Transubstantiated presence so as the substance of Bread and Wine are destroyed a specter of accidents without a Subject remaining and the body and blood of Christ being substituted under the accidents In this we and not Romanists are consonant to the Faith of the Ancient Church Hence Irenaeus lib. 4. cap. 34. the bread after consecration is not now common bread but an Eucharist consisting of two things the terren and the heavenly Then in the Eucharist two things are exhibited to believers the terren viz Bread and Wine and the Heavenly the body and blood of Christ And therefore the usual Objection which the Pamphleter takes out of the same cap. of Irenaeus where the Father concluds against Hereticks that Jesus is the Son of the maker of the World because that bread upon which thanks is given is the body of the Lord and that cup his blood makes nothing for Transubstantiation Nay it distroys it Bread cannot be the body of Christ nor the cup his blood in a proper sense but in a figurative and the force of Irenaeus argument appears to be this he that instituted the creatures of God as sacred and exhibitive Symbols of his body and blood must be the Son of God Christ did so Ergo c. Tertullian is no less luculent lib. 4. Cont. Marcio cap. 40. expresly calling the Bread a figure of his body and then drawes an argument against Marcion and other Hereticks to prove that Christ had a true and real body because it could not be the figure of his body if he had not a true body But if Romish Doctrine of Transubstantiation were true Tertull could never have used a more unhappy argument against Marcion for if there be no real bread in the Sacrament but a Phantasm of accidents without a subject this had rather given advantage to Marcion who affirmed Christ to have a Phantastical body Here I cannot but notice the prevarication of the Pamphleter he mentions only these words of Tertull the Bread taken and distributed he made his body and then crys out what more cleer for Transubstantiation But had he not mutilated Tertullians words it would have appeared nothing could be more clear to overturn Transubstantiation for presently Tertull thus explains himself hoc est figura corporis mei that is this is the figure of my Body Yea Beatus Rhenanus in admon de Tertul. dogm reckons this as one of Tertullians sentiments that the body of Christ is only figuratively in the Eucharist By this also may be cleared what the Phamphleter objects out of Ignatius Epist ad Smyrnenses that the Saturnian Hereticks did not admit of Eucharists and oblations because they do not confess the Eucharist to be our Saviours Flesh For as Spalat lib. 5. cap. 6. Num. 151. well observes though the Eucharist be not properly the Flesh of Christ yet being a Symbol of his Flesh it receives the denomination of the thing signified and strongly proves that Christ hath real Flesh and a proper humane nature which those Hereticks denyed They therefore seeing the strength of this Argument rejected the Eucharist I add another testimony of Tertullian lib. de anima cap. 17. the senses saith he are not deceived about their own objects lest thereby something of advantage might be yeelded to Hereticks making but a Phantasm of Christ c. But according to the tenet of Transubstantiators the senses of all the World are ludified with Tertullian accords Cyprian who Epist 76. calls the Bread the body of Christ and the Wine his blood which were a manifest falshood if not figuratively understood So likewise Origen in Math. 15. that which is sanctified by the word of God and Prayer according to the material part of it goes into the belly and is sent into the draught I desire to know by a Romanist what is this material part of the Sacrament which goes into the draught if the substance of bread do not remain when therefore Origen saith we eat and drink the body and blood of the Lord in the place objected by the Pamphleter he can only be understood of a Symbolical and Mystical Eating and Drinking With those Fathers of the first three ages these of following times do agree as appears by Theod. dial 1. where he says that by the blessing of consecration the nature of the elements is not changed but grace added unto nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but abide in their proper nature shape and figure so much is affirmed by Gelasius lib. de duabus naturis Christi contra Eutych Nestor in bib pat tom 5. part 3. So also Augustin contra Adimantum cap. 12. and the Author of the Books de sacramentis going under the name of Ambrose lib. 4. cap. 4. ut sint quae erant in aliud convertantur that they may be what they were and be converted into another thing If they remain what they were then sure their conversion into another thing must be only Symbolical A volume would hardly contain the testimonies of this nature which may be heaped up Scarce doth any testimony remain objected by the adversary which we have not cleared on the by as we were bringing testimonies for the truth His spurious testimonies I value not and such is not only that from Deny's lib. de Eccles Hierarch cap. 3. but