great advantages by his Exposition of the Doctrine of the Calvinists in this point I thought my self unconcerned with his Objections the Church of England not having tyed her Faith to Calvin or any other but grounded it on the Scriptures Only that no man may suspect them to be of any force against the Doctrine held by the Church of England I saw it necessary to set down and explain her Doctrine and see whether any thing here urged can conclude it to be in the least absurd or inconsistent with the Holy Scriptures or with itself The Church of England then teaches 1 Catech. That the Body and Blood of Christ are verily and indeed taken and received by the faithful in the Lord's Prayer 2 Exhortation at the Communion That we therein spiritually eat the flesh of Christ and drink his blood we dwell in Christ and Christ in us we are one with Christ and he with us 3 Art 28. The Bread which we break is a partaking of the body of Christ and likewise the Cup of blessing is a partaking of the blood of Christ 4 Homily of the Sacrament That we must be sure to hold that there is no vain Ceremony no bare sign no untrue figure of a thing absent But as the Scripture saith the table of the Lord the bread and cup of the Lord the memory of Christ the annunciation of his death yea the Communion of the body and blood of the Lord in a marvellous Incorporation which by the operation of the Holy Ghost the very bond of our conjunction with Christ is through Faith wrought in the souls of the faithful whereby not only their souls live to eternal life but they trust also to win their bodies a resurrection to immortality Therefore 5 Prayer of Consecration she prays that in partaking of these his Creatures of bread and wine we may be partakers of his most blessed body and blood 6 Catech. That the benefits that we receive by thus partaking of the body and blood of Christ are the strengthning and refreshing of our souls by these as our bodies are by the bread and wine 7 Homily of the Sacrament Ibid. That thus much the faithful see hear and know herein the favourable mercies of God sealed the satisfaction of Christ confirmed and the remission of sins established 8 Art 28. That nevertheless there is no Transubstantiation or Change of the substance of bread and wine in the Lord's Supper 9 Hom. Ib. Wherefore we are not to regard specially the earthly Creatures which remain but always to hold fast and cleave by Faith to Christ the Rock 10 Art 28. Whose body is given taken and eaten in the Supper only after an heavenly and spiritual manner 11 Hom. Ib. Wherefore it is well known the meat we seek is spiritual heavenly and not earthly invisible and not bodily a ghostly substance and not carnal 12 Art Ib. The means therefore whereby the body of Christ is received and eaten in the Supper is Faith 13 Hom. Ib. So that to think that without Faith we may enjoy the eating his body or drinking his blood is but to dream a gross and carnal feeding basely binding our selves to the Elements and Creatures As for those then that hold it no more than a bare sign and the Celebration and Communion thereof barely the renewing our Profession or a remembrance only of Christ Crucified whom it representeth they are wide from the Church of England on the one side as the Church of Rome on the other Nor do those who only hold it a sign effective to apply the benefits of the death of Christ not supposing it to tender Christ as present to us and to be received by us before we partake in the benefits of his death express exactly in my judgment the sense of our Church Although there is so near a conjunction of Christ with his benefits that one cannot well be apprehended without the other I conceive therefore that in the sense of our Church not only the benefits of Christ but Christ himself is tendred to us in this Holy Sacrament and is to be eaten by us before we partake of his benefits not that we are bodily to partake of him for this end but in that it seems to be the intention of our blessed Savour under these Elements to give us himself and to put us in the actual possession of himself so that in the use of this ordinance as verily as a man does bodily receive the earthly Creatures so verily does he spiritually receive the body and blood of Christ For our better apprehension of which Mystery it will be necessary more particularly to consider what it is which we do hereby receive and in what manner we are made partakers of it Concerning the first the truth which we hold you see is this that we do not here receive only the benefits that flow from Christ but the very body and blood of Christ i. e. Christ himself Crucified for as the bread and wine avails not to our bodily sustenance unless the substance of those Creatures be first received so neither do we partake of the benefits of Christ to our spiritual relief except we have first a Communion with Christ himself This the words of our blessed Saviour Joh 6. 57 Encline me to believe where he says that he that eateth him shall live by him intimating that we must be partakers of him before we can have life from him So the words of St. Paul 1 Cor. 10. 