same name Neuerthelesse our Faith being attentiue to his word who effecteth what euer he pleaseth in heauen and on earth doth acknowledg in this case no other Substance remaining but that which is designed by the same word viz the proper Body and Blood of CHRIST IESVS into which the Bread and the Wine are changed which is what we terme TRANSVBSTANTIATION And notwithstanding this yet the Reality which the Eucharist contains in regard of the interiour part is no impediment to the being a Signe in respect of what it retains of exteriour and sensible but yet a Signe of such a nature as is so farre from excluding a Reality as it carieth it of necessity along with it since in effect this speech This is my Body being pronounced vpon the matter CHRIST IESVS hath chosen is an assured signe that he is Present and although the matters seeme to our senses to remayne the same yet our spirit iudgeth otherwise of them then it would doe if a superiour Authority did not interuene so that although those species and a certaine sequence of naturall impressions which are made on our bodies are vsed to suggest to vs the Substance of Bread Wine yet in this case his Authority whome we beleeue intirely preuailes so much vpon vs that the same species begin to designe to vs an other Substance for we beleeue CHRIST who sayth that which we take and that which we eate is his Body and such is the efficacy of his word as it keeps vs from ascribing to the Substance of Bread these exteriour appearances and moueth vs to referr them to the Body of CHRIST being present vnder them so that the presence of so Adorable an obiect being once ascertain'd to vs by this signe we make no question of offring to it our Adorations I doe not enter into the point of Adoration by reason that the most learned and sober of our Aduersaries haue long since granted vs that the presence of CHRIST IESVS in the Eucharist ought to impose Adoration vpon those who are of that perswasion In fine being once conuinced that the omnipotent words of the sonne of God effect whatsoeuer they pronounce we beleeue vpon good grounds that in the last Supper they produced their effect as soone as they were vttered and vpon a necessary consequence we acknowledg the Reall presence of the Body before our receauing it These preceeding points being supposed the Sacrifice which we assert and maintain in the Eucharist retayns no longer any particular difficulty We haue obserued two actions in this Mystery which cease not to be distinct although the one relateth to the other the first is the Consecration by which the Bread and Wine are changed into the Body and Blood the second is the Eating by which we communicate and partake of them In the Consecration the Body and Blood are mystically separated by reason that CHRIST IESVS said seuerally This is my Body This is my Blood the which includeth a liuely and effectuall representation of the violent death he suffered And so the sonne of God is sett vpon the holy table by vertue of those words couered with signes that represent his death This is what is effected by Consecration and this Religious act carieth with it the protestation of the Soueragnity of God by reason that CHRIST IESVS being present reneweth and in some sort perpetuates the memory of his obedience euen to the death of the Crosse so that indeed there is nothing wanting here towards the rendring it a True Sacrifice Without all question this Religious act as it is distinct from that of the Communion must needs be of it self acceptable to God and must inuite him to looke vpon vs with a more fauorable and propitious eye by reason it presenteth to his sight the voluntary death which his wellbeloued sonne hath suffer'd for sinners or rather replaceth before his eyes euen his own sonne vnder the signes of that death whereby he hath bin appeased and reconciled to Man All Christians confesse that the single presēce of CHRIST IESVS is a most powerfull manner of Intercession before God for all mankind according to this saying of the Apostle CHRIST IESVS presenteth himself and appeareth for vs before the face of God and thereupon we beleeue that CHRIST IESVS being present vpon the holy table in this figure of death intercedeth for vs and representeth continually to his Father the death he hath suffered for his Church It is in this sense we affirme that IESVS-CHRIST offereth himself for vs to God in the Eucharist and in this manner it is we conceaue that this Oblation inuiteth God to become more fauorable and propitious to vs and for this reason we call it Propitiatorie When we reflect vpon what CHRIST IESVS worketh in this mystery and when we looke vpon him by our Faith as actually present vpon the holy table with the signes of death we ioine our selues to him in that estate and we present him to God as our only Victime and as our sole Propitiator by the merit of his Blood protesting that we haue nothing to offer vnto God but IESVS-CHRIST and the infinite merit of his death We consecrate all our prayers by this Diuine Oblation and by our presenting CHRIST IESVS to God we are taught to offer vp our selues at the same time to the Diuine Maiesty in him and by him as liuing Sacrifices Such is the Sacrifice of Christians and infinitely differing from that which was practised in the Law being a Spirituall Sacrifice worthy of the New Couenant wherein the presence of the Victime is not perceaued but by Faith where the word of God is the instrument that separateth Mystically the Body the Blood and cōsequently where the Blood is shed but Mystically and where death interueneth but by Representation and yet a most Reall True Sacrifice for this reason that CHRIST JESVS is truly contained and presented to God in it vnder this figure of death and therefore a Sacrifice also of Commemoration which is so farre though obiected from parting loosening vs from our application to the Sacrifice of the Crosse as it fixeth vs the faster by all its circūstances vnto it since it doth not only relate intirely vnto it but in effect it hath neither being nor subsistance but by this relation from whence it deriueth all the virtue it contains This is the expresse Doctrine of the Catholique Church in the Councel of Trent which teacheth that this Sacrifice is instituted only to the intent of representing that which was once perfected vpon the Crosse and to preserue the Memory of it vnto the end of all ages and apply vnto vs that sauing virtue for the forgiuenes of sinns which we dayly commit Wherefore so farre we are from beleeving that somewhat is wanting to the Sacrifice of the Crosse as quite contrary the Church holds that it was so perfect and so fully sufficient as all which followes it is but ordain'd in order to the
this solemne Com̄emoration IESVS-CHRIST hath ordained vs to make doth exclude the Reall presence of his Flesh that the contrary is euident that this tender reflexion he would haue vs make at the holy table on him as offered vp for vs is grounded vpon his Flesh's being Really receaued since in effect it is not possible for vs to forget that he hath giuen his Body vp in sacrifice for vs when we finde that he continueth still to giue vs dayly that victime for our orall manducation Shall Christians vpon pretence of celebrating in the Supper the Memory of our Sauiour's Passion retrench from this pious Commemoration that part which is the most affectiue and most efficacious therein Ought they not consider that CHRIST IESVS doth not command that we should barely remember him but that we should remember him by feeding on his Flesh and Blood Lett vs reflect vpon the consequence and powerfulnes of the words Christ saith not simply as the Pretending Reformers seeme to vnderstand him that the Bread and the Wine of the Eucharist should be a Memorial of his Body and Blood but the telleth vs that in doing what he prescribed that is in taking his Body and his Blood we should be Mindful of him And can there be any thing in effect more powerful to produce in vs the remembrance of it If children reflect so tenderly vpon their father and his kindenes when they approach the tombe