Spurious Dionysius speaking of the Bread and Wine which he calls Holy Gifts says They are Symbols of things above that are more true So again (h) In Cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere he says The things of the Old Law were a shadow those of the New Testament were an Image but the state of the World to come is the Truth Theodoret (i) In 1 Cor. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After his coming there will be no more need of Symbols or Signs when the Body it self appears I refer the Reader to the Testimonies produced before Chap. 10. Position 2. out of S. Austin Sedulius Primasius Bede c. I will conclude this Chapter with a passage or two out of the Prayers after the Sacrament in the Old Liturgy used in Bertram's time (k) V. Bertram de corp sang Christi prope finem p. 112. Edit ult Lat. Engl. We who have now received the Pledge of Eternal Life most humbly beseech thee to grant (l) Ut quod in imagine contingimus Sacramenti manifesta participatione sumamus That we may be manifestly made partakers of that which we here receive in the Image of the Sacrament And thus afterwards (m) Ibid. p. 114. Perficiant in nobis quaesumus Domine tua Sacramenta quod continent ut quae nunc specie gerimus rerum veritate capiamus in another Prayer Let thy Sacraments work in us ' O Lord we beseech thee those things which they contain that we may really be partakers of those things which now we celebrate in a Figure Bertram Comments upon these Prayers in such passages as these Whence it appears says he that this Body and Blood of Christ are the Pledge and Image of something to come which is now only represented but shall hereafter be plainly exhibited therefore it is one thing which is now celebrated and another which shall hereafter be manifested And afterwards p. 115. The Prayer says that these things are celebrated in a Figure not in Truth that is by way of similitude or representation not the manifestation of the thing it self Now the Figure and the Truth are very different things Therefore the Body and Blood of Christ which is celebrated in the Church differs from the Body and Blood of Christ which is glorified since the Resurrection c. We see how vast a difference there is between the mystery of Christs Body and Blood which the faithful now receive in the Church P. 117. and that Body which was born of the Virgin Mary which suffered rose again ascended into Heaven and sitteth at the right hand of the Father For this Body which we celebrate in our way to happiness must be spiritually received for Faith believes somewhat that it sees not and it spiritually feeds the Soul makes glad the heart and confers Eternal Life and Incorruption if we attend not to that which feeds the Body which is chew'd with our teeth and ground in pieces but to that which is spiritually received by Faith. But now that Body in which Christ suffered and rose again was his own proper Body which he assumed of the Virgin which might be seen and felt after his Refurrection c. It is very observable and a great confirmation of what has been said in this Chapter That the Ancient Christians of S. Thomas inhabiting the Mountains of Malabar in the East Indies agree with the Ancient Church in denying our Saviours Corporal Presence in the Sacrament of the Eucharist as appears from their Publick Offices and other Books mentioned in a Synod which was celebrated amongst them by Dom Aleixo de Menezes Archbishop of Goa in the Year 1599. In the fourteenth Decree of the third Action of the said Synod in which most of their Church Offices and other Books are Condemned for containing Doctrines contrary to the Roman Faith there is particular notice taken of their contradicting the Roman Faith in the point of Transubstantiation 1. The Book of Timothy the Patriarch is condemned for asserting through three Chapters that the true Body of Christ our Lord is not in the Sacrament of the Altar but only the Figure of his Body 2. The Book of Homilies is condemned which teacheth that the H. Eucharist is only the Image of Christ as the Image of a Man is distinguished from a real Man and that the Body of Christ is not there but in Heaven 3. The Book of the Exposition of the Gospels is condemn'd which teacheth that the Eucharist is only the Image of the Body of Christ and that his Body is in Heaven at the right Hand of the Father and not upon Earth 4. Their Breviary which they call Iludre and Gaza is condemn'd which teaches that the most H. Sacrament of the Eucharist is not the true Body of Christ Lastly The Office of the Burial of Priests is condemn'd where it is said that the most H. Sacrament of the Altar is no more but the virtue of Christ and not his true Body and Blood. This Synod