Bishop of Condom gives this reason himself unawares in effect saith he the taking away the Cup or the communion under one kind is a consequence of Transubstantiation Before Transubstantiation was believed there was a great regard had for the Sacraments of the body and bloud of Jesus Christ but the Irreverencies were not of the same consequence nor so scandalous as they have been since it was caught that the bread and the wine are no longer the same which they are seen to be but that they are the proper body and the proper bloud of Jesus Christ for it is well known that it is onely since Transubstantiation hath passed into an Article of Faith that the Cup also hath been taken away Therefore also whatever hopes the Bishop of Condom seems to give that the Communion under the Form of the wine may be re-establisht for the benefit of peace and re-union in all appearance we are to a wait a long time this re-establishment if it be at all to be expected whilst the Doctrine of Transubstantiation shall subsist The benefit of re-union which hinderd not but that the Council of Trent did elude this re-establishment in a time when it was demanded with so much instance will never in all likelihood prevail against the inconvenience of Irreverencie which will alwayes continue that is to say it will alwayes be a great scandal ever and anon to see spilt that which is believed to be the proper bloud of the Lord and the simple reflexion which may be made on this consequence may alone be capable to open at last the eyes of the people upon the Doctrine of Transubstantiation it self The other consideration which the Bishop of Condom brings for the taking away the Cup is this that he saith our own Synods have not judged that in the Lords Supper we ought to deny the bread unto those who by a natural aversion cannot suffer the smell or taste of wine and that by consequence the communion under both kinds is not essential unto the Sacrament and that it is in the power of the Church to give therein onely one But who sees not the extreme difference that there is betwixt this useage of our Churches and that which the Church of Rome ordains and practises and that there can no good consequence be drawn from the one unto the other Our Synods are so far from allowing to themselves the authority of taking away any thing from the Institution of our Saviour or of making any the least change therein that they have kept themselves so religiously to his words as to have made it a question whether the bread should be given unto them who onely through this natural aversion which they cannot overcome forbear to take the sign of the wine and they give not the bread it self but in the manner which the Bishop of Condom reports causing them who cannot drink wine to make a protestation that it is not through disrespect and obliging them to put the Cup to their lips to avoid scandal The Church of Rome on the contrary takes away the Cup from whole Nations that desire it reseraving his advantage to the Clergy lone or to Princes or other considerable persons whom she thinks good to gratifie and all this apparently as a new means to increase and confirm her authority over Princes and people THE SIXTH PART Behold now at length the Question of the Eucharist dispatcht we leave it unto those who are pleased to take the pains of reading this Answer to make reflexion themselves what the importance of the thing requires I was unwilling to have insisted so long time upon it but this Article alone makes us the moyety of the Bishop of Condom's Treatise it was impossible to clear all and to be shorter We shall make a speedier dispatch with the three points which remain to wit Tradition the authority of the Church and the authority of the Pope as well because they are general matters upon which there are express Volumes as also because the Bishop of Condom himself passeth very lightly over the Questions of Tradition and of the authority of the Pope and that Lastly â—t is known that these three Questions will be treated of throughly by a better hand in a Work which will â—hortly be published and particularly the Question of the Church which is the chiefest upon which in a manner depend the two others We will confine our selves here to examine in a few words what the Bishop of Condom layes down upon each of these three Articles and we are perswaded that we cannot betâ—er confirm our Doctrine in opposition unto that of the Church of Rome than by shewing how weak â—nd vain are the reasons of a person â—f so much address and reputation as â—t is In the first place as to Tradition XVIII The Word writen and unwritten The Bishop of Condom here again â—akes an indirect advantage in â—he expressions in calling it as he â—oth the unwritten Word a name â—hat prejudges the Question by the â—hing it self which is in question He â—ntends to suppose thereby that the Traditions of the Church of Rome which we admit not at all are nothing else but the very Doctrine of Jesus Christ and of his Apostles as well as the Holy Scriptures with this onely difference that the one was put into Paper by the Evangelists and by the Apostles and that the other was committed to the memory of the first faithful from whom the Church of Rome pretends that they have been delivered from hand to hand unto our Age and by consequence that we ought to receive Traditions with the same Faith and submission as the Scriptures for so it is that the Bishop of Condom gives us to understand in two places pa. 159 160. Sess 4 c. Can. Script and that the Council of Trent it self decides it in proper terms Now we have no thoughts of denying that what our Lord and his Apostles said by word of mouth ought to be of the same authority as that which the same Apostles afterwards left in writing that is not at all the question but we say that our Lord having put it into the hearts of the Evangelists and of the Apostles to write the Gospel which they preached these holy Doctours being immediately directed by the Holy Spirit have not done the thing imperfectly or by halves that by consequence at the least they did not omit any thing essential unto Christian Religion and that Lastly their writings do contain all that is necessary for the Service of God and for the rule of our manners St. Paul 2 Tim. 3.16 17 as yet regarding principally the Scripture of the Old Testament said unto Timothy that the Scripture is proper for instruction Mat. 1â— 3.9 for correction for reproofe that the man of God may be perfect and accomplisht unto every good work By greater reason both the Scriptures of the Old and New Testament being conjoined are able to do
all this The same Scripture of the New Testament speaks in divers places against Traditions without ever intimating that there were some good which were to be distinguished from the bad and in one onely place which is that whereof the Bishop of Condom makes mention Mar. 7.8 9 13. Colos 2.8 2 Thes 2.15 the Apostle exhorting the Thessalonians to hold fast the Traditions which they had received of him whether it were by mouth when he was present with them or by Epistle which he had since writ to them sayes not one word which intimates that the things which he had taught them by mouth were different from those which he had written unto them but he gives to understand all along that it was one and the same Gospel which he preached unto all to them who were present by voice and to them that were absent by writing In summe whosoever will take the pains with any attention to read St. Paul's Two Epistles to the Thessalonians where he speaks unto them of the instructions which he gave them and of the manner of his having preached the Gospel unto them shall find there nothing at all no more than in the Gospel it self which hath the least resemblance to prayer for the dead to Purgatory to the invocation of Saints to the adoration of Images nor in fine to any of the Traditions which are in question betwixt the Gentlemen of the Church of Rome and us It were an easie matter here De Doct. Christ li. 2. c. 9. li. 3. cont lit Petili c. 6. Hieron ad Hel. vi pa. 315 366. Chrysos Hono. 3. in 2. ad Cor. to strengthen our selves with the Testimony of St. Austin and of several other Fathers to prove what we have said that the Scripture doth contain all that is necessary either for the Service of God or for the rule of our actions but besides that this were to engage in a particular Controversie touching the judgment of the Fathers which is not the design of this Answer we think that amongst Christians it were in some fort to prejudice the Dignity and Divinity of this same Holy Scripture to doubt that its proper light were not sufficient to make known its perfection Onely let us see what the Bishop of Condom produces for the unwritten Word Jesus Christ saith he having founded his Church upon preaching pa. 158. the unwritten Word was the first rule of Christianity and when thereto the Scriptures of the New Testament were added this Word did not thereby lose its authority We must observe here at first that this is to speak in some sort improperly to say that Jesus Christ founded the Church upon preaching and not rather by preaching Preaching is a means and not a foundation the means may cease the foundation ought to be durable And no more is it true that the unwritten Word was the first rule of Christianity It is the Scripture it self of the Old Testament which was the first and the eldest rule and the foundation of the Faith of Christians It is the Old Testament that not onely contains the Commandments of the Law which is the permanent and unchangeable rule of our Duty as well towards God as towards men but likewise all the figures all the promises and all the prophesies touching the Messias the time and the place of his Birth and all the circumstances of his death The Gospel as all the world knows is not the abrogating but the fulfilling of the Law therefore it is that we see that Jesus Christ and the Apostles grounded their preaching upon the Scriptures of the Old Testament Jesus Christ continually refers the Jews to the Law and to the Testimony It is written saith he in your Law c. Joh. 5.39 46. Rom. 1. Search the Scriptures diligently for in them ye think ye have eternal life And the Apostle St. Paul to the Romans Paul a servant of Jesus Christ c. separated unto the Gospel c. which was promised by the prophets in the Holy Scriptures concerning his Son Jesus Christ c. who was made of the seed of David according to the Flesh and so he begins his very Epistle to the Hebrews God who at sundry times spake unto the Fathers by the prophets c. In fine his first Chapter and the whole Epistle is nothing else but one citation of Exodus of Chronicles of Samuel Job Psalms and the other Books of the Old Testament It is besides a very improper manner of speaking to say that when the Scriptures of the New Testament were joyned unto the unwritten Word this word for all that did not thereby lose its authority as if the Doctrine of the Gospel such as we have it now in writing were an accessary or were a thing different from that unto which they pretend it was joined or that that which was not written were more considerable than that which we have in the Sacred Books for this expression of the Bishop of Condom's that the Scriptures were joyned to the unwritten word suggests all these imaginations in stead of saying the thing properly as it is He should have said that the unwritten Word having been put into writing or the Scripture of the New Testament having succeeded preaching this Divine Word not onely not lost its authority but on the contrary was corroborated in that it doth not any longer depend on the memory nor the will of men naturally subject unto Errour For upon the main the Bishop of Condom pretends that the Holy Scripture contains onely the lesser part of Christian Religion and that on the contrary Tradition doth contain the principal part At least his pretence is that there may be some particular Doctrines which are not to be had but by Tradition which ought not for their not being in Scripture therefore to lose their authority As for any thing else the Gentlemen of the Church of Rome are so little firm to their principle of Tradition or at least they so well acknowledge that Tradition cannot go equal with Scripture though the Council hath been pleased to determine the contrary that when they are pressed touching particular Traditions which are in question betwixt them and us there is scarce one but they endeavour to support by the authority of Scripture whether it be by interpreting it in their sense or by the consequences which they draw thence When they treat of Tradition in general they maintain it with excess comparing it to Scripture as if it went through all Religion and when they treat of their Doctrines in particular they would make the World believe that there is scarce any one amongst them which is not founded on the very Scripture But if we would know nevertheless how the Bishop of Condom proves that the particular ponits of Tradition are the very Doctrine of the Apostles unwritten it may be at first we would believe that he had in hand some Authour either of the age of the
authority of the Church of Rome which they pretend cannot err Behold therefore the Bishop of Condom's argument overthrown in all its parts seeing that the Maxime which he layes down is not true which is that all the Doctrines embraced by all the Christian Churches whereof the first beginning cannot be shewn proceed from the Apostles and that the application which he doth make is less true which is that all the Traditions of the Church of Rome are Doctrines embrac'd by all the Christian Churches without possibility of shewing their beginning and by consequence this conclusion whether it be of the Bishop of Condom or of the Council of Trent far from being true and orthodox is a very strange principle that we ought to receive the Traditions even those which do separate us from the Church of Rome with the same respect and the same submission as the Holy Scripture XIX The authority of the Church After Tradition follows the authority of the Church The Bishop of Condom doth not clearly explain wherein this authority consists nor what he understands by the Church which should have this authority whether this authority should have any bounds or whether it should have none or whether it be the Pope with the Council or without the Council or the Council alone in which this authority doth reside for we also have our Churches and our Governours and we believe that we should not onely keep order but all that doth conduce for the maintaining of unity and concord and the Question here as elsewhere is oftentimes but of the more or less What the Bishop of Condom sayes in this case is reducible to four principal propositions The first that it cannot be but by the authority of the Church that we receive the whole body of the Holy Scriptures The second that it is of the Church that we learn Tradition and by Tradition the true sense of the Scriptures The third that it is the Church and her Pastours assembled which should determine controversies that divide the Faithful and that when once they have resolved any matter we ought to submit unto their decisions without examining anew that which they have resolved The fourth and last that this authority is so necessary that after having denied it we have been forced to establish it amongst us by our discipline by the Acts of our Synods and by our practice in things pertaining to Faith it self As to the first we agree with the Bishop of Condom that the Christian Church is the Guardian of the Scriptures and that as she hath received the Law and the Prophets from the Jewish Church so it is from the Chirstian Church that the Faithful receive all the Scriptures as well of the Old as of the New Testament We even acknowledge that the authority of the Church is a lawful reason which at first makes us look upon the Scripture as a revelation from Heaven but we do deny not onely that it is meerly by the authority of the Church but that it is principally by her authority that we receive the Scripture as the Divine Word The Scripture is full of Testimonies which it self gives of its Divinity and of the efficacious power which it hath upon hearts by the operation of the Holy Ghost It is indeed somewhat injurious to this the Divinity of the Scripture and to its efficacy and somewhat contradictory when it is contended that a matter Divine should not be received but by dependance upon an humane authority It is as if one would say that it is yet at this day onely by the authority of the Jewish Church that Christians have received the whole body of the Scriptures of the Old Testament because it is by her hand that we have received them though upon the whole the authority of this peopel chosen of God may be a reasonable ground of the Divinity of the Scriptures Truth hath its proper character even in humane matters which makes us acknowledge it for its self when once it is set before our eyes and not for the authority of those who propose it to us By greater reason Heavenly truths like the Sun manifest themselves by their proper splendour 'T is a common speech upon this subject that a man asleep being told the Sun is up presently believes it is day upon what is told him but when once he sees it is day he believes it not any longer because he was told so but because he sees it and he doth not so much as dream any longer that it was told him so The Gentlemen of the Church of Rome will not agree that it is as clear that the Scripture is the Word of God as it is clear that it is day when the Sun is above our Horizon and this is it which the Bishop of Condom gives to understand in terms positive enough when he speaks of us that whatever we say he believes that it is principally the authority of the Church pag. 16. that determines us to reverence as Divine Books the Song of Songs which hath so few sensible marks of prophetical inspiration the Epistle of St. James which Luther rejected and that of St. Jude which might be suspected by reason of some Apocryphal Books which are therein alledged But how dare any man rebate or decry as I may so speak the brightness and force of the Word of God Why sayes he absolutely that the Song of Songs hath so few marks of the inspiration of the Holy Spirit And to what end here again proposes he scruples against this Song and against the two Epistles of St. James and St. Jude which we look upon both in the one and the other communion as sacred Books and that without so much as alledging the reasons which have determined as well the Church of Rome as ours to receive these Writings as Canoniâ—al For will any say that if these Writings had not had any character of Divinity the sole approbation of the Church of Rome could give them 〈◊〉 light which they had not of themselves For our parts 2 Tim. 3.16 we say with the Apostle that all Scripture is given by inspiration of God and if all men do not look upon them in the same manner or with the same sentiments it is not the fault of the Scripture but it is the effect of the variety and weakness of the humane spirit and the wise and free dispensation of the Spirit of God which bloweth where it will and as it will An evident proof that it is not the authority of the Church of Rome which determines those of our communion to reverence the Scriptures and these three Books particularly as Canonical but that it is their own proper character and the grace which we believe that God gives us to acknowledge this character is that 't is well known there are some others as Tobie Judith VVisdome Ecclesiasticus and the two first Books of Maccabees c. which the Church of Rome receives as Canonical which