also that from Cyprian de caena domini as is demonstrated by Criticks and yet neither of them make for Transubstantiation Not the first or the Pseudo Deny's exclamation O divinissimum sacramentum whither it be taken with Dr. Morton as a Rhetorical apostrophe or with Spalat as an invocation of Christ himself who is the thing signified in the Sacrament Nor the other ascribed to Cyprian wherein the Elements are said to be changed not in shape but in nature for nature is not taken for substance else this should be repugnant to the true Cyprian but for the condition of these Elements as when we say that things are of different nature some common and prophane others holy and Divine in this sense the Elements after consecration are changed in their nature beginning then to be of holy use and Divine vertue albeit Learned Salmasius in Simplicio Verino Pag. 78. suspects that testimony to be vitiated and that it ought to be read nec specic nec natuna neither changed in shape nor in nature Romanists have committed many such parricids on the writings of Fathers so that here also I may conclude with a fourth demonstration of Romish Novelty That the substance of Bread and Wine are destroyed in the Eucharist and the body and blood of Christ are substituted in their place was no essential of Faith in the first three ages But this is an essential of the present Romish Faith Ergo c. SECT V. A fifth instance of Novelty concerning Purgatory examined and Retorted THe Pamphleter in his fifth Instance saith that Protestants deny Purgatory and Prayers for the dead Where Sophistically he throwes two Popish errors together Well he knew
speak too much for Traditions yea and for Traditions which Romanists themselves reject such as a threefold immersion giving honey and milk to persons babtized c. Either therefore Romanists must Montanize and condemn themselves for rejecting many Traditions approve by Tertullian or lay aside his Testimonies His Book de coron militis is supposed by some Learned men to be written in his Montanism yea and by Pamelius himself in vitâ Tertull. yet most of the Traditions mentioned there are about rituals and disciplinary matters But in his writtings against Hereticks such as that against Hermogenes and his prescriptions he is full for us It had been therefore the Pamphleters prudence not to have touched his Book de praescriptionibus for there expresly he condemns Hereticks for maintaining Traditions which were alleadged to be communicated in a clanculary way by the Apostles only to some few And whereas he said Hereticks were to be convicted by Tradition he speaks not of Traditions altogether unwritten but of Scriptural Doctrins which had been transmitted done in the Apostolick Churches to that time And it is in opposition to Hereticks who either did deny the Scriptures or mutilate them or acknowledged not their perfection Though against such Traditions be improven It follows not that all Articles of Faith are not contained in Scripture And besides it was easier then to dispute from Tradition being so near to the Apostolick age then now after so many reelings and vicissitudes To Cyprian who lib. 1. Epist. 12. says that the Babtized ought to be anoynted and lib. 2. Epist 3. that water should be mixed with wine in the Eucharist It s answered that these are only rituals no Articles of Faith yea the Trent Catechism de Baptismo Act. 7. defins that water is the only matter of Baptism and consequently Baptism may be without unction So certainly it was in the Baptism of the Eunuch Act. 8.38 39. of Cornelius Act. 10.47 48. and of the Jaylour Act. 16.33 The same Roman Catechism de Euch. Act. 10. defins bread and wine to be the only matter of the Eucharist and expresly Act. 17. si aqua desit sacramentum Eucharistiae constare posset But all our question is of Articles of Faith There remains nothing as to the matter of Tradition but that he charges the Fathers as receiving the Scripture only upon Tradition Yet for this he alleadges no proof and therefore it may be rejected as a Jesuitism Did not the Fathers see as clear evidence for the Divine Authority of Scriptures as Jesuits Yet both Valentia lib. 1. de anal fidei per totum and Bell. de verb. Dei lib. 1. cap. 2. do produce many arguments beside Tradition for the Divine Original of Scripture And which is more not only Fathers did acknowledge the self evidencing Light of Holy Scripture as Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 4. cap. 1. but also Romanists themselves in their lucid intervalls as Val. lib. cit cap. 20. and Melchior Canus lib. 2. cap. 8. and Dr. Strang descript lib. 1. cap. 17. Pag. 128. brings in Mantuan speaking most expresly to this purpose We are perswaded saith he that Scripture flowed from the first truth sed unde sumus ita persuasi nisi a seipsa But besides this Romanists must be remembred that the Traditions attesting the Scriptures to be the word of God is not to be reckoned among unwritten Traditions the same being written 2 Tim. 3.15 There be also many Learned Divines who defer very much to that Tradition in the resolution of