16 The bread which we break Is it not the Communion of the Body of Christ evidently imply that we are therein to partake of Christ himself This I take to be that great mystery of our union with Christ whereby we are made members of his body of his flesh and of his bones And this I look upon to be that 〈◊〉 the flesh and drinking the blood of the Son of God in the 6th of St. John But now if it be demanded how we can eat the flesh of Christ and partake of his body and blood to conceive this eating in a carnal sense is as gross an imagination as that of those Joh. 6 who asked within themselves How can this man give us his flesh to eat we must not think then that we cannot truly feed on Christ unless we receive his substance into our bellies but must consider that the eating and drinking our Saviour speaks of must be spiritual according to the nature of his Gospel and therefore we must enquire therein what it is to eat and drink spiritually Now then if we consider what appetites are in our souls and what those appetites crave or ought at least to long after we shall easily discern what it is to eat and drink spiritually Now we know that in the 5th of St. Matthew our Saviour intimates to us that we ought to have a spiritual hunger and thirst after righteousness which
could Pardon no Punishments 95. Theses Lut. Anno 1517. but what himself in the Church imposed and pleads against his Adversary that he designed to Pardon no other So that had the Pope then declared their grant to no further purpose we might have had some reason to have credited M. Condom's exposition But when the Council coming to the decision of this which being the first occasion of the breach ought if any thing to have been particularly discussed has only declared That there is a Power of granting them in the Church and commended their use but not determined to what effect whether to that which Luther owned or that which his Adversaries pretended what can we conclude less than that it allows them to the effects pretended by those Agents that dispersed them Wherein Bellarm. fully confirms us saying Those Catholicks are not in the right who think Bellar. Lib. de Indulg c. 7. Indulgences to be no other than Remissions of Ecclesiastical Discipline Whose Authority I use not here only as great upon the reasons he gives for his Opinion as First That if they were to no other effect than this there would be no need of a stock of merits Secondly That the Church would herein greatly deceive her Children whilst freeing them from pains in this life it sends them to those of Purgatory That Thirdly They could not be granted for the dead that are not under nor in need of the Churches Discipline But chiefly upon the matter of fact that he relates How many when they receive Indulgences confess and perform their satisfactions that sometimes the Popes in their Briefs of Indulgence require the Priests to impose Penitential satisfactions that therefore in the Judgment both of the Popes and People they are principally and chiefly beneficial to remit the pains of Purgatory But possibly they may tell us however this Council did something considerable in abolishing those unlawful gains that were made by the markets of them This indeed might have been something had they designed it to abolish the Penitential Tax issued out of the Apostolick Chamber sometime before which rates sins at certain sums or had it taken effect to that end but instead thereof we know those faculties to have been since renewed and still confirmed Concerning Purgatory the pretended foundation of it is this That those who depart this life indebted to the Divine Justice some pains which it reserved are to suffer them in another life that hereupon they offer Prayers for such by these kind of satisfactions to win God to be more mild to them in those Chastisements In opposition to this our Church has delivered herself thus That the Scripture doth acknowledg but two places after Hom. of Prayer Part. 3. this life the one proper to the Elect and Blessed of God the other proper to the Damned Souls That a Art 22. therefore the Romish Doctrine concerning Purgatory and Pardons relating to it 〈◊〉 a â—ond thing vainly invented without warrant from Holy Scripture and rather repugnant to it It 's vain in that it wants a warrant from Scripture and is likewise very repugnant to it in that we are encouraged in our Christian course by the Scripture from the shortness of our afflictions to all which an eâ—…s put by death after which all that die in the Lord are blâ—… in this that they rest from their labours I must therefore deny this to be the ground of those Prayers which were made for the â—…d in the Primitive Church and am by this alone sufficiently warranted to deny it that those Prayers were made for the Patriarchs and Prophets the Apostles and Martyrs as well as for all others that departed in the Communion of the Church and therefore could not relate to any intent of easing them from any pains they were believed to suffer but rather to the Resurrection that time of refreshment Acts 3. 