was Printed in the University of Conimbra with the Licences of the Inquisition and Ordinary in the Year 1606. and is in the Possession of a Learned Person who gave me this account out of it CHAP. XII The Twelfth Difference The Fathers assert That Christ's Body is not eaten corporally and carnally but only spiritually But the Church of Rome teaches a Corporal Eating a Descent of Christ's Natural Body into ours and understands the Eating of Christ's Body literally and carnally IF the Church of Rome declares its own Faith when it imposes the Profession of it upon another and makes one abjure the contrary under pain of Anathema then I am sure it was once with a witness for the eating of Christ's Body in the most literal and proper Sense when An. Dom. 1059. Pope Nicholas II. and the General Council of Lateran prescribed a Profession of it to Berengarius made him swear it and anathematize the contrary as it is set down by Lanfrank (n) De Eucharist Sacram. adv Berengar which because the Nubes Testium tho' it has set down two other Forms durst not give us I will therefore here transcribe out of him I Berengarius Ego Berengarius indignus Diaconus Ecclesiae S. Mauritii Andegavensis cognoscens veram Catholicam Apostolicam Fidem anathematizo omnem Haeresin praecipue eam de quâ hactenus infamatus sum quae astruere conatur panem vinum quae in altari ponuntur post consecrationem solummodo Sacramentum non verum corpus sanguinem Dom. nostri Jesu Christi esse nec posse sensualiter nisi in solo Sacramento manibus Sacerdotum tractari vel frangi aut fidelium dentibus atteri Consentio autem S. Romanae Ecclesiae Apostolicae sedi ore corde profiteor de Sacramentis Dominicae mensae eam fidem tenere quam Dominus Venerabilis Papa Nicholaus haee S. Synodus authoritate Evangelica Apostolica tenendam
more plain than the words of the next Prayer I mentioned That what we have taken with our Mouth may of a Temporal Gift be made an Eternal Remedy Did ever any one call Christ a Temporal Gift in distinction from an Eternal Remedy Is it not certain that the Oblata the things offered are the Temporal Gift which by our due receiving them become eternally beneficial to us The last Prayer also which begs That the Body and Blood of Christ may cleave to their Bowels or Entrals cannot be interpreted of his proper and natural Body since as the Romanists confess this Body can neither touch us nor be touched by us as it exists in the Sacrament much less can cleave or stick to our Bodies But the representative Body of Christ may and he that made this Petition first seems to tell us his own Sense tho' no very wise one that he would not have this Holy Food to pass through him as other Meats did and which many of the Ancients thought this also did but might remain and be consumed as S. Chrysostom's phrase is with the Substance of his Body Thus I think I have demonstrated sufficiently the first thing I asserted at the beginning of this Chapter That the old Prayers in the Canon of the Mass concerning the Sacrament agree not with the present Faith of the Roman Church I proceed now to shew the other thing That their New Prayers and Devotions to the Sacrament have no countenance from the Ancient Church I told the Reader before of their New Festival which the Missal calls the Feast and Solemnity of the Body of Christ They have suited all things answerably to it New Prayers New Hymns and their allowed Books of Devotion have an Office of the Blessed Sacrament for one day of the Week and a New Litany c. Which I shall give now some account of and tho' all of them are not direct Prayers to it yet they are such strains concerning it and in such a new Stile as has no old Example Missal Rom. in Solemn corporis Christi Oratio Deus qui nobis sub Sacramento mirabili passionis tuae memoriamreliquisti tribue quaesumus ita nos corporis sanguinis tui sacra Mysteria venerari ut redemptionis tuae fructum in nobis jugiter sentiamus Qui vivis c. Thus translated in the Manual of Godly Prayers O God which under the Admirable Sacrament hast left unto us the Memory of thy Passion grant we beseech thee that we may so worship the Sacred Mysteries of thy Body and Blood that continually we may feel in us the fruit of thy Redemption Who livest c. I believe the Ancient Church never thus prayed that by the worship of the Sacred Mysteries they might feel the Fruit of Christ's Redemption but that they might so receive the Sacred Mysteries c. for they laid the stress upon worthy receiving as this Church do's upon worshipping In an Office of the Venerable Sacrament printed at Colen 1591. they are still more particular Ibid. p. 72. ad completor Deus qui gloriosum corporis sanguinis tui mysterium nobiscum manere voluisti praesta