member of the universal Church who is not a member of some particular Church 23. That none are in the universal Church who are not the subjects of Diocesan Bishops 24. That a man not baptized by one that hath Ordination from a Diocesan Bishop is no member of the universal Church 25. That a member of the visible Church cannot be certainly known because it cannot be known what is essential to a Christian seeing it depends on the sufficiency of the proposal of truths which cannot be known of many or most XVII Of Gods worship preaching and Ministers and his day 1. That there are more Gods than one and several Countreys may worship their several Gods 2. That if we keep our hearts to God we may bow down before Images as Idolaters do 3. That it is not necessary that we actually love God above once a year or once a month or week at most 4. That if we fear Gods wrath and love one another we may be saved without any other love to God 5. That no higher Love to God is necessary than to love him for our selves and others as a Benefactor and means to the Creatures good 6. That Gods word is not to be trusted as infallibly true 7. That because God will be spiritually worshipped outward bodily worship is not necessary to spiritual persons 8. That he that loveth trusteth and serveth God so as yet he loveth trusteth and serveth the flesh and the world and sinful pleasure more prevalently may yet be saved without more 9. That outward worship without inward love and holiness may serve to Salvation 10. That we may give Divine worship to Angels or glorified souls or to the Cross or Images 11. That if prayer move not or change not Gods will it is needless to use much prayer 12. That it is lawful to require the people to pray and praise God in an unknown language instead of words which they understand and such prayer and worship they must preferr or use if the Pope or Bishops command it 13. That any man may make himself or become a Pastor or Teacher of the Church in office who thinketh himself fit without mans election or ordination 14. That none are true Ministers of Christ who are not sent by the Bishop of Rome or some authorized by him or ordained by such 15. That no Ministers are owned as such by Christ nor are the Sacraments administred by them valid that are not ordained by Diocesans or by such as had an ordination themselves by an uninterrupted succession from the Apostles down by Diocesan Bishops or a Canonical succession 16. That all Ministers ought to cease preaching the Gospel and all Churches or persons publick worshipping God who are forbidden by the Pope as some say or by Bishops as others say or by the King or Magistrate as others 17. That it is sinful for Presbyters to preach say some or to pray say others publickly in any other words save those that are written down for them or prescribed by the authority either of Pope Council Bishops or Civil Magistrates 18. That it is sinful to instruct the people or to pray to God or praise him in a form of words premeditated or prescribed by any other or agreed on in Councils 19. That it is sinful to joyn with any Pastor who speaketh any unlawful words in preaching prayer or other ministration 20. That it is unlawful to hold Communion with any Church where scandalous sinners are present or are tolerated members 21. That men may lawfully change the essential or integral parts of Gods commanded worship by diminution or additions of the like 22. That spiritual men are not bound to be members of particular Churches or put themselves under the guidance of any Pastors 23. That all the people are bound to believe all that to be Gods word which the Bishop or Priests tell them is so 24. That the people are bound to do in Gods worship whatever Bishops or other Rulers command them without examining and judging whether it be agreeable to the Law of God 25. That Pope Bishops or Priests can forgive sin even as to the punishment in another life by immediate pardoning power in themselves and not only by preparing men for pardon and offering and declaring it and delivering it ministerially by application from Gods word and in order hereto judging who are capable of Consolatory and Sacramental applications 26. That God pardoneth in heaven all that the Priest pardoneth on earth though erroneously and by mistake 27. That God will condemn to hell all that an erring or malicious Pope Bishop or Priest condemneth 28. That it is lawful to separate from and disown Communion with all parties of Christians differing in things not necessary to Gods acceptance except that one party which we judge to be rightest or allowed by the higher powers 29. That the first day of the week was not separated to Divine worship in commemoration of Christs resurrection by the Spirit of Christ in his Apostles or is not to be observed to that holy use any more than any other day 30. That it is lawful to swear unnecessarily and to use Gods name lightly and vainly in our talk 31. That perjury is lawful for our safety or in obedience to man 32. That Popes Councils or Bishops can dissolve the obligations of our Vows to God or Oaths of fidelity to Princes though the matter be lawful and good and otherwise God dissolve them not 33. That all Oaths and Vows are to be interpreted as not binding us longer than it is for our commodity or safety 34. That we may take Oaths imposed in words whose common sense is false or sinful though not otherwise expounded by the imposer because in charity we must suppose always that our Rulers mean nothing against Gods word or their own or