the belief of the Scripturs who yet hold the Scriptures to be the compleat rule of Faith and that all the Articles or material objects of our Faith are contained in Scripture What need I more against the necessity of unwritten Traditions in the present Romish sense Seeing Austin lib. 3. contra Lit. Petilian cap. 6. Pronounces an Anathema upon all them who shall teach any thing either of Christ or his Church or any matter of Faith beside that which is received from legal and evangelical Scriptures hence another demonstration of the falshood and Novelty of the Romish Religion That unwritten Traditions of Articles of Faith are to be received with equal devotion as the Scriptures of God was no essential of the Faith of the Catholick Church in the first three ages But this is an essential of the present Romish Faith Ergo c. SECT III. The third instance of Novelty concerning the Sacrifice of the Mass considered and retorted upon Romanists THe Pamphleter in his third Instance saith that Protestants deny the unbloody Sacrifice of Christs body and blood offered up to God in the Mass Here it will be needful to hint at the true state of the question betwixt Romanists and us which the adversary deceitfully shuns to unfold We then confess that in the Sacrament of the Lords Supper is a lively representation and a thankfull commemoration of the Sacrifice of Christ offered upon the Cross so that this Sacrament may be termed an improper Eucharistick and commemorative Sacrifice or as others speak latreutical and objective Nor did the Fathers of the ancient Church ever intend any more as not only your divines have demonstrated but also among Romanists the learned Picherell dissert de Missa cap. 2. but we deny that the ancient Church in those three first ages held the Sacrament of the Lords Supper to be a proper propitiatory Sacrifice for the sins of the living and dead as is now defined by the Council of Trent Sess 22. Can. 1.2.3.4.5 Yea hardly will the name Mass be found in the undoubted writings of the Fathers of the first three Ages albeit Baronius in his Annals is bold to say that it is the most ancient name of this Sacrament and was delivered to the Church at Jerusalem by the Apostle James Had it been so Is it credible that neither Ignatius nor Irenaeus nor Justin Martyr nor Tertul. nor Origen nor Cyprian would once have made mention of the word Mass but for this impudent falshood the Cardinal is sufficiently chastised by Causabon Exercit. 16. an 34. Num. 39. The first notice that the same learned Causabon and after him D. Will. Forbes lib. 3. de Sacrif Missae cap. 1. do observe of it was about 250 years after Christ in an Epistle of Cornelius Bishop of Rome to Lupicinus and yet both of them doubt if this Epistle be genuine and therefore I said that hardly will the name Mass be found in the undoubted writings of Ancients of these Ages But it s not names we stand upon and therfore I affirm that though Fathers did offen use the word Sacrifice concerning the Sacrament of the Lords Supper yet they meant only an eucharistick and commemorable Sacrifice not proper and expiatory This has been largly demonstrated by many I will hint at a few considerations which I hope may Satisfie those that are not obstinately wilfull to adhere to a preconceived opinion And 1. the Fathers said that they did
on such a Text of Scripture upwards of twenty years ago â—hen I was a very young man wherein I do sincerely profess I had not a disloyal thought Are not the seditious Lectures of Jesuit Hay and Jesuit Cammolet known who openly taught execrable Regicide both in School and Pulpit Were not the Treasonable writings of Mariana Suarez Santarell and of other Jesuits asserting the lawfulness of deposing and murthering of Kings set forth permissu Superiorum Hath the world forgot the barbarous Paracides acted upon Henry the Third and Henry the Fourth two French Kings or the Powder-Plot designed against King James and the two Houses of the English Parliament and of the deep accession of Jesuits to all these What Sticklers Jesuits were in the late Commotions of Britain D. Moulin in his Answer to Philanax from pag. 58. to 64. hath given an account How doth an Accusation of Disloyalty savour out of these mens mouths May not here the words of the Satyrist have place Quis tulerit Gracchos de seditione querentes Quis Caelum terrae non misceat mare Caelo Si fur displiceat Verri homicida Miloni Clodius accuset maechos Catilina Cethegum As for me the Heart-searching God knows I abominate whatever hath a tincture of Disloyalty and therefore to cut off such Cavils as I have asserted in this Tractate the Ancient Christian Faith against Romish Novelty so do I avouch before the world Primitive Christian Loyalty I do cordially subscribe to that of Optat. lib. 3. contra Parmen Super Imperatorem non est nisi solus Deus qui fecit Imperatorem and to that of Tertull. Apol. cap. 30. Imperatores in solius Dei sunt potestate à quo sunt secundi post quem primi ante omnes super omnes Deos homines Whatever is or hath been repugnant to this I do for ever disown If