written word whereby we are to be directed in faith And this guide is our holy mother the Catholike Church the sacred spouse of Christ and his mistical body Now therefore to proceed in mine intended discourse because it behoueth euery man as appeareth by that which hath bin already said with al speed to order that his beliefe be right and likewise because this may soone be learned of the Catholike Church hence it proceedeth that no treatises touching controuersies of religion are commonly more necessary then such as declare what congregation or company of Christians are the said one holy Catholike and Apostolike Church proue her diuine authority or shew what particuler groundes are found in her by which euery person is to be guided in his beliefe The reason of this is plaine because whosoeuer recurreth to this Church and these groundes may soone and with great ease be resolued concerning al articles vvhatsoeuer to him seeming doubtful whereas if neglecting these he betake him to the study of particular controuersies as of justification free wil merit of good workes the real presence c. he may spend many daies and nights and be nothing the nearer to a setled and sure resolution Nay some of these and other points are so high and difficult that without recourse to some general groundes and the authority of the Church directing al Christians it is impossible that by other meanes a man should euer assure himselfe that he is in the truth Neither is this the opinion only of Catholikes but also of some learned Protestants And among others M. Field esteemed by some one of the greatest schollars of their company Richard Field in the beginning of his Epistle Dedicatory before his fiue bookes of the Church writeth thus The consideration of the vnhappy diuisions of the Christian world and the infinite distractions of mens mindes not knowing in so great variety of opinions what to thinke or to whome to joine themselues euery faction boasting of the pure and sincere profession of heauenly truth challenging to it selfe alone the name of the Church and fastning vpon al that dissent or are otherwise minded the hateful note of schisme and heresie hath made me euer thinke that there is no part of heauenly knowledge more necessary then that which concerneth the Church For seing that controuersies of religion in our time are growen in number so many and in nature so intricate that few haue time and leasure fewer strength and vnderstanding to examine them what remaineth for men desirous of satisfaction in thinges of such consequence but diligently to search out which amongst al the societies of men in the world is that blessed company of holy ones that house-hold of faith that spouse of Christ and Church of the liuing God which is the pillar and ground of truth that so they may embrace her communion followe her directions and rest in her judgement Hence it commeth that al wise and judicious men doe more esteeme bookes of doctrinal principles then those that are written of any other argument and that there was neuer any treasure holden more rich and pretious by al them that knewe howe to price and value thinges aright thou bookes of prescriptions against Heretikes for that thereby men that are not willing or not able to examine the infinite differences that arise among men concerning the faith haue general directions what to followe and what to auoide Hitherto are M. Fields vvordes And like as this Protestant Doctor yeeldeth this reason among others for the publication of his bookes of the Church so in very truth the same motiue hath partly moued me to publish some of my labours to the viewe of the world We Catholikes haue a long time wished and endeauoured to bring the controuersies of these times to certaine general groundes and doctrinal principles and haue fought by al meanes to drawe our aduersaries to this issue to which M. Fields vvordes seeme to tend I meane to perswade them to acknowledge a judicial infallible authority in the Catholike church which euery Christian may securely followe and is bound to obey and then by most sure notes of the same Church deliuered by God in the holy Scripture which be so pregnant in the old testament it selfe August in psalm 30. Conc. 2. that S. Augustine feareth not to affirme that the Prophets haue spoken more plainely of the Church then of Christ to search forth whether ours or any other congregation of them be the Catholike Church but those of our side could neuer hitherto obtaine so much at their handes And although this man doth so gloriously here extol the judgement of the Church as it seemeth touching al controuersies which may arise in so much as he telleth vs that men desirous of satisfaction may followe her directions and rest in her judgement vvhich they could not safely and securely doe if her direction and judgement could be erroneous yet in his fourth booke following he bereaueth her of almost al such prerogatiues for he saith that general Councels which be the highest courts of the Church Field booke 4 chap. 5. §. thus touching may erre in matters of greatest consequence and freeth the Church her selfe from errour * Ibid. and cha 2. before only in certaine principal articles of Christian religion But of these matters more hereafter Only this nowe sufficeth for my purpose that according to his testimony al wise and juditious men doe more esteeme bookes of doctrinal principles then those that are written of any other argument vvhich if it be true I hope the argument both of this my Treatise following and also of an other which I haue lying by me wil not be vngrateful but pleasing and acceptable to al vvise and juditious persons Moreouer an other writer of the English Church auoucheth that in this our last age Parkes in the Preface to the reader before his Apologie of three testimonies of scripture c. printed anno 1607. Heresie and Infidelity joining their desperate forces together labour mightily to subuert and ouerthrowe al the groundes of Christian religion vvhich if it be likewise truly affirmed a discourse discouering the fountaine of this euil and establishing such groundes as Heretikes and Infidels seeke to impugne cannot be thought vnprofitable Only my rashnesse in vndertaking such great matters and my want of wit and learning shewed in performing them may seeme worthy of blame But pardon me gentle Reader it was as I may say by chance both that I entered into discussing such thinges and also that my writings euer came to light Some fewe yeares since a Catholike gentleman being entred into some communication with a Protestant minister requested me to set him downe some briefe reasons for the Catholike part vpon vvhich he might stand I did so and I comprehended some twelue reasons in some three sheets of paper vvhich al vvere drawne from general groundes and doctrinal principles Not very long after I giuing my selfe alwaies to the
obtaining their final end True it is that man by original sinne committed by his first parents in Paradise straied from this final end and deserued euerlasting damnation but the goodnesse and mercy of his maker through the merits of our Sauiour IESVS Christ and by faith in him restored him againe although not altogither to his former felicity yet to possibility of saluation and consequently through his grace gaue him power to serue God in this world and to enjoy him through al eternity in the next Of which it followeth that being so that God hath alwaies required honour and seruice from man and left him sufficient meanes to attaine to eternal blisse that he hath alwaies in like manner in some place or other beene dulie serued and in some place or other hath preserued true religion This therefore being presupposed I thinke that no man wil or can denie but true religion from the daies of Abraham vntil the comming of Christ was to be found among the Iewes yea during some ages immediately before his birth only among them such as followed their lawe and institutions This is manifest because God as I haue shewed hath euer beene religiously worshipped by some people or other but no other people can be named that can make any just challenge to religion during some ages before Christ besides the Iewes it followeth therefore that the Iewes had true religion