where his body is enclosed how powerfully ought our loue and memory to be excited and indeared when we possesse vnder those sacred couerings and vnder that mystical tombe the Flesh it self of our Sauiour immolated for vs that liuing and life-giuing Flesh and this Blood still warme by the feruor of his loue and full of spirit and grace If our Aduersaries persist to alledge that he who commandeth vs to remember him doth not giue us his proper Substance we may desire them to agree amongst themselues They professe not to deny the Reall communication of the proper Substance of the sonne of God in the Blessed Sacrament if their profession be serious if their Doctrine be not a meere delusion they must needs auowe with vs that Remembrance doth not exclude all manner of Presence but only that which moueth the senses and so their answer is the same with ours since when we affirme that IESVS-CHRIST is present we accord at the same time that he is not existing in a sensible manner And if we are ask'd the reason we beleeuing as we doe that there is nothing to satisfy our senses in this mystery why we doe not grant that it is sufficient CHRIST IESVS should be present in it by our Faith we may very easily answer cleare this equivocal demande It is one thing to say that the son̄e of God is present to vs by Faith and an other to say that we know by Faith that he is present The first manner of speaking imports only a Moral presence the second doth signify a very Reall one because our Faith is most certaine and this Reall presence known by our Faith sufficeth to worke in the iust who liueth by Faith all the effects which I haue specified But to defeate at once all the equiuocations vnder which the Caluinists couer their opinions in this point and to discouer at the same time how neere they approach to vs although I haue vndertaken only to deliuer and explicate the Doctrine of the Catholique Church it will not be amisse here to insert theirs Their Doctrine is deuided into two partys or sects the one speaks only of the Figure of the Body and Blood the other of nothing but the Reality of them both we shall examine in their due orders each one of these different parties In the first place they alledge that this great miracle of the Reall presence which we admit is no way needful that it sufficeth for our saluation that IESVS-CHRIST dyed for vs that this Sacrifice is sufficiently apply'd by our Faith and this application is fully certified by the word of God they and further that if this word ought to be cloath'd with sensible signes the giuing vs simple and bare Symboles such as water in Baptisme would haue bin sufficiēt without the necessity of drawing down from heauen the Body and Blood of CHRIST IESVS Nothing seemes more easy then after this manner to explicate the Sacrament of the Lord's-Supper and yet our Aduersaries themselues haue not iudged that they ought to rest and acquiesce in this exposition They know that the like imaginations haue drawn the Socinians to deny the miracle of the Incarnation Those Heretiques alledge that God could haue saued vs without going so farre about he had nothing to doe but forgiue our sinns he could haue instructed vs sufficiently both in point of Doctrine and Manners by the Words and by the Example of a man fill'd with the holy Ghost without being obliged for that effect to make a God of him But the Caluinists as well as we haue discern'd the weakenesse of this argument which is euident first by reason that it is not our part to deny or assure the mysteries of Religion according to our own iudgment of their being vsefull or vnnecessary for our saluation God alone is possess'd of the secret and our part is the rendring them profitable and beneficiall to vs by beleeuing them such as God promiseth them and in receauing his graces and fauours in the same manner as he bestoweth them Secondly without entring into this question whether it was possible for God to saue vs by any other meanes then the Incarnation and Death of his sonne and embroyling vs in that vselesse dispute which the Pretending Reformers debate so teadiously in their schooles it sufficeth to haue learnt by the holy scriptures that the sonne of God hath bin pleased to demonstrate his loue by effects which to vs are incomprehensible This loue was the motiue of that so Reall vnion by which he made himself Man This loue perswaded him to immolate and offer vp for vs his body as Really as he assumed it All these designes are consequent to one an other and this infinite loue holds the same height throughout all the strayns motions thereof So that when he shall be pleased to bring each single child of his by vniting himself to him particularly to tast and partake the goodnesse which he hath express'd to all in generall he will find meanes to accomplish his will by things as powerfull and efficacious as those which he hath already fulfill'd for our saluation We ought not therefore to wonder at his giuing vnto euery one of vs the Reall Substance of his Flesh and Blood He intends by it to imprint in our harts this verity that it was for our sakes that he assumed them and offered them vp in Sacrifice This preceding goodnes renders all the sequence easy to be beleeued the order of his mysteries disposeth vs to credit all this and his expresse
AN EXPOSITION OF THE DOCTRINE OF THE CATHOLIQUE CHURCH IN THE POINTS OF CONTROVERSIE with those of the Pretended Reformation By JAMES BENIGNVS BOSSÜET Counseller in the King's Counsels Bishop and Lord of Condom Tutor to his Royall Hyghnesse the Dolphin of France Translated into English by W. M. PRINTED AT PARIS By VINCENT DU MOUTIER Mont S. Hilaire at the signe of the Looking glasse M.DC.LXXII With Approbation and Permission APPROBATION Of my Lord Arch-Bishop and Duke of Reimes the first Peer of France and of other Lords Bishops WE haue reade the Treatise intituled An Exposition of the Doctrine of the Catholique Church in points of Controuersie composed by IAMES BENIGNVS BOSSÜET Bishop Lord of Condom Tutor to his Royall Hyghesse the Dolphin and after hauing examined it with as much application as the importance of the matter required we haue iudged the Doctrine conformable to the Catholique Apostolique and Roman Faith Which moues vs to propose it vnder that notion to the persons God hath committed to our charge and as we assure our selues that those of the Catholique Communion will be edified by it so we may hope that those of the Pretended-Reformed Religion who shall peruse this worke with attention may receaue from it clearings and disabuses very conducing to guide them into the way of Saluation CHARLES MAVRICE LE TELLIER Arch-Bishop Duke of Reimes CHARLES DE ROSMADEC Arch-Bishop of Tours FELIX Bishop Earle of Chalons DE GRIGNAN Bishop of Vsez D. DE LIGNY Bishop of Meaux NICOLAS Bishop of Luson GABRIEL Bishop of Autun MARC Bishop of Tarbe ARMAND IOHN Bishop of Beziers STEPHEN Bishop Prince of Grenoble IVLIVS Bishop of Tule TO MY DEAR COVNTRYMEN OF ENGLAND Cognoscetis Veritatem Veritas liberabit vos Jo. 8. v. 32. Yee shall know the Truth and the Truth shall sett you free TRVTH is so much the Center of the Spirit of Man as it pretends to moue towards it euen in all the digressions Deuiations it makes from it For euen most of our Errors Delusions passe themselues vpon vs vnder the notion of Truth The Spirit of Falsity disguiseth himself into the Apparēce of an Angel of Light to haue the easier accesse Did not Pilate himself seeme desirous to know Truth when he inquired of our Sauiour what Truth was But most inquier like him as soone as menaced with this terror if you receaue it you are no freind to Caesar you incurre the displeasure of the State and the Penalty of the Laws they decline the further persute of Truth and shrinke into that weakenes which our Sauiour reproached to his timorous inquirers they lou'd the Glory before Men more then the Glory before God Others there are who seeme frighted as the children of Israël were with the misreports of the inhahitants of the land of Chanaan which were falsely represented to them as Gyants and Monsters for so their