ; so God ordain'd marriage for the holy propagation of mankinde , yet all men are not bound to marry , because mankinde may sufficiently be propagated without this or that particular mans marrying .

The minor is proved , because , under one kinde , there is the matter , the bread , there is the forme , the words of consecration ; there is the signe of Christs unity with the faithfull , many graines making one paste ; there is the thing signified , the body and blood of Christ and divine grace , there is a memory of his death and passion , the bread divided from the cup , to signifie how his body and blood were divided for us on the cross , and hence it was that after the consecration of either kinde , he recommended to us the memory of his death and passion ; to shew that either was a sufficient memorial thereof , 1. Cor. 11. 24. 25. And finally by receiving under one kind we are spiritually nourished , made partakers of the merits of Christ , and fast united to him ▪ For we are one bread , one body , all that do participate of one bread , 1 Cor. 10. 13. which is all that appertains to the substance , essence , or ends of of this Sacrament .

A fourth Argument . 1. That which is not commanded either in the written , or unwritten Word of God , is no divine precept . 2. But the Laities Communion under both kinds is not commanded either in the written or unwritten Word of God. Therefore the Laities Communion under both kinds is no divine precept ; and 't is lawful for them to communicate under one , or both , according as the Church appoints .

The major is manifest by the very termes .

The minor is proved by the solution of all such objections as shall be brought out of the Scripture to the contrary : And as for the unwritten Word , which is Apostolicall Tradition , let these ensuing testimonies be heard .

Fathers for this point .

In the second Age S. Dionysius asserts the Communion of Infants under one kind , l. de Eccles. Hierarch c. ult. prope finem . See also c. 4.

In the third Age Tertullian tels us , it was then a custome to carry the Eucharist home to their houses for private Communion ( ● . ad Vxorem ) which could be done but under one kind , because Chalices were not permitted to be in Lay ▪ mens houses . S. Athanasius Apol. 2. cont. Arianos .

In the same Age S. Cyprian affirms , it was given to Infants and to the Sick in one kind only . Serm. d● lapsis num. 10.

In the fourth Age S. Ambrose asserts ▪ They kept the Eucharist after con●ecration , and that his brother Satyrus in a shipwrack was miraculously delivered from the waters , by having the Eucharist tied about his neck in a stole . Orat ▪ de obitu Satyri .

In the same Age Eusebius testifies ; They were wont to send the Sacrament by Sea into far countries , l. 5. Histor . which could not be done but under one kind .

In the fifth Age S. Austin teaches the practice of communion under one kind for infants . L. advers. Julian . Pelag. c. 4. prope finem . & tom . 2. Epist. 106. post medium .

In the same Age it was so indifferent a thing for the Laity to communicate either under one or both kinds , that the Manichees ( who held Christ had no true bloud , and that wine was the gall of the Devil , and therfore would not receive the cup ) lurked among Catholikes , by communicating under the form of bread only , and could not be distinguished from them , till Pope Leo the first made a special Edict , commanding all the Laity to receive once a year under both kinds , and that at the publike Communion of Easter , by which means he detected the said Manichees , and excluded them from the Catholike Communion . See Leo Serm. 4 de Quadrages . and Baronius A●●als An. 490. num. 21 , 22.

The Council of Clarem●nt under Pope V●ban . 2. decreed against an abusive custome of dipping the bread in the cup , That no man should communicate of the Altar , unlesse he took the bread apart , and the cup in like manner ; unlesse through necessity or caution ( as in case of sick and infants ) Can. 28. An. Dom. 1095.

The Council of Constance has decreed against all such as rashly presume to say , That Christian people ought to receive the Sacrament under both kind , &c. That as the custome of the Layties receiving under the form of bread onely , had been lawfully brought in for avoiding some dangers and scandalls , and very long observed , &c. so it ought to be held for a Law , which it is not lawfull to reject , without the Churches authority . Sess. 13. 14. An. Dom 1415. The Council of Basil has defined the same , Sess. 30.

Objections solved .

Ob. DRink ye all of this , S. Matth. 26.

Answ. That was only spoken to the Apostles , whom he made Priests , none else were present ; And they all drank , S. Mark 14. That those words concerned not the Layty , but the Apostles only ▪ appears in S. Luke , who has exprest it thus ; Take ye and d●vide it amongst you , S. Luke 22. 17.

Ob. Do this for a commemo●ation of me , S Luke c. 22. 1 Cor. 11.

Answ. By those words Christ made his Apostles Priests , and gave them power to consecrate his Body & Bloud , as he had there done , which cannot appertain to the Laity ; unlesse perhaps you would have them Priests also , and then we shall have Priests enough . Besides , S. Luke has those words after the consecration of the bread immediatly , not after the consecration of the Cup , & S. Paul has them absolutely after the consecration of the bread , but conditionally onely after the consecration of the cup , and with limitation Do this as oft as y● shall drink , in commemoration of me , both which circumstances rather evince a non-necessity of communion under both kinds , then otherwise .

Ob. Christ ordained it in both kinds .

Answ. True ; but precise institution , as hath been proved , obliges not all men to do all that was instituted : Besides , it was instituted not only for a Sacrament , but a sacrifice ; and so I grant both kinds are requisite to make a perfect representation of the body and bloud of Christ , as actually divided on the cross ; and therfore Priests have a command to receive it both kinds , but not the Laity , to whom it appertains not to sacrifice .

Ob. Vnlesse ye eat the flesh of the Son of Man , and drink his bloud , you shall have no life in you .

Answ. Such as deny the reall presence of Christs body in the Eucharist , say , that Chapter concerns not oral and sacramental , but only mental , and spiritual communion ; and so nothing to your purpose . But to such as allow the real presence with us , I answer , This imports a command obliging the whole Church , but not each particular man , and so it is fulfilled by the whole Church , by Priests receiving in both kinds , and by the Laity receiving in one , or both , as it is appointed .

It is not said , unlesse every one , &c. but unlesse ye eat , &c. So when Christ said , Go ye teaching all nations , baptizing them , &c. he did not command every particular Apostle to teach and baptize all Nations ( that were impossible ) but that it should be done among them , according to their several allotments . So in the old Scripture we read , Ye shall circumcise the flesh of your fore-skin , Gen. 17. 11. And let every one take a lamb &c. the whole multitude ●f the sons of Israel shall sacrifice it , Exod. 12. 3 , 6. These were precepts obliging the whole Synagogue , but not each particular man ; every one was not bound to circum●ise , but such only as were deputed for that office ; nor was every one obliged to sacrifice the lamb , but only the father or chief of every family . The reason of this is given us by S. Austin , Because the morall pr●cepts of Christ oblige all and each particular man of the same state or calling his sacramental precepts not so ; but the whole mul●itude onely , according to their different callings and capacities . That nothing can be proved out of this Chapter , for the necessity of communion in both kinds , is evident , because in three or foure speciall texts it affirms one kind to be sufficient to salvation , verse 50 , 52 , 58.

Ob. Let a man prove himself , and so let him eat of this bread and drink of this cup , for he that eats and drinks unworthily , eats and drinks damnation to himself , 1 Cor. 11. 28 , You hear S. Paul injoyns both .

Answ. This probation , or trial of our selves is necessary for all sorts of men , and at all times , as often as they communicate , and therfore he extends his speech to all , as wel Priests as Laicks ; That he knew it to be lawful for the Laity to receive under one kind onely ( if holy Church should so command ) is evident by the precedent verse , in which he sayes , For whosoever shall eat this bread , or drink this cup of our Lord unworthily ▪ ( the Greek word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) he shall be guilty of the body and bloud of our Lord , vers. 27. And after the consecration of the bread he sayes absolutely , Do this for a commemoration of me : But after the consecration of the cup , he sayes , Do y● this ( not absolutely , but with a limitation ) as often as ye shall drink , for a commemoration of me , vers. 26. so to intimate , that it was not necessary for all sorts of Communicants , or at all times , to receive the cup.

Ob. By denying them the cup , you rob the Laity of the bloud of Christ .

Answ. No ; there is both body and bloud , whole Christ under either kind : his body and bloud cannot be now divided ; for he is now immortal and impassible , he cannot die nor suffer any more , Rom. 6. And as the Church heretofore commanded the Laity to receive in both kinds , so to exclude the Manich●es ( who held the cup to be unlawfull , and not the bloud of Christ , but the gall of the Devil ) from the communion of the faithful ; so now she commands them to receive under the form of bread only , to exclude and detect such heretikes as hold that whole Christ is not under either kind .

Ob. The cup is the Legacie of Christ to his Church , and therfore belongs to all .

Answ. No , it is a part of his Will or Testament , and the Will is not his Legacy . His Legacy was everlasting life . That being justified by grace we may be heires according to hope of everlasting life , Rom. 8. 17. Or if you will needs have the cup a Legacy , at least it was but a part of his Legacy , and appertains not to all by any precept or necessity , but to those onely to whom the Overseers of his Will ( the Pastors of the Church ) have been appointed to deliver it .

Ob. S. Cyprian says , The Law forbids the eating of bloud , the Gospel commands it , de Coena Dom.

Ans. This is against , not for you . He speaks of eating , not of drinking ; if you will have it understood of drinking , I answer , it commands Priests , but not the Laity .

Ob. S. Austin sayes , All that will have life are exhorted to drink bloud , q. 57. in Levit.

Answ. Counsel is no command , and you must note here , that whensoever the Fathers say the Laity have a right to the cup , & ought to receive it , they speak of times in which the Church so appointed and commanded , which is not against us .

Ob. The Priest receiving in both kinds , receives but one whole Sacrament : Therefore both kinds belong to the integrity of the Sacrament .

Answ. I grant the antecedent , but distinguish the consequence , therfore both kinds belong to the integrity of the Sacrament , and make but one whole Sacrament , when they are taken together , and ordered to one refection , I grant ; of necessity , always , or when they are taken apart , I deny . For so either kind is an entire and perfect Sacrament of it self . So many dishes of meat , if eaten of together & ordered to one refreshing , make but one meal , but eaten of at several times , and ordered to divers refections , they make several whole meales . Christ ordained both kinds , and left it in the power of his Church , to make them one or two distinct matters of the Sacrament , as the necessity of times and persons should require .

ARTICLE XIII . Of the unbloudy Sacrifice of the Masse .

EXternal Sacrifice , properly so called , is a worship that belongs to none but God ; and hence it is , the Devil has been long endeavouring , by Heretikes and Sectaries , utterly to abolish the Masse , ( the daily sacrifice of Christians ) which Antichrist in the later dayes shall take away , Dan. 11. 31. The thing offered and sacrificed in the Masse , we have already demonstrated to be the body and bloud of Jesus Christ , true God and man , under the outward forms of bread and wine . And , for the action , by which it is sacrificed to God , which chiefly is discuss'd in this Article , you are to note ,

1. That by the word Sacrifice in this place we understand not a sacrifice in general , or improperly so termed ( such as are all the actions of the mind , or any work of vertue whatsoever ) but a special sacrifice , truly and properly so called ▪ 2. That the sacrifice of the cross is an absolute , bloudy , and general sacrifice , propitiatory for the sins of the whole world , but the sacrifice of the last Supper , or the Masse , is a representative , unbloudy , and particular sacrifice , applying the said general and bloudy sacrifice to us .

OUr Tenet is , That the oblation of our Lords last Supper , or the Masse , is a true and proper unbloudy sacrifice , and propitiatory for sins .

The first Argument . 1. A commemorative sacrifice is the oblation of a sensible thing made to God , testifying ( by force of divine institution ) the supreme dominion of God , and passion of Christ . 2. But Christ at his last Supper ( and the same is done in the Masse ) made the oblation of a sensible thing to God , testifying ( by force of his divine institution ) the supreme dominion of God , and his own death and passion . 3. Therfore Christ at his last Supper ( and the same is done in the Masse ) offered a true and proper commemorative sacrifice .

The major is manifest of it self , and allowed by all .

The minor is proved ; because Christ at his last Supper made the oblation of his body and bloud to God for us , under the visible formes of bread and wine . This is my body ( saith he ) which is given for you , S. Luke 22. 19. He did not say , Which is given to you ( though he also gave it to them a Sacrament ) but which is given for you ; ( to shew , he first offered it to God for them , a sacrifice . ) This is my bloud which is shed for many to the remission of sins , S. Matth. 26 : 28. It represents the supreme dominion of God , because the things offered are broken , shed and destroid , according to the outward formes ; to shew his power over life and death . It testifieth the passion of Christ by force of his own institution ; Do ye this ( saith he ) for a commemoration of me , S. Luke 22.

A second Argument . 1. Christ is a Priest for ever according to the order of Melchisedech , Heb. 7. 11 , 15 , 17. 2. But the order of Melchisedech's Priesthood consisted principally in this , That he offered to God the pacifick and unbloudy sacrifice of bread and wine . 3. Therefore Christ at his last Supper offered to God the pacifick and unbloudy sacrifice of bread and wine .

The minor ( which only requires proof ) is proved ; And Melckisedech King of Salem brought forth bread and wine , and he was sacrificing to the most high God , Gen. 14. 18. The Hebrew word is Cohen Leel , which word Cohel ( as often as it is joyned with a Dative case in holy Scripture , as it is here ) signifies the Participle sacrificing , and not the Substantive , a Sacrificer .

The consequence is confirmed , because a similitude in the rite of sacrificing is that which chiefly pertaines to the similitude of Priesthood .

A third Argument . 1. To offer God a propitiatory sacrifice , is nothing else , but to offer an Host to God for the remission of sins . 2. But Christ at his last Supper offered an Host to God for the remission of sins , as I have proved :

Therefore Christ at his last Supper ( and the same is done in the Masse ) offered a propitiatory sacrifice .

A fourth Argument . 1. What Christ did in the oblation of his last Supper , he gave his Apostles and their successors both power and command to do . 2. But Christ in the oblation of his last Supper offered to God a true and proper commemorative , and unbloudy sacrifice : ( as hath been proved by the first and second Arguments : ) 3. Therfore he gave his Apostles and their successors ( that is , all lawful Priests ) both power and command to offer unto God a true and proper commemorative , and unbloudy sacrifice .

The major is proved , Do ye this ( which I have done ) for a commimoration of me , S. Luke 22. 1 Cor. 11. How long this power was to last , and this command to be in force , S. Paul has taught us , As often as ye shall eat this bread , and drink this cup , ye shall declare the death of our Lord untill he come , 1 Cor. 11. 16. which words have been expounded by three general Councils , to signifie , that we do not worthily eat the bread , & drink the cup of our Lord , unless we first denounce his death , by the consecration and unbloudy sacrificing of his body and bloud . 1. Ephesine , 2. Chalcedon , 3. Constantinopolitan Councils .

The consequence is established , because Christ could not be truly called Priest for ever according to the Order of Melchisedech , ( Psal. 109. Heb. 5. 10. & Heb. 6. v. last ) unless he had ordain'd some unbloudy sacrifice , which was to last to the end of the world , and to be offered by inferior Priests , subordinate to , and succeeding him in his unbloudy Priesthood , seeing his bloudy Priesthood ceased at his death ; neither could that return after his resurrection , because it was incompatible with his immortality .

Add to this that of Malachy 1. 10 , 11. From the rising of the Sun , even to the setting , great is my name amongst the Gentiles , and there is sacrificed and offered to my name in every place a clean oblation . The Hebrew word is Mi●cha , which in Scripture alwayes signifies ( when offered unto God ) a proper and unbloudy sacrifice ; and cannot otherwise be verified , then by the Priesthood of the new Law , and the unbloudy sacrifice of the Mass ; without which having taken away all the sacrifices of the old Law , Christ had not increased , but diminished his Fathers honor . Thus the Doctors and Fathers of the Church proved the eternity of our Saviours Priesthood , against the Jews , which Sectaries indeavour to rob him of .

Fathers for this point .

IN the first Age S. Andrew ; ● daily sacrifice an immaculate lamb to almighty God , who ( when he is truly sacrificed , and his flesh truly eaten ) remains whole and alive . In the book of S. Andrew's passion , written by his own disciples , with Surius .

In the same Age S. Ignatius , S. Peters Scholar ; They ( the Saturnian Heretikes ) admit not ( saith he ) of Eucharists and oblations , because they confess not the Eucharist to be the flesh of our Saviour , who suffered for our sins . In Epist. ad Sminoum citat. apud Theodoret. Dial. 3.

In the second Age Irenaeus ; How can they be assured , the bread in which thanks are given ( a pacifick sacrifice ) is made the body of our Lord , and the chalice his bloud , if they acknowledge him not to be the Son of the maker of the world ? lib. 4. cap. 57.

In the third Age Origen ; You think your selves guilty , and worthily ▪ if any part of the consecrated Host be lost through your negligence . Homil. 13. in Exod.

In the fourth Age Epiphanius ; Never shall you find our Lord or his Apostles , or the Fathers say , that the unbloudy sacrifice which is offered by the Priests is an image , but his very body and bloud . In disputat . cum S. Greg. in 7. Synod . general . action . 6. tom 3.

In the same Age S. Chrysostome ; The wisemen worshipped him in the manger , thou seest him not in the manger , but on the Altar , &c. and the Spirit abundantly powred out on the sacrifice presented there , in 1. ad Cor. And in another place ; In regard it is offered in many places , be there many Christs ? No : for as he who is every where offered , is one body , and not many bodies , so the sacrifice is one . Homil. 17. in Epist. ad Heb.

In the same Age S. Hierome ; He is the inviter , and the banqu●t , we drink his bl●ud , &c. and in his sacrifices we daily presse ruddy sweet wines from the true grape . Q. 2. Epist. ad Haediber .

In the same Age S. Ambrose ; When we sacrifice Christ is present . In cap. 1. S. Luc. And in another place ; Though Christ is not seen to offer now , yet he himself is offered on earth , when th● body of Christ is offered , nay he himselfe is manifested to offer in us , whose speech ▪ doth sanctifie the sacrifice which is offered . In Psalm . 38.

In the fifth age S. Augustine ; When now we see this sacrifice offered to God in every place by the Priesthood of Christ according to the order of Melchisedech , and the Jews sacrifice to cease , why do they yet expect another Christ ? Tom. 5. de civitat . D●i cap. 35. And ( l. 9. Confess . c. 3. ) he tells us , His another Monica desired on her death-bed , that memory should be made of her at the Altar , from whence shee knew the holy sacrifice to bee dispensed , wherewith the indictment against us was blotted out .

The first Nicene Council decrees , By saith let us understand the Lamb of God , who taketh away the sins of the world , to be placed on the sacred Table , to be sacrificed by the Priests unbloud●ly , &c. L. 3. Decret. de divina Mensa . An. Dom. 315.

Objections solved .

Ob. WHen Christ said , This is my body which is given for you . This is my bloud which is shed , &c. He spake onely of what was given , and shed the day following on the Cross .

Answ. No ; He spake of what he himself there gave and shed at his last Supper , commanding his Apostles to do the same , Do y● this , &c. They were not commanded to give his body or shed his bloud the day following on the cross ; the words are , Which is given , which is shed , in all the Greek and Syriack Bibles , as also in your English versions . And S. Paul hath prevented that evasion , by saying , This is my body which is broken ( unbloudily sacrificed ) for you , 1 Cor. 11. 24. & S. Luke also by saying , this is the chalice the new Testament in my bloud , which ( chalice ) is shed for you , S. Luke 22. 20. So the Greek text hath it . His body was not broken on the cross , ( They did not diminish any bone of him , S. John c. 19. ) but only at his last Supper under the outward form of bread ; neither was his bloud shed out of the cup on the cross , but only the night before , under the form of wine . This argument was used by S. Chrysostome , Theophylact , and Echumenius above a thousand years ago , to prove the Mass a true unbloudy sacrifice , in 1 Cor. 10. 16.

Ob. The vulgar Latine Edition reads , which shall be given or broken , which shall be shed .

Answ. True ; and this proves , that it was not only thus given and broken at his last Supper , but also to be given , broken , and shed by his Apostles and their successors , to the end of the world ; which we acknowledge . This does not prejudice the Greek and Syriack texts .

Ob. Christs body is not broken in the Eucharist , nor his bloud shed .

Answ. Bloudily , visibly , or in its own form , I grant ; unbloudily , representatively , and in the form of bread and wine , I deny . The bread which we break , is it not a participation of the body of our Lord ? 1 Cor. 10. 16. and his bloud , as under the form of wine , was shed and powred out of the cup , in a sacramental and unbloudy way . A farther conviction of this verity is , because Christ at his last Supper instituted and sealed his last will and Testament . This is the chalice , the new Testament in my bloud , S. Luke 22. This chalice is the new Testament in my bloud , &c. 1 Cor. 11. 25. Now a Testament cannot be made betwixt God and man , without shedding of bloud . Neither was the first ( Testament ) dedicated without bloud , Heb. 9. 18. And again , Without shedding of bloud there is no remission , vers. 22. Therfore at his last Supper Christ shed his bloud , at least in an unbloudy manner .

Ob. Christ entred once by his own bloud into the Holies , eternal redemption being found , Heb. 9. vers. 12.

Answ. True ; he entred once , and but once , by his own bloud , bloudily shed , and to redeem us , but often by his own bloud shed unbloudily , and to apply the redemption to our soules . First by himself at his last Supper , the rest by his Ministers on the Altar , where he sacrificeth invisibly , they visibly ; they as the instruments , he as the principal cause .

Ob. If we sin willingly after the knowledge of the truth received , now there is not an Host for sin , Heb. 10. vers. 26.

Answ. He speaks only there of such as apostatize from the faith , and forsake the true Church , out of which there is no true sacrifice : so all the Fathers expound this place , and this is not against us .

Ob. Christ offered one Host for sins , Heb. 10. 12. By one oblation he hath consummated for ever them that be sanctified , ver. 14.

Answ. The Host or Oblation is one and the same on the cross , and all the altars of the world , though the manner of offering be divers , there bloudy , here unbloudy ; And wheresoever S. Paul sayes , that Christ offered himself once , or but once , he apparently speaks of the bloudy offering , using the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifie a bloudy sacrifice , and to sacrifice bloudily .

Ob. If a living thing be sacrificed , it must be killed .

Answ ▪ If it be sacrificed in its own proper form , I grant ; if in the form of an inanimate thing ( as the body of Christ is in the Eucharist ) I deny .

Ob. The bloudy sacrifice was sufficient for all ; therfore the unbloudy is superfluous .

Answ. I grant the antecedent ▪ but deny the consequence . For though the bloudy sacrifice were sufficient for all , yet it is not efficient to all , unless it be applied to us by the unbloudy .

Ob. The Eucharist is a commemoration of the bloudy sacrifice ; therefore not a sacrifice it self .

Answ. Your antecedent is true , but your consequence false . All the unbloudy sacrifices of the old Law were true and proper sacrifices themselves , and yet commemorations or representations of the unbloudy sacrifice of the last Supper , which was to come . The same thing in one time or circumstance may commemorate and represent it self as in another .

Ob. You equalize the sacrifice of the Mass , to the sacrifice of the cross .

Answ. No , we do not , speaking of the action of the sacrifice ; for we confess the sacrifice of the cross to be an absolute sacrifice , and propitiatory for the sins of the whole world , in order to redemption ; but the sacrifice of the Mass is only a particular representative and applicatory sacrifice , and hath its worth and efficacy from it .

Ob. Christ remains a Priest for ever : therefore all Priesthood is translated into him alone .

Answ. I deny the consequence ; for he is not onely a Priest , but a high Priest for ever , according to the order of Melchisedech ; And therefore must have others under him , to the worlds end ( as hath been proved ) of the same order .

Ob. If Christ be a Priest for ever , he sacrificeth for ever .