which may likewise be confirmed by the testimony of holy Scripture of whose authority before by diuers miracles in them recorded and sundry prophesies in them contained nowe verified and other arguments And hence I bring my first reason for the proofe of the truth of Christian religion which I affirme to be the true worship of God For if it be granted that true religion was in those daies among the Iewes it must needes also be confessed that it is now among the Christians The sequel is euident because al the Scriptures ceremonies figures and prophesies of the Iewes manifestly proue that Christ was the true Messias promised to their holy Patriarkes and Prophetes and consequently that in his Church only God is truly honoured and religiously worshipped and to omitte the mistical signification of their ceremonies figures the prophesies only contained in the Scriptures among them euen in those daies authentical wil sufficiently declare this truth I wil runne ouer some of them briefly because I neede not be long in this matter seing it is so excellently wel handled by the authour of the Christian directory or resolution and others of our nation First therefore Christ was promised by God vnto Adam presently after his fal Genes 31. vers 15. when he said to the Serpent or Diuel The seede of the woman shal crush thy head and thou shalt lie in waite to hurt his seede Which prophesie was fulfilled when Christ by his bitter passion conquered the Diuel Secondly God promised vnto Abraham Isaac at sundry times that al nations on the earth should be blessed in their seede Genes 12. v. 18.22 that is that al natitions should come to be blessed through Christ who according to his humanity came from those holy Patriarks The time likewise in which our Sauiour was borne was that which was foretold for the birth of the true Messias for then the gouernement was taken from the tribe of Iudas Genes 49. vers 10. and giuen vnto Herod a stranger Wherefore in those daies according to the prophesie of Iacob who foretold that the scepter should not be taken from the house of Iuda vntil the comming of the Messias euen the Iewes themselues as I could easily proue expected their Messias In like sort Christ came before the destruction of the second temple of Hierusalem as was foretold by the Prophet Aggeus Agg. 2. He suffered after sixty two a Dan. 9 26. Hebdomadas or weekes of yeares expired from the building of the said temple as was foretold by the Prophet Daniel He was borne of b Isa 7. v. 14. a Virgin according to the prophesie of Isay And that in c Mich. 5. v. 1 Bethelem according as it was foretold by the Prophet Micheas d Ier. 31. v. 15 Infants were murthered there about as it was prophesied by Ieremie It was moreouer foretold in the booke of Numbers that a e Num. 20 17 starre should appeare at the birth of the Messias In the Psalmes and by the Prophet Isaie that f Psal 71 10. Isa 60. v. 6. Kinges should offer vp vnto him gold other giftes By the Prophet Malachie that he should be g Malac. 3 1. presented in the temple By the Prophet Osee that he should flie h Osee 11. v. 2. into Aegipt and be recalled againe by the Prophet Isaie and Malachie that a voice of one preaching in the desert an i Isa 40. v. 3. Malac. 3. v. 1 Angel or fore-runner should prepare his way By the same Isaie that the Messias should k Isa 29 8. c. 35 5. c. 61 1. ca. 53. ver 4. worke strange miraclâ—s that he should l Dan. 9. v. 24. 26. die for the sinnes of the world which was foretold by the Prophet Daniel by Dauid in the Psalmes that he should be m Ps 40 10. Psal 54 14. Psal 108 8. betraied by his owne disciple By Zachary that he should n Zach. 9 9. ride into Hierusalem vpon an Asse and that he should be sold for thirty o ca. 11. v. 12. peeces of siluer By Isaie that he should be p Isa 50 v. 6. beaten buffeted and spit on By Dauid and the same Isaie that his body should be q Ps 37. v. 18. torne with whips Moreouer by Isaie that he should be r Isa 53 vers 2. 12. put to death among theeues and malefactors By Dauid that Å¿ Ps 68. v. 22. vinegre should be giuen him to drinke his apparel t 21. 19. deuided lots cast for his vpper garment Al which prophesies and diuers others concerning almost euery particuler act and circumstaÌ„ce of any importance which was to passe in the life of the true Messias were fulfilled in Christ as the Euangelists recorde But concerning his passion I cannot omit the prophecie of the Patriarke Iacob who foretold that the Messias should wash his u Gen. 49 11. stole in wine and his cloke in the bloud of grapes which our redeemer did when he washed his humane nature with which his diuinity was cloaked in his owne bloud which he therefore called the bloud of grapes because it was to be veiled vnder the forme of wine in the dreadful SacrameÌ„t sacrifice of the Altar which x Deu. 32.14 is called in the Scripture the bloud of grapes In like sort the y Ps 106. 15. vers 10. Zac. 9. v. 11. descent of Christ into hel was foretold by the Prophet Dauid in the Psalmes the Prophet Zachary others His resurrection a
euident that hel gates doe preuaile against the Church if either she decay or teach false doctrine who then can say that either the hath perished or erred except he wil accuse Christ of falshood in not performing his promise and make him a liar Verily * Chrisost hom 4. de verbis Isaiae vidi Dominum Epiph. in Ancorato S. Iohn Chrisostome affirmeth that heauen and earth shal faile before those wordes of Christ thou art Peter and vpon this rocke I wil build my Church S. Epiphanius also alluding to this promise telleth vs that our Lord appointed Peter the first or cheefest Apostle a firme rocke vpon which the Church of God was built and the gates of hel saith he shal not preuaile against it for the gates of hel are Heretikes and Arch-heretikes c. the like sentences I could alleage out of the rest of the ancient Fathers And vnto this testimonie of our Sauiour I could likewise adde that he hath warranted the faith of S. Peter and in him the faith of his successor the Bishop of Rome who is ministerial head of Christes Church on earth Luc. 22. vers 31. that it shal not faile and consequently that the body ruled by the head shal enjoy the same prerogatiue but of this hereafter Moreouer our Sauiour made his Church the supreame judge on earth of al controuersies touching matters of religion for it is manifest that from her judgement he graunteth no appeale and that he vvil haue her definitiue sentence so firme and inuiolable among Christians that he vvil not haue him accounted one of that number who shal preuaricate or despise the same This is signified vnto vs in these his wordes Math. 18. vers 17. If he wil not heare the Church let him be to thee as the Heathen and the Publican In which sentence he biddeth vs esteeme no more of our brother or neighbour that contemneth or disobeieth the censure of the Church then of a Heathen and Publican of which I gather that the Church in her censure cannot erre For if this might be then vve being bound to condemne whome she condemneth or to condemne him that vvil not listen and obey her counsaile and precepts might together with the Church condemne a man without just cause and that according to Christes commandement It appeareth likewise out of the said vvordes of our Sauiour that he vvil haue the sentence of the Church obeied wherefore he ought in reason to prouide that the said sentence be not erroneous But for the truth of these wordes of our Lord and also for the constant verity of the censure of the Church it maketh first that diuers falshoodes which before her said censure might in times past haue bin beleeued and defended yea were defended beleeued by the members of the true Church without incurring the crime of heresie afterwardes could not be so beleeued and defended as I could exemplifie in the Milinary heresie the opinion of such as held the baptisme of Heretikes to be of no force of others that denied the authority of some Canonical bookes and such like Secondly it maketh also for these her prerogatiues that al such as haue obstinately maintained any opinions condemned by the Church for heresies and consequently haue disobeied her authority decrees and beene by her adjudged Heretikes haue euer by al antiquity