we receive not as such and that on the contrary we do receive the Epistle of St. James which the Lutherans receive not at least all of them as we do whatever conformity there may be in other things betwixt them and us Again as a proof that it is not the authority of the Jewish Church which determines the one or the other of us to receive the Scriptures of the Old Testament as Canonical we may take this that at this time the Jewes not receiving for such all that the Church of Rome receiveth she doth not think her self bound to acquiesce in their judgement The Bishop of Condom's second proposition touching the authority of the Church depends in a manner wholly on the former for he saith that as we receive the Scriptures from the hands of the Church so we learn Tradition of her and by means of Tradition the true sense of the Scriptures In good time Let the Church then be the Guardian of Tradition as she is of the Scriptures and let her make use of Tradition either for order and discipline to facilitate the understanding of Scripture but let her not make thereof a title to impose upon us Worships or Doctrines which do not accord with the Scriptures or to make the sense of the Scripture to depend absolutely upon the interpretation of the Church as in receiving the Old Testament from the Jewes the Church did not tye her self blindly to receive their Traditions which overthrow the Law nor their interpretation when it doth not accord with the true sense of the Prophets Errour as vice is for the most part in the extremes we owe respect teachableness and submission unto all those whom God sets over us to instruct us this is not contested but this is no reason to change this submission into a voluntary blindness Faith being a gift of God we ought not to change nor force the use of the exteriour means which God employes to work it in our hearts but we ought to use them according to his intention with a spirit of sweetness and of charity to perswade and not to constrain Otherwise a blind submission in matter of Faith is not submission but a spirit of servitude very unworthy of the liberty of the children of God and to require such a submission by what name soever it be called is to make an outward society of bodies of interest and appearance and not at all a true communion of spirit and of judgement pa 162. pa. 165. The Church saith the Bishop of Condom doth profess that she saith nothing now of her self that she inventeth not any thing anew in points of Doctrine and elsewhere very far from intending to render her self mistriss of her Faith as her Adversaries accuse her she hath done what she can to bind her self and that the means of innovation may be taken away seeing she not onely submits to the Scripture but to banish for ever those arbitrary interpretations which make mens thoughts to pass for Scripture she hath bound her self to understand them as to what regards Faith and manners according to the sense of the holy Fathers from which she professeth never to depart declaring in all the Councils and in all the professions of Faith which she hath published that she receives not any Doctrine which is not conformable unto the tradition of all the foregoing Ages The Bishop of Condom doth well to say that the Church of Rome professes that she invents not any thing for where be the Innovatours which do not profess the same thing But upon the main is it true that the latter Councils have alwayes exactly followed the Doctrine of the Fathers or of the very preceding Councils for not to speak of Transubstantiation of worshipping the Hoste and of private Masses which according to us are Doctrines and Worships unknown at least in the eight first Ages because the Gentlemen of the Roman Church do not agree to it it hath already been made appear in another place that the worshipping of Images was forbidden by the Councils of Eliberis of Constantinople and of Francfort and that the same Worship has been established or maintained by the authority of the second Council of Nice and in the last place by that of Trent It bath also been shewed upon the Article of Purgatory that that Doctrine with all its consequences was put in the place of the opinion which many of the Fathers of the first Ages had that after death the souls did sleep or did refresh themselves in a place separate from Heaven The case is the same as to Auricular confesssion and of Indulgences which have succeeded to the practice of publick pennance and generally as to all the Doctrines and all the practice of which we find no footsteps in the Fathers of the three first Ages nor in the first Councils and which we pretend to have been added at several times unto the Doctrine and Institution of Jesus Christ and of his Apostles And here to instance yet in two examples of alteration in Doctrine and practice which are quite out of all question Hath not the Council of Trent which is that the Bishop of Condom takes for the rule of his Exposition abrogated the doctrine and use of giving the Sacrament unto little children of which we have already spoken Hath it not also declared in express terms for confirming the taking away the cup which was before ordained by the Council of Constance that therein little weight could be laid on the Fathers for it is to no purpose so the Council decides to alledge the sixth of St. John for the communion under both kinds Sess 21. de com cap. 2. what way soever saith the Council it be understood according to the sundry interpretations of the holy Fathers We will not here examine whether all these divers changes are for the better or worse because it hath been already done heretofore and because we treat not here of the right but onely of the matter of fact which the Bishop of Condom hath averred to wit that the Church of Rome hath bound her self that she hath taken away the means of innovating that she submits her self through all to the sense of the Holy Fathers and that she doth not receive any Doctrine which is not conformable unto that of precedent Ages To conclude these Expositions seem to intimate that the Church of Rome is not so well assured of her infallibility but that it hath been acknowledged she had need to be secured against her self by tying up her hands and taking away the means of Innovation And nevertheless if we will be a little informed by themselves what hath been the success of all this precaution Let the Doctrines of the last five or six centuries be onely compared in general with the Doctrines and practices of the three first and even with the following Ages the Council of Trent with them that went before it without having any regard if they please to our
and Practices that aggrieve us are at best but private opinions that may be laid aside This is it they ordinarily discourse to us to make us inclinable to themselves and this is in particular the sense and Soul of the Bishop of Condoms Treatise more openly indeed and more expresly in the Manuscript Copy and what hath been cited of the first Edition but yet clearly enough in the second On the other side the profession of Faith declares in so many words that we must believe and receive all the traditions all the institutions all the customs of the Roman Church which doth comprise generally all that is known and that is not known It saith yet more expresly that we ought to pray unto Saints to Worship their relicks have Images of Jesus Christ of the Virgin and of all the Saints and render them the honour and the Worship due unto them admit of Seven true Sacraments and embrace all the Council of Trent hath said and decided touching justification and by consequence the merit of Works satisfactions Purgatory and all the Doctrine of Indulgences believe the conversion of all the substance of the Bread into the body of Jesus Christ and the conversion of all the substance of the Wine into his bloud which is called Transubstantiation and that all Jesus Christ is intirely received and the true Sacrament under the one and the other of the two species Lastly that we are to believe that the Church of Rome is the Mistress of all other Churches to swear intire obedience unto the Pope of Rome and generally to receive all other things whatsoever that are taught by the Councillâ— and particularly by the Council of Treâ—â— which doth comprise generally whâ—â— a man will all that is in dispute Tâ—â—â— is what is formally required of thâ—â—â— that present themselves before the Câ—rate the Bishop or the great peâ—tentiary now let all these Articles 〈◊〉 Faith be compared with the stile 〈◊〉 the Bishop of Condoms Treatise and afterwards Let it be maturely judged if this be one and the same Doctrine For our parts being very far from aggravating the difference there is betwixt the one and the other or from having a mind to make a greater distance betwixt us and the Church of Rome than there is indeed We believe that there is nothing more to be desired for the good of Christian Religion and by little and little to bring mens Spirits mutually nearer that that all those of the Roman Church generally would at least accommodate themselves freely openly unto these sort of sweetnings that the Bishop of Condom doth and that instead of heightning the differences that there may be between his exposition and the Doctrine which they commonly profess they would Write on the contrary in the same sense that he doth and clearer and fuller yet than he hath Written that Lastly they would all say at least as he doth that this is alone the true Doctrine of the Roman Church Religion at least would find it self discharged and freed of a great many Doctrines and practises which do nothing but burthen consciences this would be in sundry points as one of those insensible changes which have come into the Church but a change for the better and an happy beginning of Reformation that might have much more happy consequences The BULL of our moâ—… Holy Lord Lord PIUâ— by Divine Providencâ— Pope the IV. of thaâ— Name Touching thâ— Form of the Oath 〈◊〉 Profession of Faith Translated out of Latine PIUS Bishop Servant of the Seâ—vants of God ad perpetuam 〈◊〉 memoriam for a perpetual record THE duty of our Apostoliâ— Charge which lies upon 〈◊〉 requires that those things which the Lord Almighty for the prudent guidance of his Church has vouchsafed from Heaven to inspire in the Holy Fathers assembled in his Name we make hast to put in execution without delay for his praise and glory Whereâ— therefore according to the Order of the Council of Trent all whom it shall henceforth happen to be set over Cathedral or Superiour Churches or to be provided for by any dignities or Canonries of the same or any other whatsoever Ecclesiastical benefices having cure of Souls are bound to make publick profession of the Orthodox Faith and to engage and swear that they will continue in obedience to the Roman Church We willing also that the same be observed by all whosoever shall be disposed of in Monasteries Convents Religious houses or other places whatsoever of whatsoever Regular Orders even of the Military ones by whatsoever name or Title and to this purpose that what concerns our care may not be the least wanting to any that a profession of one and the same faith may be uniformly exibited by all and that one certain form of it may be known unto all do by power Apostolick strictly injoyn and command by the tenour of these presents that this very form annexed to these presents be published and that it be received and observed all the World over by those by whom according to the decrees of the said Council it does belong and by all other persons aforesaid and that under the penalties by the said Council enacted against offenders in this case the aforesaid Profession be Solemnly made according to this and no other form in this tenor IN. Do with firm Faith believe and profess all and every things and thing which are contained in the Symbol of Faith which the Holy Roman Church useth viz. Articles of Faith taken out of the Symbols of Nice and Con stantinople I believe in one God the Father Almighty maker of Heaven and Earth and of all things visible and invisible and in one Lord Jesus Christ the onely begotten Son of God and brought forth of his Father before all Ages God of God Light of Light very God of very God begotten not made of the same substance with the Father by whom all things were made who for us men and our Salvation came down from Heaven and was incarnate by the Holy Ghost of the Virgin Mary and made man was also crucified for us under Pontius Pilat suffered and was buried and rose again the third day according to the Scriptures and ascended into Heaven sitteth at the right hand of the Father and shall come again with Glory to judge both the quick and the dead of whose Kingdom there shall be no end And in the Holy Ghost the Lord and giver of Life who proceedeth from the Father and the Son who together with the Father and the Son is worshipped and glorified who spake by the Prophets And one Holy Catholick and Apostolick Church I confess one Baptism for the remission of sins and I look for the Resurrection of the dead and the Life of the World to come Amen The Apostolical and Ecclesiastical Traditions and the other observations Articles of Faith touching the matters in Cotroversie which the Romish Church hath added to the Antient and constitutions of the same
Church I most firmly admit and embrace Likewise I admit the Holy Scripture according to that sense which our Holy Mother the Church ever did and doth hold to whom it belongs to judge of the true sense and interpretation of the Scriptures neither will I receive or interpret it but according to the unanimous consent of the Fathers I profess also that there are seven true and proper Sacraments of the new Law instituted by our Lord 〈◊〉 Christ and necessary 〈…〉 Mankind though not 〈…〉 person to wit Baptism 〈…〉 the Eucharist Pennance Extream Vnction Holy Order and Matrimony and that they do confer grace And of these â—â—â—t Baptism Confirmation and Order without Sacrilidge cannot be repeated The received and approved rites also of the Catholick Church in the Solemn administration of all the foresaid Sacraments I do receive and admit I do embrace and receive all and every points and point touching original sin and justification which have been defined and declared in the Holy Council of Trent I do in like manner profess that there is in the Mass offered up to God a true proper and propitiatory Sacrifice for the living and the dead And that in the most holy Sacrament of the Eucharist after Consecration there is truly really and substantially the body and bloud together with the Soul and Divinity of our Lord Jesus Christ and that the whole Substance of bread is converted into the body of Christ and the whole substance of the Wine into his Bloud which conversion the Catholick Church calls Transubstantion I acknowledge likewise that under one kind onely all and entire Christ and a true Sacrament is taken I do constantly hold there is a Purgatory and that the Souls there detained are helped by the suffrages of the faithful In Like manner that the Saints reigning with Christ are to be Venerated and called upon and that they offer up Prayers to God for us and that their Reliques are to be had in veneration I do most stedfastly affirm that the images of Christ and of the Mother of God alwayes a Virgin are to be had and kept and that due honour and veneration is to be given to them That the Power of Indulgences was left by Christ in the Church and that the use of them is most wholesom to Christian People I do acknowledge that the Holy Catholick and Apostolick Roman Church iâ— Mother and Mistress of all Churches I do promise and swear true obedience to the Pope of Rome Successour of St. Peter the Prince of the Apostles and Vicar of Jesus Christ I do likewise without doubting receive and profess all other matters that are delivered defined and declared by the Sacred Canons and the Oecumenical Councils and especially by the Council of Trent and I do likewise together condemn reject and Anathematize all things contrary and all whatsoever Heresies condemned rejected and Anathematized by the Church Here they lay their hand on the Gospels I the same N. do promise vow and swear that as far as lies in me I will take care that this self same true Catholick Faith out of which no man can be saved which at present of my own accord I profess and truly hold by Gods help be most constantly held and confest by me whole and inviolate to the Last breath