19. that shall come from the presence of the Lord. Whereas M. Condom pretends to argue from that which is done by God's Servants many of whom afflict themselves for the sins of all the People as well as for their own out of a zeal to God and charity to their Brethren affections that all ought to express That God out of a delight to gratifie these his friends accepts of their Mortifications in abatement of the Punishments he has prepareed for others I cannot but admire to see a Man write so much without Book as to infer from hence a power in the Church to apply these services to particular Persons in Indulgences and that these shall be available to ease men of those Punishments they suffer for their sins after death for to these ends he must say this or else he says nothing for it 's nothing to his purpose what respect God may have to the Prayers Fastings and Humiliations of the faithful to with-hold his Judgments from a sinful Nation And if said upon those other accounts it 's altogether without warrant from his Christianity We see then apparently the differences that are unresolved by any thing said in this explication of M. Condom viz. 1. That the Church of Rome has advanced a new Article of Faith upon which it grounds these Doctrines and Practices 2. That it abuses the Penances used in the Church to ends not warranted from Christianity neglecting that upon which they take place in it 3. That in pretending to do things in satisfaction to the Divine Justice they have not cleared themselves from the scandal given to their Christian Brethren by such a bold pretence 4. That by setting up a stock of merits out of the supererogatory works of others they are manifestly injurious to Christ whose merits are proposed by God for our only trust they even void in my judgment the terms of the Covenant of Grace which requires That every man prove his own work in that as to God Gal. 5. v. 6. every man shall bear his own burthen 5. That it pretends to grant Indulgences to purposes which they never served in the Christian Church of the first Ages and to an effect even beyond the present life 6. That it teaches an unknown state after the present life wherein we are to lie under the severity of God's Wrath for an uncertain time to the manifest discouragement of us in our Christian course notwithstanding their pretence to the contrary to the destruction of our confidence in God's mercy and our Saviours merits and to the apparent prejudice of that Christianity they pretend to advance of which hereafter 7. And lastly That as if these things were not enough they Concil Trid. Sess 14. â— have decreed Anathemas 1 Can. 12 Against him that shall say When God remits the sin he always remits the punishment 2 Can. 13 Or that we do not satisfie for our sins in abatement of the Tempoporal punishment by works voluntarily undertaken or enjoyned for that end but the best Penance is a new life 3
appetites being necessarily required in us no man can hence have so gross an imagination as to conceive that we must take in the righteousness thus hungred and thirsted after at our mouths as we do our bodily food Consider then withal the words of our Lord Joh. 6. 35 36 I am the bread of life he that cometh to me shall never hunger and he that believeth on me shall never thirst But I said unto you You have also seen me and believed not And compare it with Vers 63 64 It is the spirit that quickneth the flesh prositeth nothing The words that I speak unto you they are spirit and they are life But there are some of you that believe not And judg from hence Whether our Lord does not propose himself as that food which can give satisfaction to the spiritual hunger and thirst of our souls and if so whether it can be thought that he is to be received any otherwise than spiritually for the satisfaction of those appetites that are spiritual And then withal consider Vers 27 Labour not for the meat that perisheth but that which shall endure to eternal life and Vers 28 What shall we do to work the works of God And 29 This is the work of God that ye believe on him whom he hath sent And I suppose it will perfectly appear that our Saviour speaks not here of any eating but what is spiritual and that inasmuch as when the People questioned him What they should do to work the works of God upon his exhorting them to labour after the meat that endureth to life eternal he answers them that to do his works is to believe on him whom he hath sent and again tells us that he that cometh to him shall never hunger and he that believeth on him shall never thirst and again that his words are spirit and life but 〈◊〉 of them would not believe them Hereby he fully shews us thâ—… â—…at him is to believe and lay hold on him by Faith As for the Corporal eating we are expresly told that the flesh thus taken if it might be so taken prositeth nothing whereas taken after that manner that Christ recommendeth to us it is of such profit that it preserveth the eater from death and maketh him to live for ever It is not therefore such an eating with which every man that brings a bodily mouth can