beene so accounted August in Enchirid. ad Laurēt cap. 5. Tertul. de pudicitia item li. de praescript Math. 5. v. 13.15 Luc. 10. vers 16. and therefore haue not beene numbred by the ancient Fathers among Christians whose opinions notvvithstanding if vve reject her infallible judgement by vvhich they were condemned and make it subject to errour may be reuiued and called againe in question either as wrongfully and injustly censured or at the least as condemned by a judge whose judgement is subject to errour and falshood The priuileges and prerogatiues graunted by our Sauiour to his Apostles and Disciples confirme the same for they are by him called the salt of the earth and the light of the world and being sent to preach they receaued from him this commission and approbation of their doctrine He that heareth you heareth me and he that dispiseth you dispiseth me Which wordes argue an infallible truth although not in the doctrine of euery particuler Bishop and Prelate of the Church yet in them altogether when they represent the whole Church in a Councel or in the whole number of them although diuided seperated in place For in these like as in Christes Apostles and Disciples as I haue aboue declared the wordes alleaged must be verified which cannot be done if they al in euery sense may erre For how can they then truly be tearmed the salt of the earth and the light of the world and how can it be true that he that heareth them heareth Christ But if we had no other testimony of holy Scripture for this matter fiue or six wordes of the Apostle vsed by him to Timothie in his first epistle 1. Tim. 3. v. 15. c. vvere sufficient to conuince our vnderstanding and make vs yeeld to this truth For in his said Epistle he tearmeth the Church the piller and ground of truth These thinges I write to thee saith he hoping that I shal come to thee quickly but if I tarie long that thou maist knowe howe thou oughtest to conuerse in the house of God which is the Church of the liuing God the piller and ground of truth What could he haue said more euident for the infallible authority of the Church the Church saith he is the piller and ground of truth that is to say the very foundation and establishment of al verity vpon vvhich as vpon a sure foundation and an inuiolable piller a man may securely build the edifice of his faith and religion vvho then vvil say that the Church is subject to errour These considerations moued S. Augustine Aug. lib. 1. cont Cresconium disputing against Cresconius concerning the baptisme of Heretikes to vse this discourse these are his vvordes Although of this that the baptisme of Heretikes is true baptisme there be no certaine example brought forth out of the canonical Scriptures yet also in this we keepe the truth of the said Scriptures when as we doe that which now hath pleased the whole Church which the authority of the Scriptures themselues doth commend That because the Scripture cannot deceaue whosoeuer doth feare least that he be deceaued through the obscurity of this question may aske counsaile touching it of the Church whome without any doubt the Scripture it selfe doth shewe Hitherto S. Augustine Out of which discourse of his we may gather this notable rule that in al thinges doubtful and in al obscure questions concerning faith and religion we ought to enquire and search forth the doctrine and beleefe of the Catholike Church and imbrace the same seeking no further warrant of security because the Scriptures demonstrate her and manifestly declare that
prerogatiues vpon his spiritual Body and Spouse but perhaps these prerogatiues redound greatly to the good and benefite of the members and children of the Church Neither this can be auerred true for vvhat are poore Christians the nearer for it howe can such a Church be the director of their faith howe shal they knowe vvhat faith vvas preached by the Apostles and vvhat part taught true doctrine and vvhen and vvhich erred in subsequent ages howe shal vve vnderstand her judicial sentence vvhen controuersies arise and are to be decided surely they that are past and are departed out of this world can performe these thinges by no other meanes but by their writinges left behind them wherefore we can take no other direction and receiue no other judicial sentence from the Church in the first and second acception but by such monuments and bookes as we haue receiued from the Apostles Euangelistes the ancient Fathers and Doctors and other our predecessours And vvhat is this but to reduce al to the letter of holy Scripture and to the workes of antiquity which as I wil prooue hereafter setting aside the authority of the present Church yeelde vs no certaine and diuine argument and to giue nothing at al to the Church it selfe contrary to al the argumentes before made for her infallible authority Finally some of the places of Scripture before aleadged are expresly spoken of the present Church as that tel the Church If he shal not heare the Church let him he to thee as the Heathen or Publican c. SECTION THE SIXT That the same testimonies and proofes conuince an infallible judgement of the Church concerning euery article of faith not only concerning certaine of the principal SECONDLY that the testimonies of holy Scriptures and Fathers with the reasons brought in this Chapter proue the judgement authority of the Church to be of diuine and infallible truth in al points of faith it is euen as easily shewed For are not the vvordes general Is it not said that the holy Ghost shal teach the Church al truth and that she being the house of God is the piller and ground of truth c. And howe can these promises be verified if in some thinges she be subject to errour Field booke 4. chap. 4. Some say these last vvordes of the Apostle are vnderstood of the particuler Church of the Ephesians but first it is not like that God bestowed such an extraordinary priuiledge vpon that Church as to make it the piller and ground of truth Secondly the Apostle calleth that Church vnto which he here giueth these prerogatiues the house of God by which wordes a Cipr. l. 1. epist 6. S. Ciprian b Aug. l. 7. de baptis cōt Donat. ca. 49. 50. 51. Item in psalm 25. enarrat 2. S. Augustine and al the Fathers commonly vnderstand the whole militant Church yea S. Augustine alluding to this sentence and vsing the very vvordes of the Apostle calleth the whole Church * 2. Tim. 2. vers 20. columnam firmamentum veritatis the piller and ground of truth and in the Scripture it selfe the vvhole militant Church is called a great house as a Field booke 1. chap. 11. Field himselfe cōfesseth And because euery particuler Diocesse is a part of this Church the Apostle might very wel vse this kinde of speach vnto Timothie I write to thee that thou maist knowe howe thou oughtest to conuerse in the house of God although the said Timothie was Bishop only of Ephesus Moreouer are vve not absolutely vnder peril of being accounted Heathens and Publicans bound to obey the Church and what reason had our Lord so to binde vs if in some thinges her judgement may be erroneous for howe shal we discerne which those articles be in which she cannot erre and in which she may erre Further vvhat profit if this vvere so shal vve receaue from her for the preseruation of vnitie and ending of al controuersies verily this assertion is euen as prejuditial to the good of vnitie as that which affirmeth the Church to haue no warrant of truth at al. For what dissention and diuision would arise of this might not euery man contradict the rule of faith in any matter whatsoeuer and affirme his contradiction to be in a matter of smal moment who shal judge which matters be of great and which of smal importance For example diuers sectaries tel vs See Couel in defence of Hooker artic 11. Fox pag. 942. c. that the question concerning the real presence of Christ in the blessed Sacrament whether he be there really and substantially by transubstantiation as the Catholikes affirme or together with bread as the Lutherans say or only figuratiuely as is affirmed by the Sacramentaries is a question of smal importance not any essential point belonging to the substance of Christian religion But howe wil these men refute Castalio who addeth if Beza say true that the controuersies touching the blessed Trinity the estate and office of Christ and howe he is one with his father are concerning no essential points of Christian religion certainely they cannot wel ouerthrowe his opinion And this is that which was in old time and is at this present affirmed by some See Theodoretus lib 2. hist cap. 18. 