of my Life and that the same be held taught and Preached by all that are under me or those the care of whom shall in my charge belong to me So God help me and these Gods Holy Gospels We will farther that these present Letters be read in our Apostolick Chancery according to the accustomed manner and to the end they may be the more easily known unto all that they be Registred in the Rolls thereof and that they be Printed And let no person whatsoever dare to infringe this declaration of our Will and commandment or by bold presumption to offend against it And if any one shall presume to attempt it let him know that he incurs the indignation of Almighty God and of his Blessed Apostles Peter and Paul Dated at Rome at St. Peters the Thirteenth day of November in the year of the incarnanation of our Lord 1564. And of our Popedome the Fift Fed. Cardinal Caesius Cae. Glorierius The Stationer hath in his hands the Attestation of Messieurs Claude de l'Angle Daillé and Allix shewing that they have seen this Answer and that they have not found any thing in it contrary to their Religion AN ANSVVER UNTO THE BOOK OF MONSIEUR The Bishop of CONDOM Monsieur the Bishop of Condom has too much justice to take ill the answering his Book Design of this Trea tise On the contrary he seemeth rather to invite us to the same in terms sufficiently express Page 187 And besides it is well known that defence is a natural and favourable right especially when it concerns a thing so dear as the interest of truth and Religion ought to be Page 187 He onely desires that in case aâ— one answer his Treatise he would not undertake to refute the Doctrine which 〈◊〉 contains Page 188 nor examin the different way that the Catholick Divines have used 〈◊〉 establish the Doctrine of the Council 〈◊〉 Trent nor the several consequences the particular Doctors have drawn thence Page 3. being things that are not necessarilâ— nor universally received Page 189 but that 〈◊〉 would chiefly hold himself to three things to prove that the Faith of the Churcâ— of Rome is not faithfully laid down iâ— his Book as he believes it is or thaâ— he would shew that this expositioâ— doth Leave all objections in their force and all the difficulties whole and intire or Lastly that it be made precisely appear wherein his Doctrine so explained doth overthrow the foundation of Faith Of these three things we will leave the first to be examined by those of his own communion because that is more properly their business and right than ours It belongs to them principally to consider if they would not be well contented and if it would not be very advantageous to them to reduce their belief in all matters of Controversie unto what is explained in that Treatise and to Lay aside all the consequences which their other Doctors have drawn from the Council of Trent and the means they have made use of to establish them as things that are not necessary and which nevertheless do clog Religion or do at Least in part hinder a matter which is so desireable as the uniformity of Worship and belief amongst Christians should be We will content our selves to observe by the Way several places where the Bishop of Condom uses an Art that is distant not onely from the Common belief of the Doctors of the Church of Rome and of the general practice of all the people of his Communion but also from the terms and the Doctrine it self of the very Council to the end it may be discerned wherein consist the sweetnings that the Bishop
of Condom doth use and in what he comes near us But we will throughout perforâ— the two other principal things whicâ— the Bishop of Condom proposes whicâ— are to shew that in reality his exposition doth Leave all objections 〈◊〉 their force and all important dispute intire and that his Doctrine whaâ—ever Art he uses or whatsoever mâ—tigation he seemeth to use therein doth all along equally overthrow thâ— foundations of true Christianity We will perform both the one anâ— the other of these two things in plain manner according to the Bâ—shop of Condoms desire without it gageing very far in a new dispute anâ— it shall be done not onely with thâ— moderation which he himself give us a commendable example of bâ— with all the respect which we oughâ— to have for a person of so great meâ— as his We will onely reserve the Liberty which the interest of the cause anâ— the right of defence do necessarily require so as to say of a thing that iâ— is not true when it is not or of aâ— argument it is not right or that it iâ— captious when it is such indeed because otherwise it would not be possible to make known the truth without weakening of it We will then here examin with the greatest clearness and brevity that may be and in the same order which the Bishop of Condom would have observed the several Articles of his Treatise whereof he maketh so many Sections and to the end that those who give themselves the trouble of Reading this answer may find where to stop it shall be divided into Six parts though unequal according as matters have more or less extent The First shall treat concerning the design of the Bishop of Condom's Treatise and touching two general propositions and as it were preliminaries which the Bishop of Condom Lays down Page 5 the one that we are agreed that the Church of Rome doth believe Page 12 and imbrace all the fundamental points of the Christian Religion the other that all the Religious Worship which she gives unto Saints Images or Relicks doth terminate in God onely The Second part shall treat of the worship of Saints Images and Relicks The Third of the matter of Justification with all its consequences the merit of works Satisfactions purgatory and Indulgences The Fourth of the Sacraments in general and particularly of the Sacraments of Baptism of Confirmation of Pennance of Sacramental Confession of extream unction of Marriage and of Order The Fifth of the Sacrament of the Eucharist in particular The Sixth and Last of Tradition of the authority of the Church of the authority of the Pope and of Episcopacy The First Part 1. The design of the Bishop of Condom's Treatise Page 1 2 4. and 4. As for the Bishop of Condom's design he declares it himself in the beginning he did believe he saith that the matters which we made the Subject of our breach being now sufficiently cleared he could do nothing better nor more useful for us than to propose plainly unto us the opinions of the Church of Rome by explaining to us what she hath defined in the Council of Trent hoping that alone would cause sundry contests wholly to vanish and that those which remained would not appear according to our own principles of such weight as we would it should be believed they are and that according to our own principles they contain nothing that doth wound the foundations of Faith We have in the very entrance this advantage that the Bishop of Condom going about to make a plain draught as he speaks of the Catholick Doctrine in opposition unto ours lays hold on for a foundation a Council which is well known not to be acknowledged Catholick or Oecumenical a Council which above all other Councils is such wherein according to their own Catholick Authors there apeared visibly most of intrigue and of human interests a Council of which our France it self doth not receive all the decisions in matters of discipline and Government a Council to conclude whose decrees do to this day want explication In sum if the Bishop of Condom doth desire that men should speak what they think nothing is more frivolous than his design unless it be for those Doctrines and practises that are not very necessary Whereof he seems to desire to discharge his Religion for as to the other Which he calls the principal causes of our breach he saith himself that the matters of controversie are now cleared and it is certain that there is nothing but prejudice the weakness and the variety of the mind of man that doth hinder that all the World doth not so Judge Wherefore then is it that at this time they propose plainly the same things as if men heeded not at all instead of bringing of new Lights to overcome if it might be those human infirmities which do occasion diversity of opinions It is true that the Doctors and Preachers of the one side and the other do sometimes aggravate the things which they treat of Whether it be the things themselves or the consequences they draw from thence yet this doth not hinder but that it is very well known on both sides what is the substance of the belief of the one and the other in the principal points It is properly nothing but these Doctrines and these practises which the Bishop of Condom would have laid aside which are not so well known by all the World For example we do very well know what the Church of Rome doth commonly teach concerning the Sacrament of the Eucharist touching the worshipping of Saints of the Cross of Images and of Relicks the Soveraignty of the Pope and all the other principal points which separate us from her communion we are sufficiently informed of what she doth profess to teach of what She receiveth and practiseth in all places upon these points it is onely the excess and abuse that are greater haply in some parts than in others wherein all the world doth not equally agree We believe we have solidly refuted all these principal Doctrines and all these Worships Universally received it behoved him therefore properly either to submit unto our reasons or to shew better and not put us of onely with a simple exposition It is not here put in question what power the Bishop of Condom hath to explain What the Church of Rome hath defined in the Council of Trent or to reduce the Doctrine unto the point to which he seems to have reduced it For our parts we do not in the least make any doubt but that Pastours may make probable expositions according to the motions of their conscience whether it be for instructing their Flocks or to bring back unto the truth such as have forsaken it for why should they not explain such Writings seeing they do every day explain that which is less clear in the Holy Scripture But as for the Gentlemen of the Church of Rome what will become of the Authentical Bull of
Pius the Fourth which doth contain the confirmation of the Council of Trent and gives it all its authority That Bull expresly forbids all sorts of persons of what order or dignity soever they are in the Church the Pope onely excepted to explain the decrees of the Council in whatsoever manner or under whatsoever pretext it may be and doth before hand make void all such explications After this let any one tell us what foundation may be had for what the Bishop of Condom hath explained of these decrees how to be assured that some person of his Communion will not stand up and think he may say of him what he hath said of others that herein he is but a particular Doctor that we ought onely to rest upon the proper terms of the Council or at farthest of the Pope who hath reserved unto himself the explication and that in the mean time they will abate nothing of the decrees of the same Council nor of the opinions received in the Chairs and Universities nor of the general practice what abuse soever be pretended in it However it be We may observe as we pass that the Bishop of Condom doth here silently acknowledge that the Doctrine of the Church of Rome all cleared and all decided 〈◊〉 it was by the Council of Trent is noâ— for all so clear but that it hath yâ—â— need of farther explication which 〈◊〉 most true as to the very ground 〈◊〉 it and they have for this same reasoâ— designedly put their several decrees iâ— general and ambiguous terms to givâ— in appearance the greater satisfaction to people It will now be seen by thâ— sequel if the Bishop of Condom himselâ— will speak plainer on these doubtfâ—â—â— points if he will not contain himself still in general terms or if he will not wholy pass over those points here in silence In the mean time what will become of us The Holy Scripture say they is obscure it appertains unto the Church to explain it according to the unanimous sense of the Fathers the Fathers have their obscurities everyone draws them to their side it will require many years to examin them and it will not be easie to form an unanimous sense They add it belongs to the Council to determin that by their decrees but in these very decrees there are things very ambiguous and that may receive a double and a triple sense the Bishop of Condom doth present us an exposition which he saith is faithful In good time but another Prelate or a Doctor of Sorbon will say that the Bishop of Condom is not sufficiently authorised for that or that he hath need himself to be explained and in the mean while those who are afraid of offending God by a Religious observance of anything which is not God and who desire nothing but to Worship the true God purely according to his Word shall abide as it were suspended betwixt all these uncertainties and shall not be able to yield any acquiescency unto these Lively beams where with this Divine Word hath replenished their Souls This is what the design of the Bishop of Condom's Treatise would Lead us unto But let us proceed unto the Treatise it self and let us see if this exposition such as it is will produce the two effects it promises which are to cause all disputes to vanish or to reduce them unâ—â—â— such terms as according to our owâ— principles have nothing in them whicâ— Wound the foundations of Faith II. The general proposition of the Bishop of Condom that they of the P. R. R. do confess that the Catholick Church do believe all the fundamental Articles of Chri stian Reli gion The Bishop of Condom begins witâ— this general proposition that those 〈◊〉 the Pretended reformed Religion 〈◊〉 avow that the Catholick Church dâ—â— receive all the fundamental Articles of 〈◊〉 Christian Religion here at first it maâ— be seen as also in the Title of thâ— Treatise that by the Catholick Churâ— the Bishop of Condom intends the Râ—mish Church It is an usage whicâ— the Gentlemen of the Romish Churcâ— very much more affect of Late thâ—â— they have been accustomed namely it seems to cover themselves with more authentick Title and to takâ— a kind of advantage in words aboâ—â— all other Christians that is to say thaâ— the name of the Roman Church anâ— the name of the Catholick Churcâ— doth not sufficiently to their mind mean the same thing the one dotâ— seem much more auspicious than thâ— other And moreover this same thinâ— makes evident that the Titles whicâ— Parties or Communions assume unto themselves according as they have more Lustre and Power are not always a certain proof that they do possess in reality what these Titles ascribe to them because it doth appear that in the midst of the dispute and in the very place where this Title of Catholick is in question one party doth claim it for himself in prejudice of all others These Gentlemen do herein like Princes who alway retain the Title of Countreys which they once possessed although they have Lost those Countreys several Ages past It is true that we our selves do some time give them the name of Roman Catholicks or this simply of Catholicks as well therein to accommodate our selves to the stream of the general use as for the advantage of peace being to Live amongst them according as also for these very considerations we give them the name of Fathers of Bishops of Prelates and others the Titles which they give unto themselves although the right by which they pretend to take them be yet in question and it may be the Word Catholick would not have been so urged here above all other if it did not in the beginning cause an ambiguity in the Bishop of Condom proposition which is that we do allow that the Catholick Church doth believe all the fundamental Articles of the Christian Religion for who is it that ever doubted a proposition conceived in those terms We allow in earnest that the Church truely Catholick and universal which we profess in the Apostles Creed which is the body 〈◊〉 the Elect of all Ages not onely always hath held and shall always hold all the fundamental points but that she never did nor ever shall hold any Capital Error which doth intirel 〈◊〉 destroy the foundations and this i 〈◊〉 what we cannot say of the Church o 〈◊〉 Rome We own that she doth receive the fundamental Articles as the Bishop of Condom doth alledge but we do say at the same time as he himself doth instance that she destroys the foundations by contrary Articles and we prove it not onely by the consequences which we draw from the Doctrine of the Church of Rome as the Bishop of Condom avers onely because it pleaseth him so to do P. 8 but directly by the Doctrine it self which she teacheth and openly practices It is true that the Church of Rome doth teach that we ought to Worship one onely God Father Son and