Answ. Invisibly , and by his subordinate Ministers , I grant ; so Christ baptizeth , teacheth , and governs the Church for ever , invisibly , and by his Ministers ; by himself , I say , invisibly , by them visibly .

Ob. S. Paul knew nothing of unbloudy sacrifice , otherwise doubtless he had mentioned it in his Epistle to the Hebrews ▪

Answ. Yes , he did ; for he sayes the Priests offered for sins 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( Heb. 5. 1. cap. 8. ver. 3. c. 9. v. 9. ) that is , unbloudy and bloudy offerings . And for the unbloudy sacrifice of the new Law , he hath given ample testimony in his first Epistle to the Corinthians , above cited . 'T is true , in his Epistle to the Hebrews he did not dispute with the Jews concerning the unbloudy sacrifice of the new Law , because they would not yet believe the bloudy , and therfore it was requisite he should as yet conceal this greater mystery from them : this was the reason , why , speaking to them of Christ , as high Priest for ever according to the order of Melchisedech , he said ▪ Of whom we have great speech , and inexplicable to utter , because y● are become weak to hear , Heb. 5. 11.

Ob. S. Paul proves , that the Jews sacrifice of expiation did not cleanse from all sin , and make the offerers thereof perfect , because it was repeated yearly . Therfore the sacrifice of the Mass which is so often repeated , is not propitiatory for sin .

Answ. I grant the antecedent : The Jews yearly sacrifice of expiation was not propitiatory for all sin past , present , and to come , as the sacrifice of the cross was , otherwise it could not need to have been yearly repeated , or to be offered more then once ; yet I deny the consequence ; for though the sacrifice of the Mass be not propitiatory for sins to come , or in order to redemption , yet it applies the sacrifice of the cross to us , and is propitiatory for sins past , if truly sorrowed for : and as we are daily prone to sin , so need we a daily sacrifice for sin .

S. Pauls principal intent in his Epistle to the Hebrews , was to shew the Jews , that no sacrifice of the old Law was general , and propitiatory for all sin , or able to reconcile the whole world to God , as the sacrifice of the cross was ; so that it had been impertinent for him to have disputed there of the unbloudy sacrifice of the Mass , which is not of such universal force or efficacy .

Ob. Where there is remission of sins , now there is not an oblation for sins , Heb. 10. 18.

Answ. Where there is a general remission of sins , such as was on the cross , now there is not a general oblation for sins , such as was there made , I grant . Now there is not a particular and applicatory oblation for sins , such as is made in the Mass , I deny . Or thus , now there is not a bloudy oblation for sins , or with yearly change of the Host , I grant : Now there is not an unbloudy oblation for sins , made alwayes with one and the same Host , I deny , and so doth S. Paul , saying in the person of Christ , This is my body which is broken ( unbloudily sacrificed ) for you , &c. Do ye this for a commemoration of me , 1 Cor. 11.

ARTICLE XIV . Of the Liturgie , and publike Prayer in an unknown Tongue .

OUr Tenet is , That though it be not of divine command , yet it is good , lawfull and expedient for the Mass , or publike Liturgie of the Church , to be in a Tongue not generally understood by the people , proved thus .

The first Argument . 1. What the Apostles did and practised in this behalf , is good , lawful , and expedient for us to do and practise . 2. But their Liturgies were in sacred languages , and such as were not generally known by all the Nations they converted . 3. Therefore it is good , lawful , and expedient for our publike Liturgies to be in sacred Languages & tongues not generally understood by all the Nations they are used in .

The major is evident of it self .

The minor is proved , because their publike Liturgies were all in Hebrew , Greek , Syriack , or Latine , as is manifest in History , which were not the generally known languages of all , not half the Nations by them converted . And the like argument holds in the Fathers of all succeeding ages , whose publike Liturgies were for the most part in Hebrew , Greek or Latine .

A second Argument . 1. That which is prais'd in holy Scripture , and may be proved by Scripture to be both pleasing to God , and profitable to our soules , is good , lawful , and expedient for us to practise . 2. But prayer in an unknown Tongue ( speaking in generall ) is prais'd in holy Scripture , and may be proved by Scripture to be both pleasing to God , and profitable to our soules . 3. Therefore prayer in an unknown Tongue ( speaking in general ) is good , lawful , and expedient for us to practise .

The major is more evident then to need proof .

The minor is proved . He that speaketh with tongue [ unknown ] speaketh not to men , but to God , for no man heareth , but in spirit he speaketh mysteries , 1 Cor. 14. 2. I would have you to speak with tongues , but rather to prophesie , vers. 5. Thou indeed givest thanks well [ in an unknown tongue ] but the other is not edified , vers. 17. If I pray with tongue [ unknown ] my spirit prayeth but my understanding is without fruit , ver. 14. I will pray in the spirit [ in a tongue unkown ] and I will pray in the understanding [ in a tongue unknown ] vers. 15. To speak with tongues forbid ye not , verse 40. Why then are Sectaries so bold to do it ?

A third Argument . 1. In matters of discipline and government , where God hath commanded nothing , the command of the Church ought to be followed and obeyed . 2. But God hath commanded nothing concerning the language of the publike Liturgie ▪ 3. Therefore as to the language of the publike Liturgie , the command of the Church ought to be followed and obey'd , which ordains it to be in sacred languages .

The major is proved , because , under God , she is our chief Mistris , Lady , and Governess . If he will not hear the Church , let him be to thee as the Heathen , and the Publican , S. Matth. 18. 18.

The Minor shall be proved by the solution of Objections .

Fathers for this point .

IN the second Age S. Dionysius tells us , The sacred mysteries were kept secret from the common people , Eccles. Hierarch ▪ c. 1. A certain proof they were not celebrated in the common languages of the people .

In the third Age S. Cyprian testifies , the publique Liturgie was in Latin , In Exposit. Orationis Domin . num. 13.

In the fourth Age S. Hierom affirms , All the Eastern Church was served in Greek , and used S. Basils Greek Liturgie . Praefat in Paralip .

In the fifth Age S. Augustine witnesses , That all the Western Church was served in Latin , and used the Latin Liturgie . De don . perse . c. 13. de Doct. Christian , l. 2. ● . 13. in Psal. 123. & Epist. 173.

Objections solved .

Ob. IF I come to you speaking with tongues [ unknown ] what shall it profit you ? 1 Cor. 14. 6. And again , If then I know not the vertue of the voice , I shall be to him to whom I speak barbarous , and he that speaketh barbarous to me , vers. 11. And a third time , So you also speaking with a tongue , unless you utter manifest speech , how shall that be known that is said , for you shall be speaking into the ayre ? vers. 9.

Answ. S. Paul in those places speaks only against the publike use of strange tongues miraculously inspired , and not intelligible , but by the special gift of interpretation , not against tongues gotten by industry , and wel understood by the more learned sort of all Nations , such as Greek and Latine are ▪ Besides , he only speaks there against speech addressed to the people by way of exhortation , and instruction , in strange tongues , not against speech in unknown tongues , which is addressed to God only by way of prayer , such as the publike Liturgie is ; that he allowes , at least in general termes , as you have heard . That this is S. Pauls scope and mind , appears partly by the very texts objected ; for it followes in the first of them , What shall I profit you , unless I speak to you in revelation , or in knowledge , or in prophecy , or in doctrine , vers. 6. And a little before , For he that prophecieth speaks to men , unto edification , and exhortation , and instruction , vers. 3. So that this makes nothing against us .

Ob. He that speaketh with tongue ( uknown ) let him pray that he may interpret ; the same Epist. v. 13.

Answ. This concerns neither prayer , nor the publike Liturgie , but exhortation ; and if it did concern prayer , our answer would be , Our publike Liturgie is well understood by all the Priests , and well interpreted for the Laity , word by word , many hundred years ago .

Ob. If thou bless in spirit ( a tongue unknown ) he that supplieth the place of the vulgar , how shall he say Amen ? Because he knowes not what thou saist , 1 Corinth . ch. 14. ver. 16.

Answ. He speaks there only against extemporarie prayer in an unknown tongue , and that not interpreted , not against set form of prayer in an unknown tongue ( such as the publike Liturgie is ) and that expounded and approved by the Church ; to this the Clark may boldly say Amen . Let him explicate his own meaning : He that speaketh with tongue , let him pray that he may interpret , ver. 13. And if there be no interpreter , let him hold his peace in the Church , and let him speak to God and himself , vers. 28. This is not our case , our publike Liturgie hath many great and good Interpreters . Our exhortation and instruction of the people , as also our extemporary prayer , addressed to them before Sermons , or after , is alwayes in the knowne , and common Language of the people .

And for your better apprehension of the grand abuse of Protestants , in urging these texts to the people , against the publike Liturgie in an unknown tongue , please to note ,

First , There is not any one text or word in all that chapter , concerning the publike Liturgie , or set form of prayer , which is addressed to God onely , but meerly concerning exhortation and instruction of the people , and extemporary prayer addressed to them in an unknown tongue : that , and only that is there forbidden , not absolutely , but with limitation , If there be no Interpreter .

Note secondly , That the Laity in our Church are not commanded to pray in an unknown tongue , but have their Offices and Devotions in their own vulgar Language and such as will , may also have the Mast translated for them , and pray in the same words with the Priest , what then is here to be complained of ? By keeping the Liturgie in the sacred Languages ( which are the same in all ages ) it hath been kept free from the corruptions , and mutability of other common Languages ; so that the whole Church is able to judge of her own Liturgie , when any differences arise about it , which otherwise it could not .

ARTICLE XV. Of Sacramentall Confession , and Absolution .

OUr Tenet is , That true , and lawfully ordained Priests have a power from God to b●nde , and loose from sins , and that the Laity are obliged to confess their sins to them , as also the Priests themselves to one another .

The Argument . 1. If the Apostles were made spiritual Judges by Christ our Lord , and had a power from him to binde and loose from sin , it followes by a necessary sequel , that the Laity were obliged to confess their sins to them . 2. But the Apostles were made spiritual Judges by Christ our Lord , and had a power from him to bind and loose from sin . 3. Therefore the ●●ity were obliged to confess their sins to them . And the same argument holds in their Successors , that is , all true , and lawfully ordained Priests .

The major is proved ; Because the very institution and investure of a power of Judicature in Superiors , inferres a necessary command to all inferious , of giving obedience to such power , otherwise the institution and investure were altogether vain and idle , neither could they absolve them from what they knew not .

The minor is proved ; Amen I say to you , whatsoever ye shall bind on earth , it shal be bound also in heaven , and whatsoever ye shall loose on earth , shall be loosed also in heaven , S Matth. 18. ver. 18. There he made them Judges . Receive ye the Holy Ghost , whose sins ye shall forgive they are forgiven , and whos● sins ye shall retain they are retained , S. John 20. ver. 23. There he gave them commission to remit sins . S. Paul gives testimony to his Master , saying ; God hath given us the ministry of reconciliation , and hath put in us the word of reconciliation ; for Christ therefore are we Legates , 2 Cor. 5. 18 , 19 , 20.

Add to this the figures of the old Law , The judgment of the Leprosie , which was a type of sin , was committed to Priests onely ▪ Levit. 13. 14.

The consequence is confirmed : Confess your sins to one another , S. Iames 5 ▪ 16. And if we confes●●●r sins , he is faithful and just to forgive us our ●●ns , 1 John 1. 9. You heare confession is a necessary condition .

Fathers for this point .

IN the second Age S. Clement ; But if perhaps ●●vy , or infidelity , or any other evill have crept h●d●enly into any ones hea●t , let him , that hath a care of his soule , not blush to confess these things to him that rules him , that he may be cured of him by the word of God ( that is , the words of absolution instituted by Christ ) and good counsel . And again S. Peter taught us to break the evil thoughts coming to our hearts upon Christ , & to manifest them to the Priests of our Lord , Epist. 1 , 2.

In the third Age Tertullian reprehends those who for humane bashfulness neglected to confess their sins . l. de poenitent .

In the third Age Origen ; There is by penance the remission of sins , when he washeth his bed with tears , and blasheth not to shew his sin to the Priest of our Lord . Hom. 2. in Levit. And again , Peter and Paul , and all such as have been placed in the Church after the Apostles , are also Physitians , to whom the discipline of curing wounds hath been committed , &c. because God wills not the death of sinners , but their repentance Hom. 1. in Psal. 37.

S. Cyprian in the same age , Let every one of you , I beseech you brethren , confess his sin , whilest he ●● yet in this life , whilest his confession may be admitted , whilest every ones satisfaction and rem●ssion made by the Priest is grateful with our Lord . Tract. de lap●is .

In the fourth Age S. Athanasiu● ; If thy bonds are not yet loosed , comm●nd thy self to the Disciples of j●●u● ; for there be those that can absolve thee , by the power they received from our Saviou● , when he said , Whatsoever ye shall bind , &c. Serm in illa verba , Invenietis pullum .

In the same Age S. Ambrose ; Confess freely to the Priest the hidden secrets of thy soule and sh●● them , as th●● wouldest thy hidden wou●ds to thy Physitian . Orat. in mulierem peccatricem .

In the same Age S. Hierome , As there ( in the old Law ) the Priest makes the leprous person clean , or unclean , so here the Bishop or Priest bindeth or looseth . in c. 16. Matth.

In the fifth Age S. Augustine : Our God , because he is pious and mercifull , will have us confess our sins in this world , that we may not be confounded for them in the next , Homil. 12. And again , I● murther be committed by a Catechumen , it is washed away by baptism ▪ if by one baptized , it needs penance and reconciliation . l. 2. de adulterinis conjug . c 16.

The first Cabilon Council hath defined , That their confession being made , Penance ●e injoyned to penitents by Priests , Can. 8. above 1000. years ago .

The Council of Florence defined Penance to be a Sacrament , and that the effect of it is absolution from sin . Decret. super Union . Jacobin . & Armen . An. Do● . 1431.

The 3. Council of Carthage decreed , That the time of Penance should be appointed penitents by the arbitrement of the Bishop , according to the difference of their sins . Can. 31. 1100. years ago .

Objections solved .

Ob. CHrist gave the power to absolve from sins , to none but his Apostles .

Answ. He gave it immediately to them , and in them to their lawful successors , as he did also the power to preach and baptize . Go ye teaching all nations , baptizing them , &c. was said immediately to none but the Apostles , but mediately to all true Priests ▪ And so was that , Receive ye the Holy Ghost , whose sins ye shall forgive , they are forgiven .

Ob. Who can forgive sins but only God ?

Answ. 'T was the Jewes objection against Christ , S. Mark 2. which he confuted with a miracle , by healing the Paralitique , to prove that he had power even as man to remit sins : and would bestow this power on men : For the multitude glorified God , who had given such power to men ( viz. in and through Christ ) S. Matth. 9 ▪ 8. 'T is true , none but God can forgive sins of himself , or by his own proper power , mans power in this being only ministerial , and delegated from Christ .

Object . Come unto me all ye that labour ▪ S. Matth. 11.

Answ. In vain pretend they to come to Christ , who refuse to come to his Ministers , and to make use of such means as he appointed for our coming to him , amongst which sacramental confession and Priestly absolution from our sins is not the least , as hath been proved . Some have rejected baptism on the same score , but such as really intend to come to Christ , must not neglect or slight his constitutions .

Ob. Pope Innocent the third was the first that ordained auricular confession .

Answ. Christ himself ordained it , nor had it ever otherwise been possible to have persuaded the world to it : Innocent only determined the time of confession to be at Easter , or thereabouts . The Iacobites An. Dom. 600 , which was six hundred years before his time , were condemned for holding , men ought to confess their sins to God ▪ and that confession to a Priest was not necessary .

Ob. You think then the Priest can save your and pardon your sins without Christ .

An. I doubt you wilfully mistake : we think & know the Priest is able to do nothing in order to it , but as the Minister , and through the merits of Christ , and by commission received from him .

Ob. At least you believe , though your sins be never so great and enormous , if you do but onely confess them to a Priest , all is well again .

Answ You are again in an uncharitable mistake ▪ we believe , and are taught , that not only a faithful and sincere confession of our sins to a Priest , but also hearty grief and sorrow for them , with a stedfast purpose of amendment and a desire to make all possible satisfaction ( by doing such penance as shall in the Sacrament be injoyned us ) is requisi●e for the re●ission of them ; and that if any of these things be wanting , as w●ll our confession , as his absolution , is of no validity

Ob. What needs all this , when the Pope for a little money can g●ve you a pard●n to commit what sins you list for forty or a hundred years together ?

Answ. You sl●nder very much : the Pope ha'● no such power , nor did he ever yet pretend to it : might he have all the kingdoms of the earth for doing it , he could not warrant ●s to commit any one sin , we should deride such pardons , should he offer them , and look ●● them as horrid blasphemies . The pardons ●o● aime at , are only Indulgen●●● , which concern not the remission of ●ine , but only the release of Canonical penances , or tempora● punishments due to such ●ins , as have already been remitted by penance and contrition .

Ob. We do not read the Apostles exacted auricular confession of any .

Answ. Nor do we read they absolved any ▪ yet they did both , we have an Apostolical Tradition for it : otherwise they made voi● the Ordinance of Christ , or gave the mad ma●s absolution , by absolving from they kn●w not what : and that , I hope , you will not charge them with ▪

Ob. Christs passion is sufficient for all .

Answ. True , but not efficient , unless applied , and this is one effectual mean● of doing it .

ARTICLE XVI . Of Purgatory .

OUr Tenet is , That there is a third place of temporall punishment , where some soules are purged and punished after this life ; which we prove thus .

The Argument . 1. By Purgatory we only understand a penal prison , or place of temporal punishment and payment after this life . 2. But there is such a penal prison , or place of temporal punishment and payment after this life . 3. Therfore there is a Purgatory .

The major is evident , by the Churches declaration of her own meaning in it .

The minor is proved ; Thou also in the bloud of thy Testament hast let forth thy prisoners out of the lake wherein there is not water , Zach. 9. 11. ( He speaks of Christ ) He shall sit as purging fire , and shall purge the sons of Lev● , Mal. c. 3.

The work of every man shall be manifest , for the day of our Lord will declare it , because it will be revealed in fire , and the work of every one of what sort it is the fire shall tri● ; if any mans work abide , he shall receive a reward ( as Innocents , and Martyrs , and perfect Christians do , who go immediately to heaven ) if any ones worke burne , he shall suffer loss , but himself shall be saved , yet so as by fire , 1 Cor. 3. 13. 14. 15. See a purging and punishing , yet saving fire : Be at agreement with thy adversary betimes , whilest thou art on the way ( in this life ) with him , lest thy adversary deliver thee to the Judg , and the Judge deliver thee to the Goaler , and thou be cast into prison , Amen , I say to thee , thou shalt not go out from thence , till thou repay the last farthing , S. Matth. 5. 27. ( A place of payment , and yet delivery at length . ) Some sins shall neither be forgiven in this world , nor in the world to come , S. Matth. 12. 32. Therefore some , according to our Saviour , are forgiven in the world to come , to wit , venial sins .

That the guilt of temporal punishment may and doth somtimes remain after the guilt of sin is pardoned , and the eternal punishment remitted , is proved by these examples of holy Scripture . First by Adam , who was cast out of paradise for ever , and had his whole posterity punished with concupiscence , death , and many other miseries , after his sin of disobedience was forgive● him , by meanes of that only sin . Secondly , By David , whose ●●n of adultery was punished with the death of his child , after his sin had been remitted , ● Kings 24. Thirdly , By Mary , Moses his sister ▪ who after her sin had been forgiven her , was injoyn'd a penance for it of seven dayes , Num. 12. O King ( saith Daniel ) redeem thy sins with alms ▪ c. 4. Do ye the worthy fruits of penance , S. Luke 3. 8.

Fathers for this point .

IN the second Age Tertullian ; Seeing we understand that prison which the Gospel demonstrate● to be places below , and the last f●rthing we interpret every small ●ault there to be punished , by the delay of the resurrection , no man will doubt but that the soul doth recompense somthing in the places below . L. de anima c. 58.

In the third Age S. Cyprian ; It is one thing , being cast into prison , not to go out thence till he pay the utmost fa●thing , another , presently to receive the reward of faith , one thing being afflicted with long pains for sins to be mended , and purged long with fire , another to have purged all sins by sufferings . Epist. 52. ad Anto●● .

In the fourth Age S. Ambrose ; But whereas S. Paul says , yet so a● by fire , he shews indeed that he shal be saved , but yet shall suffer the punishment of fire ; that , being purged by fire , he may be saved , and not tormented for ever , as the infidels are with everlasting fire . in c. 3. Epist. ad Cor.

In the same Age S. Hierome ; This is that which he saith , thou shalt not go out of prison till thou shalt pay even thy little sins . in c 5 Matth:

In the fifth Age S. Augusti● ; Neither could it be truly said of some , That they are neither forgiven in this life , nor in the life to come , unless there were some , who though they are not forgiven in this life , yet should be in the life to come l. 20. de civit . Dei c. 24 & l. 21. c. 13. And again , With that transitory fire whereof the Apostle said , He shal be saved , yet so as by fire , not capital , but little sins are purged . Serm. 41. de Sanctis . And in a third place , He shal be safe , yet so as by fire : And because it is said , He shal be safe , that fire is contemned , yet that fire shal be more grievous then whatever a man can suffer in this life . Purge me , Lord , in this life , and make me such an one as shal not need that mending fire . in Psal. 37.

The Council of Sens has defined , That the fault by penance being taken away , there often remains the guilt of temporal punishment , &c. which ●● to be purged by fruits of worthy penance , Decret. 12. An. Dom. 1431.

The Council of Florence has defined , That such as shall die truly penitent in the charity of God , before they have satisfied for their commissions and omissions by worthy fruits of penance , their soules are purged with purging pains . Sess. ult. An. Dom. 1431.

Objections solved .

Ob. THe impiety of the impious man shall not hurt him , at what day soever he shall be converted from his impiety .

Answ. It shall not hurt him , so as to exclude him from grace , and everlasting life , I grant ; but may make him guilty of temporal punishment .

Ob. If the tree fall to the North , or to the South , or in what place soever it shall fall , there it shall lie .

Answ. North and South may signifie Hell and Purgatory ( for ought you know ) and then nothing against us , but if you will needs have it signifie Hell and Heaven , yet is not Purgatory excluded by that text ; for it allowes of other places , Or in what place soever it fall , &c.

Ob. Blessed are the dead who die in our Lord ▪ from henceforth now saith the spirit , they rest from their labours , for their works follow them , Apoc. 14.

Answ. This may be understood of Martyrs onely , who have no Purgatory . Calvin expounds , Who die in our Lord ; for our Lords cause ; but it is rather spoken of the day of judgment , when it is said from henceforth : and after that there shal be no Purgatory .

Ob. When he shal give sleep to his Beloved , behold the inheritance of our Lord Psal. 126.

Answ. That may be meant of the peculiarly Beloved , who need no Purgatory ; but S. Augustine expounds it of the general Resurrection , after which Purgatory shal cease .

Ob. Come O ye blessed ▪ &c. and go ye accursed , &c. conclude all .

Answ. A● relating to the day of judgment , of which they are spoken I grant it ; as relating to the houre of death , I deny it ; all do not presently either possess heaven , or enter hell .

Ob. S. Augustine sayes , Beware brethren , let no man delude you , there are but two places .

Answ. There is not any third place of everlasting rest for infants , who die without Baptism , ( as the Pelagians held ) I grant : There is not any third place of temporal punishment , I deny ; and so does S. Augustine in several places above cited .

ARTICLE XVII . Of Prayer for the Dead .

OUr Tenet is , That it is a holy and charitable custome , to offer prayers and oblations to God , for the soules of the faithfull departed : which we prove thus .