receive him but a spiritual uniting of us to Christ whereby he dwelleth in us and we in him Neither is it in the least necessary that Christ should be bodily present which were indeed necessary were our eating corporal or carnal but being altogether spiritual and supernatural there is no necessity of his local presence It is sufficient for a spiritual union with Christ that he and we though distant in place be knit together by that spiritual nexture which is intimated to us by St. John namely the quickning spirit derived from him our Head to us his Members and a lively faith wrought by the same spirit proceeding from us to lay hold on him That this operation of the spirit is that which constitutes our union with Christ cannot be doubted by any that will consider how the Scripture tells us on the one hand 1 1 Cor. 15. 45. That Christ is made unto us a quickning spirit 2 Joh. 5. 21. That he quickneth whom he will 3 Joh. 1. 16. That he having received the spirit without measure we all partake of his fulness And on the other side 1 1 Cor. 6. 17. That he that is joyned the Lord is one spirit 2 Eph. 4. That we are all partakers of the same spirit 3 1 Joh. 4. 13. That hereby we know that we dwell in him and he in us by the spirit that he hath given us For what can give a more plain evidence than this that our union with Christ is wrought by the operation of this spirit of his descending from him upon us and working those graces in us that lift up our souls to take hold on and cleave unto him The same is also plain from hence that the Just are said to live by faith for are we not properly said to live by that whereby we receive our food Thus Christ dwelleth in our hearts by faith Ephes 3. 17. That this is perfectly the sense of the Church of England is evident from what I have made appear already in that she teaches 1 Artic. 28. That the body of Christ is given taken and eaten in the Lord's Supper only after an heavenly and spiritual manner and the means whereby it is received and eaten is faith And again 2. That this marvellous incorporation of Christ with us is wrought by the operaration of the holy Ghost the very bread of our conjunction with Christ through faith in the hearts of the faithful And having thus truly received the body and blood of Christ by faith and being hereby perfectly united to him we partake in all the benefits of his Death and Passion and are put in the possession of these benefits by our first possessing him But if still it be pleaded by M. Condom that we cannot thus distinguish between the participation of our blessed Saviour and our participation of the fruits of his Death unless we distinguish between the participation of his divine body and all spiritual participations by faith and that if we participate of both spiritually by faith we cannot participate of them as things distinct I may upon good reason deny his supposition and say that we do perfectly distinguish them and yet participate of both by faith spiritually for what should hinder but that a man may conceive he partakes of things distinct and yet partakes of both the same way as a man eats different meats in one way of eating but yet discovers them to be different If he should yet require me to explain what I mean by eating Christ spiritually by Faith he puts me upon a thing very difficult not because it is not easily conceived but because it is most obvious to our apprehensions for who can by plainer words express what our Saviour means by hungring and thirsting after righteousness whereas it is not any difficulty of apprehending his meaning that makes it thus difficult to be expressed otherways but that those words are so obvious to our understandings that nothing can better express it to our conception But however to give a more full satisfaction I shall endeavour if possible to be yet more plain For this purpose therefore I must suppose That God's tender of his Son Christ to us in the Sacrament does not greatly differ from his tender of him to the World when he became flesh and dwelt among us any further than a general tender to the whole World from a peculiar tender to this or that particular person and an offer of him as of one that was sent to be the Saviour of the World from the offer of him as he has saved
or Services performed by their Friends afterwards whereby simple Souls must necessarily be entangled in the Snares of their Sins there being so great likelihood that Pardon being held forth upon such undue grounds the corruption of our Nature will take hold of and presume upon it when we have not wrought in our selves a true Repentance That in those things which they call Sacraments they will not suffer us to distinguish either in that Grace which the Ceremony signifieth or in the Force whereby they concur to the obtaining of it whereas our Christianity requires us to distinguish between Graces given to this or that particular effect and those that are given for the general and perpetual subsistence of Christianity and likewise between those Offices that are effective of Grace by virtue of a peculiar and special