Priest is q Mal. 2.7 the messenger of the Lord of hosts The Priest though he be by calling the messenger of the Lord yet sometimes neglecteth his calling and forbeareth to doe the message wherewith hee is sent and so the church though by duty it be the pillar and ground of truth appointed to vphold and maintaine the same yet sometimes forgetteth this duery and followeth lies in stead of truth For as the church is now so hath it euer beene from the beginning the pillar and ground of truth and yet we finde that very often the church of the Iewes in the time of the Iudges and vnder the wicked Kings of Iudah and Israel did forsake t Mal. 2.6 the law of truth which God had giuen vnto them went a whooring after strange and false gods and many waies prouoked him by their abominations For no longer doth the church continue to be as it ought to be the pillar and ground of truth than it continueth built vpon the foundations of truth ſ Eph. 2.20 vpon the foundations of the Apostles and Prophets as Saint Paul speaketh t Ambros in Eph. 2. Hoc est supra nouum vetus teslamentum collocati that is vpon the new and old Testament as Ambrose expoundeth it If it once go awry from those foundations truth falleth to the ground and it becommeth a pillar and fortresse of errour and vntruth Thus hath it come to passe in M. Bishops church of Rome which in her pride hath cast off the yoke which she at first tooke vpon her and hath magnified herselfe to be a Queene to giue lawes of her owne in stead of the lawes of Iesus Christ Shee is indeede by duety as all other churches are a pillar and ground of truth but being become the minion of Antichrist and prostituted to his adulterous desires shee hath learned for his sake and for her owne sake by him u 1. Tim. 4.2 to speake lies in hypocrisie and x 2. Pet. 2.3 through couetousnesse with feined words to make merchandise of y Reu. 18.13 the soules of men All which hypocrisie and feined words shee fairly gloseth and cōmendeth to men with this perswasion that she can not erre because she hath a promise of Christ to be alwaies directed and guided by his spirit into all trueth But where hath Christ made any such promise to the Church of Rome Whom and how the spirit of Christ leadeth into all truth Wee read that Christ said to his Apostles z Ioh. 16.13 When he is come which is the spirit of truth he will lead you into all trueth and wee beleeue that what hee spake to his Apostles he intended to the whole Church and to all the faithfull but neither doe we reade nor haue any cause to beleeue that Christ therein intended any thing in speciall to the church of Rome neither did euer any ancient Father or Councell gather any such thing out of those words And surely no otherwise doe they alleage this Scripture for themselues than the Manichees did for themselues and the Montanists for themselues For as the Manichees alleaging these words to colour their heresies against the Scripture appropriated the spirit of truth here spoken of to their Patriarch a August cont Faust Manich. lib. 32. cap. 17. Dicere soletis Ipse vos inducet in omnem veritatem c. de vestro Manichao esse praedictum Manicheus and the Montanistes in like sort to b Tertull. de Veland virginib sub initio Montanus as if in them and by them the spirit should direct the Church into all truth Euen so the Papists howsoeuer they talke of the Church directed by the spirit yet doe indeed put ouer the Church to the Pope placing the residence of the spirit in him that he may bee to the Church the infallible oracle of all truth In which fancie if they will expect to haue more credit than those heretikes had they must bring better warrant for themselues than those heretikes did But because they can bring vs none therefore we reiect them all alike as coseners and deceiuers of the Church pretending the spirit of truth for the maintenance of lies and claiming that credit to be giuen to an vsurping wretch which our Sauiour reserueth as proper to the holy Ghost The promise of the spirit as I said before belongeth to all the faithfull and of them all S. Iohn saith c 1 Ioh. 2.27 The anointing which yee haue receiued of him that is saith Austin d August in 1. Ioan. tract 4. Eadem vnctio id est ipse spiritus domini the spirit of the Lord teacheth you of all things Albeit when it is said all things and all truth we are not to vnderstand absolutely all for the spirit doth not teach vs to know e Idem in actis cum Felice Manich. lib. 1. cap. 10. Si hanc doctrinam putas ad illam veritatem pertinere c. interrogo te qunt sint