The Argument . 1. If there be a place of temporall punishment , where some souls are purged , and venial sins remitted after this life , then that charity which binds us to pray that the living may be saved , will bind us also to pray that the dead may be freed from their punishments . 2. But there is a place of temporal punishment , where some souls are purged , and venial sins remitted after this life , as hath been proved in the precedent Article . 3. Therfore the same charity that binds us to pray the living may be saved , binds us also to pray the dead may be freed from their punishments .

The sequel of the major ( which only needs proof ) is evinced , because the souls of the faithful departed , not being now in a capacity to merit , nor consequently to help themselves , have greater need of our assistance then the living ; therefore '● is greater charity to relieve them .

A second Argument . 1. To deny obstinately what is reveal'd in holy Scripture is no less then heresie . 2. But it is revealed in holy Scripture , that the prayers and oblations of the Church are available for the soules of the faithful departed , 3. Therefore to deny this obstinately can be no less then heresie .

The first proposition is granted by all .

The second is proved : Judas Machabe●s sent twelve thousund drachma's of silver to Hierusalem for sacrifice to be offered for sins ( viz for those that were slain ) well and religiously thinking of the resurrection , &c. It is therefore a holy and a healthful cogitation to pray for the dead , that they may be loosed from their sins , 2. Machab. c. 12. v. 43 , 44 , 45. King David mourned , wept , and fasted after the death of Saul and Ionathas , 2 King. 1. The men of Iabes Gal●ad fasted and mourned for it seven dayes together without reproof , 2 Kings 14. 21. What shall they do who are baptized for the dead ( by weeping , fasting , giving almes , and praying for them ) if the dead rise not at all ? Why then are they baptized for the dead ? 1 Cor. 15. 29. In this sense the Fathers expound the word baptism , or baptize , S. Cyprian de coena Dom. Nazianzen orat . de Epiphania . And Christ himself saying , I am to be baptized with a baptism , meaning his passion , and sufferings for our sins .

Fathers for this point .

IN the second Age S. Clement tells us , S. Peter taught them , among other works of mercy , to burie the dead , and diligently performe their funerall Rites , and also to pray and give almes for them ; Epist. 1. de S. Petro.

In the second Age Tertullian , We make yearly ●blations for the dead , de corona militis .

In the third Age Origen , Though a releasement out of prison be promised , ( S. Matth. 5. ) yet it is signified , that none can get out from thence but he who payes the utmost farthing , in Epist. ad Roman . & Hom. 35. in S. Luc.

In the fourth Age S. Cyril of Hierusalem , We beseech God for all those who have died before us , believing the obsecration of that holy and dreadful sacrifice which is put on the altar , to be the greatest help of the souls for which it is offered , Catech. mystagog . 5.

In the same Age S. Hierom , These things were not in vain ordained by the Apostles , that in the venerable and dreadful mysteries ( the Mass ) there should be made a memory of those who have departed this life : they knew much benefit would hence accrue to them , Homil. 3. in Epist. ad Philip.

In the fifth Age S. Augustine ; Neither is it to be denied , that the soules of the dead are eased by the piety of their living friends , when the sacrifice of the Mediator is offered for them , in Enchirid. c. 110. & l. de cura pro mortuis , c. 1.

Again , We read in the Books of the Machabees of sacrifice offered for the dead , but though it were no where read in the old Testament , yet not smal is the authority of the universal Church , which shines in this custome , where the commendation of the dead hath its place in the prayers of the Priest , which are powred out to our Lord God at his altar , l. de cura pro pro mort . c. 1.

The first Nicene Council decreed thus , When a Bishop dies , let notice be given of his death t● all Churches and Monasteries in the Parish , that prayers be made for him , c. 65. Arab. anno Dom. 325.

The second Cabilon Council decreed ; I● further seemeth good to us , that in all the solim●ities of Masses our Lord be prayed to in due place for the soules of the dead , &c. therefore the holy Church keeps antiently this custome , &c. c. 79.

The Council of Florence defined , That the suffrages , Masses , prayers , and alms of the living profit the soules of the faithful departed , that they may be eased of their paines . Sess. ult. An. Dom. 1439.

Obiections solved .

Ob. TThere is a sin to death , for that I say not that any man ask , 1. S. Iohn 5. 16. Therefore we must not pray for the sins of the dead .

Answ. By a sin to death , the Apostle signifies final impenitence , or a mortal sin persever'd in till death , and for such a sin we are not taught to pray ; so that I distinguish your consequence . Therfore we must not pray for the sins of the dead who die impenitent , I grant ; who die penitent and confess'd , I deny ; and so doth S. Iohn in the words immediately preceding ; He that knoweth his brother to sin a sin not to death , let him ask , and life shal be given him , sinning not to death .

Ob. Whatsoever thy hand is able to do , work it instantly ; for neither work , nor reason , nor wisdome , nor knowledge shall be in hell , Eccles. 9. 10.

Ansm . S. Hierome tells you that place is either understood of the impious , who believe there is no hell at all , or of such as go immediately to the hell of the damned , for whom there is no comfort or relief in the prayers and offerings of the Church ; ( which we grant ) Comment , in hun● locum .

Ob. We must every one receive the proper things of the body , according as he hath done either good or evill 2 Cor. 5. 10. Therefore the prayers of the living cannot profit the soules of the dead .

Answ. Your consequence is false ; for as S. Augustine sayes , The soules in Purgatory receive more or less benefit by the prayers and sacrifices of the Church , as every soul is worthy either ●ase or misery , according as she hath wrought living in the flesh . L. de cura pro mort . c. 1.

Ob. Soules cannot merit in Purgatory : Therefore they cannot satisfie in Purgatory . Therefore vain are their sufferings there , and vain our prayers for them .

Answ. Your first proposition is true , but your consequences are both vain and false . A man cannot merit without liberty , but he may satisfie , though compel'd to it by the Judg ; and so do soules in Purgatory : Therefore our prayers are available for them , to free them from that compulsorie punishment .

Ob. The very thief that was saved from the cross was in heaven with Christ the very same day : This day thou shalt be with me in paradise , S. Luke 23. 43. therfore doubtless there is no third place , nor prayer for the dead .

Answ. By Paradise in that place is signified Limbus Pa●rum , or the prison of the antient Fathers , which was then made a Paradise , or place of blessedness , by reason of the presence of Christs humane Soule , and Divinity in it . For Christ , being dead , immediately descended thither , according to that , He descended into hell .

Ob. I do not believe a Limbus Patrum , or that the Fathers were kept in prison till the coming , and death of Christ .

Answ. No , nor the Scriptures , nor the Apostles Creed , farther then it pleases your phansie : The Scriptures teach : Thou ( Christ ) in the bloud of thy testament hast let forth thy prisoners out of the lake in which there is no water , Zach. 9. 11. The Fathers of the old Testament died according to faith , not having received the promises , Heb. 11. 13. God hath provided for us some better thing ; that they without us should not be consummate , Heb. 13. 40. That Christ rose from the dead , the first fruits of them that sleep , I Cor. 15. 20. The first begotten of the dead , Colos. 1. 18. That the way of the Holies ( heaven , Heb. 9. 24. ) was not yet manifested , the former tabernacle ( the old Testament ) yet standing , Heb. 9. 8. That the Son of man was in the heart of the earth three dayes and three nights , S. Matth. 12. 40. That God did not leave his soul in hel , Acts 2. 27. That , ascending on high , he led captivity captive , and gave gifts to men , having first descended into the lower parts of the earth , Ephes. 4. 8. That he holdeth the primacy in all things , being the beginning and first born of the dead , Colos. 1. 18. That being slain he came in spirit and preached to them that were in prison , who had been incredulous in the dayes of Noah , when the Ark was building , 1 Pet. 3. 19. Yet all this you will not believe , who can help it ? All true believers do , and know your consequence to be false .

The fourth Toletan Council defines , That Christ descended into hell , that he might take out from thence the Saints that were kept , and overcome the power of death , &c. This is the faith of the Catholike Church , &c. c. 1. an . Dom. 681.

ARTICLE XVIII . Of ●ndulgences .

NOte , for your better understanding this question ;

First , That Indulgences , or Pardons ( as some call them ) concern not at all the remission of sins either mortal or venial , but suppose all mortal sins remirted by contrition and the Sacraments ( otherwise they profit us nothing ) and respect only the remission of canonical penances , and such temporal punishments as are , and may be injoyned us by the Church . Secondly , They no way exempt or free us from natural infirmities , or from the punishments of outward Courts , or in the inward Court of God , but only in the Court of Penance . THis presupposed , our Tenet is , That the Church hath a judiciary power from God ( our sins being first remitted by the Sacraments ) to release all canonical penances , with all other temporal punishments which are or may be injoyned us by the Church in the Court of Penance , whilest we are under her iurisdiction . Proved thus .

The first Argument . 1. That power which can bind , can loose . 2. But the Church ha's a power from God to bind and oblige us in the Court of Penance to some temporal punishments , after the sins themselves are forgiven . 3. Therefore the Church ha's a power in the Court of Penance to release and loose us from the said temporal punishments .

The major is evident by induction , in all judiciary and obliging powers , or Tribunals , whether spiritual or temporal .

The minor is proved , by that Commission first promised S. Peter : To thee will I give the keyes of the kingdome of heaven , whatever thou shalt bind on earth shall be bound also in heaven , and whatever thou shalt loose on earth , shall be loosed also in heaven , S. Matth. 16 , 19. and afterwards to all the rest of the Apostles , S. Matth. 18. 18.

It was by vertue of this commission , that S. Paul injoyned the incestuous Corinthian Penance , and after remitted part of it after the sin it self had been remitted by sorrow and contrition , 1 Cor. 5. 3. To whom ye forgive any thing ( saith he to the Priests of Corinth ) I forgive also : for if I forgave any thing to whom I forgave it , for your sake forgave I it , in the person of Christ , 2 Cor. 2. 10. Sufficient to such a man ( being now contrite ) is this punishment ( or Penance ) 2 Cor. 2. 6.

Ob. But you will say perhaps , if this be all that is of faith concerning Indulgences , we are but in a sad condition , as having no effectuall meanes whereby to remit the temporal punishments remaining due to our sins after the sins themselves are forgiven .

Answ. You mistake in this ; for the reason why sometimes there remaine temporall punishments due to our sins , after the sins themselves are pardoned , is , because in the Sacraments we apply not the superabundant merits and satisfactions of Christ so perfectly and fully to our Soules as we might , and ought , if we our selves were not in fault , through want of worthy preparation , and perfect contrition , when we come to them : otherwise they are of force , and would remit , not only all our sins , but all the punishment due to them ; proved thus .

The second Argument . 1. What ever may hinder our entring into Heaven and obtaining everlasting life , whilest we are under the Churches jurisdiction , the Church hath power by virtue of the Sacraments ( if there be no impediment on our part for want of perfect preparation ) to release us of . 2. But temporal punishments remaining due to sin after the sin it selfe is forgiven will for a time hinder our entring in Heaven and obtaining everlasting life . 3. Therefore the Church by vertue of the Sacraments , ( if there be no impediment on our part ) hath power to remit such temporall punishments .

The major is proved by that commission given to S. Peter and the rest , Whatsoever thou shalt loose on earth , it shall be loosed also in heaven , S. Matth. 16. 19. and 18. 18. It extends to whatever may hinder our entring into heaven .

The minor is proved ; Because we shall not be delivered out of prison ( Purgatory ) till we repay the last farthing ( the least debt of temporal punishment ) S. Matth. 5. 26 , 27. Now that the superabundant merits and satisfactions of Christ ( if fully and perfectly applied to our soules by the Sacraments ) are of force , and do remit all guilt , as wel of sin as punishment , is of undoubted faith with Catholiques ; because any one drop of his bloud ( much more the whole , shed for us on the cross ) by reason of its hypostatical union with the Deity , is of infinite value , and a sufficient price for the whole world . If therefore through our own default we injoy not this means of making satisfaction for temporal punishments , we must betake our selves to fruits of worthy penance .

Fathers for this point .

IN the second Age Tertullian mentions pains and penances remitted to such as were penitent ▪ at the request of Martyrs : Which peace ( saith he ) some not having in the Church , were went to b●g it of the Martyrs who were in prison , L. ad Martyres , c. 1.

In the third Age S. Cyprian ; A penitent working , and asking , he ( the Pope ) may clemently pardon whatsoever both Martyrs have asked , and Priests have done for such men . Serm. de lapsis . And again , That Martyrs had beg'd such peace for them who were fallen , Epist. 15. ( By peace is meant reconciliation , or admission to the Sacraments . )

In the fourth Age S. Chrysostome ; It hath been committed to those that inhabit the earth , to dispense th●se things which are in heaven , &c. The Father hath given all power to the Son , and I see the very same power to have been delivered to them by the Son , l. 2. de Sacerdot .

In the fifth Age the fourth Council of Carthage decreed , That a Priest should injoyne the laws of penance to one imploring penance , without exception of the person , c. 74.

The first Nicene Council decreed , That such as had deny'd the faith should do many years penance , yet it should be in the power of the Bishops ( if they saw them do penance , and bewaile their error from the heart ) to deal more courteo●sly with them , and receive them to communion , Can. 11. An. 325.

The Ancyran Council decreed , That Bishops ought to have power , considering the conversation of all , to shorten or prolong the time of their penance , c. 5. an Dom. 308.

The Council of Sen● decreed , That the fault being taken away , there often remains the guilt of temporal punishment , &c. which is to be purged by fruits of worthy penance , Decret. 12.

The Council of Constance condemned John Wickliffs error concerning Indulgences , Se●● . 8. See also the Council of Florence , Decreto Vni●nis , where this doctrine is defined .

Obiections solved .

Ob. THe merits and satisfactions of Christ ( as you confess ) are infinite : Therfore those , being applied to us by the Sacrament of penance , remit not only all our sins , but all punishments due to them .

Answ. All the eternal punishments , I grant ; all the temporal , I deny , speaking universally , and of all ; though somtimes they do , in case of very perfect contrition , and application of them . The reason of this is , because though they be infinite of themselves , yet the application of them to us is finite , and according to the measure of our contrition , and disposition , which is seldome so perfect as it might , and ought , or as the whole gravity of our sins requires ; hence it was , that Christ gave his Church power to injoyn us penances , and to release them also , if we were heartily contri●e , and gave sufficient signes of our amendment .

Ob. If there were any such thing as Indulgences , they would be rather hurtful then good , seeing they release men from good works , and penances injoyn'd for sin .

Answ. They are very good , and much conducing to true piety , because though they free men from some outward penal works , they alwayes presuppose , and most effectually invite men to inward acts of charity and contrition , as also to works of mercy , which are of a more excellent and high nature . Indulgences are never given but to such as are first confess'd , and contrite for their sins .

Ob. Christ hath fully satisfied for all our sins , and all the punishments due thereto .

Answ. True , but that excludes not the application of his satisfactions to our soules .

Ob. You hold , that you can free soules out of Purgatory at pleasure by the Popes Indulgences .

Answ. The Church holds no such Doctrine ▪

Ob. I forgav● th●● all the debt , because thou besoughtest me , oughtest not thou therfore also to have mercy on thy fellow-servant , even as I had mercy on thee ? S. Matth. 18. 32.

Answ. In some case , as of Martyrdome and very perfect contrition , we grant , all the debt , not only of sin and eternal , but of temporal punishment , is forgiven ; but not alwayes .

That text of S. Matthew is a parable , and concernes onely the debt of sin , as is manifest by those words of our Saviour following : So also shall my heavenly Father do● to you , if you forgive not every one his brother from your hearts , vers. 34. Nor has every one power to give Indulgences , but onely Bishops and Ecclesiastical persons ; therfore this place is nothing against us .

Ob. You buy and sel Indulgences .

Answ. No , those abuses are long since ●eformed , and were never allowed by the Church .

Ob. The incestuous Corinthian was impenitent , and his sin not forgiven , when S. Paul injoyned him penance , 1 Cor. 5.

Answ. True ; but he was penitent , and his sin remitted , when he remitted part of the said penance ; a certain argument , that the gui●t of punishment may remain , after that of sin is taken away .

Ob. David sayes , A brother cannot redeem a brother , Psal. 48. 8.

Answ. From sin , eternal punishment , or temporal death , I grant ; ( and this is all that David means ) from temporal punishment remaining due to sin , after it is forgiven , I deny ; if he be able to apply the merits of Christ to our souls , as the Church does by Indulgences .

Quere . Are Indulgences available for souls in Purgatory by way of suffrage , though not by way of jurisdiction ?

Answ. Some hold it probable ; but nothing is defined in this matter ; let i● suffice us , they are available and beneficial to the living .

ARTICLE XIX . Of sin , both Mortall , and Veniall .

OUr Tenet is , That some sins are mortal of their own nature ▪ and ro● the soul of just●ce , and spiritual life : Others but ve●ial , and deprive not the soul of justice , but only weaken it , and charity in us .

The first Argument . 1. All those sins which rob the soul of justice , and spiritual life , are mortal sins . 2. But all those sins which are directly contrary to the commandements of the decalogue , rob the soul of justice and spiritual life . 3. Therefore all those sins which are directly contrary to the comm●ndements of the dec●logue ▪ are mortal sins .

The major is manifest , because by mortal sin we understand nothing else , but sin causing in the soul a privation of justice , by which the soul lives to God , and without which she is dead as to him .

The minor is proved : because without repentance God damnes whoever breaks the Commandements of the Decalogue . If thou wilt enter into life , keep the commandements , S. Matth. 19. 17. He that shall break one of these least commandements , and teach men so to do , he shall be called least in the kingdome of heaven , S. Matth. 5. 20. and in the 20. chapter of Exodus , and many other places , he threatens grievous punishments to such as break them .

Now 't is most certain , it is inconsistent with Gods justice , to damne a just man , so long as he remains so . Therfore these sins rob the soul of justice and spiritual life , and so do likewise all deliberate sins , either of thought , word , or deed , in things of any notable consequence , and causing any notable offence towards God , our neighbour , or our selves . The stip●nd of sin ( saith S. Paul ) is death , Rom. 6. 23. And again , Know ye not that the unjust shall not possess the kingdom of God ? Do not erre : neither fornicators , nor servers of idols , nor adul●erers , &c. nor thieves , nor the covetous , nor drunkards , nor r●ilers , nor extortioners shall possess the kingdom of God , 1 Cor. 6. 9 , 10.

A second Argument . 1. All those sins , which rob not the soul of justice , and make her not guilty of damnation , are not mortal , but ve●ial sins . 2. But there be many kinds o● sins ▪ which rob not the soul of justice , and make her not guilty of damnation : 3. Therefore there be many kinds of sin , which are not mortall , but onely veniall .

The major is manifest because a venial sin is defined , to be a small sin , which deserves not death , ●ut ●s ●asie to b● pardon●d ▪

The minor is proved . Whosoever shall be angry with his brother ▪ shall be in danger of judgment , Whoso●ver shall say to hi● brother , racha , shall be in danger of councel , and whosoever shall say thou foole , shall be guilty of ●ell fire , S. Matth. c. 5. v. 23. Here Christ himself distinguishes three sorts of sin , of which the least onely renders a man guilty of damnation . Blend guides ( saith he ) that strain at a Gnat , and swallow a C●mel , S. Matth. 23. 24. Here he teacheth , that some sins , in comparison of others , have the proportion of a Gnat to a Camel ; now sure no mortal sin can fitly be compared to a Gnat ; those are all Camels at the least .

And in another place : Hypocrite , cast out the beam ( the mortal sin ) out of thine own eye , and then thou shalt ●l●●ly see to take forth the ●ote ( the venial sin ) out of thy brothers eye , S Luk ▪ 6 ▪ 42. Do Sectaries think mortal sins but motes ? Thou shalt not go out from thence ( Purgatory ) t●ll thou repay the last farthing , S. Matth. 5. 27. That , is for the least venial sin .

And S. Paul tells us , That some bu●ld on the foundation of Christ , wood hay , stubbl● , &c. for which they shal suffer detriment , but themselves shal be saved , yet so as by fire , 1 Co● . 3 13 , 14 , 15. Therefore those are not mortal , but venial sins Co●cupiscenc● , wh●n it has conceived , brings faith sin ( there is venial sin ) but sin when it is consummate , ingendreth death , S. James 1. 14 , 15 ▪ ( There is mortal sin . ) Though all delight , even with imperfect deliberation in the motions of concupiscence and thought of sin be venial sin , yet by Gods mercy it is not mortal sin , til i● be consummate , either by deliberate delight , voluntary consent , or outward act .

A third Argument . 1. All mortal sins are directly contrary to the law of God , and sufficient to break charity betwixt him and man . 2. But there be many sins , which are not directly contrary to the law of God , or sufficient to break charity betwixt him and m●n . 3. Therefore there be many sins which are not mortal .

The first Prop. hath been already proved .

The second is proved ; in regard an idle word , a j●sting , or officious untruth which h●●t ▪ no m●n ; a very small excesse in ●eat or drink , more then is necessary for natures sustenance ; a little overplus of joy , grief , or suddaine p●ssion , a little distraction in time of prayer , the theft of a pin , or apple , are not directly contrary to charity , nor sufficient to break it betwixt man and man , much lesse betwixt God and man . For as ●is goodness● , so is his charity , far greater then ours , yet all these we acknowledg to be sins , though not mortal . Nay we must r●nder an account for every idle word , S. Math. 12. 37. Yet every idle word is not a damning sin , otherwise it were better to want a tongue , then have it , and we were all in a most desparat condition , since idle and superfluous words , ( morally speaking ) cannot be avoided ; yet are we bound under damnation , not to si● mortally .

Add hereunto , That the just man falls seven times and riseth up again , Prov. 24. 16. ( not mortally , for then he were no longer just . ) We all offend in many things , S. James 3. 2. ( not mortally by Gods grace , for some have been just even before God , and walked in all his commandements , S. Luke 1. 5. ) And S. John speaking of himself and others who were cl●ansed in the bloud of Christ ( from all mortal sin ) adds notwithstanding ; Yet if we shall say that we have n● sin ( to wit venial ) we seduce our selves , and the truth is not in us , 1 Epist. of S. John 1. 8.

Fathers for this point .

IN the second Age Tertullian termeth venial sins little , smal , and daily sins , l. de anima c. 17.

In the third Age Origen ; By wood , hay , and stubble , which Paul speaks of ( 1 Cor. 3. ) is manifestly discovered , there be some sins so light , that they are compared to stubble , to which , as soon as fire is brought , it cannot long continue . Hom. 14. in Levit. & 15. in Num.

In the fourth Age S. Hierome on those words , Till thou repay the last farthing . This is that which he saith , thou shalt not go out of prison , till thou shalt pay the least sins , in c. 5. S. Matth. and S. Cyprian gives the same interpretation of them , L. 4. Epist . 2. And againe S. Hierome , ( on those words , Why dost thou s●● a mote in thy brothers eye ? ) He speaks of those who being guilty themselves of mortal crimes , permit not lesser sins in their brethren , straining the Gnat , and swallowing the Camel , in c. 7. S. Matth. Lastly , he condemnes Jovinian as an Heretike for holding all sins to be equal , ( an old paradox of the Stoicks ) l. 2. cont. Jovin . c. 15 , 16 , 17.

In the fifth Age S. Augustine ; Somtimes we lie for the good of others , a sin therfore it is , but venial , l. Enchirid. c. 22. And again , For daily , short , and light sins ( without which this life cannot pass ) the daily prayer of the faithful satisfies . Enchirid. c. 72. And in another place ; There be certain venial sins , without which the iust man cannot live , L ▪ de spiritu & litera c. 28.