all its parts he tells us not one Word which says that God hath thus ordained it as if Religion were only an human Discipline and that God would be honoured and served according to our thoughts Deut 12 32 Is 1 12 Mâ—t 5.9 and not after his own institution Look into the Decrees of the Council the Catechism made by its authority the Commandments of the Church of Rome they never tell us upon this matter no more than on many others God Wills we Pray unto Saints or God bids we Pray unto Saints but the Church doth teach or the Council doth teach the Council Ordains and pronounceth Anathema This stile is very different from that of the Prophets and Apostles the former begins and almost ever ends Thus saith the Lord Exod. 5.1 1 Câ—â— 23 â—1 and the others We have received of the Lord what we haâ—e also delivered unto you It will be said that the Church of Rome and the Council of Trent are the Instruments of God and that it is God himself which speaketh by their mouth But this is to say a thing that is in question and very much in question this is to multiply questions whereas the Bishop of Condom pretends to diminish them The truth is that neither the Church of Rome noâ— the Council of Trent nor the Bishop of Condom who explains their Doctrinâ— are able to find one single passage it all the Scripture of the Old and new Testament which says that God wills the invocation of Saints nay what is far from that we do alledge in this case a great number which say the contrary The First thing which the Church of Rome doth teach is that is profitable to call upon the Saints and it is certain that as to this part the Council doth speak in these terms The Bishop of Condom doth a Little more sweetten the matter in adding that the Council is content to teach the Faithful that this practice is good and useful for them without saying any thing more and that so the meaning of the Church is to condemn those who reject this practise through scorn or errour This doth manifestly enough declare that those which are already in the Roman Communion might very well abstain from all Invocation of the Saints doing it with good intention as for example not to Pray but unto God alone or not believe the invocation of Saints to be absolutely necessary provided they do not despise nor condemn it that is to say that the Bishops are obliged to Preach the Invocation of Saints as the Council doth very expresly ordain that we are bound to hearken unto them and believe also what they teach but not to do what they teach From whence it appears to be a strange Doctrin and a Communion very extraordinary if it be true that some may practice a Religious Worship and others may refuse it This doth sufficiently make evident that our belief and our practise is safe and that we do follow the securer Way in that regard for if this Worship be but useful if the Council is contented also to teach it so without saying any farther we who openly profess that we do not reject it through scorn but only through the belief which we have that we ought not to address our vows and Prayers but to God only in appearance are not in any danger of incurring Gods displeasure in that behalf especially having neither Commâ—ndment as to this matter nor example in his word to oblige us therâ—uâ—â—◠〈◊〉 whereas the Church of Rome may well fear the jealousie of God if it be true as we believe that this Worship is contrary to his Will And it is Likely that we who reject this Worship because we are perswaded that God alone should be invoked are in as much safety at Least as those who are in the Roman Communion who have their Liberty to forbear it for it is a much less fault in Religion not to do a thing when one thinks it not to be good than not to do it when one believes it to be good and useful But on the other side how shall we reconcile the expressions of the Council of Trent and of the Bishop of Condom either with the profession of Faith which the Roman Catechism doth prescribe by authority of the said Council or with the opinions of the greatest Doctors of the Roman Church and with the general practice of all those of their Communion For the profession of Faith doth say in express terms not that it is good and useful to pray unto the Saints but purely and simply that we ought to Pray unto the Answ Answ to the repl of the King of Great Britain Page 872 Saints pronouncing Anathema against all those which do not receive this Doctrine And the Cardinal Du Peron of whom every one knows how his judgment is followed in the Roman Church saith in express Terms that the invocation of Saints is not onely useful and lawful but that it is necessary though by a conditional necessity which he doth not explain clearly However he pretends to prove this necessity by the authority of St. Ambrose and St. Hilary In sum how can it be said of such a Religious Worship as this that it is but useful as if in Religion all true Worship were not a true duty and by consequence a thing necessary especially a Worship which it is seen doth take up above half the time of the Ceremonies and services of the Roman Religion And when the Bishops have orders as in the matter now in hand In primis Counc Trent Sess 26. de invoc c. to teach above all things that the Saints who Reign with our Lord Jesus Christ do pray for us and that it is good and useful to render unto them a Religious honour and to fly unto their aid and succour is not this to say that we ought to do it But if any amongst them would forbear in this matter either because they do not think it absolutely necessary or because they will not address their Prayers unto any but God himself how can they assist at all the publick services where Saints are every hour called upon without saying Amen as others do or without being as it were a Sect separate in the midst of those of their Communion It is therefore most certain that these sorts of expressions of the Bishop of Condom are only sweetnings in terms to draw us unto a Religious service which he knows we believe to be truly evil It is but for the present the Gentlemen of the Roman Church give us to understand that if we would joyn with them we should not pray unto the Saints if we pleased but when once men are engaged we call to witness those who desert us if they do not oblige them to swear amongst other things that men ought to pray unto Saints as it is contained in the profession of Faith made by thâ— Council However it be useful or necessary
Devotions which are tyed more tâ— one place than another This is what hath been alreadâ— touched upon the Worship of Sainâ— in general The Church of Roâ— may as long as she pleases tell uâ— they put no confidence in Images and that they believe no other virtâ— in them but onely to stir up the remembrance of the Originals That 〈◊〉 not the question whether it must bâ— believed or not believed that there 〈◊〉 virtue in Images but whether a religious Worship ought to be given unto them The general practice of the people doth manifestly contradict this profession and the people do not onely fix their confidence upon Images but the experience of all Ages doth manifestly shew that it is impossible but that they should naturally incline thereto A publick mark of this confidence that the people do believe something more than humane in Images is that though the better sort of the Roman Church themselves condemn openly the excessiue Worship which is given unto many Images of the Blessed Virgin as for instance unto those which have been or are yet to be seen in the Streets at Paris In Goos-street near the Capuchins c St. Honore's street c At the Capuchins in St. Honore's street and unto others yet more famous in Forreign Parts whereunto the people do flock in great numbers yet we have seen one Image amongst others which they durst not remove out of the peoples sight but onely to transport it into the adjacent Chappel and it seemeth they much less dare take away the others because it is known that the hearts of the people are fastned untâ— them To omit that the Church of Româ— is so far from having contained hâ—â—self in the worshipping of Saints sincâ— the Council of Trent that it appeaâ— on the contrary That whereas the Council doth onely authorise in express terms the Image of Jesus Chriâ— as man of the Virgin and of thâ— Saints and at the farthest only somâ— representation of some History of thâ— Scripture or some action of the Dâ—vinity there is to be seen in sundrâ— places in the Churches Images sâ— up not onely of Angels in formeâ— young Children with wings buâ— also of God the Father in likeness oâ— an old man and of the Holy Ghosâ— in form of a Dove against what thâ— Apostle expresly says of those Deut. 4.12.15.16 Isa 40.18 Acts 17.29 whâ— change the glory of the immortal God into the likeness of a mortal man anâ— of Birds c. against the prohibition of the Law so often repeated and iâ— fine against the Judgment of thâ— second Council of Nice it self and 〈◊〉 the first and most zealous Patriots of Images who at the least would not that there should be any image made of the Trinity But what is yet most stange of all is that this usage is not onely established by the general practice of the Roman Church but also maintained expresly by the Catechism of the Roman Church which was made by the order and authority of the Council The onely thing that the same Catechism doth alledge to authorise Rom. Catech. part 3. de cultu Sanctorum in some sort the use of Images and the Worship given unto them is saith he that God did command that two Cherubims should be placed upon the Ark and that the brasen Serpent should be lifted up before the people True but you say it your selves God commanded it upon occasion and for reasons all particular which it is plain you cannot argue from except you had had some special order in this behalf The Cherubims were nothing else but a meer ornament for the propitiatory and were onely in the most Holy Place where none entred but onely the High Priest once a year and the brasen Serpent was onely a Type of Jesus Christ instituted by God to heal the Israelites of the bitings of the Serpents of the Wilderness as Jesus Christ doth heal us of the bitings of the old Serpent They did not kneel down before the Cherubims nor before the brasen Serpent they did not worship them at all Ezekias brake the brasen Serpent as soon as he saw that the people offered incense unto it and the Scripture doth expresly declare 2 Kings ch 18. that this was a matter acceptable to God We agree all of the one and the other Communion that the Gospel iâ— onely the accomplishment of the Law we have not yet at this day any other rule than the Jews either for our duties unto God or our duties unto men All the differencâ— there is betwixt the Jews and us iâ— that the figures of the Law have given place unto the truths of the Gospel in stead of sacrifices and ceremonies of the ancient Covenant we have Jesus Christ which hath offered himself upon the Cross and in stead of the Passeover and Circumcision the Sacraments of Baptism and the Lords Supper This is properly and onely the true Christian Religion why then should they adjoin hereto the Worship of Images which is nothing else but an imitation of Pagans and which laies an insuperable obstacle to the communion of the Jews and of the Turks who are half Jews Images Concil Trid. Sess 25. de invoc SS say they do serve to instruct the people in the mysteries of Religion and to maintain devotion and piety But in the first place as to instruction if they will own the truth the people is no where worse instructed in the true mysteries of Salvation than in those places where the Worship of Images is most urged as in Muscovia They have reason to say that Images are the Books of the ignorant that is a pernicious mean which the slothfulness or ignorance of those who ought to instruct the people themselves have substituted in the place of true and sound instructions Every one may see that our Reformed People who have no Images nor other exercise but our Prayers our singing of Psalms our Sermons the reading of the Holy Scriptures and the Sacraments administred in the same simplicity that our Lord did institute them are not less instructed than those of the Roman Church with their Images The Bishop of Condom knows as well as any man that in truth it is by preaching that there should be formed in the hearts of men the lively Images of Jesus Christ who died for us and if we will have them the Images of the life and death of holy men who have sealed the Truth with their bloud and the Holiness of their life And as to matter of devotion the same is also seen that the people which use Images and all the other ceremonies where with Religion is incumbred have it may be more of the outward appearances of zeal but not therefore a more solid piety towards God and on the contrary all their devotion is turned towards these outward things Concil Trid. Sess 25. de invoc Sanct. Populum Plebi indoctae and towards the Images themselves That is in a word
God doth forgivâ— us our sins and give us everlasting Life Lastly we believe that we ought to be so far from making the goodness and mercy of God a motive of sin or of neglecting good works that we ought on the contrary to make it a motive of Love of Fear of Thankfulness and of an humble obedience unto all his commandments This is the summe of our Doctrine wholly conformable to the Spirit of the Gospel worthy of the infinite goodness of God and of the honour that we have of being his children and which also leaveth unto him all the glory of our Salvation and thereby puts us by its very own nature under an indispensable obligation of being an holy people and of doing his Will There are other Doctrines which do proceed from hence or relate hereto whereof it is true that many times the dispute is only of words and it seemeth that a man may be in an errour as to some of these Doctrines without derogation from the Glory of God or prejudicing the rule of our conduct as touching the assurance which Believers may have of their Election and touching the sense wherein it is said that God doth recompense our good works but as to what concerns those due sentiments which we laid down touching the onely cause of our Justification namely the Bloud of our Lord Jesus Christ which blotteth out our sins without our bringing any thing on our parts but that grace wherewith he himself makes us to imbrace the merits of his Death as it is the Foundation of the love and regard which we owe unto him so also of the quiet of our own consciences and not to think of God on this respect as highly as may be and as we are thereby bound or to diminish directly or indirectly by our thoughts or expressions the least point of this glory which he hath to be the onely Authour of our Salvation or of the obligation which we have towards him is to offend his Divine Majesty in the most tender part as we may so say of that love which he himself hath for us We have this advantage on this point as on many others that the Gentlemen of the Roman Church do agree almost to all that we believe the dispute is for the most part onely touching what they add unto that which we believe They confess as we that God is the onely Authour of our Salvation and it would be said at first sight that all which the Bishop of Condom hath set forth as to his Belief touching Justification doth intirely agree with our Doctrine for he saith as we do That our sins are freely forgiven unto us through the Divine mercy for his Son Jesus Christ's sake who blotted them out by his own Bloud He saith also that the righteousness of Jesus Christ is imputed unto us which is an expression we ordinarily keep our selves to according to the stile of Scripture for the better understanding the very Word the nature and means of Justification The Gentlemen of the Roman Church and the Council of Trent in particular do commonly decline this expression because it intimates openly enough that it is not by any righteousness that is in us that we are justified but by that righteousness of Jesus Christ which is out of us and which is made ours by imputation as the Money which is paid by the surety is made the Debtors or reputed to be his because the Creditor is accountable for it and dischargeth him of his debt Those of the Church of Rome do not at all accommodate themselves unto this manner of thinking or speaking because they joyn unto this Righteousness of Jesus Christ that is imputed unto us a righteousness that is proper and inherent in us as they say which doth concur with the former This it is which is properly the ground of the Question betwixt them and us and the source of several other Doctrines which we do reject as shall be spoken in the following Discourse However it is true that the Bishop of Condom here seems to advance a step towards us at least it is certain that he hath done much good to Religion in general in discharging it in some sort from all the vain speculations not onely of the Schoolmen but also of the Council it self which is evidently as much or more Scholastical on this point of Justification as the most thorny School-Doctors The Decree contains no less than sixteen great Chapters and thirty two Canons to which the Chapters of the Decree are reduced The Decree is full of distinctions of the final cause the efficient cause the meritorious cause the formal cause the instrumental cause and the like the Canons full of Anathema's against a great many opinions if not good or innocent being yet in dispute at least doubtful and indifferent and which are visibly of the opinions of those particular Doctours which the Bishop of Condom would with good reason have laid aside the Council thereby making Articles of Faith of all those subtilties in Canonising them and by this means putting an invincible obstacle unto a reunion by the great number of Anathema's which it thunders generally against all those who will not admit all these opinions and distinctions of the Schools Our Confession of Faith reduces all this matter of Justification unto a few Articles in Apostolical stile very simple and very clear And the Bishop of Condom doth also reduce the very Chapters of the Decree and all the Canons unto a few words so far we seem to go as it were hand in hand But it must needs be that the kindness which the Bishop of Condom doth us is not sincere what he gives us with one hand he taketh away at the same time with the other and it may be said that this is still one of those Articles of Faith which the Roman Church receives as we do well nigh as fundamental but from whence at the same time she derogates by contrary Doctrines The Bishop of Condom saith here That God doth freely forgive us our sins and that he blots them out by the bloud of his Son In the following Sections it will appear that these sins are not so forgiven nor so blotted out but that we are bound necessarily to satisfie our selves by temporal pains in this life by the torments of Purgatory in the other or by the Pardons and Indulgences of the Holy Chair and from hence without going farther having said that our sins are blotted out by the bloud of Jesus Christ he immediately adds and by the Grace which regenerates us Now here we must observe that it is the constant Doctrine of the Church of Rome that it is in our power to reject this grace or accept it when it is offered unto us and that then when it falls out that we do not reject it but receive it and afterward act of our selves with the assistance of this grace we have a proper merit of our own and some part in