stellae Ibid. Ego tibi possum dicere ea quae pertinent ad doctrinam Christianam how many starres there be as Austin opposeth to Felix the Manichee but he teacheth all things belonging to the doctrine of Christ as the same Austin there expoundeth Yea and yet further he excepteth by the words of the Apostle f Idem cap. 11. Dicebat Apostolus Ex parte scimus c. quia in i st a vita homo cum est non potest assequi omnia sed ex parte assequitur in hac vita ipse autem spiritus qui ex parte docet in hac vita post hanc vitam introducet in omnem veritatem Vide eund in Ioan. tract 96. We know in part and we prophecie in part that whilest a man is in this life he cannot attaine to all things but attaineth onely in part but the holy Ghost saith he which in this life teacheth in part shall after this life bring vs into all truth Hee therefore giueth vs to vnderstand that notwithstanding this promise of the spirit of truth it is incident to them to whom the same appertaineth to be ignorant in this life of many truthes to be subiect to mistaking and errour albeit the same spirit faileth not to enlighten them to that necessary truth which serueth for introduction finally to all truth And heerein the Apostle comforteth vs that g Phil. 3.15 that if any man be otherwise minded than is right God will reueale the same to him so long as in that whereunto we are come we proceed by one rule that we may minde one thing But wee are specially to note the reason which our Sauiour addeth to the words alleaged When he is come which is the spirit of truth he will leade you into all truth for he shall not speake of himselfe but whatsoeuer he shall beare shall he speake meaning thereby the same that he hath before said h Ioh. 14.26 He shall teach you all things
and bring all things to your remembrance that I haue told you and which he saith presently after i cap. 16.14 He shall glorifie me for he shall receiue of mine and shall shew it vnto you For hereby it is manifest that the holy Ghost which shall leade vs into all truth because he shall speake nothing of himselfe shall therefore k Thophylact in Ioan. 16. Nihil docturus est extra ea quae Christus docuit speake nothing but what Christ hath before spoken As therefore when Christ saith of himselfe l Ioh. 14.10 I speake not of my selfe hee would import that he spake nothing but what the father had before spoken in the Scriptures of the Law and the Prophets as m Chrysost de sanct orando spiritu Quia seductor est habitus dicit Ego à meipso non loquor sed de lege de Prophet is Chrysostome expoundeth it euen so when he saith of the holy Ghost that he shall speake nothing of himselfe we are likewise to conceiue that the holy Ghost shall teach nothing but what Christ himselfe hath first taught in the Scriptures of the Euangelists and Apostles Whereupon we conclude as Chrysostome doth n Ibid. Siquem videritis dicentem spiritum sanctum habee non loquentem Euangelica sed propria is à seipso loquitur non est spiritus sanctus in ipso Et paulò post Siquis eorum qui dicuntur habere spiritum sanctum dicat aliquid à seipso non ex Euangelijs ne credite c. Ex quo non legit haec scripta sed ex seipso loquitur manifestum est quod non habet spiritum sanctum If yee see a man saying I haue the holy Ghost and not speaking the things of the Gospell but matters of his owne he speaketh of himselfe and the holy Ghost is not in him If any of them who are said to haue the holy Ghost do speake any thing of himselfe and not out of the Gospell beleeue him not For that he readeth not those things which he saith in the Scriptures it is manifest that he hath not the holy Ghost Now therefore seeing M. Bishops church contrary to the ordinance of God seuereth o Esay 59.21 the spirit of truth from p Eph. 1 13. Col. 1.5 the word of truth and speaketh many things of her-felfe whereof Christ hath said nothing whereof wee reade nothing in the Scriptures it is manifest that they play the Sycophants as other heretikes haue done pretending to speake by the spirit of Christ when they speake wholly either by their owne or by a woorse spirit But M. Bishop not content with one corruption in substituting his church of Rome in the place of the Catholike Church of Christ addeth another in saying that that article of our Creede doth teach vs to beleeue the Catholike church Which words although being truely meant they expresse the same in English which wee say in Greeke and Latin yet being by the drift of his speech caried to a verie partiall and false construction doe shew him to be a leaud peruerter of our