The Council of Sens decreed it Heresie , to hold , that venial sins are not distinct from mortal , In Annot. post decreta fidei .

Obiections solved .

Ob. THe soul that sinneth the same shall die , Ezech. 18. 20. Therefore all sins be mortal .

Answ. I deny the consequence ; the Prophet speaks there of enormous sins , and had exemplified before , in the●● , murder , idolatry , &c. which are all mortal .

Ob. He that offends in one , is made guilty of all ▪ S. James 2. 10.

Answ. In one mortal sin , I grant , for any one mortal sin is directly against charity , and makes us guilty of the whole law of charity . In one venial sin , I deny . S. James exemplifies in murder & adultery , v. 11. which are not venial sins .

Ob. There is no condemnation for them which are in Christ Jesus .

Answ , True ; for whilst we are in him , we are in charity , and state of grace .

Ob. He that doth sin , is of the Devill . 1 Joh. 3. 8.

Answ. S. John speakes there of mortal sin , such as deprives us of the justice and grace of God ; as is manifest by that which goes before and after .

Ob. To the elect all things cooperate unto good . Therfore all sins are venial to them .

Answ. I deny the consequence ; for though their very sins and failings are a● occasion of contrition , and good to them , yet every breach of the commandements , till they expiate and blot it out by true contrition , confession , and satisfaction , is as mortal to them , as to the reprobate .

Ob. Whom God hath predestinated , them also hath he called , and whom ●e hath called , them also hath he instified . Therefore no sin shall be imputed to them .

Answ. I deny the consequence , for this only proves the predestinate shall have final perseverance and die in state of grace , which hinders not , but some time or other in their lives , they may in●●t the guilt of mortal sin , as David , Peter , Magd●len , and others did ; Davids adultery , Peters denial of his master , and Magd●lens incontinence were no venial sins , yet these were all predestinate Saints .

Ob ▪ These sins were pardon'd them , an● therefore venial .

Answ. I deny the consequence speaking properly of venial sin ; For ●o there is no sin of the reprobate , if they had confessed it , and been heart●ly sor●y for it ( as these were ) which would not have been pardoned them , Ezech. 18. 21. though many of their sins were mortal of their own nature , and never pardoned , by reason of their final impenitence .

Ob. God may damne a man for vnial sin , if he so please .

Answ. Speaking of him , as absolute creator and Lord of all things , I grant it , as a just J●dg , who renders to every man according to his works , I deny ; for so he cannot infl●ct the same punishment for every idle word , or humane imperfection , as for murther , or Adultery .

Ob. Every venial sin is against an infinite Majesty .

Answ. In some degree I grant , in a degree deserving death , I deny ; the measure of the punishment must not exceed that of the offence .

ARTICLE XX. Of the worship and invocation of Angels and Saints .

NOte for your better apprehending this controversie , that there are as many different degrees of inward & outward religious wroship , as of civil , which are diversified , according to the various dignity of the persons to whom they are given ( worship or honour being nothing else but a testimony of excellency ) nor can they alwaies be distinguish'd by the outward act , which often times is one and the same to God and men , to Kings and subjects ; ( as in the act of kneeling , bowing , putting off the hat , &c. ) but commonly by the inward affection , and intention with which we do them .

When we kneel , and pray to Angels o● Saints , we do it only as to Gods eminent creatures and for Gods sake ; when we kneel or pray to God , we do it as to our Lord , God , Creator , Redeemer , and last end , and for his own sake purely we pray to Angels and Saints to assist us , by and through the merits of Christ ; without which we know they are and can do nothing . We pray to Christ to help us by and through his own merits only so that there is no more danger of robbing God of his honour , by worshiping his Angels and Saints , then of robbing a King of his honour , by reverencing his Peeres and Nobles , according to their several dignities and capacities : this presuppos'd ,

OUr Tenet is , That the bless●d Angels and Saints in heaven can and d● know our actions and affairs ( at least as far as appertains to their state ) and that it is good and profitable to worsh●p them , as Gods eminent creatures , with an inferior worship proportioned to their excellency , as also to invocate and pray to them , as to subordinate mediators of intercession to God for us ; which we prove thus .

The first Argument . 1. What was possible to the Prophets in this life by the special light of grace only , cannot be impossible to the Saints and Angels in heaven . 2. But the Prophets in this life by the special light of grace only could and did know things done at a great distance . 3. Therfore the Saints and Angels in heaven can and do know things done at a great distance .

The major is manifest , because from the greater to the less in the same kind , the Saints and Angels have a greater and more special light of grace , then the Prophets could have in this life .

The minor is proved ; because Elis●us ( by the special light of grace only ) saw what was done in the King of Syria's privie ●hamber , 4 Kings 6. and what passed b●twixt his servant G●●z● and Naama● , when he was absent , 4 Kings 5. S. Peter knew the sacrilegious ac● of Ananias and Saphira , though acted privately betwixt themselves . Add unto this their often foretelling destruction and calamity to whole cities and Kingdoms , which came to pass accordingly .

A second Argument . 1. All that which the very Devils know , by the meer light of nature , the blessed Angels in heaven ( who have the light of grace and glory superadded ) cannot be ●enied to know . 2. But the very Devils ( by the mee● light of nature ) know our actions . 3. Therefore the blessed Angels in heaven cannot be denied to know them .

The major is also manifest , because from the greater to the less in the same kind .

The minor is proved , as wel by the concession of our Adversaries , as by the Scripture , in which we read , For the accuser of our Brethren ( the Devil ) is cast forth , who accused them before our God day and night , Apoc. 12. 10. He could not accuse them , unless he knew their actions .

A third Argument . 1. They who see God perfectly with all his attributes and perfections , must needs see us with all our actions . 2. But the blessed Angels and Saints in heaven see God perfectly with all his attributes and perfections . 3. Therfore the blessed Angels and Saints in heaven must needs see us and all our actions .

The necessary sequel of the maior is manifest , because God is infinitely more invisible and inscrutable , then we and all his other creatures put together ; and contains both us and all things in himself in a most eminent manner . In him ( saith S. Paul ) we live , be moved , and are .

The minor is proved , in regard the blessed Angels and Saints in heaven see and know God face to face , even as they themselves are known , 1 Cor. 13. 10 , 11 , 12.

A fourth Argument . 1. If the blessed Angels and Saints be our Guardians and Governours by Gods appointment , know our affairs , and pray for us , then must it needs be very good and profitable for us to worship , invocate , and pray to them . 2. But they be our Guardians and Governors by Gods appointment , know our affaires , and pray for us . 3. Therefore it is very good and profitable for us to worship , invocate , and pray to them .

The maior is evident , because honor with an humble address by way of invocating their assistance , is due from all Pupills to their Guardians by the light of nature .

The minor ( that they are our Guardians and Governours ) is proved ; See that ye despise not one of these little ones , for I say to you that their Angels in heaven ( their 's by special patronage ) alwayes see the face of my Father which is in heaven , S. Matth. 18. 10. The Angels are all ministring spirits sent to minister for them who shall receive the inheritance of salvation , Heb. 1. 14.

That God hath appointed the Saints to govern us , is proved thus . He that shall ●vercome and keep my works to the end , to him will I give power over nations , and he shall rule them in an iron rod , Apoc. 2. 26 27. Thou hast made us ( the Saints ) to our God a kingdom , and Priests , and we shall reigne upon the earth , Ap●c 5. 10.

That they know our necessities , and affairs , is proved thus : There shall be joy before the Angels of God upon one sinner doing penance , S. Luke 15. 10. Take he●d that ye despise not one of th●se little ones , for I say to you their Angels that are in heaven alwayes see the face of my Father ▪ &c. S. Matth. 18. 10. which of necessity implies , that the Angels know when we are injur'd , and pray to God in our behalf ; and the Saints are as the Angels of God in heaven , S. Matth. 22. 31. Equall to the Angels , S. Luke 20. 36. Now therfore when thou didst pray and Sara thy daughter in law ( saith the Angel to old Toby ) I did present thy prayers to our Lord , ●ob . 12. 12.

That the Angels and Saints actually pray for us , is proved ; The Angel of our Lord answered and said , O Lord of Hosts , how long wil● thou not have mercy on Hi●rusal●m , and the cities of Juda , with which thou hast been angry thes● threescore and ten years ? Zach. 1. 12. The foure and twenty Elders fell down before the Lamb , having every one of them harps and vialls ful of ●dors , which are the prayers of the Saints , Apoc. 5. 8. and Judas Machabeus saw in a vision Oni● that had been High Priest , holding up his hands and praying for the Jewes , and pointing also to another in these words ; This is a lover of the Brethr●n , who prayeth much for the people , and for the holy Caty , ( to wit ) Jeremie the Prophet of God , 2 Machab. c. last . 12 , 13 , 14. Those had both been dead many years before .

That it is also good and profitable for us to worship and invocate the Saints and Angels , is proved thus ; because the chosen friends of God are recorded in holy Scripture to have often done it .

I am the Prince of the host of our Lord ( said the Angel to Josue ) and Josue fel flat on the gr●und and adored , Josue 5. 14. Lot ( when he had seen the Angels ) ro●e up and went to meet them , and adored with his face b●wed toward the earth ▪ Gen. 19. 1. S John fel down to adore before the feet of the Angel ( though he had once been willed not to do it ) Ap●c . 22. 8. Therfore he thought and knew it lawful to be done , or els committed wilful ido latry , which we presume in common modesty none wil affirm .

The Angel that delivered me from all evil ( saith the Patriarch Jacob ) bless these children , Gen. 48. 16. Jacob prevailed against the Angel , and wept and prayed to him , Ose 12. 4. Be my name ( saith Jacob ) the names also of my fathers , Abraham and Isaac invocated ●n them , Gen. 48. 17. Grace to you ( saith S. John ) and peace from him that is , that was , and that shall come , and from the seven spirits that are in the sight of the thro●e , Apoc. 1. 4. seven Angels , according to the 12. of Toby . To conclude , Call therefore ( saith Eliphas to Job ) and turn thee to some of the Saints , Job 5. 1. a very vain and sensless exprobration , had it not been a custome with Job to invocate the Saints .

Besides , the faithful on earth , being Members of the same mystical Body of Christ with the blessed Angels and Saints in heaven , it cannot stand with common sense and reason , but they must have some care and knowledge of our condition ; because if one member suffer any thing , all the members suffer with it , and if one member glory , all the members rejoyce with it , 1 Cor. 12. 25.

Fathers for this point .

IN the second Age Dionysius . I constantly affirm , with the divine Scripture , that the prayers of the Saints are very profitable for us in this life after this manner ; When a man is inflamed with a desire to imitate the Saints , and distrusting his own weakness , betakes himself to any Saint , beseeching him to be his helper , and petitioner to God for him ; he shall obtain by that means very great assistance . Eccles. Hierar . c. 7. par. 3. Sect. 3. prope ●inem ▪

In the same Age S. Clement . We command you that the Martyrs be in all honor among you , even as James the Bishop , and Stephen our fellow Deacon hath been amongst us ; for God hath made them blessed , and holy men have honored them . L. Apost. constitut. 5.

In the same Age Iustin Martyr . We worship and ●dore both God the Father and the Son , who came and taught us these things &c. and also the company of his followers and the good Angels , and we worship them both by words and deeds , and in truth , even as we our selves have been taught and instructed . In Apolog. 2. and Antoninum P●●m .

In the third Age Origen : I will begin to fall down on my knees , and pray to all the Saints to suc●●ur me , who dare not ask God for the exceeding greatness of my sin . O Saints of God! with teares and weeping I beseech you to fall down before his mercy for me a wretch . In Lamentat .

And again : All the Saints departed bearing yet charity towards the living , it shall not b● inconvenient to say , that they have a care of their salvation , and help them with their prayers to God for them : for it is written in the Machabees , This is ●eremy , who alwayes prayes for the people , &c. Homil. 3. in Cantica .

In the fourth age S. Chrysostome : They adored the same Saints that we do at this day ▪ Hom. de Sanctis Juven. & Maxim.

In the same age S. Ambrose , He honours Christ that honours his Martyrs Sermon . 6. And again : We must pray to the Angels who are given us to be our defenders , we must pray to the Martyrs , &c. for they are able to pray for our sins , who have washed away their own ▪ &c. These are the Martyrs of God , our Governors , and watchful beholders of our life and actions , l. de viduis .

In the same age S. Chrysostome : If Moses and Samuel shall stand before me , ( Jerem 15. ) observe ( saith he ) how it is said of the two Prophets , if they shall stand before me , &c. because they both had prayed for them , and had not obtained , &c. yet let not us contemne the prayers of the Saints , &c. but let us intreat them to pray for us , that we may obtain the promises , Homil. 1. in Epist. ad Thessalon . And again , The servants of Christ even when they are dead , are the protectors of the kings of this world , Hom. 26. in 2. ad Cor.

In the fifth age S. Augustine : The multitude of the Gentiles doth now adore with bended knees most blessed Peter the Fisher-man : Sermon . de Sanctis Pet & Paul. And again , We do not worship th●m as Gods , but as holy men , in Psalm . 96. And in another place , All the Martyrs that are with Christ intercede for as , nor cease they to pray for us , unless we cease to sigh after them , in Psal. 85. And finally in the 40. chapter of his Meditations he prayes thus : O blessed Trinity ! preserve me from all evill &c. by the prayers of the Patriarchs , by the intercession of the Apostles , by the constancy of the Martyrs , &c. and by the inter●●ssion of all the Saints , &c. Then having invocated the B. Virgin , and many Angels and Saints by name , he concludes saying , I beseech you intercede for me a sinner , unto God , that I m●y be delivered from the jawes of the Devil and everlasting death .

The Council of Gangers defined , That if any man out of pride abominate the assemblies which are celebrated a● the confessions of the Martyrs , or execrate the mysteries which are there done together with their memories , be he Anathem● , Can. 20. an . Dom. 324.

The sixth Constantinopolitan Council defined , That a Christian , adoring onely God his Creat●r , may invocate the Saints , that they would vouchsa●e to pray for him to the divine Majesty , c. 7. an . Dom. 676.

The second Nicene Council , L●t us do all things with the fear of God , asking the intercessions of the ●●spotted Mother of God , as also of the Angels and all the Saints , Act. 3. 6. an . Dom. 781.

Objections solved .

Ob. HOnor and glory be to God alone , 1 Tim ▪ 1.

Answ. Supreme and soveraigne honor , true ; Inferior honor , I deny it ; and so doe ▪ S. Paul , saying , Glory and honor , and peace to every one that doth good , R●m. 2. 10.

Ob. H●m only shalt thou serve , D●ut. 6. 13.

Answ. As Lord and God ● grant : Yet by charity serve ye one another , Gal. 5. 15.

Ob. One Mediator of God and men , man Christ Jesus , 1 Tim ▪ 2.

Answ. One principal Mediator of Redemption I grant it : but many subordinate of intercession . God gave the law in the hand of ( Moses ) a Mediator , Ga● 3. 19. Every Parish Priest is a subordinate Mediator of intercession for his Parish .

Ob. Let all the earth adore thee , Psal. 65 ▪

Answ. True , and only him as Creator , Redeemer , and Conserver . Yet Jacob blessing his son Judas , said , Thy fathers children shall adore the● , Gen. 49. 8.

Ob. Come unto me all ye that labor , &c. S. Matth. 11. 28.

Answ. This excludes not subordinate Mediators of intercession , otherwise it would be unlawful for us to desire our friends or Parish Priest to pray for us , contrary to that of

S. Paul , Brethren I beseech you , that you also help me in your prayers to God for me , Rom. 15. 13.

Ob. Let no man seduce you in a voluntary humility and religion of Angells , Colos. ● . 18.

Answ. It followes ▪ Not holding the head ( Christ ) of whom the whole body is composed , v. 1● . He writes there against a Sect of Heretiques , who offered sacrifice to Angels , and neglecting Christ esteemed them immediate and principal mediatours , independent of Christ , all this we abhominate as grosse Idolatry , this h●resy was condemned long since by our Church in the Council of La●d●●●a , ●an. 35 ▪

Ob. How shall they invocate in wh●m they have not beli●ved ? Rom. 10. 14.

Answ. We cannot invocate any as a God , in whom we have not believed as a God , I grant : As fellow servants and mediatours of intercession to God for us , I deny : and though we believe not in the Saints as in God , yet have we also faith towards them , Have yee saith in ou● Lord Jesus Christ and towards all the Saints . Epist. ad Philem. v. 5.

Ob. What I shall command thee that shal● thou do , Deut. c 12. Therefore since there is no command for praying to Saints , we ought not do it .

Answ. God spake that only in a particular case , forbidding them to imitate the sacrifices of the heathens , who sacrificed t●eir children to the devill ; as is plaine by the words immediately preceding . Not that he forbad us to practise any devotion in the Church without an expr●ss command for it in Scripture , otherwise the invocation of the Trinity it selfe under that notion , with all publike Liturgy and set forme of prayer , as also the changing of the Saturday into Sunday , with many other things , must be laid aside ; there being no expresse command in Scripture for them .

Ob. Abraham hath not known us , and Israel hath been ignorant of us , Isa. 63. 16.

Answ. He speaks there only of the knowledg of approbation , and signifies , that Abraham and Israel did not approve or own them for their Children , by reason of their sinfull and wicked ways , not that they had no knowledg at all of them ; let S. Hierom expound this text ; Abraham knowes us not &c. because we have off●nded thee , neither do they acknowledge for their children , whom they unsterstand not to be beloved of their God , &c. So Christ said of the reprobate , and of the foolish virgins , I know you not , S. Luk● 13. 25. S. Mat. 25. 12. yet you will not deny but that the knowe● all things ▪

Ob. S. Peter forbad Cornelius to adore him , Acts 10.

Answ. S. Hierome sayes , He apprehended some divinity to be in Peter , and so did John in the Angel ▪ when the Angel forbad him to adore him the first time , Apoc. 19. We do not honor any Angel , or Saint , as God.

Ob. The Saints are dead .

Answ. They pass from death to life , S. John 5. 24. We pray not to bodies , but souls .

Ob. The Devills are with us upon , or neere the earth , therefore , if they did see and know our actions , it would not follow that the Saints and Angells do .

Answ. Yes , it would , for spirits , which are not limited with matter , or confined to bodies , neither see , nor understand with corporal eys as we do but with their glorified understandings , which are illuminated by the light of the Lamb : And therfore cannot be hindred in their operations , by any distance of place , or interposition of Bodies .

Ob. If the Saints and Angells knew God perfectly with all his Attributes and all our actions besides , there would be no difference assig●able betwixt their knowledg and Gods Omniscience .

Answ. Yes , infinite difference ; because God knows not only all our actions , absolutely speaking , with all created nature ( which is much more then hath been hitherto asserted of Saints and Angells ) but also his own essence and perfections , with a most comprehensive , infinite , essentiall , and uncreated knowledg , which Saints and Angells are not capable of , their knowledg ( how great soever it may be ) being always limited , finite , create , and a participation only of Gods knowledg .

Quere . If there be such eviction both of Scripture , and authority , for the worship and Invocation of Angells and Saints , as you affirme , why should all Sectaries cry out so much against it ?

Aansw . Because , having rob'd God of that honour , which is proper to him only , to wit sacrifice , by taking away ( as much as in them lies ) the unbloody sacrifice of the Altar , if they should allow the outward actions , of kneeling , bowing , standing bare , and praying to Angells and Saints , they should seeme to have nothing proper to God , yet they themselves might answer this objection , because allowing , as they do , all the same actions , even to men ( and that , as they professe , without robbing God of his honour ) why not rather to the Angells and Saints ? but one absurdity being admitted , many will follow , and so it doth with them .

ARTICLE XX. I Of Reliques .

OUr Tenet is , That it is also good and lawfull to give a relative honour and Veneration to the holy Reliques of Saints ; which we prove thus .

The first Argument . 1. That which God himself hath warranted , and approved by many famous miracles , is good and lawfull . 2. But God himselfe hath warranted and approved the honour and veneration of the Reliques of Saints by many famous miracles . 3. Therefore the honour and Veneration of the Reliques of Samts is good and lawfull .

The maior is proved , because it is not consistent with the goodnesse and veracity of God , to set his seal of miracles to confirme a lye , or to induce us into errour .

The minor is also proved , because the Woman in the Gospell was miraculously cured of her bloudy fluxe , by venerating and only touching the hem of our Saviours garment , with a beliefe that it would heal her , S. Matth. 9. 21 , 22. The very shadow of S. Peter cured diseases in such as honoured it , and were but only shadowed by it . Acts 5. 15. The Napkins , and Hankerchiefs that ●●d but touched the body of S. Paul cast out devills and cured diseases , Acts. 19. 12. The very touch of Eliseus his bones raised a dead man to life , 4. Kings 14. 21.

The second Argument . 1. All instruments of miracles wrought for our good , and moving memories or pledges of dead friends , are worthy of some honour and veneration . 2. But the holy Reliques of Saints are instruments of miracles wrought for our good , and moving memories or pledges of dead friends . 3. Therefore the holy Reliques of the Saints are worthy some honour and veneration .

The first Proposition is proved : Because the very light of nature teaches us to honour the instruments of supernaturall effects ▪ as is manifest by the practice of all Nations , whether Christian or Infidell ; Hence the Turks give such honor and veneration to the tombe and ashes of their false prophet Mahomet , and all other Heathens to the memories of their false gods , falsly esteeming them the instruments of their good ; and hence the chosen people of God in the old Law gave such honor and veneration to the Manna , the Tables of the Law , Aarons rod , &c. Moses departing out of Egypt , carried with him the bones of Joseph the Patriarch , in an honorable manner , Exod. 13. ●osias commanded the bones of Gods Prophet to remain untouched , 4 Kings 23. All Nations honor the corps and ashes of the dead with monuments , and decent burial . And lastly , God himself honored the body of his servant Moses , by giving it an honorable burial , Deut. chap. last .

The second proposition for the first part , that reliques are instruments of miracles , hath been already proved ; and for the second part , it is likewise proved : because they move us to an imitation of their holy lives and actions , whilest we behold their very bones and ashes so much honored . This was the end for which all former ages erected statua's to their renowned ancestors , so to excite and move posterity to an imitation of their vertues .

Fathers for this point .

IN the third Age Tertullia● numbers it amongst the rites of Christians , To kneel to the Altars of God , under which the Reliques of the Saints were kept , l. de poenitent .

In the beginning of the fourth Age Constantine the great made rich offerings to the Reliques of S. Peter and Paul , Tom. 1. of the Councils , in vita Sylvestri .

In the same Age Eusebius speaking of S. Iames his wooden chaire , It is kept ( saith he ) with great diligence , as a memory of holiness delivered from Ancestors , and is had in great reverence , 7. Histor. 14. ad finem in Ruffino 15.

In the same Age S. Basil ; When death happens for Christ , the Reliques of his Saints are pretious , in Psal. 115.

In the same Age S. Gregory Naz. Whose only bodies can do the some thing that their holy soules can do , whether they be touched with hands , or honored , whose only drops of bloud , or small signes of their passion , can do the same things that their bodies can . D●st thou not worship these things ? Orat. 1. in Julian . Apostat .

In the same Age S. Chrysostome ; Let us often visit them , let us worship their sep●lchers , and let us touch their Reliques with great ●aith , that we may thence obtain some blessing . Serm. de Sanctis Juvent . & Maximo .

In the same age S. Ambrose ; But thou sa●'st to me , what dost thou honor in flesh now resolved and consumed ? I honor in the Martyrs flesh his scarres , received for the name of Christ , &c. I honor the body that shews me how to love our Lord , and taught me not to fear death for our Lord . Why should not the faithful honor that body which even the Devils fear ? Serm. 93. in fine .

