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A09599 The way to heauen shevving, 1. That saluation is onely in the Church. 2. What that Church is. 3. By what meanes men are added to the Church. 4. The author, or efficient of this addition. 5. The time & continuance of that worke. 6. The happinesse of those that are added to the Church. By Iohn Phillips, Bachelor of Diuinity, and pastor of Feuersham in Kent. Phillips, John, d. 1640. 1625 (1625) STC 19878; ESTC S114718 63,953 76

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to them nor worship them An error whereof they are so consciously guilty in themselues that in their Catechismes and confession of their penitents they commonly leaue out that Commandement And their professors being charged with this errour are so ashamed of it that they in plaine termes deny that they doe any such religious seruice to Images therein indeed denying their owne Religion and incurring the curse of their Trent Councell which anathematizeth all those that hold against their Decree heerein namely That duc honour and worship ought to bee giuen to Images But doth not their reall practice crosse their verball excuse for if they doe not worship Images why doe they performe so many religious seruices vnto them they vayle and bow downe vnto them they set vp before them lights in honour of them they offer vp incense and other oblations vnto them they expand and spread foorth their armes before them in Prayer What can they do more for outward seruice to God himselfe This Idolatrous practice is not onely condemned in sacred Scripture as expresly as Blasphemy witchcraft murther adultery or any other sinne and auoyded of all the faithfull of both Testaments but is renounced as impious by the Fathers for many ages after Christ affirming Images in the Church to be contrary to the authority of the Scriptures that there is no Religion where an Image is And S. Gregory about 600. yeeres after Christ forbiddeth vtterly the adoration of Images onely allowing the Historicall vse of them as wee doe at this day whereby we may see that this foule errour had not as yet in so long time possessed the Sea of Rome 5. Their Priests in the Masse offer vp a propitiatorie sacrifice both for the quicke and the dead and their blind followers are bound so to beleeue and doe both pray and pay to bee had in his m●mento Whereas all propitiatory sacrifices haue their period and end in Christ who is the end of the Law and the onely Sacrificing Priest in the Gospel being a Priest for euer according to the order of Melchisedech This Sacrifice is onely one and once onely offered and that by himselfe alone and therefore is called The offering of the body of Iesus once for all and this Man saith the Apostle after he had offered one sacrifice for sinne for eu●● sate downe on the right hand of God For by one offering hee hath perfected for euer them that are sanctified How sacrilegious then and blasphemous is that daily propitiatory sacrifice of theirs where is their warrant for it seeing Christ ordained no sacrifice to bee offered by any sacrificing Priest but onely a Sacrament commemoratiue to bee administred by the Pastours of the Church and receiued together with them by the people Where in the Gospell can they finde the calling of a Sacrificing Priest The Commission is onely Goe teach and baptize and the subiect of their teaching must be no other thing but that which Christ hath commanded other ordinary Priesthood our Lord ordained none but Pastors and Teachers The name Sacrifice we deny not to the Sacrament but with the Fathers wee call it a Sacrifice for diuers good respects and namely because as the Master of Sentences saith out of S. Augustine and S. Ambrose It is the remembrance and representation of the true Sacrifice offered vpon the Altar of the Crosse. As for any proper reall and propitiatory Sacrifice wee may see by this that it was not knowne in Peter Lumbards time about twelue hundred yeeres after Christ and therefore is farre from being truly Catholicke 6. Their Transubstantiation which they oblige euery Christian soule to beleeue not onely vpon paine of their fagot fire but of the fire of hell tha● is that after the words of Consecration there ceaseth to be the substance of Bread and Wine that there remaine only the outward accidents shew and sh●pe thereof vnder which the very body and blood of Christ is substantially and corporally inclosed How directly contrary is it to the expresse words of Christ in the first Institution For our Lord Iesus after the consecration and blessing testifieth the elements to remaine in their substance calling them by their right names Bread and The fruit of the Vine The like doth S. Paul and that often in one short Context It is an errour indeed against common sense For let the senses of sight smelling taste and feeling report if there remaine not the substance of Bread and Wine after consecration insomuch that if a man haue sufficient quantitie of them he may well for a proportionable time sustaine nature with no other food which could not be if there remained nothing but the externe accidents and meere shew of Bread and Wine It is against the nature of a true body which is to be onely in one place at one time and that in his due dimension and substance Now we know and beleeue that Christ is true man in all things like vnto vs sinne onely excepted and therefore to make him to bee without dimension in so many hundred nay thousands of places at one instant doth manifestly imply a tacite denyall of his humane nature It is against our Christian Creed where wee beleeue that Christ leauing the world in regard of his bodily presence ascended into heauen and sitteth on the right hand of God and from thence hee shall come to iudgement which S. Peter aptly interpreteth in these words Whom saith he the heauen must receiue vntill the times of restitution of all things But there is no one euidence more apparantly conuincing this errour then if wee consider that at the institution of the Sacrament Christ sate visibly before the Apostles that they might plainely see with their eyes where his true body was And withall did expresly signifie vnto them that hee spake not simply of his body but of his body crucified and blood shed which as yet was not then done This saith our Lord Christ is my body which is giuen for you or as S. Paul relateth it which is broken for you Againe of the Cup he saith This is my blood of the new Testament which is shed for many adding also for the cleering of all doubt heerein the commemoratiue vse of the Sacrament which euidently confuteth all carnall and corporall presence This doe saith he in remembrance of me that is of me crucified For saith the Apostle as often as you shall eate this bread and drinke this cup ye shew the Lords death till he come Now whereas he calleth the bread his body and the wine his blood it is according to the vsuall manner of Scripture speaking euery where of Sacraments it calleth them by the name of those things whereof they are Sacraments Thus Circumcision was called the Couenant because it was the signe and seale of the Couenant So the Paschall Lambe is called the Passcouer because it was the signe of the Passcouer