quaesumus ita nos corporalem praesentiam tuam venerari in terris ut ejus visione gaudere mereamur in coelis Ibid. p. 44. ad primam Deus qui in passionis tuae memoriam panem vinum in corpus sanguinem tuum mirabiliter transmurasti concede propitius ut qui in venerabili Sacramento tuam praesentiam corporalem credimus ad contemplandam speciem tuae celsitudinis perducamur Qui vivis c. O God who wouldst have the glorious Mystery of thy Body and Blood to remain with us grant we pray thee that we may so worship thy corporal Presence on Earth that we may be worthy to enjoy the Vision of it in Heaven Who livest c. Qui vivis c. Again thus O God who in memory of thy Passion didst wonderfully change Bread and Wine into thy Body and Blood mercifully grant that we who believe thy Corporal Presence in the Venerable Sacrament may be brought to the beholding of the appearance of thy Highness Who livest c. Rithmus S. Thomae ad Sacram Eucharistiam Or a Rithm of Tho. Aquinas to the Holy Eucharist In Missal Rom. ad finem Orat. post Missum Adoro te devotè latens Deitas Quae sub his figuris vere latitas Tibi se cor meum totum subjicit Quia te contemplans totum deficit Visus tactus gustus in te fallitur Sed auditu solo tutò creditur Credo quicquid dixit Dei Filius Nil hoc verbo veritatis verius In cruce latebat sole Deitas At hic latet simul humanitas Ambo tamen credens atque confitens Peto quod petivit Latro penitens Plagas sicur Thomas non intueor Deum tamen meum te confiteor Fac me tibi semper magis credere In te spem habere te diligere O Memoriale Mortis Domini Panis vivus vitam praestans homini Praesta meae menti de te vivere Et te illi semper dulcè sapere c. I devoutly adore thee O latent Deity Who under these Figures truly liest hid My Heart submits it self wholly to thee For when it contemplates thee it wholly fails me Sight tast and touch is deceived in thee Hearing alone a Man may fasely trust Whatsoe'er the Son of God said I believe Nothing is truer than this Word of Truth The Deity only on the Cross was hid Here the Humanity also is conceal'd But both believing and confessâ—ng both I ask what the Repenting Thief desir'd I do not see as Thomas did thy Wounds Yet I acknowledg thee to be my God. O make me still more to believe in thee On thee to place my Hope and thee to love O thou Memorial of my dying Lord Thou living Bread and giving Life to Men Grant that my Soul on thee may ever live And thou to it mayst always sweetly tast c. Another Sequence of Tho. Aquinas which begins Lauda Sion Salvatorem In Missal Rom. in sesto Corp. Christi Docti Sacris institutis Panem vinum in salutis Consecramus hostiam Dogma datur Christianis Quod in carnem transit panis Et vinum in sanguinem Quod non capis quod non vides Animosa firmat fides Praeter rerum ordinem Sub diversis speciebus Signis tantum non rebus Latent res eximiae Caro cibus sanguis potus Manet tamen Christus totus Sub utrâque specie A sumente non concisus Non confractus non divisus Integer accipitur Sumit unus sumunt mille Quantum isti tantum ille Nec sumptus consumitur Sumunt boni sumunt mali Sorte tamen inequali Vitae vel interitus Mors est malis vita bonis Vide paris sumptionis Quà m sit dispar exitus Fracto demum Sacramento Ne vacilles sed memento Tantum esse sub fragmento Quantum toto tegitur Nulla
as proper to propose the Example of the Jews themselves to the Romanists to provoke their Emulation whom they may see better explaining as blind as they are Christ's words of Institution and agreeing better with the Ancient Church in the matter of the Eucharist than themselves and raising such Arguments and Objections against the Transubstantiating Doctrine as can never to any purpose be answered The Instances of this are very remarkable in a Book called Fortalitium Fidei contra Judeos c. printed An. 1494. but written as the Author himself tells us fol. 61. in the Year 1458. where he gives us the Arguments of a Jew against Transubstantiation some of which I shall out of him faithfully translate The Jew (g) Vid. l. 3. consid 6. sol 130 impossibl 10. begins with Christ's words of Institution and shows that they cannot be interpreted otherwise than figuratively and significatively as the Fathers we have heard have asserted 1. Vos Christiani dicitis c. Ye Christians say in that Sacrament of the Eucharist there is really the Body and Blood of Christ This is impossible Because when your Christ showing the Bread said This is my Body he spake significatively and not really as if he had said this is the Sign or Figure of my Body After which way of speaking Paul said 1 Cor. 10. The Rock was Christ that is a Figure of Christ And it appears evidently that this was the Intention of your Christ because when he had discoursed