In the fifth age S. Augustine : They bring the Reliques of most blessed Stephen the Martyr , which your Holines● is not ignorant , as we also have done , how conveniently you ought to honour , Epist. 103. And in his 22. book of the city of God he sayes , At the Reliques of S. Stephen only there were in a short space so many miracles wrought , that if all should be recorded , it would fil many ▪ volumes ▪ &c.

Obiections solved .

Ob. CHrist reproved the Jewes for adorning the sepulchers of the Martyrs , S. Matth. 23.

Answ. No , he did not reprove them for that , but for not imitating ●heir lives , whom they counterfeited to honour , and shewing themselves the children of thos● who had murthered them , as is manifest by the text .

Ob. Neither the soules nor bodies of the Saints are in their sepulchers , what therfore do ye honour ?

Answ. The memorial and matter which was once in their bodies , that is there , and sufficient to excite us to a memory and imitation of them .

Ob. It is impossible that dead things , as Reliques are , should have any inherent sanctity in them .

Answ. We do not say they have , but only that they are memorials of the inherent sanctity , and holiness of the martyrs , and instruments of miracles and blessings to us ; enough to make them worthy that relative honor , and veneration , which we give them .

Ob. You rather dishonour , then honour the Saints , by scattering their bones and ashes about the world .

Answ. You mistake ; what ever is done by the Church in that kind , is done with an intention of honour , and much conduceth to the memory and veneration of them , through all Christendome , as also to our benefit and growth in vertue .

Ob. The worship of reliques is a meere will worship .

Answ. No , 't is a worship of divine inspiration , witness the texts of Scripture and the authority of the Church already shew'd you .

Ob. God himself commanded Moses his body to be hid from the Jewes , for fear they should adore it , Deut. last vers. 6.

Answ. For feare they should adore it with divine adoration , I grant ; for the Jew● after the death of Moses were a people most pron● to idolatry ; but not for fear they should venerate it with a relative honor ; for God himself was pleased to honor it , as you have heard above .

ARTICLE XXII . Of sacred Images .

NOte for your understanding this Article , that as evil thoughts are the cause of all our evil actions , so good and pious thoughts are the cause of all our good and pious actions . Out of the heart ( saith our Saviour ) come evil thoughts murthers adulterers , fornications , &c. these are the things which defile the soule , S. Matth. 5. 19. Since therefore nothing is or can be in our understanding , according to Philosophie , which is not first in some of our senses , by some sensible picture , signe or image , from whence it is conveighed to the fantasie and memory , and thence again to the understanding and will , great doubtless is the lawful use and benefit of sacred pictures , signes and images , which are in us a most effectual nurse of holy thoughts , desires , and actions . Nor is there any sense in man , that represents more effectually , then that of seeing . This presupposed ;

OUr Tenet is , that it is good , lawfull , and profitable to keep the holy Pictures , or Images of Christ and his Saints , & to set them up in Churches and give them a relative honour or veneration , which we prove thus .

The first Argument . 1. All that which is recorded in holy Scripture to have been done by the known Saints of God , ( without reproofe , or any prohibition , even to this time ) nay to their speciall good and benefit , is also good and profitable for us to do . 2. But it is recorded in holy Scripture , that the known Saints of God have worshipped the sacred pictures , or Images of Christ and his Saints ( without reproofe or any prohibition , even to this time ) nay to their special good and benefit . 3. Therefore it is also good and profitable for us to venerate and honour them , with a relative and inferiour honour .

The major is manifest , because their recorded and approved actions are left to us for patterns and examples .

The minor is proved , in regard S. John the Baptist worshipped the very latchet of our Saviours shooe , the latch●t of whose shooes ( saith he ) I am not worthy to unloose , 1. 27. For which fact S. Augustine on that place , concludes him to have been full of the Holy Ghost . The Patriarch Jacob adored the top of Josephs Rod , ( a signe or image of his regal power ) Heb. 11. 21. The Israelites , by venerating and looking with reverence on the brasen Serpent ( a type or image of Christ crucified ) were healed of the biting of Serpents in the desert .

The Jews kneel'd before the pictures of the Cherubins , overshadowing the Ark , Exod. 25. The primitive Christians venerated the very shadow , and garments of S. Peter , and Paul , and received speciall benefit by so doing , Acts 5. 15. and 19. 11.

A second Argument . 1. All that which God himselfe has commanded , and no where prohibited , is good , lawfull and profitable for us to do . 2. But God himselfe has commanded sacred pictures , signes , or images , to be made and set up with honor in the Temple , and no where prohibited it . 3. Therefore it is good , lawful , and profitable , for us to make and set them up .

The major is manifest , and needs no proof .

The minor is proved . Two Cherubins saith God to Moses ) shalt thou make of beaten gold , on both sides of the Or●cle , &c. let them cover both si●e of the propitiatory , &c. and I will speak to thee from the two ●●●●s of the Cherubins which shall ●● upon the a●k of the testimony , all things that I shall command the children of Isra●l by th●e ▪ Exo ● . 25. 18 And when the Temple was built again by Solomon ●●e two Cherubins were renew●d and set in the middest of the inward Temple ▪ 3 Kings 6. 24 Nor did he only command two Ch●rubins , but divers other carved w●rks and images to be made on the Oracle , and the walls of the Temple , as you may see in the same chapters ; replenishing Beseleel and Oliab with his own holy Spirit , to devise whatsoever might be artificially made of gold silver , brasse , marble , &c ▪ Exod. 31. He commanded the Jews to adore the Ark. Psal. 99. which is only the footstool of God , and a signe of his power , 1 Chron. 28. He commanded his own name to be honoured , and sanctified , Ezod . 20. S. Matth. 6. In the name of Iesus every knee bow , &c. Phil. 2. 8. Now the name of Jesus is only a signe or image of our redemption , or God made man ; and the name J●●ova , of our creation , which was in so great honour with the Jews , that the common people durst not utter it , nor the Priest . but only in time of sacrifice and solemne benediction , according to Phil● in the life of Moses . Nay the very Plate on which the name of God was written on the high Priests forehead , is call'd the Plate of sacred veneration , Exod. 38. 26 , 28. finally hecommanded the Temple ( which was an image of his heavenly house ) to be honoured as a holy place , reproving those Priests who polluted his Sanctuary , and put no difference betwixt a holy thing and a prophane , Ezech. 22. 26.

A third Argument . 1. All that which brings into our minds the holy mysteries and actions of Christ and his Saints , and ingraffs a love thereof in our hearts , is ( doubtlesse ) lawfull , good , and profitable . 2. But the frequent use and veneration of sacred Pictures , Signes , or Images doth movingly bring into our minds ▪ the holy misteries and actions of Christ and his Saints engrafting also a love thereof in our hearts . 3. Therefore the frequent use and veneration of sacred pictures , signes , or images , is doubtlesse lawfull , good and profitable .

The minor ( which only needs proofe , ) is evinced ; because Pictures , signes , or images do of their own nature , ( if often used , and honoured ) excite to aknowledge and love of those things , which they represent , and it is the very es●ence of an image , to represent another thing . 'T was for this end the Church of God hath in all ages mad● artificiall pictures signes or images , of the nativity , miracles , life and death of Christ and his Saints , and set them up in Churches and holy places , teaching u● to honour them with a relative honour or veneration , not for the matter they are made of , but for the sacred things they represent , and in as much as they represent such things being now absent , by sensible and present objects . And this is therefore called a relative honour , because it relates immediatly to the things represented , and either immediatly , or mediately to God himselfe , as to our chiefest good , and last end .

A fourth Argument . 1. That which is the mark of the predestinate , and standard or ensigne of Christ himself , is worthy of a relative honour or veneration . 2. But the Crosse or s●cred image of Christ crucified , is the marke of the predestinate , and standard , or ensigne of Christ . 3. Therefore the Crosse or sacred image of Christ crucified , is worthy of a relative honour , or veneration . And the like houlds with proportion , in all other images of Christ , which represent the mysteries of his life , or passion .

The major Proposition cannot be denied without unreasonable wilfulnesse .

The minor is proved . Hurt ye not ( saith the Angel ) the earth , nor the sea , nor the trees , till we have signed the servants of our God in their foreheads ( with the Crosse ) Apoc. 7. 2. All that were signed with the signe Ta● ( a type of the Crosse ) were saved from the exterminating Angel , Ezech. 9. 4. Then ( at the day of judgment ) shall appear the signe of the Son of man ( the Cross ) in heaven , S. Matth. 24. 36.

Fathers for this point .

IN the second Age S. Dionysius , The signe of the Crosse is so much honoured , that it is often used bo●h in Baptism and other Sacraments , l. 2. Eccles. Hierar . c. 2. & 5.

In the same Age S. Ignatius : The Devil rejoyceth when any on● shall deny the Crosse , because he well knowes the confession of the Crosse is his destruction , for that it is a trophie , or tr●umphall a●k against his power , Epist. ad Philippenses .

In the same Age S. Martial , Remember the Crosse of our Lord , keep it in your mind , speak often of it , have it in the signe , for it is your invincible armour against Satan , in his Epistle to those of Burdeaux .

In the third Age Tertullian ; In every thing we do , we signe our forehead with the signe of the Crosse , of which practice Tradition is the d●fend●r , custome the cons●rv●r , and faith the observer , l. de corona milit. 6. 3. And in his time he sayes , The image of Christ bearing a lamb on his shoulders was graven on the chalices used in Churches , l. 2. de pudicitia .

In the same Age Origen ; They are onely preserved by the Angel whom he had signed with the signe Tau , that is the signe of the Crosse , let us therefore life up our hands to heaven in the likeness of a C●oss , seeing the Devils are oppressed , when they find us ●o armed , Hom. 8.

In the same Age S. Cyprian ; God shews in another place Ezech 9. ) that those only can escape who are born again , and have been signed with the signe of th● Crosse , in Epist. ad Demet.

In the same Age Lactantius affirmes , That wh●n Christians were present at the sacrifices of the Heathens , and made the signe of the Crosse , th●y put their gods to flight , and struck them dumb , l. Institut c. 27.

In the fourth Age S. Athanasius , A man only using the signe of the Crosse , drives away from him the deceipts of the Devil , &c. By it the predictions of Magicians cease , and their in●●a●●ments are made void , l. de verbo incarna●o .

In the same Age S. Cyril of Hierusalem , Let not us be asham'd of the Crosse , but if any one shall hide it , do thou publikely signe thy self on the forehead with it , that the Devils seeing the standard of the K●ng , may trembling make hast to be gone , Cateches 4 de vita Christiana .

In the same Age S. Hierome ; We beseech thee , O Lord , that , guarded by the signe of the Crosse , and defended by th● assistance thereof , we ●ay deserve to ●e free from all the deceits of the D●vil , in Psal. 58.

In the same Age S. Ambrose , Christian people in every moment write the contempt of death upon their foreheads ( by signing them with the Cross ) for they know , that without the Cross of our Lord they cannot be saved , l. 9. Epist. 77.

In the fifth Age S. Augustine ; Vnless the signe of the Cross be applied as well to the foreheads of believers , as to the water wherewith they are regenerated , and to the oyle wherewith they are annoyled , none of these things are rightly administred , Tract. 118. in Joan.

S. Palladius ( contemporary to S. Augustine ) tells us , That the Bishop of Hierusalem was wont yearly at the solemnity of Easter to expose the Cross to be adored by the people , he himself first adoring it , Epist. 11.

The second Nicene Council defined , That the sacred images of Christ and his Saints are to be had and kept in Churches , and that salutation or honorary worship may be given them , but not Latria , or soveraigne honor which belongs to God only , Act. 7. An. Dom. 781.

Add to this , that in the Council of Ephesus , An. Dom. 431. S. Cyril of Alexandria , who there presided , prayed thus ; Hail Mother of God &c. through whom the precious Gross is made famous , and adored throughout the world , Homil. cont . Nestorium , set down in the end of the second Article of the said Council .

Objections solved .

Ob. THou shalt not make to thy selfe any graven image , &c. Ex. 20.

Answ. You corrupt the Text ; the Greek word is Idol , the Latine and Hebrew word is graven thing , &c. and it follows immedily ; to adore them ( viz. as Gods ) we make no Idols , nor any graven things , or images , to adore them , as Gods , or with Gods honor , we abhor that , as damnable idolatry ; we only give them a relative honour , or veneration .

Ob. Many say you honour them , as Gods.

Answ. Fame is a liar you know ; we do not so , nor yet as creatures , substances , or persons , but only as they are meere artificial resemblances , and representations of heavenly things ; and for their sakes whom they are made to represent ; whereas Idolatry is not committed , unlesse the honour due to God only , ( that is supreme , and soveraign honour ) be given to a creature .

Ob. Honour and glory to God alone .

Answ. Supreme and soveraigne honour ▪ true ; relative and inferior honor may be given to creatures ; Honor , and glory , and peace to every one that doth good , Rom. 2. 10.

Ob. You saw not any similitude in the day that our Lord spake to you in Horeb from the midst of the fire , l●st perhaps deceived you might make to your selves a graven similitude or image of male or female , Deut 4. 15.

Answ. That place onely forbids the making idols , or vain images to our selves , and therefore it followes , Of those things which God hath forbidden thee , vers. 23. God never forbad the making sacred images of Christ and his Saints ; nay he hath commanded it , as has been proved above .

Ob. To whom have you made God like , or what likeness will ye compare to h●m ? Isa. 40. 18.

Answ. We intend not to picture the nature of divinity , or essence of God , that we are taught is impossible , and unlawfull to attempt ; we compare not any image to him , we know all descriptions of him are infinitely short of his perfection , we only meane to represent some apparitions of God , and those in such formes or shapes , as he himselfe hath pleased to appear in , or else represent some attribute o● his by some analogical similitude ; as his un●peakable ●oodness , by a Stork , which has no tongue ; his Eternity by a circle , which has neither beginning nor end , or by the image of an old man , as he appear'd to Daniel , Dan. 7.

Ob. Whereunto have you resembled me and made me equall , and compared mee ? Isa. 46. 5.

Answ. This is also against Idols only ( as is plaine by the text ) which were made equal to God. And therefore it follows immediately , Bringing a Goldsmith , to make a God.

Ob. Certainly you adore your images in the same manner the Heathens did their Idols .

Answ. Be not wilfull in your uncharitable mistakes ; we do not , they adored their Idols as gods , and offer'd sacrifice to them . Make us Gods ( say they ) which may go before us , Exod. 31. 1. He cut down cedars , and kindled the fire , and baked bread , &c. but of the rest he made a God , and adored , Isa. 44. 15. They praised their Gods of silver , of brass , of wood , and of stone , Dan. 5. 4. They have made to themselves a molten calf , and adored and immolated to it , Exod. 32. 8. They sacrificed to the idols of Canaan , Psal. 105. 38. We do not sacrifice to images , nor worship them as Gods ; no , we abhorre and renounce it .

Ob. Some of your Divines hold it lawful to worship the Cross with soveraigne honor .

Answ. By or for it self I deny ; by accident , and as it makes one thing , with Christ crucified , whom they conceive , as hanging on it , I grant some Divines hold ; but this is a meer School opinion , and not of faith with us : Nay , the seventh general Council , which we all submit to , hath decreed , That the image of Christ is not to be adored with soveraign honor , nor otherwise , then the Books of the Gospel , Act. 7. and last , Can. 3. Urge not therefore what some particular Divines may say , but hearken to the doctrine of Gods Church , that we rely upon .

Ob. You call the Cross , O holy Cross , &c.

Answ. In as much as it represents the holy passion of Christ , I grant ; so you call the Bible the holy Bible , and the Communion Table the holy Communion Table ,

Ob. You pray in one of your Hymnes , O Cross , our only hope , &c.

Answ. 'T is a Poetical Figurative expression , in which by the Cross we speak to Christ himself , who hung and died on it for our sins . So the Prophet , Hear O heavens , and hearken O earth ! Deut. 32. 1. In which address , by the words , heaven and earth , he spake to the inhabitants of heaven and earth ; which kind of speech is frequent in the Scripture , especially the Psalms , that are Poetical . Give the Church therfore leave in this to imitate her Teacher the Holy Ghost . And for the words , Our only hope , the Cross is no otherwise , our only hope , then it was S. Pauls only glory . God forbid , I should glory , but in the Crosse of our Lord Jesus Christ , Gal. 6. 14. That is , instrumentally , as it was the only instrument of our Redemption , or by accident , as it makes one thing with Christ , bleeding and dying on it .

Ob. Two Councils at Constantinople under Leo Iconomicus and Constantinus Copronimus defined against images .

Answ. They were not General Councils nor approved ; neither the Pope , nor any of the Patriarks were present either by themselves or Legates .

Ob. The Council of Frankford condemned images .

Answ. There is no such decree to be found in any antien● Author , nor was that council approved in any thing , but only in her decrees concerning Church benefits , as the Centurists themselves confess with one consent .

Ob. The Council of Eliberis forbids the making images in Churches .

Answ. You mistake , it only forbids making them on Church wals in time of persecution , lest Infidels should prophane , and deface them .

The Gentiles calumniated the Cross , of superstition and witchcraft , as the modern Sectaries do ; Simon Magus , Cerinthus , and Basilides taught , that Christ was not truly crucified , but withdrew himself from the Cross , suffering only in a phantasticall image , and therefore they denied all honor to the Cross . See S. Irenaeus l. 1. c. 25. de haeres . S. Epiphanius haeres. 24. 28. The Nicolaites , Cleobulus , and Theodore denied the Cross , & taught , that Christians ought not to give any reverence to it , or to the images of the Apostles and other Saints , affirming that they themselves were immediately sent from God ( the common pretence of all Heretikes ) to reform the world . See S. Epiphanius , l. 3. de haeresibus , haeres . 21 , 22.

The Manichees taught that no images were to be worshipped , as witnesseth Tarasius in the second Nicen Council , and S. Augustine l. 20. cont. Faustum c. 15. Arrius denied that any worship was to be given to the images of Christ and his Saints , as you may read in the seventh general Synod . The great Apostata Julian set up his own image in the place of the holy Cross , and cried out against Christians , O wretched men , who adore the Cross , and imprint the signe of it on their foreheads , and before their doors , as S. Cyril of Alexandria relates , l. 6. cont. Julian , which image of Julian was burnt with lightning from heaven . These were all arch-heretikes ; let therfore all deluded people take notice who they were that hated the Cross and holy images .

ARTICLE XXIII . Of free Will .

OUr Tenet is , That man ( even in the state of corrupted nature ) as assisted by the efficatious Grace of God , hath free will to do , or not to do , not only natural and moral , but also works belonging to his eternal salvation , and to commit or avoid evils ; and that he is not enforced to do good , or avoid evil by the said efficatious grace , though sweetly and infallibly determined to it . Which we prove thus .

The first Argument . 1. In all those things , in which men have election , they have free will . 2. But men , assisted by the efficatious grace of God , have election not only in their moral and natural actions , but also in their supernatural , and things belonging to eternal life and the avoiding sin . 3. Therefore men , assisted by the efficatious grace of God , have free will not only in their moral and natural actions , but also in their supernatural , and things belonging to eternal life , and the avoiding sin .

The major Prop. is proved , because Election is defined , A deliberate app●ten●y with consultation , which of necessity implies freedome .

The minor Proposition is proved ; Choice i● given you , choose this day that which pleaseth you , Josh. 24 Choice is given thee ( saith our Lord to David ) choose on● of them which thou wilt , 2 King. 24. If thou dost ●ll , shall not thy sin be forthwith present at the doo● ? but the lust ( or desire ) thereof shal be under thee , and thou shalt have dominion ever it , Gen. 4. 6 , 7. ( 't is in our power to do , or not to do it . ) I have proposed to you life and death , bl●ssing and cursing , choose therefore life that thou mayest liue , Deut. 30. vers. 17 , 18 , 19. How often ( saith our Lord ) would I gather thy children , &c. and thou wouldest not , Matth. 23. 37. You alwayes resist the Holy Ghost , Acts 7. 51. But as many as received him ( Christ ) he gave them power to be made the sons of God , S. John 1. 12. ( they were liabled by his grace to be made such , if they themselves would ) He that hath determined in his heart , not having necessity , but having power of his own will , to keep his virgin , doth well , 1 Cor. 7. 37. ( S. Paul thought it in the free power of our will to keep , or not to keep it . ) God from the beginning made man , and left him in the hand of his own counsell . Eccles. 15.

A second Argument . 1. Almigh●y God who can do nothing in vaine , and is no tirant , but the Father of mercie , exhorts and commands us to do good , and avoid evil , threatning to damne us , if we neglect . 2. But it were altogether vaine to exhort or command any such things , and tiranny to damne as for not doing them , unlesse it were in our free power , to do , or not to do them . 3. Therefore it is in our free power ( as inabled by Gods grace ) to do , or not to do them .

The major is manifest to all that know the Scripture , which is indeed nothing else , but a divine book of holy precepts and exhortations to do good , and abstaine from evill , with great rewards and punishments annexed of everlasting salvation , or damnation .

The minor is proved . Because nothing can be more vaine then to spend much time in exhorting or commanding that , which is not in our power , or possible for us to do ( it were as rational to preach to the dead , or to command a man , that had no legs , to run ) neither can any thing be more tirannical , then to damne us , for not doing it , sin●e no man can be bound , without extremity of injustice , to that which is impossible .

Fathers for this point .

IN the second Age S. Ignatius ; If any man do wickedly , he is a man of the Devil , not made so by nature , but by the arbitrement of his own mind , In Epist ▪ ad Magn.

In the same age S. Irenaeu● ; Not onely in works , but even in faith hath Almighty God reserved liberty of will to man , saying , Be it done to thee according to thy faith , l. 4. c. 72. And again , If therefore it were not in us to do these things , or not to do them , what cause ●a's the Apostle or our Lord himself long before to counsel us to do certain things , and to abstain from others , but because man had free will from the beginning . in the same ●h .

In the third age , S. Ciprian , the freedom of believeing or not believeing is placed in the will . in . Deut. &c. l. 3 ▪ ad Quirin . c. 5● .

In the same Age , Origen , And ●●w O Israel what doth ●●y Lord God require from thee ; Let them be ashamed of those words , who deny free will in man ; how should God require from man , unl●sse man had in his power what to off●r to God r●quiring . Homil. 12 in num.

In the fourth Age , S. Hierom ; because thou hast free will , I warne thee , that sin have no dominion ever thee , but thou ●ver sin , quest. in Genes.

In the same age S. Chrysostome , the Lord of all things hath made our nature to have free will &c. thus therfore n●w is also done in Cain , Homil. 19. in Genes. c 4.

In the same age S. Basil on those words , If you will , and will hear mee , Isa. ● . 19. In this place ( saith he ) especially he sets before our eyes the liberty of will to be given to mans nature .

In the same age S. Augustine , God hath revealed to us in holy Scripture , that in man there is free will , first because Gods commandements themselves would not profit man , unless he had free will whereby to do them , &c. lib de grat . & libero arbitrio . cap. 2. To consent ( saith he ) or not to consent , lies in a mans owne will , lib. de spiritu & litera . cap. 34. If we will , it is , if we will not , it is not , l. 5 de . Civitate Dei. c. 10. It is in a mans power to change his will , l. 1. retract . c. 22. Who will not cry out it is a foolish thing to give Commandements to him , who hath not freedom to do what is commanded , and that it is an injury to condemne him , who had not power to fulfill them , l. de fide contra . Manichaeos . c. 10.

The fourth Toletan Council defined , that man by his free will obeying the Serpent perished , and so the grace of God calling , by the conversion of his own minde , every man by believing is saved , therefore not by force , but by the free will of the minde they are to be perswaded to be converted , c. 57. de Judaeis . Anno dom. 681.