It is said in the same sence by Saint Paul that the rocke was Christ because it typically and sacramentally represented Christ. Thus the ancient Fathers did speake and thinke of the Sacrament The Lord doubted not saith Saint Augustine to say This is my body seeing hee appointed it to bee the signe of his body Yet forasmuch as our Romish aduersaries harden themselues in their error vpon a conceit they haue entertained that we hold Sacraments to be onely bare and naked signes it must be knowne for their conuiction that it is but a meere slander which they take to be true vpon the bare report of their guides without so much as either hearing or reading what wee hold The truth is wee hold no such thing neither is the question betweene them and vs whether Christ be substantially present in the Sacrament but de modo concerning the manner of his presence They say by conuersion of the bread into the very body of Christ so that whosoeuer eateth y e consecrated bread eateth carnally the very body of Christ whether it be man beast or vermine that eateth We according both to Scripture and Fathers teach that Christ is pabulum mentis non dentis foode for the minde not for the mouth and is as truely receiued of euery true beleeuer as the bread and wine it selfe Our Church of England is in no point more cleere and plaine then in this affirming that such as rightly worthily and with faith receiue the same partake of the body and blood of Christ. And withall determineth de modo de medio both of the manner and of the meanes in these very words The body of Christ is giuen taken and eaten in the Supper only after an heauenly and spiritual manner And the meanes whereby the body of Christ is receiued and eaten in the Supper is faith Yea and Caluin himselfe at whom their spight is most and whom they most scādalize in this matter doth so plainely deliuer the truth herein with vs that Bellarmine is constrained to confesse that Caluin teacheth that the body of Christ is truly giuen vnto vs in the Supper That our soules are fed with the substance of the body of Christ and that it is not an empty and vaine signe But for the full conuiction of this error the nouelty of it may be sufficient for it is so farre from any Catholike antiquity that Erasmus affirmeth transubstantiation to bee but a late definition And their owne subtill Doctor Scotus auerreth that before the Councell of Laterane it was no Doctrine of faith Which was aboue twelue hundred yeeres after Christ for that Councell was held in the yeere of our Lord 1215. 7. Vpon the former error dependeth another and that is the adoration of the consecrated Host. For vpon this false ground that there remaineth no more substance of bread and wine but the very body and blood of Christ by conuersion they prostrate themselues before it and worship it as God himselfe with that kind of religious worship which they call latria peculiar onely to God And this they doe not onely in the vse of the Sacrament at the eleuation or lifting vp of it by the Priest to that very purpose but to the same end they make reseruation of it and vse circumgestion or carrying of it about in open shewes and processions contrary to the expresse institution of Christ who ordained no Sacrament extra vsum out of the vse of it nor euer said This is my body This is my blood but with an Edite bibite Eate ye and drinke ye so that they can pretend no bodily presence out of the vse of the Sacrament And in it as hath beene shewed before there is no conuersion or transubstantiation And therefore the adoration must needs determine and rest in the creature and so is none other but a meere artolatrie or bread worship and abominable Idolatrie The very heathen could say Who is so mad as to beleeue that to be God which he doth eate And indeede this madnes hath made the heathen abhorre Christian Religion and in contempt of it to say Seeing Christians doe eate the god whom they worship let my soule bee with the Philosophers 8. Their priuate or solitary Masse wherein the Priest onely doth participate the people as in a Theater gazing and looking on which they so highly extoll and make the most eminent part of their Religion and publike seruice consider we it seriously and wee shall finde it without all ground and warrant of Gods Word nay ex diametro directly aduerse and opposite to Christs ordinance For our Lord in the Supper did ordaine a communion of many together not a solitary eating and drinking of one alone by himselfe His mandate is Take ye Eate ye Drinke ye all of it And Saint Paul accordingly calleth the Sacrament The communion of the blood of Christ The communion of the body of Christ And yeldeth a reason from the correspondence betweene the elements and the Communicants For saith he wee being many are one bread and one body for we are all partakers of that one bread And this goodly Masse is so farre from hauing any acquiantance with antiquity excepting only the name that it was not knowne in S. Gregories time so many hundred yeeres after Christ. For then the voice of the Deacon openly in the Church was this Whosoeuer doth not communicate let him depart 9 Their dry diet in the Sacrament of the Lords Supper wherein they depriue the people of the Cup how sacrilegious is it and iniurious to the people In the prime institution our blessed Lord gaue this expresse charge Drinke ye all of it And S. Marke noteth their answerable obedience And they all saith he dranke of it And S. Paul faithfully reporting the institution and according to the practice of the Church often repeateth as well the receiuing of the Wine as of the bread by the people and so exhorteth Let a man saith he examine himselfe and so let him eate of this bread and drinke of this Cup. Here we may see was no drie feast heere was no lame Sacrament like theirs hopping vpon one legge Nay it is a truth so euident that it is by their owne Cassander ingenuously confessed that for the space of a thousand yeeres since Christ in the Romane Church it selfe it was ordinarily dispensed to euery mēber of the Church in both kinds and that saith he by the testimonies of innumerable Ancients both Greeke and Latine 10. Their inuocation of Saints offering vp vnto them as solemne and set praiers as to the sacred Deity it selfe what is it but a manifest derogation and robbing of God euen of his peculiar right which is to be the sole hearer of the prayers of his creatures O thou saith the Psalmist that hearest prayer vnto thee shall all flesh come For we must know that it is the act of