notwithstanding all this Jesuits will renew the same Accusations they will do but like themselves reacting against me Cockleus Bolsecus their game against Luther Calvin and Beza charging them again and again with Calumnies the falshood whereof hath times without number been evicted but this I hope will satisfie persons of discretion and ingenuity When thirdly the Pamphleter did accuse me of Disciplinary Vacillations he would perhaps have been more sober had he reflected on the atrocious Vacillation of Pope Liberius who professed the Orthodox Faith the one day and subscribed the Arrian Confession and the damnation of Athanasius the other or of Pope Marcellinus who professed Christianity to day and sacrificed to Idols to morrow or of Claudius Aquaviva General of the Jesuits who first did approve Mariana's Treasonable Book and then for fear of the French King condemned it Nor know I what Apology can be made for any of these unless it be said Mutarunt linguam non mentem that they changed their Tongue but not their Mind which leaves no less stain upon their ingenuity than the change of their mind would have done upon their Intellectuals Here I must advertise the Pamphleter that he and his Fellows discover either ignorance or malice when they upbraid Protestants with their Disciplinary differences as if they made different Religions If these of the Episcopal perswasion resolved their Faith on the Bishops Authority as Jesuits do on the Popes or if Presbyterians resolved their Faith on the Authority of the Classis as the French and Venetian Papists do on the General Council they would indeed make different Religions as Papists certainly have different Religions notwithstanding their vain pretences of Infallibility and Unity But the Faith of all Protestants under these various denominations is resolved upon the Authority of God speaking in the Scriptures and besides they do agree in Dogmaticals and so cannot make different Religions I heartily wish there were more Pacificatories written and more pains taken for accommodating our Disciplinary Controversies that all sound Protestants might unanimously concur against Jesuits and the common Adversaries of the truly Catholick Faith I detest Schisms however I be reproached by Jesuits remembring that of Cyprian de Vnit Eccles Qui pacem Christi concordiam rumpit adversus Christum facit quisquis à matrice discesserit scorsum vivere spirare non potest substantiam Salutis amittit And I would humbly obtest all dissident Brethren about these Disciplinary Questions if I could with tears of blood to consider if the Lord be not signally calling us all to study the unity of the Spirit in the bond of Peace Ah! shall we by these our Rents open a door to the common Adversary who would swallow us all up Were the Unity of the Catholick Church studied as it ought it would not only allay the heat of our Disciplinary Debates but also pull down the supercilious Crest of the Schismatical Court of Rome I am fourthly charged as being of an unpeaceable nature The knack of this Jest would be lost if my Accusers were not the known Boutefeu's and Incendiaries of the world Since I was 16 years of Age to this day I have lived in a Collegiate life as a Regent of Philosophy Minister and Professor of Divinity and in these capacities have had many Collegues with whom I have lived very comfortably This together with the peaceable Society which my Reverend Collegues at present and I have together may sufficiently confute the Pamphleters accusation I confess there was once a piece of Debate betwixt a Reverend Person now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and me concerning a Disciplinary Question wherein perhaps both of us did bewray somewhat of humane infirmity but if therefore either of us should be concluded contentious hardly could Hierom Austin Ruffin Chrysostom Epiphanius yea Paul and Barnabas escape the like character I ever had an high respect for that Reverend and Worthy Person and do honour his memory as for other eminent Gifts and Graces so in special for his faithfulness and zeal against Romish Idolaty and I hope e're long to live in Eternal Concord and Bliss with him I judge it indeed duty to contend cum vitiis against errour and ungodliness against Popery Quakerism Prophaness and Atheism Yet I have such affection to persons smitten with these diseases that even for this Railing Jesuit I can pray that his spite against the Truth and against me for the Truths sake may not be laid to his charge I would trespass too much on the Readers patience should I insist to resume the rest of his ludibrious Raillery Perhaps to compense the softness of his Arguments he hath designed to stone me with reproaches but he would remember that Gratian Caus 5. q. 1. from the Council of Eliberis Can. 52. thunders out an Anathema upon Pasquillers And a greater than these the Royal Prophet Psal 31.18 Let lying lips be put to silence which speak grievous things proudly and presumptuously against the righteous To conclude the Reader may know that the reason why this Reply was so slow in coming abroad was