Pretending Explorators disguise to them the Roman-Catholique Religion vnder the Forged figures of Idolatry or Superstitiō to diuert an inquiry into the true state and constitution of it But as when Iosuah shew'd the children of Israël a true and sensible parcel of the fruits of that earth they were disabused and inflamed with a desire to partake of the blessed fertility of the land of promise so Godbe praised there are many who vpon an equal ingenuous view of the true and natural state of Catholique Doctrine are disabused and protest against the false reporters as the Psalmist did in reiection of vaine inuentions of the Heathens Narrauerunt mihi iniqui Fabulationes sed non vt lex tua Omnia mandata tua Veritas Vniust men make their own storys but what they say is not like thy law All thy commandements are Truth Here is therefore a true naturall parcel of the fruits of that land of promise the Church of CHRIST to which this blessed promise was made that it should be led into all Truth and that CHRIST IESVS the founder of it would remaine with it vnto the end of the world This promise can not be verified in any Church which hath had a notorious deficiency and interruption for many ages which marke of inconformity to CHRIST'S figure and description of the True Church is euident in all the Pretended-Reformations But the designe of this Author was only a short easy exposure of such Catholique Doctrines as the beleefe thereof is fully sufficient to render the professor an intire Orthodox Catholique so that this short Treatise may be call'd rather a Factum of the case then Pleading of the cause since it doth but singly expose the matter of Fact in all our Beleefs whithout any Arguing against the opposite Opinions Whereupon I may not improperly say this is a true picture by the life of Catholique Religion which designeth only a iust and natural representation of it not a character that raiseth beautifyeth the figure it exposeth And in conformity to this profession the pious and prudent Author declareth in the close of this discourse that it was designed only for a Faithfull Manifest in the name of the Catholique Church the vtility whereof was expected in the disabusing all ingenuous Readers in those misreported Doctrines which are wrongfully imputed to her And God hath bless'd this pious proposall so as to recommend it very notoriously by the satisfaction which is profess'd to haue bin receaued by one of the most considerable persons of this age for the honour of his Birth and eminency of all sorts of Merit he hath acknowleged much of his cleer full information of the Catholique Doctrines as receaued from this excellent discourse And surely I haue not seen any edition of this nature as may be more aptly call'd a Mapp of Catholique Religion for all the lesser Controuersies are marked out in very smale points touches but the two Capital seates are distinguish'd by some larger markes which represent them so you will find the Reall Presence of CHRIST in the Sacrament of the Eucharist and the Sacrifice of the Masse as being the Capitall seates of our Controuersies extended in a much larger figure then the other questions and the drawing these two figures at their full length with their true features was the most requisit application by reason they are the most aspersed disfigured by the Maligners of the Church And these two Articles rightly understood as they are profess'd and explain'd in this Treatise may promise the remoue of the greatest difficultyes which most frequently auert many ingenuous candid Protestants from entring into an equal impartial inquiry concerning the seeming difficultyes of these two points namely this of the Reall Presence of CHRIST'S Body and Blood in the Blessed Sacrament of the Eucharist as pretending it s not being cleerly explained and likewise the Controuersy about the Sacrifice of the Masse as not appearing euidently specified in holy Scripture Me thinks these two may not be improperly
resembled to the two great pillars of brasse call'd Booz and Iachin supporting the gates of the Temple of Salomon wherefore these two points are sett at their full length solidly founded and fairely polished by a cleer smoothing and explication of the seeming hardenes of those proposalls which were taken as a hard saying coming euen out of CHRIST'S own mouth but if rightly vnderstood following this Author 's faire exposition they will be acknowleged as our Sauiour himself attested of them Verba quae ego locutus sum vobis Spiritus vita sunt The words that I haue spoke vnto you they are Spirit and they are life And can there be imagined a greater Blessing next to the Beatifical Vision then the Reall Participation of the Body and Blood of our Divine Sauiour IESVS-CHRIST Me thinks that which would haue bin the wish of all zealous Christians if it had not bin the free guift and gratification of God is this Reall Partaking euen in this life of this blessed cōmunication by which we may glory with S. Peter that by this precious promise we are made partakers of the Diuine Nature And surely I haue not seen any worke vpon this designe wherein these two corner-stones of the Catholique Church haue a more solid foundation or that affords a more easy comprehension of these two sublime mysteries By this motiue I haue bin perswaded to passe into my Country this forrein commodity which like a delicate wine of the same place may loose somewhat of the natural Spirit quicknes by the transport yet I may presume that it retaineth all these healthfull and cordiall qualities it had in the natiue production And hauing heretofore presented my Country in their seuerall seasons Spring-Flowers and other Summer-Fruits as the Parfumes of Poesy and the Reflection of Morality now in this winter of my age I transport to my nation this Riper and more wholesome fruit the feeding whereon contrary to the effect denounced against the forbidden fruite may produce life euerlasting Vpon which hope I may summon my Country in that call of our Lord IESVS commanded to be written by S. Iohn He that hath eares to heare let him heare what the Spirit saith to the Churches for that with greife I say it the reproach of the Prophet Esay may be so truly applied to our Nation Behold you kindle a fire and compasse your selues about with sparkes and walke in the light of your fire and in the sparkes that you haue kindled The strange diuersity of Sects and Severall professions of Religion doth too euidently appropriate this reproach of the Prophet wherefor the rest of my life shall be assigned to sollicite God for the blessing of the Primitiue Christians vpon our so deuided Country to be Cor Vnum and Via Vna One Hart One Way This Vnity was the most feruent prayer we find that our Sauiour euer made to his Father for his Church left vpon earth that they may be One as we are One. In order to some contribution to this Blessed Vnion I haue made this present to my Country and with great sense of Hart for whose Good Happinesse the Syncerity of my zeale is such that I perswade my self I may expresse it in S. Paul's offer for his Conuerts Ego autem libentissimè impendam Superimpendar ipse pro animabus vestris I most gladly will bestow and will my selfe moreouer be bestow'd for your soules And now giue me leaue to closevp this address to my Country in the words of our Lord IESVS which S. Iohn hear'd directed to the Bishop of Ephesus Remember from whence thou art fallen and repent and doe thy first workes For which blessed resipiscence shall be zealously offer'd all the days of my life the best of all the Religious offices and priuate deuotions of DEARE COVNTREYMEN Your most humbly deuoted seruant W A. MONTAGV Permis d' imprimer fait ce 12. Auril 1672. DE LA REYNIE AN EXPOSITION OF THE DOCTRINE OF THE CATHOLIQVE CHVRCH VPON THE POINTS OF Controversie AFTER more then a whole Age's contestation with those of the Pretended-Reformed Religion the matters vpon which they have grounded their breach may be conceiued sufficiently explayned and their minds disposed to a right vnderstanding of the Catholique Churche's Perswasions so that