about the eating his Body and drinking his Blood to lay the offence that rose upon it among the Disciples he says as it were expounding himself The words that I have spoken to you are Spirit and Life denoting that what he had said was to be understood not according to the Letter but according to the Spiritual Sence And when Christ said This is my Body holding Bread in his Hands he meant that that Bread was his Body in potentia propinqua in a near possibility viz. after he had eaten it for then it would be turned into his Body or into his Flesh and so likewise the Wine And after this manner we Jews do on the day of Unleavened Bread for we take unleavened Bread in memory of that time when our Fathers were brought out of the Land of Egypt and were not permitted to stay so long there as whilst the Bread might be leavened that was the Bread of the Passover and we say This is the Bread which our Fathers ate though that be not present since it is past and gone and so this unleavened Bread minds us of the Bread of Egypt and this Bread is not that so is that Bread of which the Sacrifice of the Altar is made It is sufficient for Christians to say that it is in memory of that Bread of Christ though this Bread be not that And because it was impossible that one Bit of his Flesh should be preserved in memory of him he commanded that that Bread should be made and that Wine which was his Flesh and Blood in the next remove to come into act as we Jews do and Christ borrowed his Phrases and the Elements from their Supper at the Passover with the unleavened Bread as we said before When therefore your Christ at the Table took Bread and the Cup and gave them to his Disciples he did not bid them believe that the Bread and Wine were turned into his Body and Blood but that as often as they did that they should do it in remembrance of him viz. in memory of that past Bread and if you Christians did understand it so no impossibility would follow but to say the contrary as you assert is to say an impossible thing and against the intention of your Christ as we have show'd This is what the Jew urges with great reason But the Catholick Author makes a poor Answer to it and has nothing to say in effect but this That the Tradition of the Catholick Church concerning this Sacrament is true viz. That in this Sacrament there is really and not by way of Signification the True Body and True Blood of Christ 2. Whereas the Roman Church flies to Miracles in this case of Transubstantiation the Jew encounters that next of all thus You Christians say that the Body and Blood of Christ is in the Sacrament of the Altar by a Miracle Ibid. 11. Impossib p. 131. this I prove to be impossible Because if there were any Miracle in the case it would appear to the Eye as when Moses turned the Rod into a Serpent that was performed evidently to the Eye though Men knew not how it was done So also in the case of the Ark of the Covenant of Old mighty Miracles were wrought and those not only sensible Miracles but also publick and apparent to all the People insomuch that Infidels were terrifyed at the very report of such Miracles Men seeing before their Eyes the Divine Power brightly shining in Reverence of the Ark of his Covenant as appears in his Dividing the Waters of Jordan while the People of Israel passed over dry-shod the Waters on one side swelling like a Mountain and on the other flowing down as far as the dead Sea till the Priests with the Ark went over the Chanel of Jordan and then Jordan returned to its wonted course But the Kings of the Amorites and Canaanites hearing of so great and publick a Miracle were so confounded with the terror of God that no Spirit remained in them Josu c. 4. 5. and so I might instance in many other Evident Miracles which to avoid tediousness I omit And yet in that Ark neither God nor Christ was really contained but only the Tables of Stone containing the Precepts of the Decalogue and the Pot of Manna c. Exod. 16. and the Rod of Aaron that flourished in the House of Levi Numb 17. If therefore by the Ark that carried only the foresaid Bodies that were inanimate how sacred soever they were God wrought in Honour of it such evident far-spreading and publick Miracles how much more powerfully should they have been wrought by him if it were true that in your Sacrament of the Altar the true God or Christ were really contained whom you affirm that he ought to be worshipped and venerated infinitely above all Since therefore no such thing do's appear there to the Eye it follows that it is impossible for any Miracle to be done there since this is against the Nature of a Miracle The answer to this is so weak and so the rest are generally such an unintelligible School-jargon that I shall not tire the Reader with them But shall go on with the Jew 3. Ibid. 12. Impossib fol. 132. You Christians do assert that the true Body of Christ begins to be on the Altar This seems to be impossible For a thing begins to be where it was not before two ways Either by Local Motion or by the conversion of another thing into it as appears