Christian faith For whereas we saie Credo sanctam ecclesiam Catholicam in the accusatiue case the meaning is I beleeue that there is a holy Catholike church namely that God the Father in all ages and at all times and amidst all the defections and corruptions of the world hath still had and shall haue his number of elect and chosen people to whom the benefite of Christs death and resurrection on standeth effectuall and good by the sanctification of the holy Ghost and the same now not of one nation or people onely but of all nations and peoples thorowout the whole world But M. Bishop by the currant of his speech turneth the accusatiue case into the datiue as if it were said in our Creed Credo ecclesiae sanctae Catholicae I giue credit to the holy Catholike church I beleeue it to be true whatsoeuer is taught me by the holy Catholike church that so his Reader thinkeing himselfe bound to beleeue the Catholike church and taking this Catholike church to be meant of the church of Rome may hold himselfe bound by the articles of his Creed in all things to beleeue the church of Rome Thus he and his fellowes most treacherously and leaudly against their owne knowledge and conscience delude simple and ignorant soules and make them slaues to their impious and wicked deuices by bearing them in hand that they are bound thus to obey the Catholike church Now heereof Master PERKINS iustly inferreth that the eternall truth of God the Creatour is heereby made to depend vpon the determination of the creature For let God say what he will wee shall not stand bound to take it for truth if the church shall say the contrary or vnlesse that which he saith be approoned by the Church Verily as Tertullian vpbraided of old the Senate of Rome that q Tertul. Apologet cap. 5. Apud vos de humano arbitratu diuinitas pensitatur nisi homini deus placuerit deus non erit with them Godhead stood at the discretion of men and vnlesse God did please man he should be no God so may it well be said now of the church of Rome that with them the religion of God standeth at their discretion and that onely shall be religion that pleaseth them For the Bishop of Rome whilest hee taketh vpon him to make declaration of Christian faith maketh what he list of Christian faith and hath verified of himselfe that which Hierome said of Antichrist that r Hieron in Daniel 7. Eleuatur supra omne quod dicitur deu◠cunctam religionem suae subijciens potestati he should subiect all religion to his owne power For the colouring of which iniquity M. Bishop according to their maner vseth guilefull words of notable hypocrisie and with a faire tale gloseth a grosse indignity and damnable presumption against God He telleth vs that Gods truth is sincere and certaine in it selfe before any declaration of the Church Well and what hath the church then to doe with this sincere and certaine truth Forsooth we poore creatures are subiect to mistaking and errour and doe not so certainly vnderstand that truth of God But who are those poore creatures of whom he speaketh Marry M. Bishop and such other petites who are but dij minorum gentium they are poore creatures but the Pope and his Cardinals and the Bishops that comply to him they are rich creatures they are the Church they are exempted from mistaking and errour we must thinke all perfection of wit to be lodged in their braines and that they certainely vnderstand and know the truth of God But what assurance can they giue vs in this behalfe Surely the Scribes and Pharisees the high Priests and Elders of the lewes had as much to say for themselues and a great deale more than they They could plead for themselues ſ Ioh. 8.33 We are the
that which goeth into the body is not the reall body of Christ which is the bread of eternall life What hap had M. Bishop heere to speake of the reall presence hauing no better witnesse to plead for it 45. W. BISHOP And touching forgiuenesse of their debts to God and sins they are so assured of that before hand by the certaintie of their new faith that they can no more request of God forgiuenesse of their sinnes then they can aske that God will make them reasonable creatures which they see that hee hath done already And they holding the first motions to euill in temptation to be mortall sinnes which no mortall man ordinarily can now auoid how can they pray God not to suffer them to be lead into temptation when they teach it to bee impossible to escape the venime of it And if they vnderstand it so as M. PERKINS teacheth to wit that they there pray not to be left to the malice of