19. 21. Trip. hist lib. 5. cap. 21. 33. that so that Christ be beleeued to be God it skilleth not whether he be beleeued to be equal or not equal consubstantial or not consubstantial to his father Wherefore this assertion of our aduersaries that the rule of faith may in some points be denied first openeth the gappe to al dissention then to al impiety and ouerthrowe of Christianity which thinges be sufficient to perswade euery Christian to abhorre and detest it SECTION THE SEAVENTH That to saluation it is necessary to beleeue the whole Catholike faith and euery article thereof CONCERNING the third point vvhich I intended to proue I affirme that it is necessary to saluation to beleeue and hold either expresly or virtually euery article of faith which is propounded by the Church to her children to be beleeued I adde those wordes expresly or virtually because I say not that euery man is bound expresly to knowe al the articles of Christian religion For it is held by vs sufficient if the ruder sort knowe expresly certaine of the principal as are they that concerne the Trinity and the incarnation passion resurrection and ascension of Christ c. if they virtually beleeue al the rest that is if they beleeue concerning al such points as they are not bound expresly to know whatsoeuer according to the doctrine of the church ought to be beleeued and be of contrary beleefe in no one point propounded vnto them and knowne to be propounded as an article of faith We differ therefore from our aduersaries in this that some of them hold a man is not bound to belieue any such articles not necessarily to be knowne by al others say a man may erre
because vve confesse that the Pope may sinne and erre in person vnderstanding and priuate doctrine and we defend only that his judicial sentence pronounced as he is Pope concerning matters of faith and precepts of manners cannot be false or erronious And this is euident first by the testimony of Christ himselfe who vnto S. Peter the Apostle vsed these words Simon Simon Luke 22. v. 31.32 behold Satan required to haue you to sift as wheate but I haue praied for thee that thy faith faile not and thou once conuerted confirme thy brethren Marke vvel those words Satan hath required to haue you but I haue praied for thee which argue a singuler priuiledge in S. Peter of not erring in faith aboue the rest of the Apostles For sathan required to sift them al and our Lord praied for Peter only that his faith might not be ouerthrowne by anie subtil deceits open assaults or other practises of the diuel The like is insinuated by those words following And thou once conuerted confirme thy bretheren which both proue that the first part of the sentence was proper to S. Peter only I meane that his faith should not faile and also declare that the rest of the Apostles were by him to be confirmed and strengthened in their beliefe Hence proceedeth this sentence of S. Leo The danger was common to al the Apostles Leo serm 3. de assūp sua but our Lord took special care of Peter that the state of al the rest might be more sure if the head were inuincible God so disposing the aide of his grace that the assurance and strength which Christ gaue to Peter might redound by Peter to the rest of the Apostles Hitherto S. Leo. To signifie this priuiledg of S. Peter to vs our Sauiour chaunged as I haue before declared his name from Simon to Cephas or Peter both vvhich wordes signifie a rock Thou art Simon said he the sonne of Iona thou shalt be called Cephas which is interpreted Peter or a rock For howe wel doe these two sentences answere one another Thy faith shal not faile and Thou art a rock And vpon this rock afterwards he built his Church vvarranting it from euer being ouercome by the deuil or his ministers Mat. 16. verse 18. Iohn 21. v. 17.18 Ambrose in himnis August li. 1. retrac cap. 21. which he promised to doe as I haue aboue noted in these his wordes to this B. Apostle Thou art Peter or a rock and vpon this rock I wil build my Church and the gates of hel shal not preuaile against it and performed in those Feed my lambes feed my sheepe Hence by S. Ambrose as S. Augustine recordeth S. Peter is called the Rock of the Church that is the very strength and foundation of it next vnto Christ Neither did our Sauiour without just cause grant this extraordinary priuiledg vnto him for he as I haue also before shewed for the preseruation of vnity and better direction of his spouse vvas appointed by him Pastour of the whole Church sheepheard of his whole flock his chiefe vicar and ministerial head of his body Vnto his charge he committed both his sheep and lambs exempting no Christians from his jurisdiction wherefore it was necessary that he should be so directed concerning matters of faith and religion seing that the members are to obey the head and sheepe to followe and to be guided by their Shepheard that he should not drawe them into errors or propound vnto them any bad pasture of false doctrine Like as therefore God alwaies in the old lawe preserued the truth in the Chaire of Moises wherefore as I haue shewed before al men vvere bound vnder paine of death to obey the high Priest and our Sauiour said Math. 23. vers 2. vpon the Chaire of Moises haue sitten the scribes pharisies al things therefore whatsoeuer they shal say vnto you obserue ye and doe ye so acording to the assertion of S. Augustine God preserueth the truth of Christian religion in the See of Rome which is in the new Testament answerable to the Chaire of Moises although the Bishops of that citty vvere neuer so wicked men I adde also that this vvas necessary for the condemnation of heresies because although the sentence of a general Councel pronounced against any heresie cannot be erronious yet euery man wil graunt that such a Councel sometimes by reason of persecution or other accidents can not be assembled yea euery man must needes confesse that at no time such a Councel can be so soone gathered as it is necessary that an heresie springing vp should be condemned 2. Timoth. 2. ver 17. Hieron in cap. 5. ad Galatas For the Apostle very wel compareth heresie to a canker and S. Hierome both to a canker and also to a spark of fire a peece of leauen and a scabbed sheep and concludeth that like as a canker if we wil not haue it eate ouer al the bodie is presently to be killed and a spark of fire in a daungerous place forth-with to be put out and a pecce of leauen if we wil not haue the vvhole past leauened is to be taken away out of hand from the same and a scabbed sheep is forthwith to be remoued out of the flock lest that it infect the rest so an Heretike is presently so soone as he appeareth to be cut off from the body of the Church and to be cast out of Christs fold lest that by infection he corrupt others which as I haue said cannot be so soone effected by a general Councel as is expedient although the times be neuer so calme yea sometimes there is no meanes to assemble such a Councel And therefore not without cause God almighty hath warranted in such cases the Popes sentence from error that al his whole flock vnderstanding any newe doctrine to be condemned by his censure may presentlie both auoide it and the authours and followers of the same Finallie in a general Councel it selfe it is not onlie needeful that there be one supreame judge but also that the sentence of this judge at the least joined with the censure and approbation of a part of the Councel be of an infallible truth and of diuine authority The first part of this assertion is proued before and is euident because otherwise we must needs confesse that no certaine meane is ordained in the Church to end controuersies For the Prelates assembled in a Councel being diuided either part might refuse to stand to the others judgment The second also is euen as apparant because otherwise we haue no certaine rule whereby in such a diuision to know which part hath the truth We finde it true by experience that the greater part which neuerthelesse according to ordinary courses should be of greater authority then the lesser may erre for so it fel out in the false Sinod held at Ephesus about the yere of our Lord foure hundred forty and nine Wherefore if we should yeeld this preheminence