authority which must be proposed to us as the rule of our Faith because the Council is formally contrary to the Bishop of Condom's Doctrine Sess 1â— cap. 6. de Sâ—cram Poenâ—â— The Council speaking of Works and of Penances the things here in question doth not onely call them satisfactory in proper terms as also sometimes doth the Bishop of Condom himself but the Council doth declare that it suits not with the justice and goodness of God to forgive us our sins without some satisfaction on our parts and yet more expresly that these pennances whâ—â—â— the Church of Rome doth impose are not onely a precaution for our amendment and a remedy for the time to come which the Bishop of Condom calls the bands of justice and duty but a punishment or a revenge and a chastisement for our past sins requiring in proper termes that the Curates have always this maxime before their eyes and that they be very exact in examining the quality of the crimes and the abilities of the penitents and to impose upon them pennances proportionable to their sins This is so clear and express that nothing can be more In very deed this Doctrine of the Council is the common and constant Doctrine of the Church of Rome upon this point Lib. 1. de Purg. ca. 14. insomuch that Bellarmine by a subtilty contrary to that of the Bishop of Condoms doth teach that it is we who properly satisfy for our sins and that the satisfaction of Jesus Christ onely puts a value upon ours The Bishop of Condom therefore ought either to make all those of his communion to relinquish this Doctrin of the Council which is the common and constant Doctrine of their Church or to come to an accord that even by his own judgment we have right to charge them with the two things that have been touch'd The one that the Doctrine of the Church of Rome doth contradict it self and the other that they believe to satisfie at least in part for their sinns that by consequence they do injury unto the infinite satisfaction of Jesus Christ The Bishop of Condom did not judge it for his purpose to speak more openly what those painful and laborious works and those satisfactory pains are whereof here is question it might be said that these are verily of the number of those things which must be little explained and which are much better when they are lightly passed or wrapped up in general terms It would indeed seem that the Bishop of Condom hath introduced this term of painful and laborious works in the room of what the Roman Church directly calls penal works or pennances and satisfactions There is much difference betwixt the one and the other the one imports only difficult works the other punishments and it may plainly be seen by what hath been said that this alteration in the expressions doth onely proceed from the alteration which the Bishop of Condom hath made in the common Doctrine of the Church of Rome But to conclude by what name soever they are called we know they are such kind of works whereof we have already spoken Vows Pilgrimages Visits of Churches Abstinences Prayers by set-number Hair shirts Sack-clothes going without Shirts lying hard and such other Mortifications in this life and at last the paines of Purgatory in the other Now if it be here demanded whether there be not some authority for all these Doctrines the Council of Trent produces not any It only saith that in the Old Testament there are some examples of persons whom God hath punished with temporal paines though he had forgiven them their sin and that it seems to suit with the justice of God that it should be one kind of Grace which he shewes unto those who have sinned before Baptism and another which he shews to those who have sinned after Baptism The Bishop of Condom saith the same that this is just that this is a certain Order established as when God doth forgive us the sin of Adam and yet for all that not free us from the maladies which are the consequent of that sin This is the onely ground and sole authority that they give us for so considerable a Doctrine as is that of Satisfactions that is to say an argument meerly humane without any command or precept in Scripture as if the evils and corrections which God sends us to exercise our faith and patience were not at all effects of his love rather than punishments or as if this were a title or reason for us to give our selves discipline as they speak or to torment our selves and attempt in some sort upon our own lives As to us who have onely the will and Word of God for the rule of our manners and actions as well as of our Faith we are perswaded that all these Works which God hath not commanded being very far from pleasing do offend him that all this appearance of devotion is nothing else but an imitation of the Sect of the Pharisees which corrupted the Law by their Traditions fasting formally twice aweek The abstinence from meats in particular is an imitation of the Sect of the Pythagoraeans which fed on nothing but Herbs Whippings and Macerations an imitation of the Priest of Baal and of those of Cybele which whipped themselves and tore their skin even till the bloud gushed out and to conclude all these pretended Satisfactions are nothing else but commandments of men which as it hath been said do manifestly derogate from the infinite Satisfaction of Jesus Christ Purgatory Joh. Roffen Nav. l. 3. com de Jub Ind. De purgatorio apud priscos illos nulla vel quam rarissima fiebat mentio c. Nulla de purgatorio cura c. Cajetan in Tract de Indulg cap. 2. Nulla Sacrae Scripturae nulla priscorum Doctâ—â—rum Graecorum aut Latinorum authoritas scripta hac ad nostram deduxit no itiam sed hoc solum à 〈◊〉 annis Scripturae commendatem est de uerâ—stis â—â—â—bâ—s quod B. Gregor stat Indulg instituit Gab Biel lect 〈◊〉 57. upon the Can. of the Mass Ante tempora Greg. medicus vel nullus suit usus Inâ—l nunc autem crebrescit c. We have the same things to say against Purgatory as against Satisfactions it is also a Doctrine which derogates from the merit of the death of Jesus Christ as if the expiation which he made of our sins were imperfect that there were need that we should compleat it There is no track of Purgatory to be found in the Scripture whether of the Old or New Testament without forced interpretations and consequences whereof our Doctours have sufficiently shew'd the vanity Many also of themselves of the Church of Rome accord that for this Doctrine they have nothing but Tradition since the time of Gregory the first who wrote in the end of the Sixth Age and that the Doctrine of Purgatory and Indulgences are not onely not in Scripture but also
some corporal or pecuniary pennances imposed upon them Therefore also it hath often been observed in our Churches that the least regular persons are most subject to forsake our Communion because that whilest they continue in their sin amongst us they find nothing that may assure them of the pardon and absolution which they hope for of a Confessor And if it be true that the Confessors or Directors of conscience as they are termed often give wise counsels it is but too true also that the Counsellors themselves very often take occasion thereby to corrupt themselves or to insinuate themselves in all publick affairs of State or in the particular affairs of private Families and History is but too full of the Evils which have hapned unto the publick and to particular persons The very consolation also which they give Sinners in pronouncing their absolution doth turn into security and to conclude as hath already been openly declared upon another subject it cannot be made appear that they who live in the practice of auricular Confession are better people than those who confess themselves chiefly unto God The Council here joines Extreme Unction unto Repentance Extreme Vnction There is this difference betwixt the precedent Article and this that this latter is nothing near of so great consequence This is nothing in a manner but an useless ceremony and an evil custom whereof the errour may be tolerable in it self if it were not of dangerous influence in introducing into Religion lesser matters which might by little and little turn away the soul and heart from solid piety We might upon better grounds call this ceremony a Sacrament than Pennance Marriage or Orders which follow this because at least the Oyl may there hold the place of a visible Sign as the Council and the Bishop of Condom doe not fail to give to understand But after all this pretended Sacrament hath this common with pennance and the others which we admit not as Sacraments that the Institution made by the Church of Rome herein is onely founded upon some custom practised on particular occasions which are now ceased St. James speaking of the virtue of Prayer saith and that onely once in concluding his Epistle Is any sick amongst you let him call for the Elders of the Church and let them pray over him anointing him with Oyl in the name of the Lord And the Prayer of Faith shall save the Sick and the Lord shall raise him up and if he hath committed sins they shall be forgiven him The Roman Catechism cannot deny but that these words have allusion unto what was said before of the Apostles who being departed from our Saviour preached that men should repent S. Mark cap. 6.12 13. that they cast out many Devils anointing with Oyl many that were sick healed them because indeed the Apostles and their Disciples who had the gift of Miracles did then heal many either by anointing them or onely by laying their hands upon them which caused also that one of the greatest men of the Church of Rome speaking more fully than the Catechism doth openly acknowledge that these words of St. James are to be understood of an anointing exercised by the Disciples of Jesus Christ upon the Sick Cardinal Cajetan upon S. Jam. 5. such as is related in the Gospel and not of the Extreme Unction which is practised in the Roman Church In the mean time this is all the Foundation or all the pretext which the Council and the Bishop of Condom have for the instituting of such a Sacrament What is worst of all is that the Church of Rome doth not doe the thing it self according to the words and the intention of St. James St. James testifies that it was to heal the Sick and which is very remarkable the other words of the Evangelist unto which these of St. James allude as the Roman Catechisme doth agree speak onely indeed of healing the Sick unto which it is true that St. James adds that if the Sick hath committed sins they shall be forgiven him which is principally to be understood of those sins that may have drawn the chastisement of sickness upon the sick person The Roman Church doth on the contrary make Extreme Unction to be a Sacrament of Remission of sins as Baptism and regards little or nothing the health of the body acknowledging that it hath not now the miraculous gift of healing the sick Therefore also it is that whereas St. James speaks of the sick in general in what estate soever they be the Church of Rome doth for the most part understand that they must be at the extremity before this Unction be carried unto them and she never gives it unto little children This is as much as to say that in all things even of the least moment she must invent or add something of her own if it were but onely to shew her authority The Bishop of Condom speaks onely one word here of Marriage and he saith nothing but what we would very easily consent unto We acknowledge as he doth that Marriage is one of the most sacred Bands of civil Society but we do not agree with the Church of Rome that Marriage is a true Sacrament nor that it should not be permitted unto them that are in Orders as they speak to marry as if there ought to be a kind of incompatibility betwixt two divers Sacraments of the Gospel neither Lastly do we agree unto many other maxime of the Church of Rome touching Marriage whereof we do not find any track in Scripture nor in the practice of the ancient Church But seeing the Bishop of Condom enters not upon these Questions we will forbear speaking of them here We will onely observe that the Council could not better set forth the reasons that it had to make so many Decrees and so many Canons touching Marriage which is nevertheless naturally a civil contract than by the first and the last of these same Canons which comprehend all the rest The first doth pronounce Anathema against all those who do not believe that Marriage is a true Sacrament and the last against all those who will not believe that all causes concerning Marriage do belong to the Church that is to say that these two Canons were made the one for the other Every one at the first sight may see the great consequences of this Doctrine and the great advantages which do arise unto the Court of Rome whether it be for the authority in examination of Matrimonial causes or for the income of Dispensations It was necessary that the Church of Rome might take cognisance of causes Matrimonial for the great advantages which accrue unto her thereby and to bring it to pass that she might have cognizance of them it was necessary to make Marriage a Sacrament as also she would have had cognizance of all other civil affairs under pretext of the Oath which was inserted in contracts if the just jealousie of the Parliaments of
our Kings had not set some bounds to the enterprises of the Court of Rome As for Order or Orders for the Council sets down Seven under this name to wit the Priest the Deacon Order the Subdeacon the Acolyte the Exorcist the Reader and the Porter The Bishop of Condom speaks onely a word of Order in general as he hath done of Marriage to put it into the number of Sacraments It is true as he saith that we hold the ministry of the Word of God for a sacred thing taking the term in a general sense We practise the ceremony of Imposition of Hands as it was practised in the Apostles time but we cannot agree that Order or Orders are a true Sacrament as Baptism and the Eucharist as well for that in Orders there is no Element or Visible sign no more than in Marriage and in confession as also because it is in truth the nature of the Sacraments of the Gospel that the Sacraments ought to be common to all the Church and Orders are not It is in this point also the interest of Rome that made Orders a true Sacrament to the end she might withdraw all the great Body of the Roman Clergy from the Jurisdiction of the civil Magistrate and thereby make unto her self proper subjects of other Princes people in the midst of their States and Kingdoms as a particular Kingdom or Hierarchy apart not only distinct from the Temporal Monarchy but superiour and over-ruling Kings themselves Many things might be said upon this Article to shew principally that the Priesthood and the sacrificing of the Roman Church is an invention purely humane and that it hath no example nor any foundation in the Gospel for there can be no true Priesthood where there is not a true Sacrifice and in the following Discourse it shall be made appear that there is none such in the Mass But in this place we will be content to follow the Bishop of Condom who had no mind to engage in all these Questions whether it be that he deserts them tacitely by his silence or that he thought them to be fitter for the Schools than for publick edification or Lastly that he hastened to pass unto the matter of the Eucharist where he believed he might inlarge himself with less disadvantage THE FIFTH PART We are saith he now at last X. The Doctrine of the Church of Rome touching the Real presence of the Body Bloud of Jesus Christ in the Sacrament the manner how she understands these words This is my Body arrived at the Question of the Eucharist c. as if one should say after a great deal of bad way now we are gotten a little more at large On the whole there is this difference betwixt all these Questions of the worshipping of Saints of Images and Relicks of Satisfactions of Purgatory of Indulgences of the number and efficacy of the Sacraments whereof we have hitherto treated and this of the Eucharist whereon at present we enter that in all the others there is not to be found any Footstep of the Doctrine of the Church of Rome in all the Scripture of the Old and New Testament nor in the very First ages of Christianity whereas upon the question of the Eucharist the Roman Church pretends that she hath the Scripture it self on her side Therefore also it is that whereas the Bishop of Condom did but lightly pass over all the rest here saith he it will be necessary more amply to explain our Doctrine And here the better to accommodate our selves to the Bishop of Condom's method as we have done upon the other articles we will distinctly examine all the several Heads of which he makes so many Sections 1. The Doctrine of the Church of Rome touching the Real Presence of the Body and Bloud of Jesus Christ in the Sacrament and how she understands these words THIS IS MY BODY 2. How she unâ—erstands these other words DO THIS IN REMEMBRANCE OF ME. 3. The Exposition which she makes of our belief as to the reality 4. Transubstantiation and Adoration and in what sense the Eucharist is a sign 5. The sacrifice of the Mass 6. What the Apostle teacheth in the Epistle to the Hebrews when he saith That Jesus Christ offered himself once 7. The reflexion which the Bishop of Condom makes upon this Doctrine 8. and Lastly The point of Communion under both kinds which the Bishop of Condom doth onely consider as a sequel or consequent of all the rest We will touch each of these Heads with as much brevity as shall be possible The Bishop of Condom begins with this proposition that the Real Presence is firmly established by these words of the institution of the Eucharist THIS IS MY BODY The reason which he gives thereof is because the Church of Rome doth understand them according to the letter and here it is that he saith what hath been alledged elsewhere upon another subject that you must no more ask them wherefore they apply themselves to the literal sense than of a Traveller why he follows the High way Let any one judge of the sequel by the beginning The Question betwixt us is Whether the Bread and the Wine in the Sacrament are truly and really the Body and Bloud of Jesus Christ or whether they are so onely in the mystery That is to say whether the words of the institution This is my Body ought to be understood literally or figuratively whether they truly signifie a real presence as they speak or a presence mystical and of virtue for it is all one and the same thing The Bishop of Condom saith without any other pretext that the belief of the real presence is firmly established upon these words because the Church of Rome doth understand them according to the letter that is it is so because I understand it so that is to say that he decides the question by the thing it self which is in question or that he doth give us his sense his will for a reason To have the liberty to speak as the Bishop of Condom doth we must lay it as a principle that there is nothing in the Scripture that one should not or at least that may not be taken literally Then might she take literally what our Saviour saith elsewhere John 6.35 19.5 that he is the bread of Heaven or that he is a vine and his Disciples are the branches and that none should be allowed to inquire how it might be The Bishop of Condom judging truly enough that this was not a proposition maintainable enters upon two other conceipts more reasonable On the one side he ingageth us to prove that the words of institution of the Eucharist ought to be taken in a Figurative sense On the other he engages to prove himself Pa. 80 that they ought to be taken according to the letter It is their part saith he who have recourse to Figurative senses to give a reason of what they do We