it seemes we can doe nothing better then propose them sincerely and distinguish them from those which have bin wrongfully imputed for in effect I haue observed in diuers occurrencyes that the auersion those persons expresse for the most part of our Doctrines is deriued from the false ideas that they haue figured of our tenents and most commonly drawn from certain expressions which offend them so much as resting at first sight vpon them they neuer passe forward to the enquiry of the grounds of the matter Whereupon I haue conceiued nothing could be more vsefull then to explaine to them what the Church hath defined in the Councel of Trent touching those points which remoue them the most from our Communion I will not therefore stay vpon what they commonly obiect to our priuate Doctors or vpon those matters which are neither inioyned nor vniuersally accepted since all parties agree and Mr Daille him'self that it is vnreasonable to impute the perswasions of particular persons vnto a whole body and he goes further confessing that one ought not to make a separation but vpon Articles Authentically established and whereof all sorts of persons are obliged vnto the Beleefe obseruation I will not therefore fix vpon any but the decrees of the Councel of Trent since it is there the Church speakes Decisiuely of the matters in question and what I shall offer to facilitate the right vnderstanding of those Decisions is approued by the same Church and shall appear manifestly conformable to the Doctrine of that holy Councel This explication of Doctrine will produce two good effects the first that diuers disputes will entierly vanish by reason they will be discerned as grounded meerly vpō wrong explications of our Beleefe the second the disputes remaining will not appear euen according to the principles of the Pretended-Reformers so capitall as they at first sight haue sought to qualify them and that euen by their owne principles they contein nothing that offendeth the grounds of Faith And to begin with these Fundamētall articles of Christian Faith the Pretended-Reformes must needs confess that they are beleeued and professed in the Catholique Church If they state them in the beleefe of adoring one single God Father Sonne and Holy Ghost and the confiding in God only by his sonne incarnate crucified and raysed from the dead for us they are conuinced by their own conscience that we protest the same Doctrine and if they will add the other Articles contayned in the Apostles Creed they doubt as little of our professing them intierly without exception and doe not question our hauing a pure and right vnderstanding of them Mons
perfection of the new man Their diuine institution is extant in the holy scripture either by the expresse words of CHRIST who established them or by that Grace which by testimony of the same scripture is annexed vnto them and inferreth necessarily God's ordayning them By reason that infants can not supply their own want of Baptisme by the acts of Faith Hope and Charity nor by their vows desire of receauing this Sacrament we beleeue that if they doe not actually receaue it they haue no part of communication of the Grace of our Redemption and consequently dying in Adam they haue no part in JESVS-CHRIST It is fitt to obserue here that the Lutherans concurr with the Catholique Church in holding the absolute necessity of Baptisme for Infants and withall wonder that any one hath presumed to deny a truth which no one before Caluin had euer dared to call in question so deeply was it imprinted in the minds of all the faithful Notwithstanding this the Pretended-Reformers make no scruple willfully to lett their children dye as the Infidels doe without bearing any marke of Christianity and depriued of all the grace that belongs to it if the death of the child happen before the day of their Congregation The imposition of hands practised by the Apostles in order to the confirming fortifying the faithfull against persecutions deriuing the principall efficacy from the internall descent of the holy Ghost the infusion of his guifts ought not to haue bin reiected by our Aduersaries vpon this pretext that the holy spirit doth no longer descend visibly vpon vs no more then it is by all the Christian Churches who haue religiously continued it euer since the Apostles and make vse also of the holy Chrisme to demonstrate the virtue of that Sacrament by a more expresse and sensible representation of the interiour Vnction of the holy spirit We beleeue CHRIST IESVS hath bin pleased to ordaine that those who haue subiected themselues to the Authority of the Chruch by their Baptisme and after this engagement haue transgressed the lawes of the Gospel should be bound to vndergoe the iudgment of the same Church at the tribunal of Pennance where she doth exercise the power conferr'd vpon her to remitt or to reteyn sinns The termes of the commission granted to the Churches Ministers to absolue sinns are so large and general that without great temerity the power can not be restreyned only vnto publick and notorious offences and when they pronounce Absolution in the name of CHRIST JESVS since they doe but follow the expresse termes of their commission the sentence is reputed as giuen by CHRIST himself in whose place they are appointed as Iudges It is this inuisible High-Priest who absolueth interiourly the Penitent whilst the Priest exerciseth the exteriour ministery This Penitentiall iudicature being so necessary a curbe for our licentiousnesse so aboundant a spring of pious and prudent aduises so sensible a consolation to soules afflicted for their sinns when Absolution is not only declared to them in generall termes as the Protestant Ministers doe practise but giuen them in particular and the Penitent effectualy absolued by the commission of CHRIST IESVS vpon a perfect examination and a right vnderstanding of the case we can not possibly beleeue that our Adversaries can contemplate so many good consequences without resenting their losse and feeling some shame of such an abusiue Reformation which hath abrogated so holy so beneficial a practise The holy Ghost hauing annexed vnto Extreame-Vnction by the testimony of S. Iames an expresse promise of remission of sinns and ease vnto the sick party there is nothing wanting vnto this most holy ceremony towards the cōstituting it a true Sacrament We must only obserue that according to the Doctrine of the Councel of Trent the sick are more releeued in respect of their soules then their bodyes and the spiritual benefit is alwayes the principal ayme obiect of the new law it is that also we ought absolutely to expect from this holy Vnction supposing we are rightly disposed for it whereas our corporal eases and releifs in our infirmitys are afforded vs only as relating to our eternal health according to the secret and hidden dispositions of Diuine Prouidence and the seueral degrees of preparation and faith which are already acting in the soules of the faithful When we shall seriously cōsider that IESVS-CHRIST hath induced a new forme into the state of Marriage reducing this holy society vnto two persons immutably indissolubly vnited when we shall reflect that this inseparable coniunction is made the signe of his Eternall vnion with his Church we shall find little difficulty to comprehend that the Marriage of the faithfull is accompanied with the Grace of the holy Spirit we will easily praise the Diuine goodnes which hath bin pleased to sanctify in this manner the spring and deriuation of our birth The imposition of hands which the Ministers of holy matters receaue being accompanied with so present and actual a virtue of the holy Ghost and so intire an infusion of Grace is duly reckoned in the number of the Sacraments and we must confesse that our Aduersaries doe not absolutely exclude the Consecration of Ministers but they reiect it only from the number of the Sacraments which are common to the whole Church We are now at last come to the question of the Eucharist or Blessed Sacrament wherein it will be requisite to explaine more amply our Doctrine and yet not