Satan they cannot without losse of the certainty of their faith pray so because they hold themselues assured of that before hand Neithey can they pray God generally to deliuer them from all euill affirming as they doe that wee must needs fall into mortall sinne at euery step almost which is the greatest of all other euill And finally if it belong to God to deliuer vs from sinne and all other euill then Caluin and his followers doe wickedly blaspheme who teach God to be the author and worker in vs of all errour sinne and wickednesse Thus much of the Pater noster R. ABBOT Our beleefe and assurance of the forgiuenesse of sinnes is that when we begge the same of God by faithfull praier he granteth vs our desire and therefore doe wee praie for it because he hath promised and wee beleeue his promise that in praying we shall obteine it Of this idle Sophisme of his there hath beene enough said a Of the certainty of saluation sect 5.18 How we pray not to be led into temptation but deliuered from euill before We pray that we be not led into temptation in such meaning as before hath beene said vnderstanding simply temptation so as to be left of God therein without the assistance of his grace This hindereth not but that the first motions of lust wherewith wee are tempted are in their owne nature mortall sinnes though by the mercy of God they become not so to vs. For we doe not say as hee vntruely alleageth that it is impossible to escape the venime of temptation nay we say that the faithfull do escape the venime and poison of it because b Rom. 8.28 See before sect 41. all things euen temptation and sinne worke together for good vnto them that loue God And thus do we praie also to bee deliuered from euill that though we be not as yet set free from temptation yet the same by his ouerruling prouidence may be so ordered as that by his mercy we may be free from the euill and danger therof And what should let but that we may pray God generally to deliuer vs from all euill euen from that c Rom. 7.21 euill which is alwaies present with vs when we would do good from d vers 23. the law of sinne that is in our members from e Gal. 5.17 the flesh that lusteth against the spirit because wee beleeue that God heareth vs when we so pray and will deliuer vs from that bondage wherein we are forced for the time to serue Yea this he hath begun to doe alreadie destroying by the power of his spirit more and more the bodie of sinne and yeelding f 2. Cor. 4.16 the outward man to bee corrupted that the inner man may be renued from day to day vntill perfect newnesse shall come and all euils shall bee fully abolished because g 1. Cor. 15.28 God who is all good shall be all in all And if wee cannot pray generally to bee deliuered from all euill because wee affirme the first motions of sinne which are euill to continue still in vs let M. Bishop tell vs how they pray to be deliuered generally from all euill who though they acknowledge not the first motions to bee sinne yet acknowledge them to be euil as wel as we and that from this euil no man is set free so long as hee continueth in the warfare of this life As for the certainty of saluation wee loose it not by these praiers but are rather thereby confirmed in it because we beleeue as hath beene said that God heareth vs when we so pray and therefore rest assured according to the measure of our faith that God will guide vs in safety through the middest of all temptations and will finally deliuer vs from all euill and bring vs to bee partakers of his kingdome for euer That which hee saith of Caluin is an odious repetition of an impudent slander which is cleered before in the answer to his Preface the tenth sect 46. W. BISHOP Now before I come to the Sacraments I may not omit to speake a word of the Aue-Maria which in old Catechismes followeth immediately after the Pater noster The Protestants haue cassierd it and may not abide to heare it once said but therein as much as in any other such matter they disgrace their doctrine and discredite themselues For all the words vsed of old therin are the very words of the holy Ghost registred in S. Lukes Gospell and therefore they bewray either great ignorance or a wicked spirit to dwell in them that cannot indure to heare the words of Gods spirit Besides in holy Scripture it is prophesied Luk. 1. that from henceforth all generations should call the Virgin MARY blessed In what termes then can wee more conueniently so call her then in the verie same that were composed by an Archangell are penned by the Euangelists and by them