will therefore here set down some of the reasons which we have for the Figurative sense seeing that the Bishop of Condom doth require it of us and afterwards we will examine those which the Bishop of Condom doth alledge for the proper and literal sense In the First place whensoever any great of a Mystery and of a Sacrament 〈…〉 and the common use to take the â—â—pressions and the things themselves mystically and figuratively The very word it self Mystery doth lead us thereto otherwise it were no more a Mystery Let any examine generally all the Sacraments as well of the Old as the New Testament not one excepted no not the very ceremonies of the Roman Church it self where there is any visible sign as the Passover and Circumcision under the Law Baptism under the Gospel that which the Church of Rome doth call Confirmation and Extreme Unction through all will be found things and words which must be understood in a mystical and a Figurative sense But if it be demanded more particularly wherefore the Bread and the Wine are said to be the Body Bloud of Jesus Christ St. Austin and Theodoret Aug. Epist 23. ad Bonif. answer for us The First saith that it is because of the relation which the Sacraments have to the things whereof they are Sacraments and the latter to keep us from resting in the nature of the things that are seen Theodoret Dial 1. and that as Jesus Christ said that he was bread and a stock or vine so be honours the Symbols of bread and wine with the name of his Body and of his Bloud The force of these Testimonies is not here urged as to the maine Question they are onely alledged to give a reason of the use wherefore it is that the sign doth bear the name of the thing signified by a kind of mystical and Figurative way of speaking to elevate our spirits and our heartes above the Visible signs 2. We know in general that all the Scripture of the Old and New Testament is full of these sorts of Figurative expressions whether it was the Style of the Eastern Nations in those times as indeed it was or that God judged this Style the fittest to exercise our Faith We see that the First preaching of Jesus Christ is nothing else but a continued succession of Figures John 6.35 Joh. 15.3 every one knows those just now mentioned I am the bread which came down from Heaven I am the vine The rock was Christ 1 Cor. 10.4 Mat. 5.29 De Doctrin Christ lib. 3. cap. 6. If thine eye offend thee pluck it out and an infinite number of others Now if it be demanded of us how we can distinguish betwixt Figurative expressions and those which are proper and literal St. Austin here again answers for us that what seemes to offend good manners or the truth of Faith ought to be taken in a Figurative sense and yet more expresly that this which Jesus Christ saith that we must eat his body and drink his bloud appearing a wicked thing is therefore a Figure We press not still this passage as to the main Question we onely alledge it to make the reason which we have for the Figurative sense better apprehended 3. Finally what can there be more natural and more reasonable than to understand the Scripture by the Scripture it self the obscure places by them which are more plain those which have a double meaning by them which have but a single The Authour of the Book intituled Lawful Prejudices layes down this Maxim for the understanding of Books that when there is any passage which may admit of a double sense that must be taken which agrees best with the whole and which is the most reasonable There is but one passage onely in the Scripture which seems to favour the literal sense that the Church of Rome gives to these words This is my Body to wit that which we now spoke of If you eat not the flesh and drink the bloud of the Son of man you have no life in you and this very expression St. Austin notes ought to be understood Figuratively whereas there are a great number of others which say that Jesus Christ is no more with us but by the operation of the Holy Spirit The poor you shall have always with you Mat. 26.11 but me ye shall not have always And if I depart I will send the Comforter unto you and so many more Joh. 16. that make us daily say in the Creed he ascended into Heaven and from thence he shall come c. the very words of the Eucharist require that we do this in remembrance of him and to shew forth his Death till he come To be in Heaven corporally and upon Earth by representation are not two senses repugnant but not to be any more with us or to be corporally in Heaven and yet to be every day upon Earth in mens hands in his proper Body are two terms contradictory and incompatible It is therefore natural to take these words This is my body in a mystical and Figurative sense which alone doth perfectly agree with all the other passages of the Scripture It is well known that the Church of Rome doth suppose that there be two divers ways according unto which she pretends that the Body of Jesus Christ may be present in Heaven and upon Earth the one with his dimensions and his exteriour qualities such as he was seen upon Earth and it is after this manner that she will have it to be said that Jesus Christ is no more with us or that he is onely in Heaven the other without his dimensions and exteriour qualities as she pretends that he is under the covert of Bread and Wine But this is to answer here punctually the thing in question We formally deny this second manner of being bodily in a place it is not contested but that nature the senses reason far from teaching any such thing cry loudly against it It would therefore highly concern the Church of Rome upon the whole case to establish this second manner of being in a place by some passage the sense whereof were not at all in question and till that is done it may be truly said that the figurative sense of these words This is my Body is the true and genuine sense the first and the onely that presents it self unto the mind We might here add many other reasons as to the main to make appear that the Doctrine of the real presence is not onely above reason as the Mysteries of the Trinity and Incarnation but directly against reason and which in fine destroyes the testimony of the senses which nevertheless is it that our Lord made use of John 20.27 Theodoret Dial. 2. to prove unto Thâ—mas the truth of his presence as the Church also hath since done to prove that the Body of Jesus Christ was a true Humane body against the Eutychians but this would be
unto whatsoever he shall oppose that is most considerable Our Doctrine is simple as the Bishop of Condom saith that it ought to be incomparably more simple than that of the Church of Rome Here as well as elsewhere we have this advantage that the Church of Rome believes all that we do believe the difference is onely in the things which she adds and which we cannot believe We believe that Jesus Christ having taken our humane nature to suffer the death which we had deserved it was necessary that we should be united unto him as the members are united unto the head to the end that his obedience and his righteousness should be imputed unto us that we might partake of all his merits We say that this union is made on our part by the faith which we have in him that it is God himself who gives us this Faith and that to give it unto us and to confirm it in our hearts he maketh use of two sundry sorts of means the one interiour which is the secret operation of his Holy Spirit without which those others were in vain the others exteriour which are the Word and the Sacraments of Baptism and the Lords Supper the Word to declare unto us the promises of Salvation Baptism more particularly to shew forth our Entrance into the Church and the washing away of our sins and the Lords Supper to shew forth yet more perfectly the death of Jesus Christ and our communion with him Hitherto we go along with the Gentlemen of the Roman Church They believe as we doe that it is necessary we be spiritually united unto Jesus Christ that this Union is made by Faith that it is the Holy Spirit which produces this Faith in our hearts and that the Word Baptism and the Eucharist are the outward means which the Holy Spirit makes use of whether to produce or to increase and strengthen Faith in our hearts If there be any difference about this betwixt the Gentlemen of the Roman Church and us it is not about what we have now said but upon those several other Doctrines which she hath added As to the Eucharist in particular whereof here the Question is betwixt them and us we also say very plainly that the Bread and Wine are outward signs which Jesus Christ hath added unto the Word to set forth his death before our eyes more livelily more sensibly than by Baptism or by the Gospel and that when we receive these signs by Faith Jesus Christ gives himself unto us or that he confirmes the gift which he hath already made unto us of himself in Baptism or in the preaching of the Gospel for the communicating to us all his benefits Not that his body is in the bread and his blood in the Wine or under the forms of bread and wine but by lifting our hearts up unto heaven where he is and uniting us unto himselfe by his holy spirit This is truly the abridgment of our Doctrin drawne from our confession of Faith and our catechisme conformable unto what the scriptures teach us throughout of the spirituall union of the faithful with our Lord Jesus Christ There is nothing in all this which is not plain and easie to be conceived excepting onely the ineffable incomprehensible manner in which this holy Spirit worketh in us and whereby he effects this union of the faithful with Jesus Christ our Divine Head Yet we have some resemblances though very imperfect Eph. 5.30 31 32. 1 Cor. 6.16 17. as well of this operation of the holy Spirit in our hearts as of the union of the faithful with Jesus Christ in the conjugal love which unites husband and wife and which is the reason that the Scripture saith that they are but one body and one soul However the matter stands it is very observable in this case that this difficulty such as it is is common with us and them of the Church of Rome and that it proceeds not more or less from hence that our Doctrine is different from theirs They believe the same as we do the spiritual union of the Faithful with Jesus Christ by the operation of the holy Spirit as we have just now said as well in the preaching of the Gospel as in Baptism and the Eucharist They conceive not at all this spiritual union any better than we nor explain themselves otherwise therein than we do and what they believe more than we in the Sacrament to wit that they receive the proper body of Jesus Christ by the mouth of the body into their stomach doth not add any thing at all according to their own principles either to effect or make understood this spiritual union which we have with Jesus Christ which is the onely and true cause of our Salvation For they do not deny that those who receive Baptism without the Word and without the Eucharist or Baptism and the Word without the same Eucharist may be saved and united perpetually unto Jesus Christ as well as they who receive also the Eucharist Neither do they say that the body of Jesus Christ which they do believe they receive into their stomach is united unto their soul or unto their body by his presence nor even that the substance of their body or of their soul doth touch the substance of the body and bloud of Jesus Christ They say onely that their substance doth touch the sensible Forms of Bread and Wine and that the real presence of the body of Jesus Christ under these Formes is an earnest unto them of their spiritual union with Jesus Christ Some also add that it is unto them a blossoming of life and immortality by its virtue without pretending for all that that the substance of their soul or body doth join or unite it self unto the substance of the body and bloud of Jesus Christ Let us now see wherein the Bishop of Condom doth pretend that we use Equivocations or that we come near unto the Church of Rome To render his accusation the more plausible he begins with the reason which he pretends hath as it were forced us to come nearer unto the Church of Rome in the point of the reality and afterwards he passeth unto the objections which he makes to prove that in effect we are come nearer unto them It is sufficient saith he to have learned by the Scriptures that the Son of God would testifie his love unto us by incomprehensible effects This love saith he was the cause of this so real union by which he became man this love induced him to offer up for us that his body as really as he had taken it and all these designs are followed and this love is maintained throughout by the same fervour So whensoever it shall please him to make any of his children sensible of the goodness which he hath expressed unto all in general by giving himself to them in particular he will find a means to satisfie himself by things that are as effectual as
pretends that these expressions do suppose the real presence and that they cannot concord but by admitting the Doctrine of the real presence which comes all to one thing and that it is by these expressions that our Reformers themselves approached unto the Church of Rome It is in this part of his Treatise that he hath laboured most and conceived with greatest care as being the place where there seemed to be most advantage but which at the bottom is nothing else but an heap of plausible pretexts and unjust consequences and almost throughout playing upon words The first of his Objections is upon this expression of our Catechism where we say that we do make no doubt â—t that Jesus Christ makes us partaâ—s of his proper substance by uniting us 〈◊〉 himself in the same life and upon this other passage of our Confession of Faith where it is said to the same effect that Jesus Christ doth nourish and â—ivifie us with the proper substance of his body and of his bloud It is a certain truth that the Scripture never makes use of this term of Substance upon the subject of the Eucharist The first Fathers of the Church did not use it neither There are onely some ancient Doctours which have used it in divers senses sometimes to express the matter or the essence it self of the things and oftentimes also to signifie the virtue Sunday 50. and in the form of administring of Baptism Our Catechism it self speaking of the Sacrament of Baptism saith indifferently in two places the substance and the virtue of Baptism to signifie the efficacy of it Not any of the first Ages have said that Jesus Christ did give us the substance of his body and bloud but some less ancient have said that he nourished and vivified us by his substance or that he gave us a living substance meaning a quickning virtue alluding unto that mystical expression I am the living bread Joh. 6. this bread is my flesh which I will give for the life of the World When the Authours of our Confession of Faith and of our Catechism used these sorts of expressions amongst many others it plainly appears that they were not constrained so to do to conform themselves unto the Scripture nor to the ancient Fathers of the Church who used them not at all but they did it doubtless to accommodate themselves therein to the use which the latter times had brought in and to shew in different terms the truth of this spiritual Communion which we believe we have with Jesus Christ so as they explain it in the same place And we will make no scruple here to add that it is not simply the words of institution of the Lords Supper which oblige us to speak in such effectual terms because it is evident that the first aim of the words of institution is to recommend the commemoration of the death of Jesus Christ And it is also on one hand the Tenour of the Gospel in general which doth throughout inculcate a most intimate communion of the faithful with Jesus Christ saying that we are flesh of his flesh Ephâ— and bone of his bone and on the other hand it is the nature of this Sacrament which joyned to this divine Word not onely sets forth this union in a most express manner but also gives us a lively feeling of it strengthens and confirms it by the grace with which God is pleased to accompany an action so holy But that which is communicated according to its proper substance saith the Bishop of Condom Pa. 104. ought to be really present and it is not possible to make understood that a body which is onely spiritually