before proued from al cloudes of falsehood which may seeme to obscure it I thinke it not amisse in this place to proue these three propositions First that no testimonies or reasons before brought can be applied to the Church in those two first acceptions of the Church expressed by Field secondly that the same testimonies and reasons proue an infallible judgement of the Church concerning euery article of faith in general not touching some principal only lastly that to saluation it is necessary to beleeue either expresly or virtually the whole summe of Christian doctrine And to performe this concerning the first in the first place I demand whether there be or no any such Churches nowe extant in the world of which the one includeth al faithful Christians that are and haue beene since the ascension of Christ the other al those that are and haue beene since the Apostles daies if there be not then the promises of Christ cannot be verified of them if there be then I aske further vvhere they are to be found Is the Church now in the world that hath beene in former ages Are they that in times past flourished nowe members of the Church militant They are not vvithout doubt Wherefore although these two diuers considerations of the Church may be in our vnderstanding yet there is no real object of them nowe hauing any real being in the world nor euer vvas at any one time and seing that it is euident that the promises of Christ are concerning the prerogatiues of some real body or common wealth hauing real being in the vvorld and not only in our conceit it is also manifest that they were not spoken of the Church in any one of those two acceptions Besides this howe shal vve seuer or distinguish these three considerations of the Church really from one another doth not the Church in the first acception comprehend the same Church as it is taken in the second and third signification doth it not as Field saith comprehend al that are and euer haue beene since Christ appeared in the flesh if so then without doubt also that Church which hath bin in al particuler ages and at al particuler times and instances and is euen at this present We must imagine if I be not deceaued the better to vnderstand M. Field his meaning Vincent Liren aduersus haeres ca. 28. 29. as Vincentius Lirenensis seemeth to insinuate that the beginning and progresse of the Church since her first planting hath beene not much vnlike to the augmentation or growing of a child from his first birth to his perfect state or old age And who can make any question but in the time of a mans being from his birth vntil his old age that time also is included which was from the day in which he was weaned from his nurses milke vntil his said old age but if we admit this howe can we choose but confesse that the Church in the first acception includeth also the same in the second and third and so I say that the last is comprehended in the second howe then can he make the Church in the first signification free from errour and ignorance and not in the second and third or howe can he make it in the second signification free from errour and not in the third and to make the matter a litle more euident I demand of M. Field whether a man might truly haue said at al times since the Apostles daies the Church in the first and second signification is absolutely free from al errour in diuine thinges if he might not then nothing more is attributed to the Church in these acceptions then to the same in the last if he might then was the present Church in euery instant free from such errours ignorance For to insist in the similitude already made to this that a man be said to be sound and in health it is not sufficient that in his childhood or at some other time he was so affected but it is also necessary that he be sound at that very time when the sentence is pronounced and if the sentence be pronounced of al his whole life it cannot be true if once he were sicke In like sort to this that the Church as it includeth al times since the Ascention of Christ or from the Apostles be said to be free from al errour it is not sufficient that in the first yeares or at some time or other it was so but it is also requisite that she be so nowe and euer haue beene so otherwise if she haue beene infected vvith errour at some one time the said errour maketh the proposition false And in very deed I cannot see first for what other reason he freeth the Church in the first signification from ignorance and errour but in respect of the Apostles daies when it enjoied only as he saith such priueledges in like sort I can see no other reason why he freeth it in the second acception from errour but this that at some time or other in some place or other true doctrine hath beene or is taught in her concerning euery article of faith For he maketh the present Church at al times subject to errour and consequently he wil not giue this priueledge to the present Church of al times And this he semeth to confesse in those his vvords of the eleauenth chapter where he saith that the Church in the second acception is infallibly true Not in respect of the condition of the men of whome it consisteth Booke 4. chap. 11. §. that the authority or the manner of the guiding of the spirit each particuler man being subject to errour but in respect of the generality and vniuersality of it in euery part wherof in euery time no errour could possibly be found that is if I wel vnderstand him that some part or other at some time or other was free from euery errour not al nor perhappes any part from al errours at the same time Marke well what a proper prerogatiue is finally giuen to the Church in those acceptions in vvhich he doth so highly exalt it to vvit that it vvas free from errour and ignorance in the Apostles daies and free from errour in respect of the generality and vniuersality of it because no errour could possibly be found in it in euery part in euery time What improper kinde of speeches be these can a sicke man be said to be sound because he vvas found in his childe-hood or can he be saide to haue beene euer sound if once he vvere sicke or can he be called a sound man that hath had at one time his head sound at another time his armes and at other times other members although he neuer had his vvhole body at one time sound together Besides vvhat vveake priueledges are here giuen to the Church are they ansvverable to the promises of Christ and other testimonies and reasons aboue recited for her infallible and diuine authority hath he bestovved no greater
may likewise belieue as we doe and be barred from neither and consequently it cannot be said that our faith is opposite to the vvord of God I may vrge this a little further for seing that the Sacramentaries beliefe is so hardly censured both by vs and the Lutherans and the Lutheran opinion both by vs and the Sacramentaries seing moreouer ours by the Lutherans is esteemed better then that of the Sacramentaries as al the vvorld knoweth and it appeareth true by this that the Lutherans condemne it not as heretical yea * Luth. de captiuit Babylon Itē serm de Eucharist serm de venerabili Sacramēto c. tom 7. Germ. fol. 20. in Visitat Saxonica Luther alloweth of it as tollerable and by the Sacramentaries preferred before that of the Lutherans a man according to the rules of wisdome is rather to thinke ours comformable to truth and the written word of God then that either of the Lutherans or Sacramentaries But it may be vrged against vs that diuers a See Whitakers reprehension against Martin p. 11. learned Sacramentaries censure our doctrine to be of thinges incredible and impossible I answere although some of this sect be so blaspheamous against the omnipotent power of God as so to affirme it yet others protest that they neuer doubted of Gods power herein that he is able to effect it but they say he neuer did it as may be seene in b Iewel in his reply against Harding art 10. §. 