The Council of Sens declared , this Heresy , wholly taking a way the will , we do not so much condemne , ( it being already long since condemned by the Church and Councils ) as we declare it contrary to plaine testimonies of Scripture , c. 15. de l. Arab Anno Dom. 1431.

Objections solved .

Ob. I Know , Lord , that mans way is not his own , neither is it in man to direct his own steps . Jerem. 10.

Answ. It is not his own alwaies in order to execution , I grant , for so it may be hindred divers waies ; it is not his own in order to election , in which freedom essentially consists , I deny ; nor can he direct his own steps , without the assistance of divine grace ; with that assistance , I deny it .

Ob. All our works thou hast wrought to us ( or in us ) Isa. 26. 12. and the Apostle saies who worketh all things according to the councel of his will , 1. Cor. 12. 11.

Answ. These places only prove Gods cooperation with us in all our actions , which doth not exclude nor destroy , but rather perfect the freedom of our wills ; we acknowledg we are not able to do any good thing , without his aid of grace , neither can we see without light , yet light neither hurts nor takes away , but perfects our faculty of seeing .

Ob. No man can come to mee , unless the Father that sent mee draw him . S. Jo. 6. 44.

Answ. Here the Maniches ( saith S. Crysostome ) rise up contending by the testimony of this text , that we can do nothing our selves ; but this takes not away our free will but shewes it needs Gods help . In Joha● : Homil. 45. and on the same place , wherefore it is evident , that it is in our choice , whether wee will be saved or damned , Hom. 46.

Ob. It is God that works in you both to will and to accomplish . Phil. 2. 13.

Answ. Not because he said , It is God that works in you both to will and to accomplish , &c. is he therefore thought to have taken away free will ? if it were so , he would not have said before , with fear and trembling work ye your salvation ; for when there is command that they work , their free will is called upon . Thus S. Augustine on this place .

Ob. We are dead by sin , Ephes. 2.

Answ. But quickned by Christ , ibid●m .

Ob. It is necessary that Scandals come , S. Math. 18. 7. It is impossible that scandals should not come , S. Lu. 17. Therefore it is impossible for us to avoid them .

Answ. I deny the consequence , those texts only infer a necessity of supposition , because God hath foreseen and foretold they will come , which hinders them not from being freely done , speaking of absolute freedom , and as they are compar'd to the immediate , and second causes .

Ob. God necessarily and infallibly foreknows all things that will ever come to passe . Therefore whatsoever we do , we do by unavoidable necessity .

Answ. I deny your consequence , for God not only foresees effects , but also their causes and that they will proceed , and be done , according to their exigence ; from free causes freely and from necessary causes necessarily ; so that all which God foresees to be done , will infalibly be done , yet not necessarily or by compulsion , because his foresight doth not impose on things foreseen , any absolute necessity , but only a necessity of supposition , which is consistent with absolute freedom , or liberty .

Ob. God hath by his will decreed from all eternity whatever will be done .

Answ. True ; according to the natural exigence of second causes , but not contrary to it ; and therefore he hath decreed many things to be done freely .

ARTICLE XXIV . Of saving or justifying faith .

OUr Tenet is , That justifying faith is not a confident undoubted beliefe , that our sins are forgiven , and that we are of the elect , ( as Sectaries hold ) but a true faith , in Jesus Christ , God and man , and stedfast beliefe of all those things which he hath any way revealed to us ; which we prove thus .

The first Argument . 1. That cannot be a saving or justifying faith , which was not taught the Church for such , by Christ and his Apostles . 2. But Protestants foresaid faith of special mercy ( by which they assuredly believe , their sins are forgiven , and that they are of the elect ) was never taught the Church for such , by Christ and his Apostles . 3. Therefore Protestants faith of special mercy , is not a saving or justifying faith .

The major is manifest , because Christ and his Apostles were the masters and teachers of all saving and justifying faith .

The minor is proved ; because they never taught the Church , to have assured beliefe , that their sins were forgiven , or that they were of the Elect , as any certaine or necessary means of their salvation , but rather the quite contrary . Man knoweth not whether he be , worthy love or hatred , Eccles. 9. 1. Who can say my heart is clean , I am pure from sin , Pro. 20. Sins who understandeth , from my secret sins cleanse me , Psalm . 18. Therefore , my dearest , with fear and trembling work out your salvation , Philip. 2. 12. I am not guilty in conscience of any thing , but herein I am not iustified , 1 Cor. 4. 4. In fear converse ye the time of your soiourning , 1 : Pet. 1. Nor is there any Article of the Creed , or any verse of the whole Gospel , which teacheth this presumptuous Faith of special mercy .

The second Argument , affirmative . 1. That is the holy saving or justifying Faith of Christians , which Christ and his Apostles taught the Church , for a necessary meanes to justice and salvation . 2. But Christ and his Apostles taught the Church for a necessary meanes of justice and salvation , a Faith in him , true God and man , by which all those things are firmly believed , which he hath any way revealed to us , and working also by Charity . 3. Therefore a Faith in Christ , true God and man , by which all those things are firmly believed which he hath any way revealed to us , and working also by charity , is the only saving or justifying Faith of Christians .

The major is manifest of it selfe .

The minor is proved . Without Faith , it is impossible to please God ; for he that cometh to God , must first believe that he is , and that he is a rewarder to them that seeke him , Heb. 11. 6. In him ( Christ ) every one that believeth is justified , Acts. 13. 39.

Jesus said I am the resurrection , and the life , he that believeth in mee although he be dead he shall live &c. believest thou this ? She saith to him , Lord I have believed , that thou are Christ the Son of God who art come into the world . S. Iohn . 11. 25 , 27. Peter answered and said , Thou art Christ the Son of the living God , and Jesus said unto him , blessed art thou Simon Bar-●ona , &c. S. Math. 16. 17. ( viz. by reason of that Faith ) This is the word of Faith which we preach , for if thou confesse wi●h thy mouth our Lord Jesus Christ , and believe with thy heart , that God hath raised him up from the dead ; thou shalt be saved , Rom. 10. 9. add to this , that Article of the Creed , and in Jesus Christ his only Son our Lord ; without which Faith , no justice nor salvation can be ●ad .

That it must also work by charity , is proved ; because Faith without charity is dead , and profits not to justice . You see then brethren ( saith S. James how that by works a man is justified and not by Faith only , S. James ▪ 2. 17 , 21. If a man have all Faith and have not charity , he is nothing , it profits nothing , 1 Cor. 13. For in Christ Jesus neither Circumcision availeth ought , no● prep●●e , but Faith that worketh by charity , Galath. 5. 6. Not every one that saies Lord , Lord , but he that doth the will of my Father shall enter into the Kingdom of Heaven , S. Math , 7. 21. To conclude ; G●● ye teaching all Nations , baptizing ●h●m and tea●hing them to observe all things whatsoever I have commanded you . S. Math. 28 19 20. We must believe , and do accordingly ; wee must believe the divinity , humanity , life , death , miracles and doctrines o● Jesus Christ . He that believeth not , shall be condemned , S. Mark. 16. 26.

Fathers for this Point .

In the second Age St. Clement , Wherefore when we heare , thy faith hath made thee safe , we doe not understand him to say absolutely , that those are saved who any waies believe , unless their deeds shall follow . l. 4. Strommatum post med.

In the third Age , Origen , Those that professe faith in Jesus , but doe not prepare themselves with good works to salvation , are to be compared to the foolish virgins . Tract. 32. in Matth.

In the same Age , St. Cyril of Alexandria , That faith doth not suffice to salvation , the Disciple of Christ sheweth , writing , Thou believest there is one God , the divels also believe and tremble ; if therefore only faith were sufficient , the multitude of devils could not perish : wherefore the works of charity must come to faith . In c. 2. Jacobi , v. 29.

In the fourth Age , St. Chrysostom , If Paul who suffered so much , was not yet secure of that resurrection , ( viz. to glory ) what shall we say ? Homil. 2. in Epist. ad Philip. And again , If thou shalt rightly believe , &c. but dost not rightly live , it doth nothing profit thee to salvation . Homil. 30. in Joan. & Math. 7.

In the same Age , St. Hierome , I have sound the works of the just to be in the hand of God ; but whether they be loved of God or not , now they cannot know , in cap. 9. Eccles. v. 1. And again , Therefore it is but doubtfull and uncertain , ( to wit , whether God wil convert and forgive ) that whilst men are doubtfull of their salvation , they may seriously do penance . In c. 3. Jonae ▪ v. 9.

In the same Age , St. Cyril of Hierusalem , Do not trust in this only that thou believest , but keep faith burning , that thy light may shine before men by good works , Catechis . 15.

In the fifth Age , St. Augustine , What man knoweth he is to persevere to the end in the progresse of justice , unless by some revelation he be assured from God ? l. 2. de civitat . Dei. c. 2. And again , Who among all the faithfull , as long as he liveth in this mortality , can presume himselfe to be of the number of the predestinate ? because it is necessary to be hid in this place , where pride is to be taken off . l. de corrept. & grat . c. 13. Faith truely may be without charity , but not profit . l. 15. de Trinitat . c. 18. And finally , I know that the justice of my God remaineth ; whether mine remain or no , I know not , in Psal. 40. And far was it from the Apostles meaning that faith is sufficient for a man , although he have no good works . l. de grat . & lib. arbit. c. 7.

The Council of Moguntia defined , Without faith we cannot please God ; notwithstanding faith needeth works , because faith without works is dead . Can. 1. Anno dom. 813.

You see what kind of faith the Fathers required to justice ; not faith alone , or faith of special mercy , but faith in Jesus Christ working by charity .

Objections solved .

Obj. The Spirit himselfe giveth testimony to our spirit that we are the sonnes of God , Rom. 10.

Answ. It gives not testimony that we are the sonnes of God , by believing so only , or by assuring our selves that our sins are forgiven us ; but by and through a faith in Iesus Christ , working by charity ; and though his testimony be alwaies infallible in it selfe ▪ yet it is alwaies doubtfull , and uncertain on our part , whether we have , or have it not , without special revelation . And therefore many say Our Father , and think themselves the sonnes of God , who are indeed the sons of the divel , as Christ proved to the Jewes , St. Iohn 7.

Obj. Paul says , I am sure that neither life nor death , &c. shall separate us from the charity of God , &c. Rom. 8.

Answ. He doth not say , That this assurance justified him . No , it presupposed him in state of justice : and he either speaks there of such only as be predestinate , or else by the words ( I am sure ) he means no more then I am confidently perswaded ; neither can we without presumptuous pride , pretend to such assurance in that behalfe as holy Paul in likelihood might have .

Obj. Know you not your selves that Christ Jesus is in you , unless perhaps you be reprobates ? 2 Cor. 13. 5.

Answ. He speaks only there of Christs being present with the Corinthians , not in respect of justifying grace ( for both in this and three precedent Chapters , he threatens them with heavy vengeance for their sins ) but in his speciall power , providence , and miracles shewed to them .

Ob. A man is justified in Baptisme , and that without any works .

Answ. Without external works , or works pretending justice , I grant ; those are not alwaies requisite to the first justice , without internal works , or at least works consequent to justice ( speaking of such who have the use of reason ) I deny .

Obj. If a man have not a care of his own , and especially Domesticals , he hath denyed the faith , according to St. Paul.

Answ. He hath denied it in his deeds , as many doe , but may notwithstanding have true , though not justifying faith ; a man may have all faith ( in St. Pauls supposition , 1 Cor. 13. ) and no charity .

Obj. He that says he knows God , and doth not keep his Commandements , is a lyar .

Answ. If he say he knows him with friendly or informed faith , I grant it ; and of such only St. Iohn there speaks . Hence it is , that your faith only , or faith of speciall mercy , will not suffice to justifie .

Obj. Every one that believeth that Iesus is Christ , is born of God , 1 Joan. 5. Therefore justified .

Ans. He speaks of Faith formed with Charity , and so I grant your consequence . Here is no exclusive particle ; he says not , He that beleeveth only .

Ob. The Saints by Faith overcame kingdoms , Heb. 2.

Answ. Not by faith only , but by faith joynd with Hope and Charity .

Ob. We account a man to be justified by Faith , without the works of the Law , Rom. 3. 28. Therefore by Faith excluding all works .

Answ. St. Paul excludes there only the Ceremonial works of the Old law , of which some boasted much , or works preceding faith , and done by the meere strength of nature ; he excludes not the works of grace and charity , or works which follow faith . So that your consequence is erroneous . Some ( saith St. Augustine in one place ) not understanding what the Apostle saith , have supposed his meaning to be , That Faith is sufficient for a man though ●e live nickedly , and have no works : but far was that from the intention of the vessel of election . l. de grat . & ●●ber . arbit . c. 7. And in another place , Paul speaks of works that goe before faith ( we doe not hold that those wil justifie . Iames speaks of works which follow faith , these doe justifie ) l. 83. q. 76. in fine , & l. de fide & operib . c. 14.

Ob. Believe only , and she shall be saved , St. Lu. 8. 50.

Answ. He only there promiseth corporal life and safety to the Princes daughter of the Synagogue for her fathers faith ; not spiritual life and safety of the soul . Which is not against us ; we doubt not but corporall blessings may be given for faith only , and faith is alwaies required to Justice , but not sufficient without Charity .

Ob. All that believe in him shall not perish , but have eternall life . St. John 3. 14.

Answ. If he want not some other thing as requisite as faith , I grant it . So all that hope in him , shall not be confounded , Eccles. 2. Yet neither Faith nor Hope , nor both together , wil suffice to justifie without Charity . There be many particular and inadequat causes of Justification ; and the Scripture sometimes attributes the whole effect to one of them , and sometimes to another ; but never so to any one as to exclude the rest , but rather as including and supposing them .

ARTICLE XXV . Of the merit of Works .

OUr Tenet is , That our best works ( in this state of corrupted nature ) as they are ours precisely , are not meritorious of a reward from God ; because we can doe no good thing our selves , as of our selves , but our sufficiency is all from him ; yet as proceeding from the grace of Christ , working in us , and with us , and elevated by his merits , and promises ; so he hath promised a reward to them , and made them worthy a reward . Which is all we intend by the merit of Works . And is proved thus :

The first Argument . 1. To merit a reward from God ( according to the Churches notion and exposition of it in this place ) is nothing else but to be worthy and challenge a reward from God by contract . 2. But our good workes , as done by us in state of grace , relying on the promises of Christ , and elevated by his grace and merits , are worthy , and do challenge a reward from God by contract . 3. Therefore our Good works , as done by us in state of grace , relying on the promises of Christ , and elevated by his grace and merits , doe merit a reward from God.

The first Proposition is manifest , unlesse you wil obtrude your meaning and explication on the Church , and not accept of the Churches explication of her own words .

The second Proposition is proved : Blessed are ye when they shall revile and persecute you , &c. for my sake : rejoyce and be glad ; for very great is your reward in Heaven , St. Math , 5. 12. Whosoever shall give to one of these little ones a cup of cold water only in the name of a disciple , Amen I say unto you , he shall not lose his reward , St. Math. 10. 42. The son of man is to come in the glory of his father , and then shall he render to every man according to his works , Apoc. c. last , v. 12. I have fought a good fight , there is a crown of justice laid up for me , which our Lord wil render to me at that day , a just judge : and not only to me , but to them also that love his comming , 2 Tim. 4. 7 , 8. They shall walk with me in white , because they are worthy , Apoc. 3. 4. God hath tried them , and found them worthy of himselfe , Wisd. 3. That ye may be counted worthy of the Kingdom of God , for which also ye suffer , 2 Thes. 1. 5. Come ye blessed of my father , and possess ye the Kingdom , &c. for I was hungry , and ye gave me to eate , &c. St. Matth. 25. 14 , 15. You see the Covenant or contract is plainly made , and the reward as plainly promised , which of necessity implies merit , seeing a reward and merit are correllatives .

A second Argument . 1. God hath freely bound himselfe by Covenant and promise to reward our good works proceeding from the grace , and dignified by the merits of Christ , with grace and glory ; then of necessity it followes that our good works , proceeding from his grace , and dignified by his merits , doe merit a reward of grace and glory . 2. But God hath freely bound himselfe to this by covenant and promise . 3. Therefore our good works proceeding from the grace of Christ , and dignified by his merits , do merit a reward of grace and glory .

The sequel of the Major is proved , because a faithful promise makes a due debt , and the Workman is worthy his wages , promised by covenant .

The Minor is proved by all the Texts above cited ; as also the Parable in the twentieth Chapter of Saint Matthew , where Christ in the person of an Housholder agrees with the workmen in his Vineyard for a penny a day ; that is , Everlasting Life , as all the Fathers expound it . And Saint Paul tells us , God is not unjust that he should forget your work and love which you have shewed in his Name , Heb. 6. 10.

Fathers for this Point .

In the second Age Saint Ignatius , Give me leave to become the food of beasts , that by that meanes I may merit and win God. Epist. to the Romans .

In the same Age Justin Martyr , We think that men , who by works have shewed themselves worthy of the will and counsail of God , shall by their merits live and reigne with him . Apolog. 2.

In the same Age Ireneus , We esteem that crown to be precious , which is gotten by combat and suffering for Gods sake . lib. 4. cont. haeres . cap. 72.

In the third Age Saint Cyprian , If the day of our return shall find us unloaden , swift , and running in the way of good works , our Lord will not faile to reward our merits . Serm. de Eleemosyna .

In the fourth Age Saint Basil , shew thy works and exact a reward . Orat. ad divites .

In the same Age Saint Ambrose ; Is it not evident , that there remains after this life , either rewards for merits , or punishment . l. 1. de Officiis c. 15.

In the fifth Age Saint Augustine , He ( Paul ) sayes that our Lord a just Judge will render to him a Crown : he therefore owes it , and as a just Judge will pay it ; for the work being regarded , the reward cannot be denied . l. 50. Homil. 4.

And againe , Our Lord hath made himselfe a debtor , not by receiving , but by promising ; it is not said to him , render what thou hast received , but what thou hast promised , in Psalm 83. and in another place , They give the price of their own soules , who cease not to give Alms. in Psalm 48. v. 8.

The Arausican Council defined a thousand years agoe , That reward is debt to good works if they be done , but grace which was not debt precedes that they may be done . Can. 18.

The Lateran Council defines , If any man shall say , that the good works of a justified man which are done by him , through the grace of God , and the merits of Christ , do not merit an encrease of grace and glory , everlasting life and the obtaining thereof , if he die in state of grace , be he Anathema . Ch. Firmiter de sum . Trinitate an . dom. 1215. the same is defined in the Council of Florence , decreto de Purgatorio .

Objections Solved .

Obj. Heaven and Everlasting Life is an inheritance , If Sons , then Heirs , &c. Rom. 8. therfore not a reward .

Answ. I grant the antecedent , but deny the consequence ; it is also a reward and crown to such as labour and fight for it . Whatsoever ye do , work it from the heart , as to our Lord , &c. knowing ye shall receive a reward from our Lord , Colos. 3. 23 , 24. And no man shall be crowned , but he that hath fought lawfully .

Obj: Everlasting life is the grace of God , Rom. 6. 23. And the passions of this life are not condigne to future Glory , Romans 8. 18.

Answ. It is therefore called the Grace of God , because gratis and freely promised to our works , which could not otherwise deserve it , as also because he gives us grace , whereby to merit and obtain it , without which we could not do it . Yet it is also a reward of justice , 2 Tim. 4. And to the second place objected , I Answer , we hold not our works or sufferings to be absolutely condigne to future glory , or equal in rigorous , but only in a Geometrical proportion , which requires no more but a reasonable correspondence of one thing to another , which is here found , so that our present tribulation worketh above measure an immense weight of glory in us , 2 Cor. 4. 17.

Obj. When ye have done all those things that are commanded you , say we are unprofitable servants , Luke 17. 10.

Answ. We are unprofitable of our selves , and as servants under the servitude of sin , I grant ; but as fellow-Citizens of the Saints , Friends and Heirs of God , assisted by his grace and by the merits of Christ , I deny ; and so does Saint Paul , saying , If any man shall cleanse himself from these ( sins ) he shall be a vessel unto honour , sanctified and profitable to our Lord , 2 Tim. 2. 2. Well done good and faithful servant , &c. but the unprofitable servant ( take heed Protestants ) cast ye forth into outward Darkness . Matth. 25. 21. O the great goodnesse of God ( saith St. Augustine ) to whom when we did owe servitude by the condition of our estate , as bondmen to their Lords , yet hath he promised us the reward of friends . Sermone de verbis Apostoli .

Obj. Thy boasting hath been excluded ; by what law ? by the law of deeds ? no ; but by the law of faith . Rom. 3. 27.

Answ. St. Augustine : Paul speaks onely of the works of Abraham , in as much as they proceeded from the law , secluding the spirit and grace of Christ . l. de fide & op●rib . c. 14.

Obj. Christ himselfe reprehends mercenaries , St. John 20. Therefore it is not lawfull to doe good workes for a reward .

Answ. I deny the consequence : Mercenaries doe their good works solely , or at least chiefly for a reward ; we doe ours chiefly for the love of God , and secondarily onely for a reward , as David himself did : I have inclined my heart to do thy justifications for ever for a reward . Psalm 119. v. 112.

Obj. There can be no justice between God and man .

Answ. Rigorous justice , I grant ; Analogical justice , which is sufficient to merit , I deny . There is a Crown of justice , as you have heard ; and David tels you , Our Lord will render to me according to my justice , because I have kept the waies of our Lord . Psalm 18. 20 , 21.

ARTICLE . XXVI . Of Vows .

AVow is defined to be a religious promise made to God of some better thing : that is , of something which is better to be done , then omitted . This premised ,

Our Tenet is , That it is a good and pious practice , and much conducing to perfection ( though not necessary to salvation ) to make Vows to God of Poverty , Chastity , Obedience , and other vertues , and good works . Which we prove thus :

The first Argument . 1. All that is taught us , and commended in the holy Scriptures , is very good and pious for us to practice . 2. But Vows are taught us , and commended ( not onely in themselves but unto us ) in the holy Scripture . 3. Therefore it is good and pious for us to practice them .

The Minor ( which only needs proof , ) is proved . They shall vow vowes unto our Lord , and pay them . Isa. 19. 21. Jacob vow'd a vow to God ( Viz. to erect an Altar and offer Tyths ) Gen. 28. David vow'd a Vow to the God of Iacob ( namely , to build a Temple to his name . ) Psal. 13. 12. Vow ye , and render ye to the Lord your God. Psal. 75. 2.

A Second Argument . 1. To vow those things which are commended and councell'd ( though not commanded ) by Christ and his Apostles , is a most pious and Religious practice . 2. But Evangelical poverty , perpetual chastity , and voluntary obedience , are councell'd and commended ( though not commanded ) by Christ and his Apostles . 3. Therefore to vow them , is a pious and Religious practice .

The Major is proved , because freely to bind our selves by Vow , for the meer love of God , to an observance and practice of such vertues as God himself hath not commanded but only councelled , is a great argument of our gratitude towards God , and pious zeal of his honour .

The Minor is proved , as to Poverty thus : If thou wilt be perfect , go and sell all thou hast , and give to the poor , and come and follow me , and thou shalt have treasure in Heaven . Mat. 19. 21 : The multitude of Believers had one heart , one soul , neither did any of them call ought their own of those things which they possessed , Acts 4. 32. Which abnegation ( as St. Augustin tells us ) was made by vow , Serm. 1. de communi vita sanctorum . Ananias and his wife Saphira had vow●d to give all they had to God. Acts 15. according to the Fathers on that place ; otherwise , as they well note , they could not have committed so great a sacriledg , or have bin said to lye to the Holy Ghost by only reserving to themselvs some part of that which was their own , and then denying it to St. Peter .