commended vnto all good Christians besides the sence of them is comfortable vnto vs as containing a remembrance of the incarnation of the Sonne of God for our redemption and we on our parts doe thereby giue thanks to God for that inestimable benefit and congratulate our Sauiour with humble thanks therefore saying Blessed be the fruit of thy wombe IESVS I need not in such cleere euidence of Gods word alleage the testimonie of any ancient father hee that list to see how it hath beene vsed in the purest antiquity let him reade S. Athanasius in Euang. de deipara S. Ephem de laudibus B. Mariae S. Basils and S. Chrysostomes lyturgies which can with no more reason be denied to be theirs then the rest of their works One short sentence I will set downe in commendations of it out of that most reuerend and deuout Bernard The Angels triumph and the heauens doe congratulate with them the earth leapeth for ioy and hell trembleth when the Aue-Maria is deuoutly said Apud Dionisi Corinth 1. part in Euan. c. 5.17 Good Christians then must needs take great delight
infallibly what is the certaine meaning of euery place Are those holy fathers loth of their labour or are they so busied in other or greater affaires as that they haue no leasure to attend to such trifles Satisfie vs M. Bishop as touching these matters otherwise we must take this deuise to be as indeed it is the couer of your shame the cloake of your apostasie which can no otherwise be shadowed but by this pretense That the Popes sense is the very trueth of Scripture being notwithstanding wholly repugnant contrary to the words In a word the Pope thrusteth out the lawes of Christ which are expressed in the words of Christ and by his sense setteth vp his owne lawes vnder the name of Christ To giue power to the Pope properly to forgiue sinnes as M. Bishop doth is a wicked blasphemie and an Antichristian exalting of him into the place of Christ When the Scribes said within themselues f Mar. 2.7 Who can forgiue sinnes but God only our Sauiour Christ did not contrary them therein but partly by discouering the thoughts of their hearts and partly by the miracle that he wrought taught them to vnderstand him to be God the Sonne of God and therefore that he had power to forgiue sinnes He hath left it therefore so to be conceiued of vs that power to for giue sinnes belongeth to God only g Cyprian de Lapsis Nec remittere aut donare indulgentia sua seruus potest quod in dominum delicto grauiore commissum est The seruant sai he Cyprian cannot for giue that which by hainous traspasse is committed against the Lord. h Cyril in Ioan. lib. 2. cap. 56. Certè solius reri dei est vt possit à ptceatis homines soluere cui enim alij praeuaricatores legis liberare â peccato licet nisi legis ipsius authori Surely it belongeth only to the true God saith Cyrill to be able to release men from their sinnes for who but the maker of the law can free them from offense that are trespassers of the law As for that which M. Bishop obiecteth that Christ said to his Apostles i Iohn 20.23 Whose sinnes ye remitte they are remitted vnto them and whose sinnes ye retaine they are retained it no more importeth a power of forgiuing sinnes then the ministers k 1. Tim. 4.16 Sauing them that heare him importeth a power of sauing For as the minister saueth not properly by any power of sauing but only by teaching the way of saluation so he also forgiueth sinnes not properly by any power thereof but by preaching the Gospell of remission of sinnes and designing them to whom belongeth this remission God hath made vs not Lords but l 2. Cor. 3.9 Ministers of the new Testament and of the spirit neither hath he giuen vs the power but m cap. 5.18 The ministry of reconciliation for God was in Christ reconciling the world vnto himselfe not imputing vnto them their sinnes to vs he hath committed only the word of this reconciliation namely whereby we preach and testifie in the name of Iesus Christ remission of sinnes and reconciliation to God to all that repent and beleeue the Gospell But this whole cōmission of forgiuing sins shall be the better vnderstood by those instances by which Cyrill exemplifieth the same n Cyril vt supra Erit autem id duobus vt arbitror modis primò baptismo acinde penitentia Nam aut credentes vitae sanctimonia probates homines ad baptismum inducunt indignos diligenter expellunt c. First in baptisme and afterward in repentance Them that beleeue and approoue themselues by holinesse of life the minister addmitteth to baptisme this is to forgiue their sinnes but carefully