9. M. Iewel and others Wherefore according to these men our faith is of thinges by vs in this life incomprehensible and aboue the ordinary course of reason not of thinges impossible Neither is this peculiar and proper only to this mistery but also common to other articles of our faith as to our beliefe touching the most blessed Trinity the Incarnation of Christ the resurrection of our bodies c. Nay if Caluin and some of his disciples say true this is verified euen in their doctrine concerning the Eucharist For Caluin himselfe discourseth thus Although it seeme incredible Caluin Institut booke 4. cha 17 §. 10. that in so great distance of places the flesh of Christ reacheth to vs that it may be meate to vs for they hold the body and bloud of our Lord to be alwaies as farre from vs as is the highest heauen yet let vs remember howe much the secret power of the Spirit surmounteth aboue al our senses and howe foolish a thing it is to goe about to measure his vnmeasurablenesse by our measure That therfore which our mind comprehendeth not let our faith conceiue c. Againe Ibid. §. 24. The doctrine it selfe which I haue declared doth clearely enough shewe that I doe not measure this mistery by the proportion of mans reason nor doe make it subject to the lawes of nature He addeth that he is more then senselesse that perceaueth not many miracles to be contained in this mistery as he deliuereth it and that nothing is more beside nature or more incredible Finally Ibid. §. 32. nowe if any man saith he aske me of the manner howe Christ is joyned to vs in the supper I wil not be ashamed to confesse that it is a higher secret then that it can either be comprehended with my wit or vttered with my wordes and to speake it more plainly I rather feele it then I can vnderstand it Therefore I doe herein without controuersie embrace the truth of God in which I may safely rest Hitherto are Caluins wordes The like hath the French Confession French cōfession art 36. in Harmony of confess sect 14. pag. 426. in which his disciples affirme that this mistery of our vnion with Christ in the supper is so high a thing that it surmounteth al our senses yea and the whole order of nature that it being diuine and heauenly cannot be perceaued nor apprehended but by faith Nowe if these thinges be so vvho can make any great difference betweene Caluins doctrine and ours in this that his is of thinges credible and possible ours of thinges incredible and impossible Are not both according to his sayings of thinges incomprehensible Verily whosoeuer considereth wel his vvordes and obserueth his rules vvil not be very much moued vvith any of the Sacramentaries arguments conuincing as they imagine the real presence by vs taught to be impossible Thus then we see that by the confession of our aduersaries the vvordes of our Lord This is my body according to their literal and plaine sense are an euident proofe of the real presence against which their sense no humane or Philosophical reasons as they likewise auouch are to be admitted Let vs nowe see howe our said aduersaries relate al our Predecessours especially the Christians of the first ages after Christ to haue expounded the said wordes And in this point I neede not be long or spend much labour because the Lutherans haue not beene altogither negligent in gathering such testimonies of antiquity against their enemies the Sacramentaries as make for the real presence and ouerthrowe the Sacramentary doctrine This appeareth in diuers of their * Se the Magdeburgians in their cēturies and others bookes published to the view of the vvhole vvorld in which they declare euen to the eie that al the auncient Fathers held and taught the true real and corporal presence of Christes body and bloud in the Eucharist Nay some of them grant certaine of the Fathers to haue belieued transubstantiation so the Century writers affirme a Centur. 5. c. 4. col 517. that S. Chrysostome seemeth to confirme it and that b Centur. 4. c. 4. col 294. see also ca. 6. col 480. S. Athanasius S. Ambrose and S. Gregory make for it Luther himselfe telleth vs that c Luth. tom 7. in defens verborum coenae fol. 391. this is worthy of admiration that none of the Fathers of whome there is an infinite number did euer speake of the Sacrament so as doe the Sacramentaries but cleane contrary And vvhat say the Sacramentaries d Martir in defens ad object Gardiner part 4. p. 724. See also his epist annexed to his cōmon places pag. 106. to Beza and p. 98 to Caluin Peter Martir plainely refuseth to subscribe to S. Cyrils doctrine touching this matter Beza auerreth that e Beza epist. Theolog. 8. pag. 73. 74. most of the most auncient Fathers thought it meete to hide or keepe secret the holy misteries of the Christians he meaneth the celebration of the Eucharist no otherwise then the misteries of Ceres in so much as they admitted not the Catechumenes that is such as belieued yet vvere not baptized to behold them And vvhy so if Christ be not really and corporally present in the Eucharist Field also confesseth that f Field booke 3. chap. 34. pag. 149. in the primatiue Church the manner of many was to receaue the Sacrament and not to be partakers of it presently but to carry it home with
them and to receaue it priuately when they were disposed as Tertullian saith he and others doe report He addeth The manner was to send it by the Deacons to them that by sickenesse or other necessary impediment were forced to be absent and to strangers Yea for this purpose they did in such places where they communicated not euery day reserue some part of the sanctified elements to be sent to the sicke and such as were in danger of death g Pag. 150. He denieth that Caluin doth not any where say that the elements consecrated and reserued for a time in reference to an ensuing receauing of them are not the body of Christ. This he plainely admitteth as also that the Christians of the primatiue Church thought the sanctified elements to be Christs body as long as they might serue for the comfortable instruction of the faithful pertaking in them Finally he telleth vs Booke 4. cha 31. pag. 266. that bread being appointed to be the matter of the Sacrament of the body of Christ and water of Baptisme the Christians in auncient time held that bread which had beene offered and presented at the Lordes table out of which saith he a part was consecrated for the vse of the Sacrament more holy then other bread Hitherto Field Al which his assertions may vvel be vrged in proofe of the real presence of Christes body and bloud in the Sacrament But vvhereas he seeketh to drawe Caluin to his opinion he laboureth in vaine Caluin Institut booke 4. ch 17. §. 39. for Caluin expresly condemneth this reseruation as vnprofitable and although he confesse that they that so doe haue the example of the old Church yet he affirmeth that in so great a matter and in which we erre not without great danger nothing is safer then to followe the truth it selfe which he imagineth to be opposite to this obseruation It is also euident that vvith Bucer Melancthon and almost al other sectaries See him ibid. pag. 37. he holdeth the Eucharist to be no permanent thing but to be the Sacrament then only when it is receaued More I could say of the auncient doctrine and practise of the Church confirming our exposition of the aforesaid wordes of holy Scripture but here occurreth a certaine opinion of some which I thinke not amisse to confute and my confutation of the same wil be something long vvherefore I vvil breake off my former discourse and forthwith enter vpon it Some Sacramentarie followers of the newe religion imagine and thinke that Caluin and his disciples deny not the real presence of Christes body and bloud in the sacrament and therefore they approch vnto the Caluinian communion with great reuerence deeming themselues truly and reallie to receiue in it the said body and bloud of our Lord where-vpon they inferre that their beliefe touching this point is as conformable to the letter of holy Scripture as ours But alas simple soules they are much deceiued as euen Caluin himselfe and their learned masters confesse For although these Doctors in some places of their vvorkes seeme to acknowledge some such matter yet in others they flatly denie it and in plaine tearmes declare their meaning in those other places first mentioned to be otherwise them their wordes doe sound I grant their magnificent tearmes may easily seduce a silly soule and I my selfe knowe some good creatures deceiued but whoseuer doth reade their masters bookes may easily discouer their falsehood let vs first behold howe they plainely seeme to auouch the real presence Caluin Institut booke 4. ch 17. §. 