As to Chastity , it is proved thus : There be Eunuchs who have gelded themselves for the Kingdom of Heaven ; he that can take , let him take . Mat. 19. 12. This was an actual councel of perpetual chastity , and imply's also a Vow , because it signify's that some by one act of the will had cut off from themselves all power of marrying , which could not be but by Vow , as the Fathers conclude on this place . St. Paul commands that young widdows should not be chosen or admitted to the vow of widdow-hood : But the younger widdowes ( saith he ) avoyd , for when they shall be wanton in Christ , they will marry , having damnation , because they have made voyd their first faith , 1 Tim. 5. 2. ( that is , their vow of chastity . ) He that hath resolved in his heart being setled , not having necessity , but having power of his own will , to keep his Virgin , doth well ; therefore be that giveth his Virgin in marriage does well ; and he that gives her not , does better , 1 Cor. 7. 37 , 38. Add to this , that the Fathers ( on those words , How can this be , because I know not man ? St. Lu. 1. 34. ) affirm and prove that the blessed Virgin Mary had vow'd chastity ; otherwise she might have known man , and have conceiv'd , and born a son without miracle .

As to Obedience thus : Children , obey your Parents in all things , Colos. 3. 20. And Christ himself was subject to the blessed Virgin and St. Ioseph by a meer voluntary subjection ; He himself being the absolute Lord of them and all things . St. Luke 2. 51. Obey your Prelates and be subject to them , &c. Heb. 13. 17.

Fathers for this Point .

In the second Age , St. Ignatius . Let Virgins know to whom they have consecrated themselves . Epist. ad Antiochens . And he commands sacred ( vowed ) Virgins to be honoured , Epist. ad Tharsens ..

In the same Age Dionysius tells us , That Monkes promise publikely in the Church , that they renounce a divisible or secular life , which is divided betwixt God and the world , Eccles. Hierarch . part 2. c , 6.

In the third Age Tertullian , Hast thou married to Christ ? thou hast delivered thy flesh to him , thou hast espoused thy ripeness to him . l. de velandis virginibus . And St. Fulgentius ; Whosoever hath gelded himself for the Kingdom of Heaven &c. hath in his heart vow'd chastity to God. l. de fide ad Petrum . c. 3.

In the same Age St. Cyprian ; Those that have consecrated themselves to Christ , and bequeathed as well their minde as flesh to God , let them consummate their work destinated to a great reward . l. de Habitu Virginum .

In the fourth Age St. Ambrose ; Thou forbiddest Maids initiated with sacred mysteries , and consecrated to integrity , to marry : would to God I could recal them being about to marry . l. de virginitate .

In the fifth Age St. Augustine : Another vowes to leave all things , and to go into the common life and society of the Saints , he hath vow'd a great vow : in Psal. 25. And in another place he tells us , That a certain Maid did very ill in having a will to marry , because she had vow'd her self to God , in Psalm 75.

The Councel of Chalcedon has defined ; It is not lawful that a Virgin which hath vow'd her self to God , ( and the like of a Monk ) should marry ; and if they shall be found doing this , let them be excommunicated , Can. 15. Alias 16. Anno Dom. 451.

The fourth Councel of Carthage decreed , That if any widdowes have vow'd themselves to our Lord , and shall afterwards pass to secular marriages , according to the Apostle they shall have damnation , because they have dared to make voyd their Faith , which they have vowed to our Lord , Can. 104. An. dom. 439. See also the Toletan Councel , can. 54. alias 55 :

Objections Solved .

Obj. Vowes are only Popish ceremonies .

Ans. They are great acts of vertue , and of divine institution , as hath been proved . All ceremonies are external , but Vowes may be internal and made by the will only .

Obj. The word Vow is not in all the new Scripture .

Ans. The thing is , which is equivalent .

Obj. All that we can do to Gods honour , we are already bound to do ; Therfore 't is fond to vow it .

Ans. You are fond in both your assertions . No man is bound to sell all he hath to give to the poor ; To geld himself for the Kingdom of Heaven ; To spend all his dayes prayer , fasting , and mortification , &c. yet these things we can do by Gods assistance , and some are found who perform them for his sake .

Obj. God may exact all we can do .

Ans. He may , but does not ; he hath left us free in many things to do , or not to do them .

Obj. All that belongs to our own or our neighbours salvation , we are obliged to .

Ans. All that is absolutely necessary to salvation , I grant ; All that is profitable to salvation , I deny ; there is a certain latitude in goodnesse ; else he that is not best , would be worst , which is a Paradox .

Obj. Why should we oblige our selves to that which God himself hath not oblig'd us to ?

Ans. To shew our gratitude and piety towards him , who hath given us such freedom , and done infinitly more for us then he was bound to do .

Obj. It is better to marry then burn ( with unchast desires or actions ) 1 Cor: 7. 9.

Ans. He speaks only to such as are free , and have no vow or lawful impediment to the contrary ; Otherwise it would follow , that if such as are married should chance to burn with any unchast desires or actions , they also ought to marry again , which is gross and impious . Thus St. Ambrose ad Virginem lapsam , c. 5. and St. Hierom contra Jovinianum , explicate this place .

Obj. That which is done without vow , is more freely done , and therfore more pleasing to God.

Ans. Nothing is more freely done , then what we vow to do ; because the Vow it self is freely made ; and the necessity which ariseth from the Vow , is only a necessity of supposition , which detracts nothing from the dignity of the act , but adds to it .

Obj. No man is certain he shall keep such Vows . Therfore it is rash to make them .

Ans. If thou canst not ( saith Tertullian ) it is because thou wilt not ; for God hath left both in thy arbitrement ; we are certain God both can and will enable us , if we ask it as we ought . Ask and ye shall have . Wherfore I deny your consequence .

Obj. All do not take that word , Matth. 19.

Ans. He doth not say all cannot , but all do not , and the reason is , they will not .

Obj. St. Paul forewarns us of some , who in the later times . would forbid to marry , and teach to abstain from meats .

Ans. He spake of the Manichees who held marriage to be unlawful , and all flesh meats to be unclean ; we forbid not either in due and lawful circumstances , but hold marriage to be a holy Sacrament , and no sort of meat to be evil of it self , but only at forbidden times .

Obj. The Council of Gangers condemnes those who execrate marriage .

Ans. So do all Catholicks ; we dislike and forbid none but sacrilegious and unlawful marriages .

ARTICLE . XXVII . Of the possibility of keeping the Commandements .

OUr Tenet is , That a just man , assisted by the spirit and grace of God , may ( if he himself be not in fault , ) and ought to keep the Precepts of the Decalogue , or ten Commandements of the Moral law ▪ which we prove thus .

The First Argument . 1. All that which God hath commanded us , as a necessary condition , for our obtaining salvation , is possible to us by Gods assistance . 2. But God hath commanded us as a necessary condition for our obtaining salvation , to keep the Precepts of the Decalogue or Ten Commandements of the moral Law. 3. Therfore to keep the precepts of the Decalogue or Ten Commandements is possible to us by Gods assistance .

The Major is manifest , because otherwise salvation were impossible to be obtain'd , and God a Tyrant in commanding that which he himself cannot enable us to do .

The Minor is proved : If thou wilt enter into life , keep the Commandements , St. Mat. 19. 17. do this ( keep the Commandements ) and thou shalt live , St. Luke 18. 28. If you love me , keep my Commandements . St. John 14. 14. He that shall break one of these least Commandements and teach men so to do , he shall be called least in the Kingdom of Heaven . St. Matth. 5. 20. Not hearers of the Law are just with God , but doers of the Law shall be justified . Rom. 2. 13. S●e Exod. c. 20. and 34. Deut. 27. 31. Where God threatens grievous punishments to such as break them , and justly sure , since absolutely to break any one of them , willingly , is against Charity , and damnable .

A Second Argument . 1. If God have promised to enable men to keep his Commandements , and some de facto have kept them , then they are possible to be kept . 2. But God hath promised to enable men to keep his Commandements , and some de facto have kept them . 3. Therfore they are possible to be kept .

The Major is manifest , because otherwise we make God unable to performe his promises , which is blasphemy , and grant , that some have done impossibilities , which is absurd .

The Minor is proved . I will put my spirit in the middle of you , and I will make that you walk in my precepts , and keep my Judgments and do them . Ezek. 36. 27. They shall be my people &c. they shall walk in my Judgments and keep my Commandements , and do them . Ezek. 37. 24. See the promise . Zachary and Elizabeth were both just before God , walking in all the Commandements and justifications of our Lord without blame . St. Luke 1. 6. Noah was a just man and perfect , Gen. 6. 9. Thine they were ( saith our Saviour ) and to me thou gavest them , and they have kept my word . St. John 17. 6. Whatsoever we shall ask we shall receive of him , because we keep his Commandements , 1 Joh. 3. 22. I ran the way of thy Commandements when thou didst dilate my heart , Psal. 118. See also the performance .

Fathers for this Point .

In the Second Age Tertullian ; No Law could impose on him who had not in his power due obedience to the Law : These words of his are cited by the Protestant Centurists , Centur. 3. Column . 240.

In the Third Age Origen : The baptized may fulfil the Law in all things , Homil. 9. in Jos.

In the Fourth Age St. Basil . It is an impious thing to say that the Commandements of God are impossible , Orat. in illud , Attende tibi .

In the same Age St. Chrysostom ; Blame not our Lord , he commands nothing impossible , Homil. 8.

In the same Age St. Hierom ; We execrate their blasphemy who affirm any thing impossible to be commanded by God to men . In explanat . Symbol . ad Damas . and again , We are therfore to understand that Christ commands nothing impossible , Comment. in Matth. 5.

In the Fifth Age , St. Augustine ; God who is just cannot command any thing impossible , neither will he that is holy , damn man , for that which he cannot avoid . Sermone . 61. de Tempore .

The Second Milevitan Council defined , That whoever shall say , the grace of God doth in this only help us not to sin , because by it the understanding of the Commandements is revealed to us , that so we may know what we ought to desire and eschew , but that by it , it is not given us , that what we know to be done , we may love and be able to do ; c. 4. This Council was subscribed by St. Augustine An. 400. and odd .

The Second Araufican Council , defined , We believe all such as are Baptized &c. Christ helping and cooperating , may and ought to fulfil , if they will labour faithfully , those things that belong to salvation , c. 25. An. Dom. 440. odd .

Objections Solved .

Obj. St. Paul calls the Law a yoak of servitude , supposing it impossible to be kept , Gal. 5.

Ans. He speaks of the Ceremonial Law of the Iews , which was abrogated by the death of Christ . If you will needs extend it to the moral Law , I answer , it is impossible to be kept by the bare knowledg of the Law , or strength of nature only , but not by grace and assistance of the Holy Ghost ; for that which was impossible to the Law , is made possible by the grace of Christ . Rom. 8. ( viz. our fulfilling the justification of the Law ) vers. 3. 4.

Obj. To will is present with me , but to accomplish that which is good , I find not , Rom. 7.

Ans. He speaks there of the first motions of concupiscence , which are not always in our power to hinder , nor any sin at all , if we neither delight in , nor consent to them , which by Gods assistance is always in our power .

Obj. We have not always that assistance from God.

Ans. 'T is our own fault then ; we may have it , if we ask it , as we ought : Ask and ye shall have .

Obj. We all offend in many things . St. James 2. If we say we have no sin , we delude our selves . 1 Joan. 1. 8.

Ans. Those places concern only venial sins , which are not absolutly against charity , but only weaken it ; and therfore break not the Commandements absolutly , but only hinder our perfect observance of them ; they are not against , ( as the Fathers say , ) but by or besides the Commandements .

Obj. We cannot love God in this life with our whole heart as he commands .

Ans. In that perfection as the Blessed do in heaven , or so as to love nothing else but him I grant ; comparatively and so as to prefer him before all other goods , I deny ; and this is all that is intended by such expressions . So Ioshua follow'd God in all his heart , 4. Kin. 13. He accomplished all things , and omitted not one word of all the Commandements which our Lord gave to Moses . Iosh. 2.

Obj. Paul said , The law is not put for the just , but for sinners . Therfore the just are not bound to keep it .

Ans. It is not put for the just , according to the coercive power of it , because they keep it willingly , but for sinners , I grant ; according to its directive power , I deny it , and your consequence .

Obj. St. Peter calls the Law a yoak , which neither they nor their Fathers were able to bear ▪ Acts 1. 15.

Ans. He speaks there only of the penal ceremonies , not the moral precepts of the Law. He was not ignorant what his great Master had said : My yoak is sweet , my burthen light , St. Matth. 11. 30.

ARTICLE . XXVIII . Of the Sacraments .

OUr Tenet is , That the Sacraments of the new Law , ordained by Christ our Lord , for our Justification , are in number Seaven ; Baptism , Confirmation , Eucharist , Penance , Extreame Unction , Holy Order , and Matrimony , and that they all confer grace instrumentally , if we our selves put no impediments ; Proved thus .

The Argument . 1. A Sacrament is defined by the Church , To be a visible ( or sensible ) sign of invisible grace , divinely instituted by Christ our Lord , for our Sanctification . 2. But in the new Law there be seaven Visible signes of invisible grace divinely instituted by Christ our Lord for our sanctification . 3. Therfore in the new Law there be seaven Sacraments .

1. The Minor ( which only needs proof ) is proved : for Baptism ; Go ye teaching all Nations and Baptizing them in the name of the Father , and of the Son , and of the Holy Ghost , St. Matth. 28. 19. 2. For Confirmation ; And he that confirmeth us with you in Christ , and hath annoiled us , God , who also hath sealed ●s , and given the pledge of the spirit in our hearts , 2 Cor. 1. 22. And when Philip the Deacon had converted Samaria to the Faith , Peter and John were sent to confirm them , Who , when they were come ( saith the Text ) prayed for them , that they might receive the holy Ghost , &c. Then did they impose their hands upon them , and they received the Holy Ghost , Acts 8. 14 , 15 , 16. 3. For the Blessed Eucharist , He took bread &c. saying , This is my Body , This is my Blood , &c. St. Matth. 26. 26 , 27. St. Mark 14. St. Luke 22. 4. For Penance , Receive ye the Holy Ghost ; whose sins ye shall forgive they are forgiven , and whose sins ye shall retaine , they are retain'd , St. John 20. 23. 5. For extream Unction , Is any man sick among you ? let him bring in the Priests of the Church , and let them pray over him annoyling him with oyle , in the name of our Lord ; and the prayer of Faith shall save the sick man , and our Lord will lift him up : and if he be in sins , his sins shall be forgiven him : St. James 5. 13 , 14 , 15. 6. For the Holy Order , Do ye this for a commemoration of me ; St. Luke 22. 19 , 20. There he made his Apostles Priests , by giving them power to offer sacrifices , which is the highest act of Priesthood . Neglect not the grace which is in thee by prophesy , with the imposition of the hands of the Priesthood , 1 Tim. 4. 14. 7. For Matrimony , Therfore they are not two but one flesh : that therfore which God hath joyn'd let not man separate , St. Matth. 19. 6. There shall be two in one flesh : this is a great Sacrament , but I say in Christ and the Church , Ephes. 5. 31 , 32.

See here the number and divine institution testify'd .

The visible sign in Baptism is natural water , and the words ; the invisible grace , the sanctity and justice given to him that is Baptiz'd . He that shall believe and shall be Baptiz'd , shall be saved , St. Matth. 28. 19. But ye are washed , but ye are justified , but ye are sanctified , &c. 1 Cor. 6. 10.

The visible signe in Confirmation is Oyle blessed by a Bishop , mingled with Balm , and the words of the form . The invisible grace , the holy Ghost , or speciall grace to profess the faith of Christ thereupon : And they received the Holy Ghost . Acts 8. 16.

The visible sign in the Eucharist , is the outward forms or accidents of bread . The invisible grace , Christ himself , the fountain of all grace : This is my body , &c. St. Matth. 26. He that eateth of this bread , shall live for ever ; St. John 6.

The visible sign in Penance , is the Penitent confessing his sins , and the Priest absolving . The invisible grace , the remission of his sins made by grace . Whose sins ye shall remit , they are remitted , St. John 20.

The visible signe in Extream Vnction , is the prayer of the Priest ( By that annointing , and his own most pious mercy , Let our Lord pardon thee , &c. ) and holy Oyle with which he is annointed . The invisible grace , the remission of the reliques of sin , His sins shall be forgiven him , St. James 5.

The Visible sign in Holy Order , are , the things given to him that is Ordained , and the words of the Bishop , Receive power , &c. The Invisible grace , the grace that is there given him : Neglect not the grace which is in thee , &c. 1 Tim. 4. 14.

The Visible signe in Matrimony , are the words or signs of the parties by which they expresse mutual and present consent : The Invisible grace , a supernaturall conjunction by Almighty God , and grace given them in order to the holy procreation and education of children in the knowledge , love , and feare of God : which cannot be done without speciall grace ; What God hath joyned , &c. St. Matth. 19.

That Baptisme is necessary for those that are at yeares of understanding , by the necessity of a divine precept , I take for granted by our adversaries , and therefore shall not need to prove farther then hath been done already by the words of Institution .

For the necessity of Infant-baptisme , take this ensuing probation .

A second Argument . 1 All that which Christ hath ordained as a necessary means of salvation , as well for Infants , as those of riper age . 2 But Christ hath ordained Baptisme as a necessary means of salvation .

Therefore Baptism is necessary is necessary as well for Infants , as those of riper age .

The Major is manifest ; because without a means of absolute necessity , that whereto it is a means , cannot be had .

The Minor is proved : Vnless a man be born again of Water and the Spirit , he cannot enter into the Kingdom of God , St. John 3. 5. ( He exempts not the Infants of one day . ) Do penance , and be every one of you baptized in the name of our Lord Jesus Christ , for the remission of your sins , Acts 2. 38. He hath saved us by the laver of regeneration , Titus 3. 26. ( He excepts none . )

Fathers for this point .

In the second Age , St. Dionysius affirms it to be a Tradition from the Apostles , That Infants should be baptized , Lib. eccles . Hierar . c. ultimo . part . ult.

In the same age , Ireneus , That all are saved who are regenerated in Christ , Infants , Children , youths , and old men , l. 2. c. 39.

In the third age Origen : The Church hath received a Tradition from the Apostles , to give Baptisme also to little ones : l. 5. in c. 6. ad Rom.

In the same age St. Cyprian : It seemed good not onely to him , but the whole Council , that little ones should be baptized , even before the eighth day : l. 3. epist. ad Fidum .

St. Clement also in the second age : Because the frailty of our former nativity , which is made yours by man , is cut off to one regenerate of water , and born to God , and so at last you come to salvation , otherwise it is impossible , Epist. 4.

In the fourth age St. Epiphanius condemns Cerinthus of Heresie , for teaching a man may be saved without baptism , Heres. 28.

In the fifth age St. Augustine : If thou wilt be a Catholike , believe not , teach not , say not , that Infants , prevented with death before they are baptized can come to the pardon of their Originall sins : l. 3. de origine animar . c. 9. And again , Whosoever shall say that little ones shall be quickned in Christ , who depart out of this life without partaking of this Sacrament ; this man truly both contradicts the preaching of the Apostles , and condemns the whole Church : where they therefore haste , and run with little ones to be baptized , because they believe without doubt , that otherwise , they cannot be quickned at all in Christ . Epist. 28. ad Hieron .

The first Nicen - Councell decreed , That whoever is baptized , descends guilty of sins , &c. and ascends free from his sins , made the son of God , and heire of his grace , coheire also of Christ , having put upon him Christ himselfe , as it is written , &c. l. 3. decret. de Sancto Baptismate .

The second Milevitan Councell defined , that , Whoever denies children newly born to be baptized , or says , &c. they contract nothing of originall sin from Adam which may be cleansed with the laver of regeneration , &c. Anathema , c. 2 Age the 5.

Objections Solved .

Obj. Our Lord said to Abraham , I am thy God , and of thy seed , Gen. 17. 7. Therfore we are made the children of God by being born of believing parents .

Ans. That promise concerns literally peculiar protection , and worldly felicity , not the remission of sins and everlasting life ; neither can we be the sonnes of Abraham by carnall generation , or by our c●rnall parents , ( we are not Jews but Gentiles ) but onely by spirituall generation ( to wit , baptisme ) by which we are born to God , and made the brothers of Christ , the son of Abraham . Those ( saith St. Paul ) are the sons of Abraham , not who are the sons of the flesh , but of fa●th , Rom. 4. 12 , 13 so that your consequence is ill deduc'd .

Obj. The man an Infidel is sanctified by the faithfull woman , and the woman an Infidel sanctified by the faithfull husband : otherwise your children should be unclean , but now they are holy , I Cor. 7. 14.

Ans. If this text could prove any thing to your purpose , it would also prove the Infidel wife and Infidel husband in that case might be sanctified and saved without either baptisme or faith , as well as their children , which no man yet ever held ; but let St. Augustine answer you , It is to be held without doubting , whatsoever that sanctification was , it was not of power to make Christians , and remit sins , unless they were made faithfull by Ecclesiasticall sanctification , and Sacraments . Neither can little ones ( how just or holy so ever their parents were ) be absolved from the guilt of Original sin , unlesse they shall be baptized in Christ &c. whence it comes that none can be regenerated in their parents , not being born ; but if he shall be born , it is meet ●e be regenerated , because unless one be born again he cannot see the Kingdom of God , l. 3. de peccat , merit . & remissi . c. 12.

Obj. Christ himselfe was not baptized till thirty years of age .

Ans. He was not conceived or born in Originall sin as we are , and therefore needed it not at all ; nor was there any danger of his death , as there is of ours ; so that his priviledge cannot be our president .

Obj. The Scripture in many places says , they must be taught before they be baptized , Goe ye teach all Nations , baptizing them . Therefore Infants which cannot be taught , ought not to be baptized .

Ans. Those who are at years of understanding , must be taught and instructed first I grant ; Infants I deny : Yet they must also be baptized , as hath been proved .

Obj. The place objected concerns all Nations .

Ans. True ; but not all particular persons , for the point of teaching , ( Infants are excepted although it doe for the command of baptizing .

Obj. If baptisme were necessary for all to salvation , many thousand Infants would be damned without any sin , which is unjust .

Ans. Without any actuall sin , I grant ; without Originall , I deny ; for In Adam all die , 1 Cor. 15. 22. And all are born the children of wrath , enough to justifie their condemnation .

Obj. You hold that some are saved without actuall baptisme .

Ans. Yes , by the desire of it we doe : but Infants are not capable of that ; so that there is no means of saving them in case they die , but actuall Baptisme , or martyrdome for Christ .

Obj. Without faith it is impossible to please God , Heb. 2. and consequently to be saved . But Infants cannot have faith , for how shal they believe in him of whom they have not heard ? Ro. 10.

Ans. They cannot have actual faith , I grant ; neither is that requisite in them , though it be in the ripe of age ; because as they died in Adam , and sinned onely by anothers will ; so it is but just they should be repaired and quickned by anothers faith , to wit , the Churches ; it sufficeth to their justification , that the holy Ghost is given them , and his supernaturall gifts be infused into them , by vertue of the Sacrament .

Fathers for confirmation .

In the Second Age St. Clement : All must make hast without delay to be regenerated to God , and at length to be consigned ( confirmed ) by a Bishop ; that is to receive the sevenfold grace of the Holy Ghost , &c. because otherwise he that is baptized cannot be a perfect Christian ; &c. which we have received from blessed Peter , and all the rest of the Apostles have taught , our Lord commanding : in epist. ad Julium .