the peoples good 35. That it is unlawful to break any Vow or Oath which was unlawfully imposed on us by man or unlawfully taken by our selves though the matter of it be good or lawful 36. That no Vow bindeth us to that which we were bound to before That all Vowing is sinful and all swearing when lawfully called for the attesting truth and ending strife XVIII Of our duty to our Rulers and Pastors and their duty 1. That Christianity so nullifieth all natural and civil relations or obligations that Children subjects and servants owe nothing to Parents Rulers or Masters but what they are bound to in meer justice and gratitude to them as benefactors or by voluntary consent and promise 2. That Parents owe nothing for their children but bodily provision and not to educate them in Godly and Christian doctrine and practice 3. That Princes may seek their own pleasure and wealth against the common good or above it 4. That they may lawfully make war upon neighbour Countreys only to enlarge their power or dominions or satisfie their pride passion or wills 5. That they or Bishops may fine imprison banish or put to death all
office Now what is necessary to the well being And indeed though the Essential Unity of the Church lye not upon this yet the Peace and Concord of it doth and that so much as that no other means without this will attain it And the want of what is necessary ad bene esse in the Ministry and Bishops is it that hath caused the common calamities § 35. And I. Nothing is more wanting hereto than better qualifications in the persons 1. That there be a strong wit and good acquired gifts of knowledge and a strong and lively faith from Divine illumination and good acquaintance with the Oracles of God A Pastor or Teacher should not only know the essentials of Christianity which every Christian knoweth but also the Integrals and many Accidents And both essentials and integrals should be known by him by a more clear distinct and orderly understanding not only above the vulgus sâ—delium common Christians but above the better sort of the flock And some store of natural and common knowledge called Learning is needful hereunto But especially more illumination faith and holy wisdom and skilfulness in matter sencâ— and method of the word of God § 36. Where Gods Word is not by the Teacher clearly understood and firmly believed and he is not well acquainted with the work of his office it is not any formalities of Ordination consent or Titles that use to make up these defects as to the success To say what God can do is little to this business He can make an Ass to preach to Balaam He can work by fools and ignorant men and hereticks But Scripture and all the common experience of ages assureth us that it is not his ordinary way and that he rarely blesseth such with great success but worketh according to the qualifications of the Instrument and the Receivers And let a mans tiâ—les and ordination be what they will weak men will do weakly and ignorant men will do ignorantly and erring men will do erroneously and the Gospel will be wronged the people will be hurt or losers and enemies will deride and scorn § 37. When Aristotle saith that Wise men are by Nature to Rule and fools and ignorant persons to be ruled he meant not I suppose that this gave wise men formal Power but that this was the materiae dispositio receptiva as Gold and Silver are to be the Kings Coyn but are not so quâ talia so only wise Christians are receptive matter of Ministerial power and the wiser the better And when one appeareth to be of eminent wisdom above all the rest caeteris paribus the ordainers and people are directed and bound by God to choose that man And what scruples soever rise about his Ordination usually God worketh by excellent worthy men and as light cannot be hid so holy wisdom will be known and valued § 38. 2. But LOVE or HOLINESS is necessary ad bene esse as well as wisdom Heat causeth heat And we have need of sacred Heat as well as of Light Love kindleth love A Pastor should excel the Flock in Love to God to Christ to Holiness to Gods word and work and to all the peoples souls and should speak all from the Zeal of Love As the Nurses milk should have the warmth of Nature Cold heartless preachers usually reach not the heart and have but coldâ— and small success Here also God worketh usually according to the means And how can he be taken for a sound Believer of so great over-whelming things as we have to speak of that speaketh only of them sleepily and coldly § 39. 3. And as wisdom and zealous Love so executive Activity but especially Taking utterance is necessary to the well-being of the sacred-office and the success Though it be not the tricks of vain humane art and affectation which must do our work yet is it a free and moving utterance of holy wisdom faith and Love And words are not all Holy example of living in blamelesness justice humility self-denyal meekness and patience must be our work And diligence in doing all the good we can What examples are there this day among us of one or two holy humble meek and patient and unwearied labourers even in a silenced suffering and low condition men of no extraordinary parts but with ordinary parts of extraordinary labour and patience that whole Countreys have cause to bless God for I will venture to name three such 1. Mr. John Eliots in New England that hath translated all the Bible into that most barbarous language preached to the Indians about forty years and gathered divers Churches among them And verily I would the Jesuites had never