passing farr beyond the bounds which we haue prescribed to our selues The reall presence of the Body and Blood of our Lord in this Sacramēt is solidy established by the words of the institution which we vnderstand litterally and there is no more reason to aske vs why we tye our selues to the proper litterall sence then to question a traueller why he followeth the great high-way It is their part that resort to figuratiue senses and choose such by-paths to shew a reason of this their deuiation As for vs who perceaue nothing in the words which CHRIST IESVS vsed for the institution of this Mystery that obligeth vs to take them in a figuratiue sense we conceaue this reason sufficient to settle and determine our receauing them in their proper and litterall signification But we find our selues yet more strictly tyed vnto it when we considerately examine the intention of the sonne of God in this mystery which I will explaine in the cleerest and easiest termes I can possibly and by such principles as I conceaue our Aduersaries can not disagree in I say then that these words of our Sauiour Take and eate this is my Body giuen for you shew vs that as the ancient Iews did not simply vnite themselues in spirit vnto the immolation or killing of the victimes which were offered for them but did effectually eate of the Sacrificed flesh which was a signe
of the part they had in that oblation so CHRIST IESVS hauing made himself our Offering did intend we should really eate the flesh of this Sacrifice to the end this actual communication of that adorable flesh should remayne a perpetual testimony to euery one of vs in particular that it was for our sakes he assumed and for vs he sacrificed his mortal flesh and blood God had forbiden the Iews to eate of the Sacrifice which was à Sin-Offering with intent to teach them that true expiation of crimes was not obteyned in the Law nor by the blood of beasts All the poeple stood as it were interdicted by this restraint not being capable to partake actually of the remission of sinns Now for the quite contrary reason it was requisit that the Body of our Sauiour the true Host offer'd vp for sin should be eaten by the faithful in order to the teaching them by this true eating that the forgiuenes of sinns was accomplished in the New Testament God did likewise forbid the people of the Iews the eating of blood and one of the reasons of this restraynt was that the blood is giuen for the expiation of our soules Quite contrary our Sauiour proposeth the drinking of his Blood because it is shed for the remission of sinns So that the eating of the Flesh drinking the Blood of the Sonne of God at the holy table is as Reall as Grace the expiation of sinns and the participation of the Sacrifice of CHRIST IESVS is actual and effectiue in the New Alliance Notwithstanding which truth by reason he intended to exercise our Faith in this Mystery and at the same time to deliuer vs from the horror of eating his Flesh and drinking his Blood in their own kinds it was fit and convenient to exhibite them unto us couered under an other species But if these considerations did oblige him to ordaine our eating the Flesh of our Offring in a different manner from that of the Iews yet he ought not in that respect to depriue vs of the Reality and the Substance of it It is apparent therefore that to accomplish the figures of the old Law and to putt vs in actual possession of that Victime offred for our sinns CHRIST IESVS did designe the giving vs Realy truly his Body and Blood which point is so euident that our Aduersaries themselues desire we should be perswaded they haue the same beleefe as we professe since they doe continually presse vrge to vs their not denying the true and Real participation of the Body and Blood of CHRIST in the Eucharist which pretence of theirs we will examine in the sequent discourse where we conceave it will be proper to expose their sentiments after hauing fully explicated the beleefe of the Church In the meane tyme we may conclude that if the faire and natural signification of the words vsed by the sonne of God compelleth them to graunt that his expresse intention was to giue Really his Flesh when he said This is my body they ought not to wonder that we can not consent to the vnderstanding these words as spoken meerly in a figuratiue sense And surely the sonne of God who was so carefull to explaine to his Apostles what he taught vnder the vailes of parables and figures hauing said nothing in this point to explaine himself further seemes cleerly to haue left these words in their natural signification I know that our Aduersaries pretend that the matter it self explains sufficiently the meaning because say they it is cleer that what he exposeth is but Bread and Wyne but the cloude of this argument vanisheth when we reflect that he who speaketh is of an Authority which ought to ouerrule our senses hath an Omnipotēce transcending all nature It is no harder for the sonne of God to effect his body's presence in the Eucharist saying This is my body then to cure a woman of her infirmity by saying Woman thou art freed from thy infirmity or to preserue the Centurion's sonne by saying Thy sonne liueth or in fine to effect the forgiuenes of the sinns of the bed-rid paralytique by uttering only Thy sinns are forgiuen thee We hauing therefore no reason to trouble our selues how CHRIST will effect what he saith we fix our beleefe precisely on his words He who makes whatsoeuer he willeth by his words effecteth whatsoeuer he saith and it was much easier for the sonne of God to force the laws of nature to verify his word then it is for vs to conforme our vnderstandings vnto such violent strayn'd interpretations as destroy all the laws of discourse The laws of language and discourse tell vs that the signe which naturally representeth doth very often take the name of the thing it self because it is natural to it to recall the idea or image of it into the mind The same hapens to signes by institution but then it is vpon condition that they be receiued and acknowledged for signes and that the parties be accustomed to them But that in instituting a signe which of it self hath no rapport to the thing as for example a peece of bread to signify the body of a man one should giue it that name without explaining of it and before agreement made concerning it as JESVS-CHRIST our Lord did in the last supper is a thing vnhear'd of and whereof we finde no example in holy scripture and I might say none in humane language Whereupon the Pretending Reformers themselues doe not so fixe vpon the figuratiue sense which they ascribe to the words of CHRIST JESVS as not to acknowledge at the same time that when he vttered those words he intended to giue vs Truly his Body and his Blood After hauing proposed the sense of the Church touching these words This is my body it is fitt to exhibite her perswasion concerning the words which CHRIST did adioyne vnto them Doe this in remembrance of me It is euident that the intention of the sonne of God was to oblige vs by these words vnto a retention and remembrance of the death he had suffered for our redemption and S. Paul concludeth out of these very words that we announce the death of our Lord in this mystery we must not then perswade our selues that this remembrance of the death of our Lord excludeth the Reall presence of his Body but quite contrary if we consider rightly what we haue here explicated we shall discerne cleerly that this Commemoration is grounded vpon the Reall presence for in the same manner as the Iews eating of the Peace-Offerings did reflect that they had bin offer'd vp for them so we eating the Flesh of CHRIST JESVS our Victime are bound to remember that he suffered death for vs. It is therefore the very same Flesh eaten by the faithfull which not only reuiueth in vs the memory of his immolation but doth besides confirme to vs that verity And we are so farr from hauing reason to say that