in Fire which begins to be any where either because it is kindled there anew or is brought thither de novo But it is manifest that the true Body of Christ was not always on the Altar because the Christians assert that Christ ascended in his Body to Heaven It seems also impossible to be said that any thing here is converted anew into Christ's Body because nothing seems convertible into that which existed before since that into which another thing is turned by such a change begins to exist Now it is manifest that Christ's Body did praeexist seeing it was conceived in the Womb of Mary It seems therefore impossible that it should begin to be on the Altar anew by the Conversion of another thing into it In like manner neither by a change of Place because every thing that is locally moved do's so begin to be in one place that it ceases to be in that other in which it was before We must therefore say that when Christ begins to be on this Altar on which the Sacrament is perform'd he ceases to be in Heaven whither he ascended It is also plain that this Sacrament is in like manner celebrated on divers Altars Therefore it is impossible that the Body of Christ should begin to be there by a Local Motion 4. You Christians affirm Ibid. 13. Imposs fol. 134. that your Christ is whole in the Sacrament under the Species of Bread and Wine This I prove thus to be impossible Because never are the Parts of any Body contained in divers Places the Body it self remaining whole But now it is manifest that in this Sacrament the Bread and Wine are asunder in separate Places If therefore the Flesh of Christ be under the Species of Bread and his Blood under the Species of Wine it seems to follow that Christ do's not remain whole but that always when this Sacrament is celebrated his Blood is separated from his Body 5. Ibid. 14. Imposs fol. eod You Christians say that in that little Host the Body of Christ is contained This I prove to be impossible Because it is impossible that a greater Body should be included in the place of a lesser Body But it is manifest that the True Body of Christ is of a greater Quantity than the Bread that is offered on the Altar Therefore it seems impossible that the true Body of Christ should be whole and entire there where the Bread seems to be But if the whole be not there but only some part of it then the foresaid Inconvenience returns that always when this Sacrament is perform'd the Body of Christ is Differenced or separated by Parts I will only here set down what the Catholick Author replies to this after the unintelligible distinctions of the Schools and seems most to trust to even such wise Similitudes as these that the Soul is greater than the Body and yet is contained within it that a great Mountain is contained in the little Apple of the Eye and the greatest Bodies in a little Looking-glass and great Virtues in little precious Stones and in the Little Body of the Pope great Authority c. 6. Ibid. 15. Imposs fol. 135. The Jew says you Christians affirm that your Christ is in like manner on more Altars where Masses are celebrated This seems to be impossible because it is impossible for one Body to exist in more places than one But it is plain that this Sacrament is celebrated in more Places Therefore it seems impossible that the Body of Christ should be truly contained in this Sacrament Unless perhaps any should say that according to one part of it it is here and according to another Part elsewhere But from thence it would again follow that by the Celebration of this Sacrament the Body of Christ is divided into Parts when yet the Quantity of the Body of Christ seems not to suffice for the dividing so many Particles out of it as there are Places in which this Sacrament is performed 7. You Christians say that after Consecration Ibid. 16. Imposs fol. 136. all the Accidents of Bread and Wine are manifestly perceived in this Sacrament viz. the Colour Tast Smell Figure Quantity and Weight About which you cannot be deceived because Sense is not deceived about its proper Objects Now these Accidents as you assert cannot be in the Body of Christ as in their Subject Nor can they subsist by themselves seeing the Nature and Essence of an Accident is to be in another thing 7. Metaphys For Accidents seeing they are Forms cannot be individuated but by their Subject and if the Subject were taken away would be universal