done worse work than what they did with several Fryars in Congo China Japan c. which is their greatest honour 2. Mr. John Dury I hear yet living who hath these fifty years or near been employed in reconciling the Lutheran and Calvinist Protestants not without success as Helmstadt Breme Hassia and other places know Though much more might have been expected if the wars of Princes and the obstinacy of contentious Divines had not hindred 3. Our Mr. Thomas Gouge an ejected silenced Minister who hath set up about fourscore Schools in Wales for thousands of Scholars given away many thousand books to them relieved many poor honest ejected Ministers got the Bible the Practice of Piety the Whole Duty of Man printed in Welsh and visiteth the Counties there though aged once a year Gods work must be done as our trade and business and not on the by as taking up the place and time which mens fleshly and worldly interest and work can spare Had the Church such men enow as I have described and as some have been such as Cyprian Nazianzene Basil Chrysostom Atticus Proclus Hierom Augustine Ambrose Martin Salvian c. and such as Melancthon Bucholtzer Bucer Phagius Musculus Martyr Calvin Beza Vrsine Olevian Paraeus Camero Placeus Molineus Dallaeus Blondel Chamier Sadeel Le Blank c. and such as we have had many in England Jewel Grindal Field Reignolds Vsher Morton Hall Davenant Chillingworth Hildersham Dod Ball Bradshaw Gataker c. and such as yet through Gods great mercy we have many I say had the world enow such as these the light would scatter the dismal darkness and they would carry on Christs interest in the Churches against the opposition of Usurpers hereticks and contenders For even a few such have broke through armies of Philistines to fetch men the sacred waters of life And it is not scruples and quarrels about their ordinations or such like as would frustrate their endeavours § 40. II. It is greatly needful to the well-being of the Ministry and the success that Doctrine be kept sound And therefore 1. That the Christian simplicity be retained and many subtile and curious decisions be not made necessary A few great necessary certain truths are easilier preserved than multitudes of uncertain controverted niceties 2. It is needful that such as are ordained
is not jure Divino § 22. And some called Presbyterians distinguish between a Worshipping Church and a Governed Church and tell us that the lowest Governed Church should consist of divers worshipping Churches It may sometime contein divers subordinate by-meetings as Chapels for them that must needs be oft absent from the full assembly But that it must have many such or that it must or may have many full settled worshipping Churches that personally communicate still distantly only in their several Parishes is contrary to Scripture antiquity and reason and denyeth the first instituted Church form Thorndikes first books which fetch the reason of Church Government from Assemblies were far truer than his later in which he seemed to dream of a humane universal Policy § 23. Either a Bishop as distinct in Order or Degree from Presbyters is necessary to the Being of a Church of Divine institution or not If not then it may be a Church without such a Bishop and have accordingly the rights of a Church in the proper political sense now intended by the word Church And then the old sayings would not be true 1. Of Ignatius that to every Church there is one Altar and one Bishop with his fellow Presbyters and Deacons 2. Of Cyprian that ubi Episcopus ibi Ecclesia 3. Of Hierome and others Ecclesia eft plâ—bs adunat a Episcopo If yea then 1. Our Parish Priests are true Bishops or else the Parish Churches are no true Churches but Chapels as wanting an essential part 2. And then there are no Churches in England of the lowest species for present Communion c. 3. And then it will be hard to confute them that say No form of Church Government is jure Divino or instituted of God 4. And the form of Government being the specifying form of the policy or Church it will follow that God hath instituted no Churches but the universal as headed by Christ 5. And if you will confess to the Separatists that we have no Churches of Gods institution you will never heal their separation § 24. I am therefore past all doubt that if it can be proved that a Bishop is necessary to every true Church that every Parish should have a Bishop and if Arch-bishops be good and meet the Diocesans should be their Arch-bishops And that deposing the Parish Bishops and Churches is a heinous corrupting crime But if Bishops be not necessary to a Church as such the case is otherwise § 25. It is therefore of great importance that single Churches be neither too great nor too small If too small they will want 1. the honour of fulness 2. and the cheering help of praising God in great assemblies 3. and the mutual counsel and vigilant help of many 4. and the safe guidance of many Presbyters or a Bishop and Presbyters which a few people cannot expect And if it be too great it will 1. hinder the comfort of those that want room in the Church assembly 2. or cause the Church to degenerate into another sort of society It is best therefore that it should be as Great as that all the people who are constant worshippers of God on the Lords days may meet in one place where they have liberty Chapels or lesser meetings being allowed to the aged weak sick or very distant yet all that are able coming sometime to the common Church § 26. The first degenerating of single Churches grew 1. out of the ambition