word doth not allow vs any doubt of it Our Aduersaries did well discerne that simple figures and bare signes of the Body and Blood would not satisfy Christians vsed accustomed to the Grace and Goodnesse of a God who giues himself so Really to vs. So that vpon this ground they seeke to decline the being taxed with their denying a Substantiall and Reall participation of IESVS-CHRIST in the Communion They affirme with vs that he makes vs partakers of his proper Substance They say that he feedeth vs with the Substance of his Body and his Blood and conceauing that his shewing vs by some signe that we did partake of his Sacrifice would not be sufficient they declare expressely that the Body of our Sauiour which is giuen vs in the Communion doth ascertaine vs of it These words are so important as we will presently examine them Now then we see the Body and Blood of CHRIST present in our Mysteries by the grant of the Caluinists for what is communicated according to the proper Substance of it must needs be Really present True it is that they explaine this Communication saying it is effected by the Spirit and by Faith but it is also certain that they will haue it to be Reall and because it is not possible to render this intelligible that a Body communicated to vs only in Spirit by Faith should be imparted to vs Really and in its proper Substance they haue not bin able to remain fix'd in both parts of a Doctrine of such a Contradiction and so they haue bin forced to grant two things which the Catholique Church teacheth The first is that CHRIST IESVS is giuen vs in the Eucharist in such a manner as doth not sute either with Baptisme or Preaching the Gospel but is peculiarly proper to this Mysterie We shall discerne presently the consequence of this principle but lett vs first consider how it is allowed granted by the Pretended-Reformers And in this point I will not alledge the testimony of any particular Authour but the very words of the Catechisme in that place where it explicateh what relateth to the Lord's-Supper It pronounceth in expresse termes not only that CHRIST IESVS is giuen vs Really and truly in the Sacrament and in his own Substance but being asked the question what aduantage we haue by the communication in the Supper aboue that in Baptisme or Preaching they answer although he be truly communicated to vs by Baptisme and by the Gospel yet in them it is but Partly and not Entirely From whence it followes that in the Lord's-Supper they teach he is not giuen vs Partly but Compleatly There is an extreame difference between receauing in Part and receauing Plenarily So that if we partake of JESVS-CHRIST in all other com̄unications of him but in Part and that in the Lord's Supper singly we receaue him Entirely it followeth euen by the Confession of our Aduersaries that we must seeke in the Communion a participation special and peculiar to this mystery which can not appertaine to Baptisme or Preaching and at the same time it followes also that this partaking is not annexed vnto Faith since our Faith spreading extending it self through all the acts of Christianity doth exist and operate in the Preaching of the word and in Baptisme as well as the Lord's-Supper And indeed it is to be obserued that notwithstanding all the earnestnesse the Pretending-Reformers haue expressed to render Baptisme and Preaching equal to the Eucharist vpon this account that CHRIST JESVS is truly com̄unicated to vs by them they neuer durst venture to assert in their Catechismes that CHRIST was giuen vs in his proper Substance either in Baptisme or in Preaching of the Gospel as they haue affirm'd it of the Eucharist So that they haue bin conuinced they could not decline the ascribing to the Lord's Supper such a manner of possessing CHRIST as is peculiar to this Sacrament and that our Faith which is common to all the actions of a Christian could not be that distinct singular manner Now this singular manner of possessing CHRIST IESVS in the Eucharist must needs be Reall since it giueth to the beleeuer the very Substance of the Body and Blood of our Sauiour which is not done by Faith and this is what the Catholique Church holds teacheth The second point granted by the Pretending Reformers is drawn from the Article following immediately what I haue allready cited out of their Catechisme which is this that the Body of our Sauiour in regard it was once offer'd in Sacrifice to reconcile vs vnto God is now giuen vs to assure vs that we partake of that reconciliation If these words haue any meaning in them if they are not an empty sound only a meere vaine amusement they must needs suggest to our vnderstanding that CHRIST JESVS doth not giue vs a simple signe or symbole but his proper Body to assure vs that we partake of his Sacrifice and the Reconciliation of Mankind If then the receauing of the Body of our Sauiour assureth vs of our participation of the fruite of his Death it followes of necessity that this partaking of the fruite must be a distinct thing from the receauing of his Body because the one is the pledge and security for the other from which supposal aduancing further I say that if our Aduersaries are forced to distinguish in the Lord's-Supper the partaking of the Body of our Sauiour from the hauing part in the fruite and grace of his Sacrifice they ought likewise to distinguish the participation of that Diuine Body from all that participation thereof which is conferr'd Spiritually and by Faith for this last partaking namely by Faith will neuer afford them two distinct actions by one of which they receaue the Body of our Sauiour and by the other the fruite of his Sacrifice no body being able to conceaue what difference there is between partaking by Faith of the Body of our Sauiour partaking by Faith of the fruite of his Death They must therefore yeald that besides the Communion by which we partake Spiritually of the Body of our Sauiour and of his spirit coniointly in the receauing the fruite of his Death there is yet an other Reall Comunion of the Body of the same Sauiour which is a secure pledge to vs that the other namely the benefit of his death is assured to vs if we doe not frustrate the effects of so great a grace by our own opposite dispositions This consequence is necessarily included in the principles to which they agree nor can they euer be able to explicate this verity in any solide way vnlesse they returne to the sense of the Catholique Church Who can choose but admire in this point the power of Truth All that is consequent to the principles granted by our Aduersaries is cleerly vnderstood in the sense of the Church euen the least instructed Catholiques easily conceaue that in the Eucharist there is a Com̄uniō
with CHRIST IESVS which is not to be found any where else It is easy for them to vnderstand that his Body is giuen vs to assure vs that we partake in his Sacrifice and in his Death They distinguish cleerly these two manners necessary to vnite vs to CHRIST IESVS the one is by taking his proper Flesh the other by receauing his Spirit the first thereof is granted vs as a pledge and security of the second but by reason things can not be explicated in the opinions held by our Aduersaries though on the other side they can not disauowe them we can not choose but conclude that their Error hath cast them into a manifest Contradiction I haue often wondred why they did not deliuer and explaine their Doctrine in a more familiar and simple manner Why haue they not persisted in saying without so many artifices that CHRIST IESVS hauing shed his blood for vs had represented to vs this effusion by giuing vs two distinct signes of his Body and his Blood and that he had bin pleased to giue to these two signes the names of the thing it self and that these sacred Symbols were pledges and securities of our partaking the fruite of his death and that we were nourished spiritually by the virtue of his Body and Blood after hauing strayned so hard to proue that the signes receaue the name of the thing it self and that for this reason the signe of the Body may be call'd the Body the whole frame of this Doctrine did oblige them naturally to settle and rest there And to render these signes efficatious it would serue sufficiently to haue the grace of