promise to those effects and others that are only used by the Church out of a hope that our Prayers shall be heard to those effects That they conceive Christ present in the Eucharist after such a manner as it does no way appear he promised his Presence therein that hereupon it is required that Adoration due to God alone be given to the Sacrament which if the Elements remain is by themselves confessed to be Idolatry and therefore may justisiably by us who know them to remain be so accounted That without warrant they make the Eucharist a Sacrifice as distinct from a Sacrament and of a greater virtue as a Sacrifice than when it is received as a Sacrament according to our Saviour's Institution That they warrant it propitiatory for those who use it not according to his Institution whereby they frustrate the End of his blessing Bread and Wine and commanding it to be received and likewise void the necessity of a Christian Life applying the Benefits of Christ's Sacrament to such as come not worthily to partake of it and pretending it efficacious to ease them of punishments which they are to suffer for sins after Death That whilst they with-hold the Cup from the Laity they void Christ's Institution who enjoyned and appointed both they likewise rob Christians of their Birthright and cannot warrant one part of this Sacrament beneficial to all those effects for which Christ was pleased to bless both Bread and Wine That whilst they plead for Traditions they thereby endeavour to obtrude upon us their own Corruptions and by these instead of interpreting pervert the Scriptures and by Traditions of men have indeed in many things made void the Comandments of God That by claiming an Authority for the Church above the Scriptures which they do to justifie what the Church of Rome has decreed against them they do indeed advance an Authority that may destroy our common Christianity That in pleading their Pope universal Bishop not to speak of their Ambition in this Aim they require us to submit to an Authority for the sake of Unity which is not only none of God's Ordinance but such as Experience has shewn to have almost wholly destroyed that Christianity which Unity should preserve Having shewn I say the danger of these Doctrines in particular and their inconsistence with Christianity when I reflect upon them all together and find that our Union with the Church of Rome requires submission to them all must conclude that whatever allowance might be made in some one of them provided that the rest of that Christian Truth which they hold did so prevail over the Error that it did not take effect in their practices to God's Dishonour or the subversion of a Christian Life yet to submit to them all as we must do if we will have peace with the Church of Rome is to redeem the Communion of the Church by transgressing that Christianity which the Church is appointed to maintain and absolutely to prostitute our own and the Souls committed to our Charge The Case is little otherwise in those other things which M. Condom lets alone as things of themselves not sufficient matter of Separation these if taken together though singly they may not be very considerable render the Means of Salvation very difficult since the Substance of Christianity being overwhelmed and choaked with a deal of Rubbish Opinions Customs Observations Ceremonies c. it is a thing very difficult for simple Christians to discern the Substance from the Shadow and almost impossible to pass through such a multitude of Observations Customs and Ceremonies which create so much business in the Practice of Religion and upon which so great Zeal is spent without Superstion and Will-Worship and a fond Opinion of those Services placing their hope of God's Favour upon these carnal Observations and humane Inventions which indeed are nothing to the Reality of Religion So that these at least must be allowed to add to that Mass of Corruption which they seek to obtrude upon us though of themselves they are not of such a poysonous Nature But though we cannot joyn with them without manifest prejudice to our Christianity yet it is most easie for them to come to us and would be for the great advantage of our Christian Religion as even themselves must and do acknowledge For first Those Doctrines which are established by the Church of England at least such as concern the Foundation of Faith have been in all Ages professed by the Church of Rome itself This M. Condom allows as to Fundamentals That the Church of Rome holds all which the Reformers do They further agree with us That we are to pray unto God through Christ That God may be worshipped in Spirit without an Image That we may have recourse to him in all our Necessities without seeking the Relicks of Saints That Jesus Christ is the meritorious cause of our Justification That men may do good Works and shall never fail of Salvation through not confiding in them That there be two Sacraments which have the Promise of Grace That Christ is really and spiritually received by some in the Lord's Supper That Christ made an Oblation of himself upon the Cross