he repelleth and putteth backe them that are vnworthy this is to retaine them But of this forgiuenesse of sinnes in baptisme we must remember that which S. Austine saith if at least that booke be his o August scal Paradis cap. 3. Officium baptizandi dominus concessit multis potestatem verò authoritatem in baptismo remittendi peccata sibi soli retinuit The Lord Iesus gaue the office of baptizing to many but the power and authority to forgiue sinnes in baptisme he reserued to himselfe only For the noting of which difference he rightly alleageth the words of Iohn Baptist p Ioh. 1.26.33 I baptize with water but he it is which baptizeth with the holy Ghost Now if to baptize with water to the remission of sinnes be to remitte sinnes in that sense which our Sauiour intendeth in that speech and to baptize with water to remission of sinnes importeth no power for forgiuing sinnes but only a ministery for publication and for the applying of Gods seale for exhibiting and confirming thereof it followeth so far foorth that those words of Christ doe not giue to the minister any power properly to forgiue sinnes Therefore Chrysostome though he terme this ministery in some sort a power yet to shew in what sort it is to be conceiued most notably saith q Chrysost in Ioan. hom 85. Quid sacerdotes dico Neque Angelus neque Archangelus quicquam in his quae a deo data sunt efficere potest sed pater filius sp sanctus omma facit sacerdos linguam manus praebet Not the Priest only but neither Angell nor Archangell worketh any thing in those things that are giuen of God but the Father the Sonne and the holy Ghost doth all the Priest putteth too but his tongue and his hand The other instance which Cyrill giueth is r Cyril vt suprà Aut ecclesia filijs peccantibus quidem increpant paenitentibus autem indulgent 1. Cor. 5.5 When the minister giueth checke to offendours and to the penitent release Whereof he giueth example in the incestuous Corinthian whom for fornication the Apostle deliuered to Satan for destroying the flesh that the spirit might be saued and afterwards receiued againe that he might not be ouerwhelmed with ouermuch sorow here the Corinthians did forgiue and the Apostle himselfe did ſ 2. Cor. 2.7.10 forgiue and thus the terme of forgiuing hath alwaies his place and vse but this forgiuenesse is disciplinary for reconcilement to the Church it is not forgiuenesse of sinnes spiritually and properly so called though by the ordinance of Christ it must be to the peritent a necessary introduction to the assurance and comfort thereof as t See the Answer to the epistle dedicatory sect 28 before hath beene declared I conclude this point with that which Hierome writeth vpon the words of Christ to Peter u Matt. 16.19 whatsoeuer thou bindest in earth shall be bound in heauen and whatsoeuer thou loosest on earth shall be loosed in heauen for declaration whereof he saith that z Hieron in Matt. 16. Quemodo ibs sacerdos leprosum facit mundum velimmundum non quò sacerdotes leprosos faciant immundos sed quò
the Prophet complaineth c Esa 29.13 Their feare towards me is taught by the precepts of men His excuse of these carnall rites and ceremonies is false for contrary to that that he saith they are infinite in number and a great number of them apish and rediculous in vse not fit to stirre vp and cherish deuotion but rather to busie and intangle the senses of the body and thereby to sequester and extinguish the deuotion of the mind S. Austine complained in his time that d Aug. ep 119. Tam multis praesumptionib sic plena sunt omnia c. Quamuis nequâ— hoc inueniri possit quomodo contra fidem veniant ipsam tamen religionem quam paucissimis manifestissimis celebrationum sacramentis miserecordia dei liberam esse voluit seruilibus oneribus premunt vt tolerabilior sit conditio Iudaeorum qui etiamsi tempus libertatis non agnouerint tamen legalibus sarcinis non humanis praesumptionibus subijciuntur all was so full of humane presumptions and that albeit it could not be found how they were against the faith yet the religion which the mercy of God would haue free with a very few and those most manifest mysteries and Sacraments was thereby clogged with seruile burdens so that the condition of the Iewes was more tolerable who though they knew not the time of liberty yet were subiect not to the presumptions of men but to the burdens of Gods law What would he say if he were now aliue to see Durands Rationale diuinorum and those infinite presumptions wherewith Popish superstition hath clogged and oppressed the Church Of which