our Redemption annexed to them or rather according to their principles that it were confirmed to vs in them They needed not to haue troubled themselues so much as they haue done to gett vs to conceaue that we receaue the very Body of our Sauiour to this end only viz to assure vs that we partake of the Grace of his Death These Pretended-Reformers did content themselues with hauing in the water of Baptisme a signe of the Blood which cleanseth vs and they neuer thought of saying that we receaue the Substance it self of our Sauiour's Blood to ascertaine us that the virtue thereof is therein diffused vpon vs. If they had argued and concluded so in the matter of the Eucharist their Doctrine would haue bin easier and lesse incombered with Contradictions But they who inuent and innouate can not say all they haue a minde to they encounter apparent verities and establish'd maximes which disapoint them and oblige them to restrayne their own conceptions The Arians would haue wisht not to haue bin obliged to qualify our Sauiour with the name of God and his only Sonne The Nestorians did admit but with great constraint a kinde of Unity of Persons in CHRIST JESVS which we finde in their writings The Pelagians who denyed Originall sin would as willingly haue reiected the ministring the Sacramēt of Baptisme to Infants in order to the remission of sin by which meanes they would haue bin deliuered from that argument the Catholiques drew from this practise to proue Originall sin But as I come from obseruing they who finde a thing firmely established haue not the boldnes or rather impudence to ouerthrow all at once Let the Caluinists auowe ingenuously the truth they would haue bin very willing to haue acknowleged in the Eucharist the Body of IESVS-CHRIST meerly Figuratiuely and the partaking only of his spirit in effect setting a side those big words of partaking of his proper Substance and many others which import a Reall Presence and doe but intricate perplexe them It would haue suted better to their mindes not to haue confessed any other Communion with CHRIST JESVS in the Lord's-Supper then such an one as is imparted in Preaching the Word and in Baptisme without telling vs as they doe that in the Eucharist CHRIST is receaued Intierly and elsewhere only in Part. But though this was their wish and inclination yet the powerfulnes of the termes resisted their profession of it our Sauiour hauing affirmed so positiuely of the Eucharist This is my Body This is my Blood which he never said of any other thing nor in any other occasion And what appearence of rendring that common to all the actions of a Christian which his expresse word hath annexed specially to one particular Sacrament Besides the whole order of the diuine counsels the connexion of the holy mysteries of the doctrine and intention of CHRIST IESVS in his last supper the words themselues which he vsed and the impression they naturally make in the minds of the faithfull all these suggest nothing but images and notions of Reality and for this reason our Aduersaries haue bin faine to finde out some words the sound whereof at least might raise some confused idea of this Reality When a man fastens himself either intirely vnto Faith as the Catholiques doe or absolutely rest on humane Reason as the Infidels doe one may establish firme consequences and make as it were an vniforme draught or designe of Doctrine but when one will frame a compound of them both together one is driuen to say somewhat more then he would willingly doe and in the persuite to fall into opinions the apparent Contradictions whereof manifestly discouer their Falsities This is the case of the Pretended-Reformers and God hath permitted their deluding themselues in this manner to facilitate their returne to the Vnity of the Catholique doctrine For since their own experience conuinceth them that they must speake as we doe to speake the language of truth ought they not to iudge they must thinke as we doe to vnderstand it right If they obserue in their own beleefe some things that can haue no sense but in ours is not this sufficient to conuince them that the Truth is not intire compleate but in our Church And those loose parts of Catholique doctrine which are scattered here and there in their Catechisme but would as one may say faine be reunited to their whole body ought not they perswade them to seeke in the Com̄union of the Church the full intire explication of the Mysterie of the Eucharist They would certainly be brought to it did not humane reasonings trouble perplex their Faith which is too much adhering to their senses But now after hauing represented to them what benefit they may draw from the exposition of their Doctrine let vs proceed and end the explaining of our own Since it was convenient as hath bin obserued before that our senses should discerne nothing in this mystery of Faith it was requisit there should be no alteratiō as to their obiect in the Bread Wine of the Eucharist Whereupon by reason that the same species continue as our obiect and we feele the same effects in the Sacrament as were sensible before the Consecration we ought not to wonder if some times and in some certain sense it is express'd by the
the necessary foundation thereof This ground-worke is impugn'd by the Caluinists there is no point that is euidently more important in our Controuersies since the question is of the Reall presence of CHRIST himself there is nothing our Aduersaries find more difficult to beleeue and there is no Cōtrouersy which setts vs more directly Opposite In most of our other disputes when they reflect calmely vpon them they find difficulties grow much euener and that very often they are more offended with the termes then with the matters but quite contrary in this subiect we agree best in the manner of speaking because on both sides we heare the same termes of Reall Participation and other such like words but the more exactly we enter into the examination the further we find our selues distant from one an other by reason that our Aduersaries doe not admitt the consequences of those verities they haue acknowleged being as I haue already said discouraged and auerted by the difficulties which occurr to their senses and humane reason in those consequences This is therefore to speake truly the most important and most difficult of all our Controuersies wherein we are in effect most remoued from one an other Neuerthelesse God hath bin pleased to suffer that the Lutherans should remaine as firmely adhering to the beleefe of the Reality as we and hath permitted also that the Caluinists should auowe that this Doctrine hath no venome in it that it doth not subuert the Foundation of sauing Faith and that it ought not to breake the Communion of Christian fraternity Let me request the followers of the Pretended-Reformed Religion who apply themselues seriously to their saluation to reflect attentiuely vpon what course the Diuine Prouidence taketh to draw them imperceptibly neerer vs and the truth one may either intirely dissipate all the other grounds of their complaints or at least reduce them to very inconsiderable differēces by a meere expounding them and in this particular which we could not expect to ouercome by this way they haue of themselues voyded the principall difficulty by declaring that this doctrine is not incompetent with our Salvation nor incōsistent with the Foundamentalls of Religion True it is that the Lutherans albeit they concurr with vs in the maine point of the Reality doe not embrace all the consequences thereof they ioyne the Bread to the Body of CHRIST IESVS some of them reiect the Adoration and they seeme to confesse the Presence only in the act of receauing it But no art or subtility of their Ministers can ever perswade solide vnderstanding cōsiderers that accepting the Reality which is the most important and most difficult point they ought not assent vnto the rest of our proposalls Besides the same Providēce which worketh couertly to draw vs neerer and layeth the foundations of peace reconciliation in the midst of all our sharpnesses and dissentions