10. Caluin writeth thus Our soules are so fed with the flesh and bloud of Christ as bread and wine doe maintaine and sustaine the bodily life And doe not bread and vvine maintaine and sustaine the bodily life by true and real eating them But he goeth on For otherwise the proportional relation of the signe should not agree vnlesse our soules did finde their foode in Christ which cannot be done vnlesse Christ doe truly growe into one with vs and refresh vs with the eating of his flesh and drinking of his bloud And soone after Vnlesse a man wil cal God a deceiuer he can neuer be so bold as to say that he setteth before vs an empty signe §. 11. Againe I say that in the mistery of the supper by the signes of bread and wine Christ is truly deliuered to vs yea and his body bloud in which he hath fulfilled al obedience for purchasing of righteousnesse vnto vs. §. 32. Moreouer Christ pronounceth that his flesh is the meate of my soule and his bloud the drinke with such foode I offer my soule to him to be fed In his holy supper he commaundeth me vnder the signes of bread and wine to take eate and drinke his body and bloud I nothing doubt but he doth truly deliuer them Caluin in 1. Cor. 11. v. 24. See him also de coena Domini and I doe truly receiue them Finally I conclude and grant saith he that the body of Christ is giuen vs in the supper really as they commonly speake that is to say truly to the end it may be wholesome foode for our soules I speake after the common fashion but I meane that our soules are fed with the substance of Christes body to the intent we may be made one with him these and other such like sentences euery foote occurre in Caluin Caluin lib. de coena Domini edit an 1540. Gallice an 1545. Latine See him also in his Institutions chap. 14. and chap. 17. §. 5.6 Hence he also by name reprehendeth the doctrine of Zwinglius touching this sacrament who affirmed a Zwinglius tom 2. epist ad quandam Germaniae ciuitatem fol. 296. the supper to be nothing else but a solemne signe or token of charity and friendship a signe of spiritual thinges but it selfe in no wise spiritual neither working any spiritual thing in vs. He likewise auoucheth as I haue before noted that the truth of this misterie seemeth incredible that it is wrote by the secret power of the spirit that it is incomprehensible by our minde and aboue nature that many miracles are contained in it c. which his assertions seeme to argue some great matter Lastly he telleth vs that b Caluin Instit booke 4. c. 40. not vnworthily they are guilty of the body and bloud of the Lord who come to this sacrament vnworthily which they doe with vngodlines ful of sacriledge so fouly defile Therefore saith he by this vnworthy eating they take to themselues damnation The booke of cōmon praier in the cōmunion in the exhortations The like hath the English booke of common prayer yea much more as euery man may see and others are of the same judgement And who can denie but this is a manifest token that they acknowledge the real presence For what indignity can be offered to Christ or damnation taken by eating a peece of bakers bread only
in rememberance of Christes passion The French Sacramentaries in their confession followe Caluin for there we reade among other thinges Confess Gallica art 37. Se it in Harmony of Confess sect 14. pag. 426. that the body and bloud of Iesus Christ are no lesse truly the meate and drinke of the soule in the supper then bread and wine are the meate of the body that this mistery is aboue nature c. And these their assertions in very deed haue caused some * CoÌ„fess Eccl. in ditione Comitum Mansfeldiae c. anno 1559. fol. 21. Lutherans to make a difference betweene the old Sacramentaries that is as they tearme them the Carolostadians the Zwinglians and the Anabaptists who say they alwaies taught the Sacrament of the Altar to be nothing else but an external signe without the body bloud of Christ and that it serued only for a token to distinguish Christians from Pagans and the newe commonly called Caluinists Nowe if vnto these discourses of Caluin and his followers vve joine that proposition by them so often repeated and with such vehemency defended that Christes humane nature is only in heauen Caluin in 1. Cor. cap. 11. vers 24. Item in his Instit chap. 17. §. 24. c. and alwaies as farre distant from the Eucharist as the highest heauen and earth are a sunder What a Paradoxe or rather a contradiction in external shewe of wordes shal we here finde I neede not recite their sentences because they are found almost in euery place vvhere any one of them treateth of this matter and no Caluinist wil denie this to be a part of his beliefe But doe these thinges accord togither Howe doth Christ truly growe vnto vs and refresh vs with the eating of his body and drinking of his bloud his said body and bloud being in a place so farre distant from vs howe is he truly deliuered vnto vs yea and his body and bloud in the supper seing that he doth approch no nearer vnto vs then the highest heauen is vnto earth howe doth he truly deliuer and we truly receaue vnder the signes of bread and wine his body and bloud and howe is his body really and truly giuen vs how are our soules finally fedde with the substance of Christes body if his said body be only in the heauens and our soules no nearer vnto him then is the earth Are not these thinges according to the proper signification of the vvordes opposite and contrary Verily if corporal sustainance came no nearer to the bodies of these sectaries then the body and bloud of Christ doth according to their owne doctrine to their soules they vvould soone perish vvith hunger But is not Caluin although he make a shewe neuer so glorious in vvordes of the true and real presence of Christ in the Eucharist yet inwardly in very deede a Zwinglian and Carolostadian in beliefe It cannot be gainesaid And to declare this first thus he writeth I plainely confesse Caluin Institut booke 4. chap. 17. §. 32 that I refuse that mixture of the flesh of Christ with our soule or the powring out of it or the transposing of it from one place to an other such as they teach because it sufficeth vs that Christ doth out of the substance of his flesh breath life into our soules yea doth powre into vs his owne life although the very flesh of Christ doth not enter into vs. And in an other place euen nowe alleaged he addeth Caluin in 1. Cor. cap. 11. vers 24. that it is al one to say that our soules are fedde with the substance of Christes body to the intent we may be made one with him and to auerre that a certaine quickning vertue is powred on vs out of the flesh of Christ by the holy Ghost although the flesh be farre distant from vs. Thus Caluin beginneth more plainely to open his minde but by adding an other falshood for vvhat Philosopher or Diuine euer affirmed the body and substance to be one vvith a vertue proceeding from the same as he here auoucheth He goeth on and saith that we receiue him though so farre distant from vs as heauen is for that he causeth from heauen to descend on vs presently and truly the vertue of his flesh Loe Christian reader nowe thou receiuest no longer truly and really the body and bloud of Christ but the vertue of his flesh And let vs heare him declare this by an example or similitude In an other place he discourseth after this manner Caluin Institut booke 4. cha 17. §. 