Forms It remains therefore that these Accidents are in their determinate Subjects viz. In the substance of Bread and Wine Wherefore there is there the substance of Bread and Wine and not the substance of Christ's Body for it seems impossible that two Bodies should be together in one place 8. The Jews say Ibid. 17. Imposs fol. 137. It is certain that if that Wine in your Sacrament were taken in great Quantity that it would heat the Body and intoxicate as before it was a Sacrament and also that the Bread would strengthen and nourish It seems also that if it be kept long and carelesly it will corrupt and it may be eaten of Mice the Bread and Wine also may be burnt and turned into Vapours all which cannot agree to the Body of Christ seeing your Faith declares it to be impassible It seems therefore impossible that the Body of Christ should be contained substantially in this Sacrament 9. The Jew says Ibid. 18. Imposs fol. 137. That you Christians break that Sacrament into Parts Therefore it is impossible that the Body of Christ should be there The Consequence is thus proved Because that Fraction which do's sensibly appear cannot be without a Subject For it seems to be absurd to say That the Subject of this Fraction is Christ's Body Therefore it is impossible Christ's Body should be there but only the Substance of Bread and Wine There is a great deal more of what the Jews say against this Doctrine in that Author but this is enough for the purposes I before mentioned and so I leave it to the Consciences of those concerned to show that even the Jews have better explained the words whereby Christ instituted this Sacrament than the Romanists have by making it a Figure of Christ's Body and not the Body it self spoken more agreeably to the Faith of the Ancient Church that did so and have confuted the Errors of this Church by Maximes consonant to the Sense and Reason of all Man-kind Which God grant they may be sensible of who have so manifestly swerved from them all that so their Words may never rise up in Judgment against them THE END Books lately printed for Richard Chiswell A Dissertation concerning the Government of the Ancient Church more particularly of the Encroachments of the Bishops of Rome upon other Sus. By WILLIAM
CAVE D. D. Octavo An Answer to Mr. Serjeant's Sure Fooring in Christianity concerning the Rule of Faith With some other Discourses By WILLIAM FALKNER D.D. 40. A Vindication of the Ordinations of the Church of England in Answer to a Paper written by one of the Church of Rome to prove the Nullity of our Orders By GILBERT BVRNET D. D. Octavo An Abridgment of the History of the Reformation of the Church of England By GILB BVRNET D. D. Octavo The APOLOGY of the Church of England and an Epistle to one Signior Scipio a Venetian Gentleman concerning the Council of Trent Written both in Latin by the Right Reverend Father in God JOHN JEWEL Lord Bishop of Salisbury Made English by a Person of Quality To which is added The Life of the said Bishop Collected and written by the same Hand Octavo The Life of WILLIAM BEDEL D. D. Bishop of Kilmore in Ireland Together with Certain Letters which passed betwixt him and James Waddesworth a late Pensioner of the Holy Inquisition of Sevil in Matters of Religion concerning the General Motives to the Roman Obedience Octavo The Decree made at ROME the Second of March 1679. condemning some Opinions of the Jesuits and other Casuists Quarto A Discourse concerning the Necessity of Reformation with respect to the Errors and Corruptions of the Church of Rome Quarto First and Second Parts A Discourse concerning the Celebration of Divine Service in an Unknown Tongue Quarto A Papist not Misrepresented by Protestants Being a Reply to the Reflections upon the Answer to A Papist Misrepresented and Represented Quarto An Exposition of the Doctrine of the Church of England in the several Articles proposed by the late BISHOP of CONDOM in his Exposition of the Doctrine of the Cathelick Church Quarto A Defence of the Exposition of the Doctrine of the Church of England against the Exceptions of Monsieur de Meaux late Bishop of Condom and his Vindicator 40. A CATECHISM explaining the Doctrine and Practices of the Church of Rome With an Answer thereunto By a Protestant of the Church of England 80. A Papist Represented and not Misrepresented being an Answer to the First Second Fifth and Sixth Sheets of the Second Part of the Papist Misrepresented and Represented and for a further Vindication of the CATECHISM truly representing the Doctrines and Practices of the Church of Rome Quarto The Lay-Christian's Obligation to read the Holy Scriptures Quarto The Plain Man's Reply to the Catholick Missionaries 240. An Answer to THREE PAPERS