of the Pastors to extend their power as far as they could 2. and out of a desire in the people to see their assemblies as honourable for greatness number and concord as they might 3. and out of a conceit that one City should have but one Bishop and so be one Governed Church And hereupon at Alexandria and Rome they began to have several fixed Chapels in the same City and neighbour villages and the Bishop to send Curate-Presbyters to them as he pleased yet so that at first they communicated frequently in the Bishops Church After that these Presbyters were fixed and gave them the Sacraments where they came After that they were tyed to come to the Bishops Church for communion but at Easter Whitsontide or some great and rare seasons After that they were so many and far off that they were no more obliged to come at all or to hear or see the Bishop but only to be distantly ruled by him and their Presbyters Then many Countrey Parishes got Bishops But the City Bishops disagreeing with them long after got them down § 27. Were it true that every City in the old sense should have a Bishop and but one it would follow that every Corporation or great Town or Borough called Market Towns in England should have one the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying such of old And were it so and the Countrey Parishes adjoyning made Chapels and distributed accordingly to the several Towns it would be like the old state of the Church about three hundred and four hundred and five hundred years after Christ and much better than it is though not as it should be § 28. 9. The remote ends are mentioned in the definition viz. the right worshipping and obeying God the welfare of the Church-universal for the parts all contribute to the perfection of the whole and the glory and pleasing of God are the common ultimate end of all § 29. By all this it appeareth what is necessary to make a particular Church and to make a man a member of it And that it is not necessary hereto that the person be a member of a Compound Church Diocesan Provincial Patriarchial National or Papal whatever it be to some of these on any other accounts Nor yet that he make any unnecessary profession promise or Covenant § 30. But to the actual Communion with such a Church in exercise the nature of the thing maketh it necessary that the people consent and be guided by their Pastor in the circumstances belonging to his office which are necessary in genere to be some way determined but not necessary in specie vel individuo this rather than that For instance They that will have communion in publick worship must meet in some capacious place at some day some hour If any one will not come to that place at that time appointed he separateth from that Communion in that act The Scripture must be read in some Translation some order If any say I will not Communicate with you unless you use another translation another order without verses and Chapters or read some other parts he so far separateth from that Church In singing Psalms if he will not joyn in that Version that Psalm that Tune which the Church useth he so far separateth If he will not hear the Preacher unless he change his text his method or use notes or no notes and so in such cases will not follow but lead he separateth so far for all cannot be leaders and be of one mind But if the Minister
derogateth from his glory XIV Of Baptism 1. That Baptism was instituted only for the first times or for reception of Infidel countreys when converted and not for to be continued in Christian Countreys and Churches 2. That outward Baptism by water will save the adult that have not true Repentance and faith and sincere consent to the baptismal Covenant 3. That all the children of Infidels Heathens Hereticks or wicked men are certainly saved if they be baptized and have Godfathers professing Christianity though those Godfathers be wicked hypocrites and take not the infants by adoption or otherwise as their own nor really intend to educate them as they promise and if they die before they actually sin and that this is certain by the word of God 4. That all the baptized are delivered from all culpable pravity of soul or inherent sin 5. That it is certain that all baptized Infants of what parents soever have special grace infused into their souls by the Holy Ghost in Baptism 6. That baptism entering all into the Catholick Church obligeth all the baptized to the Bishop of Rome as the supreme head or pastor 7. That the Infants of believers dedicated to God are holy only as legitimate and not bastards but are not as a holy seed under promise to be entered into the Church and Covenant of God by baptism but all baptized in Infancy must be taken as no visible Christians till they are rebaptized 8. That none that sin grosly after baptism are upon their repentance to be received into the communion of the Church 9. That it is not necessary to baptism of the adult that they make any covenant promise or vow to God nor to the baptism of Infants that Parents or Proparents devote them to Christ by entering them into an obliging Vow or Covenant 10. That Baptism was not instituted to invest the baptized in his right to pardon and life but only to enter him into the visible Church where as a disciple he may learn how to come to such right and pardon hereafter 11. That the adult duely baptized have no right to the Communion of the Church though they profess to continue their Covenant-consent and none disprove the truth of their profession unless they have some higher qualification and