In the same Age , Dionysius : But the consummating , annoynting of Oyntment , gives also the comming of the Holy Ghost to them that are consecrated with the most sacred mysterie of regeneration : Eccles. Hierach . c. 4. part. 3.

In the Third Age Origen , ( speaking of such as were already baptized ) says , But the gift of the grace of the Spirit , is designed by the Image ( or sign ) of Oyle . Homil. 8. in Leviti . prope finem .

In the same ▪ Age Cyprian : It is necessary that ●e be Annoynted who hath been baptized , that Chrisom being received , he may be the Annointed of God , and have Christ in him : Epist. ult.

In the same Age Tertullian , The flesh is Annoinsed , that the soule may be consecrated , the flesh is overshadowed with the Imposition of ●ands , that the soule may be illuminated with the spirit : l. de resurrect. carnis .

In the same Age , Clemens Alexandrinus : He that illuminated him with the Sacrament of Baptisme , hath afterwards signed him with the seale of our Lord , as with the perfect and safe custody of his soule : apud Euseb. l. 3. c. 17. in Ruffino . 23.

In the fourth Age St. Ambrose , The sacred seale follows , because it follows after the Font , that perfection may be made , when at the invocation of the Priest ( a Bishop ) the Holy Ghost is infused : l. 3. de Sacramentis , c. 2.

In the fifth Age St. Augustine : In this Oyntment Petillian will have the Sacrament of Chrisom to be understood , which truly in the kind of visible seales is holy , as Baptism it selfe : l. 2. cont. litt . Petill. c. 104.

The Eliberine Council decreed , If he shall survive , ( to wit , after Baptism ) let him bring him to the Bishop , that he may be perfected by the Imposition of hands : can . 38. Age the fourth , about the time of the first Nicen Council .

The Councill of Laodicea decreed , That those that have been baptized , must after Baptisme retein the most Holy Chrisom , and be made partakers of the Heavenly kingdom : c. 48.

Objections Solved .

Obj. Paul recalls us from the Elements of this world , Col. 2. 8.

Answ. From naked elements which cannot justifie ( such as were the Sacraments of the old law ) I grant ; from sanctifying and quickning elements , such as these are , I deny . He sends us to these , as you have heard .

Obj. Your form of Chrisom , or Confirmation is not in the Scripture .

Ans. Neither is the expresse form of Baptism there : it is in Apostolicall Tradition , which sufficeth .

Touching the most holy Sacrament of the Eucharist ▪ I take that also for granted by our Adversaries , and have already said enough above .

Fathers for Penance .

In the second Age Tertullian , God foreseeing the poyson , ( to wit of sin ) the gate of pardon being fast , and the bolt of washing being shut , hath yet permitted something to lie open , and hath placed in the porch the second Penance , which may open to them that knock : l. de p●●itent . And again , Let him blot out what hath been committed by doing Penance , by weeping , by satisfying , &c. Homil. 6. in Exod.

In the third Age St. Cyprian affirms , That private Confession , in which men confessed their sins and wicked thoughts ( not only mortall , but veniall ) and had satisfaction imposed according to the offence , was usuall in his time , and earnestly exhorts all thereunto : Sermone 5. de lapsis .

In the fourth Age , St. Hierom : Let it be redeemed by the blood of our Saviour , either in the gift of Baptisme , or Penance , which imitat●s the grace of Baptism .

In the same Age St. Chrysostome : They not only regenerate us ( by Baptism ) but afterwards have power to pardon us our sins : l. 3. de Sacerdot .

In the same Age St. Ambrose : Why doe ye Baptize , if sins cannot be remitted by a man ? for in Baptism is the remission of all sins ; nor is it materiall , whether Priests challenge to themselves this power by Penance , or by Baptism ; for it is the same in both : l. de poenitent . c. 7.

In the fifth Age St. Augustin says , Some run unto the Church as king Baptism ; others , Reconciliation ; others also , the doing of Penance it selfe : all , the conferring and making of Sacraments ; Epist. 108. And again , If murther be committed by a Catechumen , it is washed away by Baptisme : if by one that is baptized , it needs Penance and Reconciliation , de adulter . conjug . l. 2. c. 16.

The third Councell of Carthage decreed , That the time of Penance should be appointed Penitents by the arbiterment of the Bishop according to the difference of their sins : can. 31. 1200. yeers agoe .

The Cabilon Council affirms , That their Confession being made , Penance be enjoyned to the penitents by Priests , all Priests agree : can. 8. above 1000. yeers since .

Objections Solved .

Obj. There is no Element in Penance ; therfore no Sacrament .

Ans. I deny the consequence : there is a visible sign , which is sufficient .

Obj. Christ and St. John in all their preaching penance , make no mention of a Sacrament of Penance .

Ans. True ; it was not instituted till after the Resurrection . Jo. 20.

Fathers for Extream Vnction .

In the third Age Origen says , That Priests ought to doe at all times what James prescribeth saying , Is any sick amongst you , & ● . Homil. 2. in Levit.

In the fourth Age St. Chrysostome asserts , The Obligation of Priests to keep the precepts of St. James : Is any man sicke , &c. l. 3. de Sacerdot .

In the fifth Age St. Augustine exhorts the sick to be mindfull , and keep the said precept of the Apostle : Serm. 215. de tempore .

The first Nicen Council mentions the Oyle of the sick , and distinguishes it from Chrisom , or Oyle of Confirmation , and the Oyle of Catechumens , c. 60. ex . Arab.

The Second Cabilon Council decreed , That according to the documents of the blessed James the Apostle , to whom the decrees of the Fathers are consonant , the sick ought to be anoynted by the Priest with Oyle , blessed by a Bishop : therefore such a medicine is much to be regarded which heales the languors both of soul and body : can. 48.

Objections solved .

Obj. St. Iames speaks only of corporall diseases , and the miraculous gife of cures .

Ans. He would not then have bid them call in Priests onely , but such as had the gift of cures , which were not alwaies Priests ; nor was that onely done by annoynting , much lesse would he have added , And if he be in sins , his sins shall be forgiven him .

Fathers for Holy Order .

In the second Age Dionysius affirms , That by order grace is given to him that is ordained . 5. Eccles. Hierarch . de ritu Ordinan .

In the third Age St. Cyprian , De Operibus Cardinalibus .

In the fourth Age St. Ambrose , Man imposeth his hand , but God conferreth the grace : l. de digni●at . Sacerdot . c. 5.

In the same Age St. Chrysostom , Priesthood is finished on earth , but ought to be referred into the number and order of celestiall things : de Sacerd.

In the fifth Age St. Augustine : Let them explicate how the Sacrament of the Baptized cannot be lost , and the Sacrament of one ordained can . 2 cont. Parmen. 13. and l. 3. de baptism . c. 1.

In the same Age Theodoret teaches , That the grace of the Holy Ghost is given by Ordination : in 1 Tim. 5.

The Council of Florence hath defined it to be a Sacrament , as you have seen above .

Fathers for Matrimony .

In the second Age Ireneus : Where , by all mean● they ought to meditate on the mysterie ( it is the Greek word for a Sacrament ) of marriage , l. 1.

In the third Age St. Cyril teaches ▪ That Christ sanctified Wedlock , and gave grace to Marriages , 2 in Joan. 22.

In the fourth Age , St. Ambrose , He signifies that there is a great Sacrament of mysterie in the unity of man and woman . In c. 5. ad Ephes. v. 32.

In the fifth Age , St. Augustine , They shall be two in one flesh ; this is a great Sacrament : That which in Christ and the Church is a great Sacrament ; this in all men and wives whatsoever is the least Sacrament ; but notwithstanding an inseparable Sacrament of conjunction . Tract. 9. in Joan. And again , In the Church not only the bond , but also the Sacrament of marriage is commended . l. de side & operib . c. 7. And in the third place , In the marriage of our women the sanctity of the Sacrament is more worth then the fruitfulness of the womb . l. de bono conjugii . c ▪ 18. 24.

The Council of Florence defines : There be seven Sacraments , Baptism , &c. and they all give grace to the worthy receivers , &c. Litera Vnionis in deoret. Eugen. It was subscribed both by the Greek and Latin Church .

Objections solved .

Obj. A Sacrament cannot be given to such as are absent ; but Matrimony may : Therefore Matrimony is no Sacrament .

Ans. I distinguish your major ; a Sacrament cannot be given to such as are absent , if they be so absent , as not present by proxy , I grant ▪ it ; if they be present by proxy , though Physically absent , I deny it . I distinguish the minor after the same manner ; and so deny the consequence .

Object . Matrimony hath no determinate form .

Ans. Yes , it hath ; It is determined to words or signes expressing mutuall and present consent , though not confined to any precise number of words or syllables .

Obj. The materiall use of the bed , is too mean a thing to deserve a Sacrament .

Answ. It is not , it makes them two in one flesh , and renders marriage indissoluble ; nor is the education of their children in the service of God , the mutuall fidelity , peace and comfort of the parties any mean thing . All which depend upon this Sacrament .

The Conclusion .

HOw can I better close this little Manuel , then with a short Apostrophe to our poor Country , by crying out unto her with the Prophet , O Captive daughter of Sion , loose the Bonds off thy own neck &c. Isa. 52. shake off the Fetters of the servitude ; I mean the servitude of Schism and heresie ▪ That Monster , Schism , which first , through the insatiable luxury of an effeminate tyrant , broke the bonds of unity and obedience in Gods Church , and has since ( according to its proper quality ) hatch'd an innumerable brood of Sects and Heresies , which yet are daily ingendring more , and continually wander up and down in strange unknown paths , and can never finde repose or settlement , whilst they are out of Gods holy Arke , the Catholique Church ; which alone has stood constant and immoveable amidst all those changes and revolutions these late unhappy yeers have produced : which alone yeelds true comfort and assurance to those that rely on her Authority .

Return then ( my dear Countrey ) to thy own true mother , and embrace the liberty of her saving Faith. This is the freedom I invite thee to : This is the happinesse I wish thee : This is the way I have chalk'd thee out by the strait line of Apostolical Doctrines , a milky way , which leads soules to eternal beatitude . God of his mercy grant thou maist walk in it , through Jesus Christ our Lord and Saviour , to whom be all honour and glory for ever .

Amen .

AN APPENDIX TO THE Article concerning the Popes Supremacy . Pag. 90.

AFter I had finished this Treatise , a learned friend sent me a certain British testimony , taken out of Sir Hen. Spelman , de Concil. p. 1●8 . and out of it an Argument framed against the Popes power over the whole flock of Christ : and though it came not to my hands soon enough to be admitted to its proper place , yet I thought good rather to adde it here , then not at all , lest as it has deluded some , it might seduce others , if not called to a just trial .

Sir Henry sayes , he findes the Original Cambrian interlined with English in an old Manuscript of Peter Moston , a Cambrian Gentleman ; copied so ( if we may trust Sir Henries conjecture ) out of another of more antiquity : and , to fit it for other Nations , himself translates it into Latin , the English and Welsh remaining verbatim transcribed out of Mr. Mostons pretended Copy ; and so prints it in his ●ook . When , and by whom that Manuscript was composed , he professes himself ignorant : but sets down the testimony as the Abbot of Bangor's Answer to St. Augustin the Monk , when he demanded of the Britans an acknowledgement of submission to the Roman Church : And affirms that this Abbot & first Author of the Cambrian lines was the learned and renowned Dinoth or Dionoth ; one of those that , with the seven Britan Bishops , gave meeting to St. Augustine in the second Synod held at Worcester , as some will have it , in the yeare of Christ 601. the first meeting ( of fewer and meaner persons ) having been ( as far as I can guesse by History ) not about Worcester , as Sir Henry puts it , but in the confines of the Vectians ( the Isle of Wight ) and West-saxons .

That all may better discern the vanity of this objection , I will here set down the Testimony , whence it 's taken , word for word , and point for point , just as it lies printed in Sir Henries book , in the original Cambrian ( which is chiefly or only to be regarded ) and as t is translated into English and Latin , thus ▪

Bid ispis a diogei i chooiyn , bod ni hall un ac aral , yn

Be it known and without doubt unto you , that we all are , and every one of us

Notum sit & absque dubitatione vobis , quod nos omnes sumus & quilibet nostrum

uvidd ac ynn ostingedig i eglwys duw , ac it Paa● , o Ku●ain ,

obedient and subjects to the Church of God , and to the Pope of Rome ,

obedientes & subditi Ecclesiae Dei , & Papae Romae ,

ac i boo● Kya● Grissdion dwyuol , y garu pawb yn i radd

and to every godly Christian to love every one in his degree ,

& unicuique vero & pio Christiano ad amandum unumquemque in suo gradu

mewn Kariad parfaich , ac i helpio pawb o honaunt , ar air a

in perfect charity , and to help every one of them , by word and

in perfecta charitate , & ad juvandum unumquemque eorum verbo &

guecchred i ho● ynn blant y ●u● : ac amgenath ubyddod n● ▪ hwn

deed to be the children of God : and other obedience then this

facto fore filios Dei : & aliam obedientiam quam istam

nidadwen i vod , i● neb yr yddeck ch●i y hemint yn Paa● , ne in

I doe not know due , to him whom you name to be Pope , nor to be the

non scio debitam , ei quem vos nominatis esse Papam , nec esse

Daad o Daad : yw gleimio ac yw ouunn , ar uvidd●d ●iun idden

father of fathers : to be claimed and to be demanded , and this obedience we are

patrem patrum : vindicari & postulari , & istam obedientiam nos sumus

ni y● varod yw rodde ac yw dalu iddo efac i pob Krisdion

ready to give and to pay to him and to every Christian

parati dare & solvere ei & cuique Christiano

yn dragwiddol . He●vid yr ydym ni dan Lywodrath esco●

continually . Besides we are under the government of the Bishop

continuo . Praeterea nos sumus sub gubernatione Episcopi

Kaerllion a● wysc , yr hien y stdd yn oligwr dan ●u●● arnom .

of Kae●leon upon Uske , who is to oversee under God over

Caerlegionis super Osca , qui est ad supervidendum sub Deo super

ni ▪ y ●●●●nthud i ni gadwe Fordd ys brydol .

us , to cause us to keep the way spiritual .

Nobis , ad faciendum nos servare viam spiritualem .

Though this Record be much insisted on by Sir Henry and others , more modern opposers of the Roman Church , Dr. Hammond in his Treatise of Schisme , p. 112. and Dr. Bramhal , Bishop of Derry , as an argument lately found of great force , if not demonstrative against that power over the whole Church of Christ , which all Catholiks acknowledge the Popes right , by Christs institution : yet how unapt it is for that purpose , how unworthily alleaged by persons of any ordinary judgement or erudition ; and how easily convicted to be a simple imposture , is cleerly demonstrated by what follows .

First , there is not the least scrap of Antiquity so much as pretended to prove , that the Cambrian lines cited were the Abbot of Bangors answer to St. Augustine upon the occasion specified ; nor that the renowned Dinoth was that Abbot ; nor that the old Manuscript , whence Sir Henry extracts the Testimony , was copied out of any other more ancient : All these are but Sir Henries bare conjectures , without any proof at all . And certainly , if his Manuscript be no elder then the enterlined English , he hath grosly wronged himselfe and his Reader , by honouring it with the stile of ancient : For , as every one sees , the English is purely modern , & cannot be so old by many years as Henry the eighths cashiering the Popes authority , and arrogating the supremacy in Ecclesiastical matters to himselfe ; for maintenance whereof it is alleaged , and was certainly forged .

Secondly , the Welsh lines are so un-Cambrian for Orthography , so mixed with English words , and so just to the mode of the present English or other strangers , writing imperfectly , as they are apt to speak , when they are but young smatterers in that language , as every one but of indifferent skil therein can testifie , that it cannot be in the least degree credible , either Dinoth or any other Abbot of Bangor should be author of them .

The imperfection I point at , ●s ( among other instanc●s ) apparen● ; First , in the ordinary use of V consonant instead of the Cambrian F , ( though rightly used in one place ) which is the ordinary errour of the present English or other strangers , when without skil they begin to w●●te Welsh after the spelling of their own language : The like errour is committed in writing v consonant for w , in the word guec-thred , and for b in the word varod .

Secondly , by the use of the letter k as in Kiar Kariad ▪ Kaerllion , Krisdion , and by terminating the word Yddeck by ck , all persons indifferently skild in the language knowing that the letter k is not in the Cambrian Alphabet ; the letter C bearing the sound of K before all vowels in Cambrian words ; and that the termination of words in ck is an Anglicisme , not admitted in the British Language .

Thirdly , by inconstancy in spelling the same word ; as grissdion in one place and krisdion in another , and neither of them right ; yn in one place , and ●nn , in others ; hwn , in one place , hivn in another , and hien in a third , all for the same word hwn : idden , in one place , and ydim in another ; boob , in one place , and pob in another ; uvyddod for vfuddod : the word duw every where written for dhuw , which duw in those places is just as Englishmen or other strangers , not acquainted with the Euphonia's of the Cambrian , are wont to write according to their ungenuine pronunciation of the language .

Fourthly , by the use of these two words , helpio and gleimio ; which ( though now often used by the Welsh , especially borderers , whose language is more mixed with the neighbour English , yet ) are known to be no Cambrian , but words of the present use among the English : helpio ( or more usually helpu ) being but the English verb help , brought into a Cambrian termination ; and gleimio , taken after the same manner from the English claym , as that formerly from the French clamer , and therefore most probably never known even among the English , til the laws and language of the Norman Conquerour came to be mingled with theirs .

The Cambrian testimony being thus looked into , it cannot be more credibly thought , that Dinoth , or any ancient Abbot of Bangor was the author of it , then it can be imagined that one , renowned for learning , and celebrated for an ancient writer ( as Dinoth was ) or one of special note above others for erudition ( such surely was the Abbot of Bangor ) should ( 1050 years since , when the language was pure , and the Britans commerce with the Saxons little , unlesse it were to warre ) in writing his native ancient language ( which was the sole idiom of his Countrey ) use modern English words ; or characters , which not his own , but the English Alphabet admitted ; or be inconstant or diverse in writing the same word ; or fal just into such errors of Orthography , as the English or other unskilful commonly doe at this day , when they write Cambrian : And whether this be not extreamly incredible and unlikely , I appeale to all rational judgements .

But though all these exceptions , observable only by the Britans , should be winked at , and the testimony only confidered in its English and Latine translation ; yet is the Author thereof easily convicted to be an ignorant Impostor by his putting Bangor six or seven yeers after St. Augustines comming into England , under the government of the Bishop of Caerleon upon Vske . For , besides Bangors being very neer to if not in the Diocesse of Llan Elwy ( in antiquity Episcopus Eluiensis , as may be seen in Sir Henry Spelman , p. 106. speaking of his comming to meet St. Augustine at the second Synod , and now commonly called St. Asaph ) all histories testifie , that the Archiepiscopal seat was removed or translated from Caerlion upon Vske , to Meneuy , in King Arthurs time , by St. David ; who ( by Dr. Pits , de Illust. Britan. Script . de St. Davide ) died about the yeer of Christ 544. which was fifty yeers before St. Augustines first entrance into Britain : whereto Sir Henry himselfe assents , putting that translation betwixt 70 and 80 years before St. Augustines comming .

Was he not then an ignorant Impostor that put Bangor six or seven yeers after St. Augustines comming , under the Bishop of Caerleon upon Vsk ? Is it likely , or possible that Dinoth ( or any other Abbot of Bangor at that time ) should be ignorant of the aforesaid translation , or not know under what immediate Bishop or Metropolitan their famous Monastery was seated ? Dinoth , I say , of all others , who is famous in the Catalogue of ancient Writers , ( as for other Treatises , so particularly ) for his defence of the jurisdiction of the Sea of Menevy .

To say with Sir Henry , that the Archbishop of Menevy , even after the translation , retained the title of Caerleon , is not worth regard . First , because it is but his word , without proof . Secondly , because it implies a contradiction , to say , the Sea was translated , and the former title stil retained ; Translation importing , not a joynt possession of two titles , but the taking a new , and a desertion of the old .

To all my former exceptions against the Testimony , adde , First , that there is no likelihood Dinoth , a writer of Latin books , or any other , that could either write Latin himselfe , or get a Latin Secretary to help him , should return a Welsh answer to St. Augustine , who ( as all know ) was an Italian , not many yeers before come from Rome , and cannot reasonably be presumed either to have understood the Britans native language , or to have made his demand to them otherwise then in Latin.

Secondly , that both the English , nor to be father of fathers : to be claimed , &c. and the Latin , nec esse patrem patrum : vindicari , &c. are false translations of the Cambrian : the true being , whom you name Pope , or father of fathers , &c. quem vos nominatis Papam , vel patrem patrum , &c. Nor is the Cambrian rightly translated by Sir Henries passive vindicari ; or Dr. Hammonds vendicari & postulari ; but by the active vendicare & postulare , to claim and to demand . This legerdemain discovers the Reformers humour , to be stil corrupting what fals into their hands to help out their cause against the Roman Church : and an ill cause it must be , that needs such shifts .

Thirdly , that ( however it goes with the Cambrian ) there is no good sence either in the English , Nor to be the father of fathers , to be claimed , &c. or in Sir Henries Latine , nec esse patrem patrum : vindicari , &c. as every Reader may see . And this Dr. Hammond , if affected to sincerity , should rather have acknowledged , then use so much paraphrastical liberty and addition of his own , to make a fals translation and senslesse words speak his mind against the Pope .

Fourthly , that the Testimony makes as much against the aym of the Protestant Prelatick Reformers , I mean the late Kings supremacy , which Dr. Hammond and others ( to keep off the guilt of schism from themselves ) labour to support , as against the Popes : for those words , who is to oversee under God over us , make the Bishop of Caerleon next to God over Bangor , and exclude the King as wel as the Pope .

Fifthly , if Sir Henry and those others that borrow out of him had been willing to see the truth themselves , and communicate it faithfully to others ; they would not have made reflections upon that upstart Testimony , which appeared not til within these fifteen yeers , and then onely brought in by head and shoulders , to witnesse against the Popes supremacy a hundred yeers after it was taken from him , by their forefathers who produce it : but upon that true antiquity , which , having endured the shock of almost a thousand yeeres , Sir Henry hath delivered a little before , pag. 105. transcribed out of Venerable Bedes History of the Church of England , l. 2. c. 2. wherein every one may read , that when St. Augustine , in his dispute with the Britans , at the first meeting , demanded their conformity to the Church of Rome in the celebration of . Easter and Baptisme , and that they would joyn with him in preaching the Gospel to the Heathen Saxons , and could not otherwise incline them to it , he offered to try by miracle , whether he or they were in the right ; whether he did wel in demanding , or they ill in refusing : which , the Britans failing , he effectually performed , miraculously giving sight to a blind man : And when , in the second meeting he found them stil refractory to his proposals , he prophetically foretold Gods revenge , which soon after fell upon them .

That miracle and divine vengeance more then sufficiently prove , that St. Augustine , sent by the Pope , came in the Name of God , from a lawful authority ; and that his demands of conformity to the Church of Rome in the points specified , were good , and to be yeelded to by the Britans . Miracles , the proper works of the Almighty , and proper seales of his Missives , being never wrought to confirm unlawful missions or false Doctrines . And were there no other exception against the Cambrian pretended Testimony , but that Miracle ; it clearly evidences , that when , and by whomsoever it was first written , the Author was either very ignorant , or in a worse error , and that there was more obedience due to the Pope from those of Bangor and all other Christians , then acknowledged by it .

I wish the present refractory opposers of the Roman Church , and her Missionaries , sent by the same Authority , to preach the same doctrine with St. Augustine , would reflect without prejudice on that miracle , and prediction of divine revenge : they are a seasonable theame for the present Pulpit .

FINIS .