lately printed concerning the Authority of the Catholick Church in Matters of Faith and the Reformation of the Church of England Quarto A Vindication of the Answer to THREE PAPERS concerning the Unity and Authority of the Catholick Church and the Reformation of the Chursh of England Quarto Mr. Chillingwarth's Book called The Religion of Protestants a safe way to Salvation made more generally useful by omitting Personal Contests but inserting whatsoever concerns the common Cause of Protestants or defends the Church of England with an exact Table of Contents and an Addition of some genuine Pieces of Mr. Chillingworth's never before Printed viz. against the Insallibility of the Roman Church Trassubstantiation Tradition c. And an Account of what moved the Author to turn Papist with his Consutation of the said Motives The Pillar and Ground of Truth A Treatise shewing that the Roman Church falsly claims to be That Church and the Pillar of That Truth mentioned by S. Paul in his first Epistle to Timothy Chap. 3. Vers 15. 4º The Peoples Right to read the Holy Scripture Asserted 4o. A Short Summary of the principal Controversies between the Church of England and the Church of Rone being a Vindication of several Protestant Doctrines in Answer to a Late Pamphlet Intituled Protestancy destitute of Scripture Proofs 4o. Two Discourses Of Purgatory and Prayers for the Dead An Answer to a Late Pamphlet Intituled The Judgment and Doctrine of the Clergy of the Church of England concerning one Special Branch of the King's Prerogative viz. In dispensing with the Penal Laws 4o. The Notes of the Church as laid down by Cardinal Bellarmin examined and confuted 4o. With a Table to the Whole Preparation for Death Being a Letter sent to a young Gentlewoman in France in a dangerous Distemper of which she died By W. W. 12o. The Difference between the Church of England and the Church of Rome in opposition to a late Book Intituled At Agreement between the Church of England and Church of Rome A PRIVATE FRAYER to be used in Difficult Times A True Account of a Conference held about Religion at London Sept. 29 1687 between A. Pulton Jesuit and Tho. Tennison D. D. as also of that which led to it and followed after it 4o. The Vindication of A. Cressener Schoolmaster in Long-Acre from the Aspersions of A. Pulton Jesuit Schoolmaster in the Savoy together with some Account of his Discourse with Mr. Meredith A Discourse shewing that Protestants are on the safer Side notwithstanding the uncharitable Judgment of their Adversaries and that Their Religion is the surest Way to Heaven 4o. Six Conferences concerning the Eucharist wherein is shewed that the Doctrine of Transubstantiation overthrows the Prooss of Christian Religion A Discourse concerning the pretended Sacrament of Extreme Vnction with an account of the Occasions and Beginnings of it in the Western Church In Three Parts With a Letter to the Vindicator of the Bishop of Condom The Pamphlet entituled Speculum Ecclesiasticum or an Ecclesiastical Prospective-Glass considered in its False Reasonings and Quotations There are added by way of Preface two further Answers the First to the Desender of the Speculum the Second to the Half-sheet against the Six Conferences
three more out of S. Austin who seems to speak Prophetically (g) De Vnit Eccles c. 10. His dictis mox ascendit in coelum praemunire voluit aures nostras adversus eos qui procedentibus temporibus exsurrecturos esse praedixerat dicturos Ecce hic Christus ecce illic Quibus nec crederemus admonuit Nec ulla nobis excusatio est si crediderimus contra vocem Pastoris nostri tam claram tam apertam tam manifestam c. Having said thus he ascended into Heaven and would precaution us against those that he foretold would arise in succeeding Ages and say Lo here is Christ or lo there whom he warned us not to believe And we shall have no Excuse if we shall believe them against this so clear open and manifest Voice of our Pastor c. And in his Book against Faustus (h) Lib. 20. cap. 11. Secundùm praesentiam corporalem simul in Sole in Luna in Cruce esse non posset he says That Christ according to his Corporal Presence cannot be at the same time in the Sun and in the Moon and on the Cross Lastly in another Tract (i) Tract 30. in Joan. Sursum est Dominus sed etiam hic est veritas Dominus Corpus enim Domini in quo resurrexit uno loco esse oportet the Printed Copies absurdly read potest veritas ejus ubique diffusa est Our Lord is above yet also Truth the Lord is here For the Body of our Lord in which he arose must be in one Place his Truth is diffused every where Neither do the rest of the Fathers differ from his Doctrine but give their full Consent to it Anastasius Nicaenus (k) In Collect. adv