12. For if we behold the sunne shining forth with his heames vpon the earth after a certaine manner to cast forth his substance vnto it to ingender nourish and quicken the fruits thereof why should the extending beames of the spirit of Christ be inferiour to conuey the communion of his flesh and bloud vnto vs Thus he Out of â—â—ch his vvordes if his similitude hold it is euident that Christinâ—â—e Eucharist doth no otherwise coÌ„municate vnto vs his body and bloud then the sunne shining doth coÌ„municate his substance to the earth Wherefore like as no mâ—n can say that the sunne doth truly and really communicate his substance to the earth for this is most false and therefore Caluin saith it is done after a certaine manner so Christ doth not truly and really communicate himselfe vnto vs according to this Doctors opinion as before he auouched but after a certaine manner And how is this He had declared before where he vseth these vvordes We confesse there is no other eating but of faith Ibid. §. 5. as there can no other be imagined The flesh of Christ is eaten by belieuing because by faith he is made ours And this is that which our English Protestants haue decreed in their articles of religion Articles of religion agreed vpon in the coÌ„uocation of 1562. art 28. in which they define that the body of Christ is giuen taken and eaten in the supper only after an heauenly and spiritual manner and the meane say they whereby the body of Christ is eaten in the supper is faith Hence the same Caluin and his a Beza in Math. ca. 26. vers 26. Caluin Instit booke 4. chap. 17. §. 31. disciples affirme that the right way to finde Christ and receiue him in the supper is that our mindes stay not on earth but mount aloft into the celestial glory where Christ dwelleth there to imbrace him and so they vvil haue vs to enjoy his presence as wel as if he descended vnto vs. The like hath Andrewe Willet an English Caluinist vvriter vvho telleth vs b Willet in his Synopsis controuers 13. part 1. quest 1. §. That Christ p. 516. Caluin Instit booke 4. chap. 14. §. 14. that Christ is verily exhibited vnto vs in the Sacrament that the substance of Christs flesh is exhibited vnto vs c. Not that Christ descendeth from heauen to vs but we ascend saith he by faith in spirit
to him And seing that this feeding vpon Christ by faith may be performed at other times as wel as when their supper is receiued hence they further auouch that Christ himselfe as wel at other times as then may be receiued but principally they say vve receiue him by reading the vvord of God or hearing it preached He is deceiued saith Caluin that thinketh there is any more giuen to him by the Sacraments then that which being offered by the word of God he receiueth by faith c Ibid. §. 17. in Ioan. 6. vers 54. Againe Let this remaine certaine that there is no other office of the Sacraments then of the word of God which is to offer and set forth Christ vnto vs and in him the treasures of heauenly grace Moreouer expounding those wordes of Christ d Idem in 1. Cor. 11. v. 24. Doe this in remembrance of me thus he argueth Therefore the supper is a token or memorial appointed to helpe our infirmity for if otherwise we were mindful of Christes death this helpe were superfluous And this is common to the Sacraments for they are helpes of our infirmity Thus Caluin Beza in epist Theolog. 65. pag. 285. And this was decreed in a Synode held by the Caluinists at Rochel in vvhich we finde that albeit the supper be particularly appointed for our mystical and spiritual communication of Christ yet that Christ is receiued as fully with al his gifts also in a simple or only word or sermon But this is most earnestly defended by Peter Martir likewise a Caluinist vvho among other his discourses hath these sentences We attribute no more to the wordes of God then to the Sacraments nor no more to these then to them a Martir in de fens Euchar. cont Gardin part 2. regula 5. pag. 618. I adde withal that touching the deliuery and obtaining of Christes body and bloud if yee respect the thing and substance it selfe we haue it no more by Sacraments then by wordes b Ibid part 3. pag. 651. see also before p. 644. 547. The body of Christ is receiued as wel in hearing faithfully the word of God as it is in the Sacraments c Ibid. p. 683 I denie not but this is our doctrine that the body of Christ is receiued no lesse in wordes then in the Sacraments or Symbols For this receiuing is wrought by faith and to faith we are stirred vp by wordes as wel as by the Sacraments d Only an empty signe c. possible And I feare not to affirme that we come to the receiuing of Christes body much more by wordes then by Sacraments For Sacraments haue al their force from the wordes Hitherto Martir e Caluin Instit booke 4. c. 14. §. 20. 23. Caluin Beza and Martir in 1. Cor. 10. v. 1.2 Hence they make no difference in honour grace vertue and efficacy betweene the Sacraments of the old lawe and those of the newe f Caluin Instit booke 4. c. 14. § 23. Beza in actis colloq Monpelg p. 77. Sadeel in tract demāducut Sacram p. 191. Nay they adde that the Fathers of the old were as much pertakers of the body and bloud of Christ as Christians are in the newe And to proue this g Caluin Institut booke 4. c. 14. §. 23. Caluin corrupteth S. Paules vvordes 1. Cor. 10. vers 3. by affirming the Apostle to say that the Fathers of the old lawe did eate the same spiritual meate which we eate vvhereas the Apostle maketh no comparison betweene Christians and Iewes but only telleth vs that the Iewes among themselues both good and badde just and vnjust did eate the same spiritual meate Neither ought it seeme strange to any one of our English nation that this doctrine is taught by the Caluinists for we want not some euen in our Protestants Church of England that seeke to vphold it And among other h Willet in his Synopsis controuers 11. p. 463. see also Iewel in his reply against Harding art 5. pag. 323. Andrew Willet before cited in expresse wordes auoucheth and concludeth that looke howe the word of God worketh being preached so doe the Sacraments Their doctrine therefore is that Christ may as truly and really be receiued by hearing of a sermon as he is in their supper And of al this I may first inferre that if they say true vve may as truely and really receiue Christ in our chambers reading the Scriptures and by feeding on him by faith or by eating a peece of bakers bread and drinking a cup of wine or by taking any other such corporal foode in remembrance that he died for vs on the Crosse as we can doe in their Churches by taking the like bread and vvine of the Minister I further inferre that the opinion of Carolostadius Zwinglius and Caluin in verie deede equally exclude Christ from being really present in the Eucharist and therefore the bread and vvine vvhich they receiue according to al their judgements is nothing better then a peece of bakers bread or a bottle of wine bought in a tauerne The reason is euident because Christ himselfe according to his humane nature is as far distant from the bread and wine as heauen is from earth although Caluin acknoweledg a certaine vnion betweene vs and Christ by faith yet this is a thing altogether extrinsecal to the bread and wine for this faith is in the soule not in the bread and vvine neither doth it vnite the body and bloud of Christ to the bread and vvine but as they say to the soule And this vnion in like sort is not real but imaginary for the body bloud of Christ are as farre distant from our faith vvhich is an inward act of our soule and produceth of it selfe no outward effect as they are from the bread and wine And this is true euen according to the doctrine of Caluin and his disciples vvhatsoeuer they seeme in vvordes to say to the contrary But to make the proofe of it more strong let vs confirme it by the testimony of Beza Beza Epist Theolog. 1. pag. 7. Caluins schollar and of some Lutherans Bezaes vvordes are these I say they are very impudent slaunderers that imagine that there was euer any contrariety betweene those most excellent men Zwinglius OEcolampadius and Caluin in their doctrine concerning the Sacrament Thus Beza Among the Lutherans Westphalus a principal Doctor of their company vvriteth thus Caluin vseth such art in handling this matter Westphal in Apologia de coena contra Caluin p. 71. he leaueth his reader so doubtful and vncertaine what to judge of him he shadoweth his speach with such colours that sometimes he yeeldeth a confession of faith like to our Lutheran Churches he seemeth to reject the doctrine of Zwinglius and to beleeue that the very body and bloud of Christ is truly present and giuen in the supper with the bread and wine But hauing conferred many of Caluins sentences