communicated unto us and by Faith can be really communicated unto us and in its proper substance But the reason why we cannot make you understand it is the prejudice which you will not lay aside upon this subject of the Eucharist to wit that there is no real union nor participation if it be not Physical that is to say if two bodies or two substances be not joyned or be not both together in one place which yet is a manifest errour As if for example when we acquire an inheritance though we are distant from it it might not be said that not onely the fruits and the Revenue belong unto us but that the propriety the body the substance of the Land in fine all that belongs to it is ours Besides our Catechism had already answered unto the Bishop of Condom's Objection in the Article which immediately follows that which he objects to us The Minister demands Sunday 53. How can it he that Jesus Christ makes us partakers of his proper substance to unite us unto himself seeing his body is in Heaven and we upon Earth It is saith the Child by the incomprehensible power of the Holy Ghost which joyneth things that are asunder by the distance of place And * Art 36. our Confession of Faith saith the same thing and in the same terms Would the Bishop of Condom dispute that the Holy Ghost cannot effect a real and true union of us with Jesus Christ when we partake of the Lords Supper notwithstanding the distance that there is betwixt him and us And who saith a true and real union with Jesus Christ saith he any thing less than to be made partaker of or to be nourished and vivified with his substance Doth either the Bishop of Condom himself better understand or is it possible that he should make better understood the manner wherein he doth believe that the bread and the wine are transubstantiated into the body and bloud of Jesus Christ by the operation of the same spirit of God insomuch that the bread doth cease to be bread and that the body of our Divine Saviour his proper body which is sitting in Heaven at the right hand of the Father is nevertheless upon Earth in a thousand places at once after the manner of a spirit in less room than a point doth take up In fine is it possible to make better understood this other manner which he believes that this holy body which onely passeth through his stomach doth unite or rather is not united with his proper body and soul The second Objection which the Bishop of Condom here makes against us is upon another expression of our Catechism Sunday 52. where it is said that though Jesus Christ be truly communicated unto us by Baptism and by the Gospel it is onely in part and not fully whence the Bishop of Condom infers that Jesus Christ is fully given unto us in the Lords Supper and that there is an exceeding difference betwixt receiving in part and receiving fully Granting this see whereunto his Argumentation amounts If in the Lords Supper Pa. 106. Jesus Christ is fully received and in Baptism and in the Gospel but in part then the manner in which he is received in the Lords Supper is different from that in which he is
doth it appear that after the death of our Saviour the same Apostles did adore the Sacrament Acts 2.46 It is onely very plainly said that they went breaking bread from house to house The Authours of the Office of the Holy Sacrament who have carefully collected all the passages of Ecclesiastical Doctours of the twelve first Centuries which they thought might favour the Doctrine of the Church of Rome touching the Sacrament have caused to be printed in great letters all the passages where there is any word that seems to intimate that at any time or in any place the Sacrament was adored but they have neither found the word adore nor the thing signified by the word in the three first Ages and no more but the word onely in three or four places in all the following Ages until towards the Tenth Age. And which is more in those very places the adoration doth not relate unto the Sacrament but unto Jesus Christ believed â—o be in Heaven whence they cannot conclude a soveraign adoration of the Sacrament with greater reason than they grant we have when we alledge â—o the Gentlemen of the Church of Rome an infinite number of places where their Authors teach the adoration of Images If they will have it that in these places where their Authors speak of Images this term of Adoration doth not signifie a soveraign and absolute Adoration such as is given unto God but onely a veneration or relative honour as they speak why will they not allow that in those few places where those other Authours speak of the Sacrament the adoration whereof they speak may not also be an honour or â—eneration which is rendred unto the sacred Mysteries It is true as the Bishop of Condom affirms that the Church of Rome not acknowledging any other substance in the Sacrament but the body of Jesus Christ we do not wonder that those who are so perswaded pay it their adoration but from thence it self that they believe that adoration is a necessary consequence of the Doctrine of Transubstantiation and that they doe not find this consequence neither in the Scripture nor in the practice of the Apostles and the times which are not in question there is much reason to admire that this same relation which the Gentlemen of the Roman Church do find betwixt these two Doctrines doth not at least give them some suspicion of them both or rather that it doth not at last incline them to reject both the one and the other XIV The Sacrifice of the Mass The same thing may be said of the Sacrifice of the Mass which the Bishop of Condom also regards onely as a consequence of the Real Presence and of Transubstantiation for there is nothing like it to be found in the Scriptures nor in the first Ages of Christianity In those first times they preached the Gospel and celebrated the Lords Supper in the very same simplicity wherein it was instituted but they said neither Low Mass nor High Mass nor Mass without communicants nor Mass unto such or â—uch an intention nor for all these particular ends for which Masses are â—aid at present nor Lastly the Mass â—n a Language not understood by the people At this time all this is practised in the Church of Rome and all the World knows that in this Church the Sacrifice of the Mass is as the principal and most important part of their Religion The propitiatory Sacrifices were distinguished from the Eucharistical Sacrifices Heb. 13.15 Psal 50.14 Psal 4.6 in that the former were to appease the Deity and to make expiâ—ation of sins by the bloud of the Offerings and the others to render thanks to God for blessings received or to â—rave others We do not deny but that the Lords Supper or the Eucharist may be called a Sacrifice in a large and general sense as the Scripture saith a Sacrifice of prayer and a Sacrifice of praise and that Alms deeds 〈◊〉 a sacrifice but the Church of Rome which alwayes forceth things unto extreams will have the Mass to be a true sacrifice We think saith the Bishop of Condom that this oblation makes God become favourable pa. 130. and therefore it is that we call it propitiatory Thus it is that there needs but a thought and a word to make a propitiatory Sacrifice and in this sort Prayer it self wherein we offer our selves unto God and believe that we render God favourable unto us is a true propitiatory Sacrifice We will not here press what the Apostle sayes Heb. 9.22 that there is no true propitiation or remission of sins without effusion of bloud We will onely observe that it is a rule of Divine Right touching the Sacrifices that not onely the Sacrifices but the Altar it self is of greater dignity and of greater holiness than the oblation and that the oblation it self is sanctified by the Altar here they will have a Sacrifice where it is known that the man who is the Sacrificer Exod. 29.37 Mat. 23.18 19. is but a worm of the Earth the Altar a stone or Table made by mans hand and the offering the proper Son of God God himself If they who have read this part of the Bishop of Condom's Treatise would attentively cast their eyes at the same time upon those passages of the Gospel and of the Acts of the Apostles which speak of the manner in which the Sacrament of the Eucharist was instituted and celebrated we are perswaded that if they never so little keep their minds free and in a condition to judge without prejudice they will find so little agreement of the one with the other that it may be said they are two Gospels But this will appear yet more particularly XV. The Epistle to the Hebrews if we rightly take the mind of the Apostle in the Epistle which he writ unto the Hebrews the force whereof the Bishop of Condom endeavours here also to elude To which purpose we need onely to follow the rule which the Bishop of Condom hath himself proposed to know whether 2 Doctrines are opposit which is to see if the propositions of the Apostle do sufficiently agree with those of the Bishop of Condom For expedition sake we will here mention onely two of the Apostles both which speak almost the same thing to see if the Doctrine of the Bishop of Condom be conform thereto St. Paul comparing the ceremonies and the figures of the Old Covenant with the truth which is found in Jesus Christ and designing to shew how the sacrifices of the Old Testament were abolished by the sacrifices of Jesus Christ he saith amongst other things Heb. 9. â—â— that Jesus Christ is not entred into places made with hands but that he is in Heaven where he appears for us before the face of God The Bishop of Condom teacheth on the contrary that Jesus Christ is every hour upon the altars made with hands and that it is there that he appears for us before the
Apostles themselves or at least of the following age which speaketh clearly and in express words we have received such or such a Doctrine from the mouth of the Apostles or we hold it from those who have received it themselves from the Apostles own mouth for who can doubt but that there should be at least some formal and express Testimony to establish by the sole authority of Tradition a Religious Worship or any Important Doctrine that should binde mens Consciences But in conclusion behold here what the Bishop of Condom gives us in stead of such a proof pa. 159 160. the certain sign saith he that a Tradition comes from the Apostles is when it is embraced by all the Christian Churches without possible finding out the beginning of it c. And a little after It not being possible adds he that a Doctrine received from the beginning of the Church can proceed from any other origin but that of the Apostles The Bishop of Condom indefinitely layes down this Maxim not daring to apply the same unto any of the Traditions of the Church of Rome as knowing that this character indefinite as it is doth not suit with them To judge rightly of his argument and of the consequence which he would draw from thence this is the order into which we ought to put his propositions It is impossible saith he that a Doctrine received from the beginning of the Church should proceed from any other origin but from the Apostles A Doctrine embraced by all the Christian Churches whereof the beginning cannot be shewed is necessarily from the beginning of the Church Therefore such a Doctrine proceeds from the Apostles Now the Traditions of the Church of Rome are Doctrines embraced by all the Christian Churches without possibility of shewing their beginning therefore they proceed from the Apostles These are the Bishop of Condom's propositions in the order wherein they ought to be and in this order it is plainly evident that there is not one of them that is absolutely true or rather that is not false in the terms in which it is conceived In the first place this proposition is not true that it is not possible that a Doctrine received from the beginning oâ— the Church should come from any other origin but from the Apostles except it be shewed that it was then received gâ—nerally of all the Churches and that the Apostles did not oppose themselves against it for the Apostles themselves testifie that in their times the Mystery of iniquity began to work 2 Thes 2.7 1 Tim. 1.7 that there were false Teachers amongst the Christians and by consequence false Doctrines so that it was no way impossible that these same Doctrines were not followed or revived in after-times â—s were many Heresies which appeared in the first and second age of Christianity But the second proposition is yet less true that a Doctrine embraced by all the Christian Churches whereof the beginning is not to be found should necessarily be from the beginning of the Church or that it should come from the Apostles which is the same thing in the Bishop of Condom's sense for those that make any reflexion upon the manner by which changes come in either in the Laws or Customs of States or in the Worship and Doctrines of Religion very well know that the time and original of these changes cannot always be shewn Much less therefore should it be said that these Establishments must necessarily be from the first foundation of these States or Religion Who could shew the Original of all the false Traditions of the Jewes Should it therefore be said that they were all from the beginning of the Jewish Church or the unwritten Word of Moses Amongst Christians themselves for example the use of giving the Sacrament unto little children was without doubt generally observed De pec in rit remi ii 1. ca. 20 24. Et l. 3. contr Julian c 4 Sâ—ss cap 4 because St. Austin openly has taught it as an Apostolical Tradition that it was absolutely necessary and that without it little children could not be saved The Council of Trent saith upon this subject that the Fathers which followed this custome ought to shew their reasons for it nevertheless it is one of those Doctrines whereof we cannot shew the beginning and for all that none dares to say at this time that it was received from the beginning of the Church or that it came from the Apostles otherwise the Council of Trent would not have dared to abrogate and abolish it as it hath done In fine the third proposition which the Bishop of Condom doth suppose in his Argument is yet less true than the two former namely that the Traditions of the Church of Rome which separate us from her communion are Doctrines embraced by all the Christian Churches without possible shewing the beginning thereof Can the Church of Rome shew any thing near this of any one of those Traditions which are in dispute betwixt us for example of Purgatory of the invocation of Saints of worshipping of Images of Relicks of the Cross of auricular confession of Indulgences of the Pope's Supremacy of private Masses of the adoration of the Host of the communion under one kind of religious Worship in an unknown Tongue or in fine of any of the particular Doctrines which separate us from the Roman Church For not to speak of the present time in which it is evidently known that there are many of the Christian Churches as well in the East as the West which do not embrace all the Doctrines of the Church of Rome it is also a thing most certain and notorious that it is not in the power of the Church of Rome to shew I will not say of all these Doctrines in general but of any one of them alone that it was embraced not onely in all times but scarcely at any time by all the Christian Churches On the contrary there are a great number of these Traditions of the Church of Rome whereof their first beginnings may precisely enough be shewn for example the worshipping of Saints and Images auricular confession the communion under one kind and many others and of all in general excepting that of praying for the dead whereof there is some mention to be found towards the latter end of the second Age. Our Authours have very solidly made appear that there is no footstep of them to be found in the three first Cajetan Thom. Pâ—râ—z Peron Beat. Rhen. Gab. Biel Roffen-Lombard c. Gab. Biel lect 57. upon the Canon of the Mass Quia sine du bio Ecclesia habet Spiritum sponsi sui Christi ideo non errans The most knowing of the Church of Rome themselves do not dissent as to the greatest number of Traditions as hath been noted before of worshipping of Saints of Images of confession of Purgatory and indulgences and they maintain not these sorts of Doctrines but by the general Maxime of the