Severianos in Bibl. Patr. Tom. 4. Impossibile est cogitare corpus sine loco sine aliis extra quae esse non potest c. It is impossible to imagine a Body without a Place and other things without which it cannot be c. Didymus Alexandr (l) De Spiritu S. lib. 1. Ipse Spiritus S. si unus de creaturis esset saltem circumscriptam haberet substantiam sicut universae quae factae sunt Spiritus autem cùm in pluribus sit non habet substantiam circumscriptam proves the Holy Ghost to be God because he is in more Places than one The Holy Ghost himself if he were one of the Creatures would at least have a circumscribed or bounded Substance as all things have that are made But the Holy Spirit seeing he is in more than one has not a bounded Substance And afterwards he says That the Holy Ghost was present with the Apostles tho' dispersed to the ends of the Earth and adds Angelica virtus ab hoc prorsus aliena The Power of Angels is altogether a Stranger to this Theodoret (m) In Genes qu. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes this a Consequence from Angels being of a determinate Substance That then they require a Place to be in For only the Divinity says he as being undetermined is not in a Place And elsewhere (n) Dialog 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of Christ's Body after the Resurrection he says Still it is a Body having its former Circumscription Cyril of Alexandria (o) De S. Trinit Dial. 2. disputing against those that thought the Son was begotten of the Substance of the Father by a division of his Substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says If the Divine Nature did admit of Section and Division then you conceive of it as a Body and if so then it must be in a Place and in Magnitude and Quantity and if endued with Quantity it could not avoid being circumscribed Fulgentius (p) Ad Trasimund lib. 2. c. 7. Quod aliquo circumscribitur fine necesse est ut loco teneatur aut tempore also That which is circumscribed by any End or Bound must be contained in a Place or in Time. And again (q) Ib. c. 18. Si verum est corpus Christi loco utique oportet contineri The printed Copies read potest contineri without Sense speaking of Christ's Body If the Body of Christ be a true one it must be contained in a Place S. Greg. Nazianzen (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 34. makes it impossible for one Body to be in divers So do's Damascen (s) De Fide Orth. l. 1. c. 4. make it impossible that one Body should pass thro' another unless there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which divides and that which is divided Claud. Mamertus (t) De Statu Animae l. 2. c. 3. Nihil illocale corporeum omne illocale incorporeum quoque est Nothing illocal is corporeal every thing illocal is also incorporeal And again (u) Ibid. lib. 1. c. 18. Hinc patet omne corpus totum simul tangi non posse nec in uno loco esse quamlibet minimum totum posse Illic non habet inferiora sua ubi habet superiora sua nec illic dextra ubi sinistra nec anteriora illic ubi posteriora It is plain that no Body can be touched wholly together nor can the least Whole you can imagine be in one Place that is in one Point And he instances in a Grain of Poppy or the least part of it That it has not its lower Parts there where it has its upper Parts nor its right-hand Parts there where its left-hand Parts are nor its Parts before there where it has its Parts behind S. Hilary (x) In Psal 124. Spiritus namque est omnia penetrans continens Non enim secundùm nos corporalis est ut cùm alicubi adsit absit aliunde c. speaking of Christ as God says He is a Spirit penetrating and containing all things For according to us he is not corporeal so that when he is present in one Place he should be absent from another c. And elsewhere (y) Lib. 8. de Trinitate Homo aut aliquid ei simile cùm alicubi erit tum alibi non erit quia illud quod est illic continetur ubi fuerit infirma ad id natura ejus ut ubique sit qui insistens alicubi sit A Man or any thing like him when he is in a Place any where cannot then be elsewhere because that which is there is contained where it is and he that is placed any where his Nature is uncapable to be every where So also Nazianzen (z) Orat. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Vessel of the capacity of one Measure will not contain two Measures nor the Place that will hold one Body can receive two or more Bodies into it Again (a) Paulo post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little after This is the Nature of Intellectual Beings that incorporeally and indivisibly they mingle with one another and with Bodies And elsewhere (b) Orat. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he proves the Deity