hath further permitted the Caluinists should allow that supposing these words This is my Body are to be taken litterally the Catholiques argue cōclude more consequently then the Lutherans If I doe not repeate the passages that haue bin so frequently cited in this subiect I shall easily be excused since all such as are not very obstinate will easily graunt us that the Reality supposed our doctrine is that which follows by the best consequēce This is therefore an established Truth that our Doctrine in this point containeth nothing but the Reality rightly vnderstood But we must not be content with this we further intreate the Pretending Reformers to cōsider that we doe not employ any thing to explicate the Sacrifice of the Eucharist but what necessarily is included in the Reall Presence If vpon this a question then be putt to vs how the Lutherans who beleeue the Reality come notwithstāding to reiect the Sacrifice which according to our Doctrine is a consequence of the first we answer in a word that we must put this Doctrine amōgst the other consequences of the Reall Presence which those Lutherans haue not vnderstood and which we haue penetrated much better then they by the confession of the Calvinists themselves If our explications perswade these last that our Doctrine about the Sacrifice is included in that of the Reality they ought to discerne cleerly that this Controuersy of the Sacrifice of the Masse which filleth so many volumes and hath occasioned so many inuectiues should hence forward be retrenched from the body of their Controversies since this point retaineth no longer any peculiar difficulty and which is more important since this Sacrifice against which they expresse so much repugnance is but a necessary sequence a naturall explanation of a Doctrine which by their own concession hath no Venome in it Let them then examine themselues now and after that try in the presence of God whether they have as much reason on their side as they imagin to depart from the Altars where their fathers haue bin nourished with the bread of life There remaineth still one consequence of this Doctrine to be examined which is that CHRIST IESVS being Really present in this Sacrament the Grace the blessing is not annexed to the Sensible Species but to the propre Substance of his Flesh which is living and inlivening by reason of the conjunction of the Divinity vpon which ground those who beleeue the Reality ought to haue no payne to communicate singly in one Species by reason they receaue all that is essentiall to that Sacrament in a fulnesse and entiernes by so much the more assured by as much as the separation of the Body and the Blood not being Reall as hath bin said one receaueth intierly without diuision him who alone is capable to satisfy replenish us This is the solide foundation vpon which the Church interpreting the precept of the holy Communion hath declared that we may receaue all the Sanctification this Sacrament conferreth vnder one single Species and if the Church hath reduced her children to this one Species it was not out of disesteeme of the other since it proceeded from a quite cōtrary motiue which was to preuent the irreuerences indecencies the confusion negligences of the people had occasioned in the latter times the Church reserving the reestablishment of the Communion in both kindes according as it should become useful for the peace union of her children Catholique Diuines haue made appear to those of the Pretended-Reformed Religion that they themselues haue made vse of diuers interpretations like this in what belongs to the vse of the Sacraments But most especially they had reason to remarke this which is taken out of the 12. chap. of their Discipline tit of the Lord's-Supper art 7. Where these words are written The bread of the Lord's-Supper ought to be administer'd to such as can not drinke wine vpon their protesting that it is not out of contempt but endeauoring all they can and euen putting the Cupp to their mouth as closse as they are able to
syncere explication of our perswasions and that our Doctrine is Holy and that euen by their own principles none of the Articles of our Beleef ouerthrow the Foundations of our Eternall Beatitude If any one shall conceaue it requisite to reply to this Treatise I must desire him to consider that to aduance any thing towards his intent he must not attempt to refute the Doctrine it containeth since my designe was to Propose it only without Supporting it by any Proofs and if in some passages I haue touched part of the grounds reasons which establish it the reason was because the knowledg of the principall grounds of a Doctrine doth often beare a part necessary for its explication It would be also a great digression from the designe of this Treatise to dicusse the different ways methodes motiues and arguments which the Catholique Diuines make use of to establish or illustrate the Doctrine of the Councel of Trent and the various consequences particular Doctors haue deduced from them To vrge any thing solide against this Treatise and that cometh home to the point it must either be proued by some acts which the Church hath engaged herselfe to receaue that her Faith is not here faithfully deliuered or be shewed that this explanation leaueth all the Aduersaries Obiections in their full force or in fine it must be exposed directly wherein this Doctrine subuerteth the Grounds and Foundation of Faith FINIS Io. 18. v. 38. Io 19. v. 12. Io. 12. v. 43. Ps. 118. v 85 86. Io. 16. 13. Mat. 28. v 20. Jo 6. v. 61. Jo. 6. v. 64 2. Pet. 1. v. 4. Apoc. 2. Esay 50 v 11. Act. 4. Y. 32. Io. 17. 11. 21. 2. Cor. 12. v. 15. Apoc. 2. 5. Designe of this Treatise Apol. c. 6. Those of the Pretended-Reformed Religion confesse that the Catholique Church professeth all the Fundamentall Articles of Christian Religion All Religious worship endeth in God alone Inuocation of Saints Rom. Catech p. 3. tit de cultu Inuoc sanct p. 4. tit quis sit orandus Sess. 25. dec de Inuoc c. Lib. 8. de Ciu. c. 27. Tract 28. in Joan. serm 27. de verbis Apostoli CoÌ„c Trid. sess 22. c. 3. Images and Reliques Conc. Trid. sess 25. decr de Inuoc c. Gal. 2. Pontific Rom. de Benedict Imag. CoÌ„c Trid. Sess. 25. dec de Inuoc c. 1. Pet. 2. Iustification Conc. Trid. Sess. 6. cap. 9. ibid. c. 8. Gal. â— 17. Iac. 3. 2. Merits of good workes Concil Trid. Sess. 6. c. 16. CoÌ„c Trid. sess 6. c. 16. Sess. 14. c. 8. Phil. 4. 7. Phil. 2. 12. ibid. 13. Satisfactions Purgatory Indulgences Sess. 25. decr de Indulg Parum me mouent quae in veterum scriptis de Satisfactione passim occurrunt video quidem eorum nonnullos dicam simpliciter omnes ferè quorum libriextant aut in hac parte lapsos esse aut nimis asperè ac durè locutos Calu. Inst. l. 3. cap. 4. The Sacraments Baptisme Confirmation Act. 8. 15. 17. Pennance and Sacramentall Confession Math. 18. 18. Io. 20. 23. Extreame-Vnction Iac. 5. 14. 15. Sess. 14. c. 2 de sac Extr Vnct. Marriage Math. 19. 5. â—ph 5. 32. Holy Orders 1. Tim. 4. 2. Tim. 1. Cor. faitl 35. Doctrine the Church touching the reall presence of the Body and Blood of IESVS-CHRIST in the Blessed Sacrament the manner wherein the Church vnderstands these words this is my Body Math. 26. Luke 22. 〈…〉 uit 6. 30 Leuit. 17. 11 Math. 26. 28. Luke 13. 12. Io. 4. 50. Math. 9. 2. Explication of the words doe this in remembraÌ„ce of me Luke 22. 19. 1. Cor. 11. 24 1. Cor. 11. 26. Habac. 2. 4. Exposition of the Caluinists doctrine about the Reallity Cat. Dim 53. Conf. of faith art 36. Cat. Dim 52. Dim 53. Dim 52. Dim 52. Of Transubstannation Adoration and in what sense the Eucharist is said to be a Signe Sacrifice of the Masse Hebr. 9. 24 Sess. 22. c. 1. The Epistle to the Hebrews Hebr. 10. 5 Hebr. 9. 24 Hebr. 9. 26. Hebr. 7. 25. Heb. 5. 7. Reflection vpon the preceding doctrine Communion vnder both kindes The written vnwritten Word 2. Thess. 2. 14. The Church's Authority Act. 15. 2â— Act. 16. 4. CoÌ„c Trid. seff 4. The opinion of those of the Pretended Reformed Religion concernig the Authority of the church The Authority of the holy see of Rome and of Episcopacy Conclusion of the Treatise