The Bishop of Condom takes for an absolute power that which is onely a condition and a limitation to the power of the Synod Religion requires amongst us that we should presume God presides in these Assemblies and the rules of justice and decency yea even custom permit not that we should explain our selves otherwise But upon the whole every one sees that the sense of this Form is as if one should say we promise to submit our selves unto what you shall resolve if as we hope of you through the grace of God you take his Word and his truth for the rule of your thoughts and conduct and thereby make appear that it is indeed his Spirit that presides in your consultations and governs you and that you do not proceed by canvasing and Cabals or by humane motives and interests as the Roman Catholick Authours testifie it was done in the latter Councils of Constance and of Trent If it be saith the Bishop of Condom a perswasion founded upon an humane presumption can any man in conscience promise to submit himself to what shall be resolved And if this perswasion hath its foundation in a certain belief of the assistance of the Holy Spirit given unto the Church the Catholicks in this case demand no more We answer hereby that it is properly neither the one nor the other and that it is not worth the labour to make upon it a double-horned Argument for so we commonly call dilemma's this perswasion is a judgment of charity which makes us hope well of the intentions of those that are deputed unto these Assemblies and that is sufficient to warrant our promising to acquiesce unto what they resolve alwayes provided that they have Truth and the Word of God for the Rule of their consultations Upon which it is to be observed though it may be too long to insist upon what is so clear in it self that our Synods in the whole are made up onely of divers Deputies which have all of them their Letters in the same Form almost after the same manner as have they which are deputed unto the Provincial Estates so that things being equal amongst them it cannot be said that this condition and this limitation can wound the dignity or just authority of these Assemblies These Letters missive are properly nothing else but proxies or if the term please better in some measure resemble Letters and Commissions which Princes give to their Ambassadours or their Envoys the ordinary style whereof is that they have intire trust and confidence in the integrity fidelity and ability of them whom they send giving them full power c. Nevertheless with this condition understood all along that they govern themselves by their orders and instructions and that if they conform themselves thereunto whatsoever they shall conclude shall be confirmed The difference betwixt these sorts of Letters of deputation and proxies in matters of business and the Commissions of Princes is onely in the quality and style of them who speak Princes speak as Princes men of business like men of business and Churches in a style pious and Christian so that these Letters missive not onely give merely a limitted and conditional power but the resolutions themselves which are made by virtue of this power though conformable to the Scripture according to the condition expressed in the Letters pass not for authentical decrees till they are brought unto the Churches and the Churches have as it were ratified them by their acquiescence and when it falls out that any Church or any particular persons find any difficulties therein the business is remitted to further consideration in the following Synods because it is a constant principle of Christianity according to us that Faith is a firm perswasion and by consequence that mens minds must be cleared and rendred capable as far as may be of the truths which are taught that is to say made to taste the Doctrine with a certain sweetness and not have the belief imposed by constraint and absolute dominion What we have now said of these Letters missive serves for answer to the Bishop of Condom's last objection touching the resolution taken up at the Synod of St. Faith for there is throughout the same foundation or rather the same pretence The Bishop of Condom strains himself more on this matter than on the others and again insults over us here as if we were of bad Faith and of little accord amongst our selves Let us see what the matter is In the year 1578. there was an overture of reconciliation made betwixt those that are called Lutherans and our Churches of France by means of a Form of confession of Faith which was to be general and common unto all the Churches The Churches of this Kingdom were desired to depute good men authorised by the Church with power to treat accord and decide all the points of Doctrine and other things which might concern that Vnion Upon this proposition the Synod decreed that if the confession of Faith proposed were sent time enough it should be examined in each Provincial Synod and in the mean time the Synod deputed four Ministers with Letters and ample proxies of the Ministers and Elders and of Mounsieur the Vicount of Turenn and in case they should not have time enough to examine this confession of Faith in all the Provinces they remitted it unto the prudence of those Deputies to accord and conclude of all points which should come under deliberation whether of Doctrine or any thing else that might concern the good the union and the ease of all the Churches This is in summe the resolution of this Synod as the Bishop of Condom reports it and it is plain here that there is nothing that is not agreeable to reason and custome In the mean while he proceeds with a kind of admiration To this head doth the false squeamishness of the Gentlemen of the pretended reformed Religion come they have now thus and thus often upbraided to us as a weakness that submission which we have for the decrees of the Church which is nothing else say they but a society of men subject to errour and mean time they have not feared to commit their Faith into the hands of four men with so large abandoning their own judgment that they have given them full power to change the very confession of Faith which they propose at this day to all the Christian World and that as a confession of Faith which contains nothing but the pure Word of God and for which they have said at their presenting it to our Kings that an infinite number of persons were ready to shed their bloud To this head in fine is the Bishop of Condom's evil reflexion come they have saith he thus and thus often upbraided to us as a weakness the submission which we have for the decrees of the Church In the first place it had been just that the Bishop of Condom would have been pleased to have told us at least
admit us also But the Church of Rome doth not so take it she concludes why do you not come unto us though the sequel of the Argument doth not admit of it However the case stands piety and charity require that Christians should be moderate if it appears that we are more moderate herein than our first Reformers it is not that we do presume to have more piety nor more charity than they but it is that commonly divisions are fiercer in their first beginning than in process of time and greater betwixt persons that are nearer than betwixt those who are at the greatest distance This very thing that they of our communion seemed to have more heat against the Lutherans upon the particular point of the Reality is a sign that they were the better united one with the other in all the other points We pretend not wholly to excuse this heat nor the other failings unto which the first Reformers might be subject We have a customary saying amongst us that we canonize not any Wherefore without equalling them unto the Apostles unless it be for what there was humane in the one and the other might it not be said of our Reformers what the Apostles themselves said of themselves that they were men subject to like passions with us All the World knows what is usually said upon this subject that Paul and Barnabas those blessed Apostles were so sharp in words to each other that they came even to a provocation and a quarrel for the Scripture term amounts to so much and that it must needs be that they parted asunder And if the Example of Saints which the Gentlemen of the Roman Church have canonized themselves affect them more it is known how Stephen Bishop of Rome did excommunicate St. Cyprian Bishop of Carthage Firmil Ep. ad Cypria Hieron Ep. ad Theoph. Alex. Cum. oper Theoph. how St. Jerome was incensed against St. Chrysostome and many other Examples of discord amongst great persons But not to instance so far back in the Ages past we have seen in our dayes how far contention hath proceeded betwixt persons esteemed the most pious and eminent of the Roman Church upon points of Doctrine The circumstances of the times wherein our Reformers lived and their temper if any please may possibly in some measure excuse the too much heat wherewith it may be thought they defended themselves whether against the Church of Rome or against their own Brethren if it be supposed in the main that their intentions were upright and sincere as also the like temper and other circumstances may excuse the heat which hath appeared betwixt these two parties if it be granted upon the main that this heat was a right zeal After all it is but upon the sole point of the Transubstantiation of the Gentlemen of the Roman Church the Consubstantiation of the Lutherans that some of ours may have said that the Doctrine of the former is more consistent that is to say that if the Reality of the presence must be believed it would seem here is more reason according to the speculations of the School to believe that this presence is effected by the way of change of one substance into another than by the way of impanation or by the co-existence of two substances of the Body of Jesus Christ and of the Sacraments one with the other and that supposing that the Body of Jesus Christ was really present there would be more reason to adore him in the Sacrament it self than not to adore him there at all But upon the whole these indeed are onely speculations of the Schools and private Opinions and as these consequences of the Lutherans taking them aright are onely consequences which no wayes engage those who onely admit the Lutherans into their communion so it plainly appears that when the heat of dispute leaves the mind in an entire liberty in this regard we have been able to admit them into our communion without its being any reason that we should pass unto that of the Church of Rome which joins unto Transubstantiation the Sacrifice of the Mass private Masses the adoration of the Host and the taking away of the Cup as inseparable consequences of this Doctrine not to speak again here of the Service in an unknown Tongue and the other worships and practices which separate us from her However the case stands in this regard this being the state of things betwixt us and the Lutherans it is evident that our Churches entring into conference with them exposed not themselves unto any essential alteration in our confession of Faith so far were they from putting it into the hands of Compromissaries whether we regard the thing it self or the form of the power which they gave unto their Deputies for as to the thing when any difference is treated of the power which is given how ample soever it be regards onely the difference it self and extends not it self unto other things which are not in dispute For Example when Princes give power to their Ministers to make Treaties of peace and of alliance we do not say that they put in compromiss the fundamental Laws of their Kingdoms There was so little to be feared on our side in our reconciliation with the Lutherans that it was seen we made no difficulty to admit them into our communion assoon as some amongst them desired it of us And as to what concerned the power it self that could not expose us any thing the more for besides what hath been said of the state of our difference with the Lutherans the Synod knew before hand the plain state and foundation upon which the reconciliation was to be made that is to say in a manner the very sense and form in which it was judged that a confession of Faith might be made that might be common with us and the Lutherans It is well known that on such occasions the power is relative and as it were restrained unto the memoires and instructions which are given to the Deputies If it falls out that they abuse it they who gave it are acquitted upon their disapproving what they have done the shame of the disapprovement falls properly upon them there is no blame at the most but onely of the bad choice that was made of their ministry In a word what removes all difficulty in this regard is that these sorts of accords howsoever the Deputies conclude must be approved and ratified by those who granted the power before it can be said that they have truly consented If the project of this reconciliation had further succeeded and that a Form of confession had been agreed upon it had been necessary according to the practice of our Discipline that all that had been accorded by the Deputies at the conference should have been sent and communicated to our Provincial Synods to the end that the Deputies of Provincial Synods might afterwards have met in a National Synod there all would have been maturely considered with a
that there is very little or scarce a jot of this usage nor of the mention thereof found in the first times of the Christian Church It is well known that the Fathers of the first three or four Centuries and some of the fifth it self had several Errours touching the state of souls after death which process of time hath taken away some having believed that the souls did abide in a place of refreshing near Heaven or under Heaven until the Day of Judgment Others that they did sleep and that they should arise the first time with their bodies to reign a thousand years upon earth with Jesus Christ and finally at the day of Judgement and of the last Resurrection all that were raised should pass as it were through a Sea of Fire which should purifie and cleanse them But never any of them did believe a place where the souls should suffer after the death of the body pains in some sort like those of Hell except for continuance as the Church of Rome teaches No more did the ancient Jews believe it neither do the Greeks yet at this day believe it though they pray for the dead after the same manner as the Fathers now mentioned did Dial. lib. 4. ca. 39 40 51 55. It may be made appear here that this Doctrine is onely an imitation of that of the Pagans and that even Pope Gregory himself who is the first that put this Doctrine in credit speakes in the same sense and the same terms as Virgil saying that the souls are purged some in the Fire others fann'd in the Air others washed and cleansed in Rivers and in Ice and lastly others in Baths and Stoves but we onely design to touch things here as in passe Indulgences If the Doctrine of Satisfactions and of Purgatory be evil that of Indulgences doth fall of it self because this as it is taught in the Church of Rome is but as consequent and dependant on the other If God hath not subjected us unto Works of Satisfaction and unto temporal punishments unto which the Church of Rome would subject us there is no need of her dispensations and we have no business to examine if she hath any power herein Few persons are ignorant of the great difference that there is betwixt the Indulgence which was formerly used unto publick penitents and the pardons which Popes give as well for the dead as for the living and we have shewed by the very confession of themselves of the Roman Church that this Doctrine is not grounded upon any authority in Scripture and that there is not found any practice nor mention of it in the five or six first Centuries Also every one knowes what interest the Court of Rome hath to maintain as well Purgatory as the power of the Keys as the Council speaks the great authority and immense riches which this Doctrine hath brought unto it and that it brings unto it daily the cases reserved unto the Holy See the Table of Sins rated Sess 25. de Indulg more or less according to the nature of Sins Lastly the crying abuses are too visible whereof the Council it self has been constrained to order a Reformation They are it may be something less in France where people have their eyes more open but they are so great in Spain beyond the Mountains and in the very place which is termed the Center of Religion that the sober persons of their Communion cannot forbear condemning of them This is what we had to say of Justification and of the Doctrines which depend upon it It may be believed that this may suffice to shew that the questions which separate us from the Roman Church upon this point are not of so small consequence as the Bishop of Condom would insinuate but that on the contrary herein is concerned the purest and if it may be spoken the most Christian part of Religion as hath been proved throughout upon this Article and that to conclude the Bishop of Condom doth not make any controversies to cease except perhaps in regard of those things which he hath suppressed and upon this particular point of Satisfactions upon which the Council of Trent Bellarmine and in a word the doctrine and general practice of the Roman Church formally take away what the Bishop of Condom would grant us THE FOVRTH PART The Process of the Bishop of Condom's Treatise IX The Sacraments in general doth call us to the matter of the Sacraments We will but little insist as neither doth he upon the name the number and the efficacy of the Sacraments in general and in like sort upon the greatest part of what he calls Sacraments in particular because the difficulties upon these points are not in reality so hotly agitated as the Bishop of Condom himself saith It may be believed that the time and patience of them who shall take the paines to read this Answer will be better imployed upon the matter of the Eucharist and upon the other articles which concern Tradition and the authority of the Pope which are more important and upon which we have most controversie In the first place as to the name of Sacraments Greg. in cap. 16. â—ib Reg. Tertul. de praesc c. Lib. 10 50. Tra. 80. 〈◊〉 Joan. Accedit verbum ad elementuÌ„ fit SacrameÌ„tum it were a thing indifferent to give them one name rather than another if we were agreed of the things or if the names would not by consequence draw in the things themselves The name of Sacrament may be taken in a double sense the one general and extensive to signifie any sacred act or ceremony as it is often taken in the Fathers the other proper less extensive as St. Augustine defines it in his Book of the City of God when he calls it a visible sign of an invisible grace the blessing of the Word being joyned as he saith elsewhere unto the matter of the outward Elements In the first sense they may if they please make not onely seven Sacraments Pierre de Damien Ser. 69. pa. 168. but twelve if they will as a Catholick Doctour did before the Council The Bishop of Condom doth in some sort accommodate himself unto this general sense when he uses this expression that in his communion there are received seven Signs or sacred Ceremonies The difficulty is that the Council being herein less equitable than the Bishop of Condom hath in this as well as in the matter of Justification made Articles of Faith of many particular Opinions which are nothing to the Essence of Sacraments which are good for nothing at all but for the Schools For the Council will have us expresly to believe not only seven Signs or sacred Ceremonies in a general sense but seven true Sacraments properly so called as it speaks and that we believe neither more nor less under pain of Anathema however it is plainly to be seen that at least in the ceremonies of Marriage of Pennance