title XV. Of the Lords Supper 1. That the Lords Supper is but an ordinance for young or carnal Christians but they that have the Spirit must live without it as being above outward signs and ordinances And so of the Lords Day 2. That the Bread broken and Wine poured out to be eaten and drunk are not the representative Sacramental body and blood of Christ delivering us the real benefits of his sacrifice to be received by faith 3. That after the words of Consecration duly uttered there remaineth no true substance of bread or wine but all is turned into the very body and blood of Christ 4. That the wine may justly be denyed the Laity and they be required to communicate by receiving only the bread consecrated or the body of Christ as they call it without the other half of the Sacrament 5. That Christs flesh and blood is really and properly sacrificed by the Priest 6. That ordinarily the Priest is to partake alone and the people only to be Spectators 7. That the consecrated host being Christs body is to be adored as very God 8. That this sacrifice is to be offered by the Priest for the living and the dead and to ease the pains of Purgatory 9. That God himself here deceiveth the soundest senses of all men making that to be no bread or wine which their senses and intellects of things as sensate apprehend as such 10. That it is heresie and deserveth extermination or death to deny these things of the Sacrament and to believe our senses that there remaineth true bread and wine after Consecration 11. That unbelievers and wicked men in the Eucharist truly eat the real body of Christ 12. That the bare receiving of the Sacrament though without true faith and repentance will procure pardon of sin from God and Salvation XVI Of the Church 1. That the Church of Christ as visible is lost or ceased or hath been lost since the Apostles days so that there was a time when Christ had no visible subjects and disciples 2. That the Church differeth from Heathens and Infidels only in opinion and not in real holiness 3. That only the Clergy or Rulers are the Church of Christ 4. That Christ hath instituted a vicarious visible Head of all the world or of all the Church on earth under himself to whom all Christians must be subject as their chief Pastor 5. That this Head or universal Church Monarch is the Bishop of Rome or else a general Council 6. That this Head or chief Ruler Pope Council or both hath universal Legislative power to make Laws obliging the whole world or the whole Church 7. That this Head is made the judge to all Christians what shall be taken for articles of faith and what for heresie and all are bound to believe such judgement or at least to acquiesce in submission to it 8. That no one is bound to believe the Scripture or the Christian Verity but for or upon the proposal of the Pope Council or both 9. That such judgement and proposal is certain and infallible 10. That this Church and its authority must be believed to be given by Christ before men can believe in Christ himself 11. That this Pope Council or both have power from Christ to excommunicate such as deserve excommunication throughout all the world and to judge who deserve it 12. That the Pope hath power to call general Councils out of all Christian Churches or nations on earth and to preside in them and to approve or reject and invalidate their decrees 13. That all Churches are bound to send Bishops or Delegates to â—uch Councils if required by the Pope 14. That a General Council approved by the Pope is infallible in all points of faith else not 15. That the Pope or Council or both may judge all Christian Kings and depose such as they judge deserve it and give their Countreys to others and disoblige their subjects from their Oaths of Allegiance 16. That they may interdict Gods worship to whole Countreys and Kingdomes and the Clergy must obey such interdicts 17. That whom they or the Clergy judge hereticks all are bound to avoid as hereticks be they never so falsly judged such 18. That at least in ordine ad spiritualia the Pope hath power over Princes and their Crowns 19. That the Clergy owe not obedience to Princes nor may be judged by them 20. That the universal Church can have no errour in any point which God hath revealed in his word 21. That the universal Church hath erred or may err in points essential to Christianity or absolutely necessary to Salvation and so become no Church and Christ no King or Head of it 22. That no one is a
Gates And it is a greater wonder that Parents and Children should through so many Generations and Countries have so unerring surâ— a memory And it is strange how their own Commentators come to differ about the sense of Thousands of Texts of Scripture if the Churches Tradition have publickly and notoriously delivered down the meaning of them If not how Councils come to be the infallible Commentators and Declarers of the Sense of Scriptures But if really such men believe themselves it will be long before either by fraud or force they can make all others believe such things Sect. IX Gods wisdom appointed a few great and necessary things to be the terms of the Churches Unity and Love but Ignorance and Pride by pretences of Enmity to Error and Heresie have plagued and torn the Churches by Decrees and Canons and led us into a Labyrinth so that men know not where they are nor what to hold nor what the Christian Religion is nor who are Orthodox and who are not so great a work it is to understand such Voluminous Councils and then to be sure that they are all right even when they