for the Redemption Propitiation and Satisfaction of the whole World And where they with hold the Cup from the Laity and forbid the Administration of the Sacraments in the vulgar Tongue yet even in these they condescend to us for the Lawfulness of the Practice even in respect to the Law of God and oppose them only in regard of their necessity and conveniency and for that the Church of Rome hath otherwise ordained They acknowledge likewise the Authority of written word of God and the Design of Providence in their being written for our Learning They acknowledge the Church does and ought to act in deciding Controversies of Faith according to the Scripture committed to her and to tell us nothing from herself and invent nothing new in her Doctrine Again secondly The Truths we hold even by the judgment of several of the Learned Writers of the Church of Rome have been in all ages deemed sufficient to salvation so that we reject no
Roman Doctrine obliges to worship the Sacrament not only Christ in the Sacrament as M. Meaux would here insinuate has been evidenced already from the Words of the Trent-Council and that so the generality of their Authors understand it we are sure from hence That they confess this their Adoration would be Idolatry if Transubstantiation were not true There is one peculiar Notion which M. Meaux has concerning the manner of the Efficacy of this Sacrament to wit That Jesus Christ by uniting himself to our bodies makes his Grace and his Vertue pass into our souls supposing that his flesh taken in the Sacrament becomes incorporated with ours which does both certainly vacate the necessity of our receiving this Sacrament more than once unless it can be shewn how that flesh of his which is once united to us should become disunited and also makes it impossible to give a reason why the body of Christ which according to their Doctrine is received by all alike should not be alike effectual to all His Harangue about their being content to Communicate in one kind may be easily turned upon him by demanding Ought you not to let us communicate according to our Saviour's Institution as our Saviour communicated his Disciples as the Apostles communicated the first Christians as pious Antiquity communicated for several hundred years But in that we own the Church of Rome to have been a true Church and Salvation to be had in it he presumes we are thereby obliged to own that this Sacrament is administred to its full effect in that Church tho' given only in one kind however tho' we should allow it to be the mark of a true Church that it rightly Administers the Sacraments yet there is no necessity that a defect herein must presently cause it to cease to be a Church tho' it will be indeed a corrupt one when the Ministry shall deprive the People of part of that Food that is necessary to Spiritual Life perhaps therefore it may be allowed that this Sacrament may be effectual in one kind to those that cannot obtain any more from the Church and yet the Church herself by thus depriving her Children of a part of this Sacrament may lye under the guilt of withholding the necessary means of Salvation and of voiding Christ's Institution and it will be no thanks to the Church if God may out of the greatness of his mercy supply the want by some extraordinary way of those means which the Curch unjustly withholds from her Children But says he You content your selves upon the Faith of the Church as to your Baptism in that you are not then plunged and dipt under Water which the Word Baptized doth properly signifie Whereas the Case is very different for in that of Baptism there is nothing thereby of the Essence of the Sacrament diminished which depends only upon the washing with Water not upon the quantity wherewith we are washed however the Rubrick of the Church of England requires that where the Child is able to bear it it be dipt under the Water whereas in the other a part that essentially constitutes the Sacrament is wholly taken away for as to the quantity of Wine there would certainly be no Contention These as near as I could collect them are all the material things in his Letter the rest of it either concerns not us or is only a Noise of Words made to amuse the Understandings and work on the Fancies of weaker men It is the usual way 't is true for the Romanists having neither Scripture nor Reason to alledge to cant and make a great Stir with high Words such as Catholick Church Successor of Peter Apostolick See Principal Church c. urging these as undeniable Proofs of their Churches Authority and Infallibility whereas indeed they signifie nothing though they have been prevalent with some beyond their true force But since after so perfect a view of the utmost of all they can with any colourable pretence say for themselves their Errors and Corruptions appear so great none I hope will suffer themselves to be frighted into a Subjection to them by those high Words which without the least reason they have the confidence to use and appropriate to themselves FINIS ERRATA PAg. 10. 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