condemn and damn each other That which hath been the chief Cause and Engine of Division will never become the means or terms of the Unity or Concord of all the Churches But such are the multitude of unnecessary uncertain humane Decrees Laws and Canons of Faith and Religion whatever the proud and ignorant say to the contrary CHAP. VIII The Vniversal Church will never Vnite by receiving all that is now received by Greeks Latines Armenians Abassines Lutherans Calvinists Diocesane Presbyterians Independants Erastians Anabaptists or in full Conformity to any of the present Parties which addeth to the Primitive Simplicity in her terms of Communion or Concord Sect. I. I Must expect that the Evil Spirit which hath long torn the Church and made multitudes tear themselves and foam out Reproach yea and Blood against each other will presently meet the very Title of this Chapter with a charge of Pride against the Writer and say What are you that you should know more than all the Churches in the World And preâ—ume to charge them all with so great Error as not to know the terms of Christian Concord nor the way of Universal Peace But I answer 1. Is the Church now United in any of these terms or ways Are they all Papists Are they all of the Greek Church or Armenian Abassine c Are they all Lutherans or Calvinists c If not why should you conclude that ever they will be Or that any of these are congruous terms of Concord and that the same that doth not heal will heal them Will not Christians be the same as now Sect. II. They never were United on any of these terms I have proved that they were never all Papists And it will be easily granted of the rest that they were never all Greeks Lutherans c. And that which never did unite the Church never will do Sect. III. If you think all must be united in any of these wayes which of them is it And why that rather than any of the rest 1. Must they all be of the Greek opinions You see that the Papists condemn them for Schismaticks And other Churches lament their manifold Corruptions And the Eastern Countries long since divided from them We have here in London a Greek Church new built and Tolerated and their work is done so ignorantly and unreverently that they have usually not twice the number of the officiating or present Priests who join with them 2. Must they all be Papists Never was more Policy and Cruelty used to propagate and prop up any Church under Heaven and yet they cannot prevail for Universal Subjection Nay many Kingdoms and Countries are fallen from them while they used such means to keep them insomuch that by many of the soundest Churches they are taken for no better than Antichristian Hereticks And even the Greek Church separateth from them and pronounceth them Schijmaticks and Excommunicates them every year And they can never obliterate the History of their horrid Schisms and Usurpations and inhumane Butcheries which will alienate many from them Will all the world ever agree to the Dominion of one Usurper Will they all believe the Monster of Transubstantiation Will they all agree That all the Senses of all men are deceived who think that they see and taste Bread and Wine and there is none And that it is necessary to Salvation to renounce all our Senses and the Scripture that oft calls it Bread after the Consecration 1 Cor. 11. Will all agree That God who cannot lie by Supernatural Revelation is the Father of all the lies to Sense that perceive real Bread and Wine and deceiveth them all by his Natural Revelation Will all men believe That every lying fornicating proud and covetous Priest even many Thousands of them can work Miracles at their pleasures every day in the week by making Bread no Bread and turning it into Flesh and 〈◊〉 And that there are visible Accidents without a Subject even a round nothing a white nothing a sweet nothing c. And that there are no substantial sâ—â—ns in that Sacrament of the thing signified And that Christs true Flesh was broken and his Blood shed by himself in the Sacrament before it was broken and shed on the Cross And that two General Councils who decree as de Fide that Christ hath not now Flesh in Heaven hath yet heavenly Flesh in the Sacrament I know that Augustine retracted somewhat as an oversight that looked that way But two General Councils that at Constantinople called the 7th General by some and that at Nice 2d which damned one another about Images yet agreed in this That Christ hath not Flesh in Heaven The words are Bin. p. 378. defin 7. Siauis non confessus fuerit Dominum nostrum Jesum Christum post Assumptionem animatae rationalis intelleâ—â—â—â— carnis simul sedere cum Deo â—atre atque ita quique rursus venturum cum Paternâ Majestate judicaturum vâ—vos mortuos non amplius quidem Carnem neque incorporeum tamen ut videatur ab iâ—s a quibus conpunctus est maneat Deus extra crassitudinem Carnis Anathema And in this they say that the Constantin Council which they are condemning was in the right so that they anathematize the Church of Rome which think that Christ hath Flesh in Heaven and in the Eucharist which they deny yet saying that he hath a Body And let those that would pervert the word Crassitudinem note that he doth not distinguish of Christs flesh and ours as two sorts and say extra carnem Crassam but deny him to have flesh and say extra crassitudinem carnis as an essential property of flesh And one of these Councils the Papists own Will all Christians agree that every Priest must first make his God and then eat him or that he must communicate alone without communion