some are preposterous imitations of the Leuiticall and Iewish ceremonies other taken from the abhominations of heathenish Idoll-seruice a thing so plaine as that M. Bishop denieth not but that they vsed some such like indeed the same onely he setteth vpon them a false colour of being deuised by the inspiration of the holy Ghost not knowing Chrysostomes rule that e Chrysost de sanct orando spiritu Ex quo non legit haec scripta sed ex se ipso loquitur manifestum est quòd non habet sp sanct because they read not these things written but speake of themselues it is manifest that they haue not the holy Ghost We be no spirits he saith but yet he should know that the true worshippers leauing f Gal. 4.9 beggerly rudiments g Heb 9.10 carnall rites should h Ioh. 4.24 worship the Father inspirit and truth Whereas he alleageth that the life and vertue of bodily ceremonies proceedeth from the spirit he saith nothing but what was true and necessarily required in the Iewish seruice and therefore may as well be pleaded for the continuance of their ceremonies as for the excusing of others deuised in steed of them To that that M. Perkins saith that they giue the same worship to Saints that they doe to God he answereth that that is a stale iest which long since hath lost all his grace but he should haue told vs that they themselues haue long since lost all grace by mainteining such filtherie and abhomination in the Church Bodin telleth vs that i Bodin method h. c. 5. A plerisque in Italia Gallia Narbonensi ardentiore voto certe maiore metu colitur D. Antonius quà m deus immortâ—lis in Italy and a part of France that which is called Narbonensis S. Antony is commonly worshipped with greater deuotion and feare then almighty God Lud. Viâ—es saith that k Lud. Viues in Aug. de ciu dei l. 8. ca. 27. Multi Christiani diuos diuasque non alitèr venerantur quà m deum nec video in multis quod sit disâ—iâ—men inter eorâ—â—opinionem de sanctis id qâ—od gentiles putabant de suis dijs many Christians he was loth to say how many doe no otherwise worship the Saints then as God himselfe and in many saith he I see not what difference there is betweene their opinion of the Saints and that which the heathens deemed of their Gods Yea Bellarmine confesseth that l Bellarm. de sanct beatitud lib. 1. cap. 12. Omnes ferè actus exteriores communes sunt omni adorationi in a maner all their outward worshippes he might haue said their inward also are common both to the one and to the other And so we see they pray to the one they pray to the other they kneele to the one they kneele to the other they offer they vow they fast they build Churches and Altars they keepe holy daies they professe trust and confidence both to the one and to the other only forsooth we must thinke that they retaine m Ibid. Latria inclinatio voluntatis cum apprehensione dei c. Dulia inclinatio voluntatis cum apprehensione excellentiae plus quam humanae minùs quà m diuinae an apprehensiue and intellectuall difference betwixt the one and the other As if aman giuing the crowne and roiall honour of the king to a subiect should thinke to discharge himselfe by saying that in his mind for al that he retained a farre higher opinion of the king then of the subiect Which if it acquit not with men surely we should know that the infinite excellency of God aboue all his creatures should be a reason to withhold vs from daring to ioine any creature in any part of communion or felowship with him Your idolatry M. Bishop in this behalfe is so stale as that it is growen extreamely sower and the time will come when you shall see it will be taken for no iest As for your confutations and your answers you should haue made them good before you had boasted of them A wise man would not haue written a latter booke before he had made it appeare that he could defend the former 6. W. BISHOP And for that this crime of Atheisme is the most heynous that can be as contrariwise the true opinion of the God-head and the sincere worship thereof is the most sweete and beautifull flower of religion let vs therefore heere to hold due correspondence with Master PERKINS examine the Protestants dostrine concerning the nature of God and their worship of him that the indifferent Reader comparing iudiciously our two opinions thereof together may embrace that for most pure and true that carrieth the most reuerent and holy conceit thereof For out of all doubt there can be no greater motiue to any deuout soule to like of a religion then to see that it doth deliuer a most sacred doctrine of the Soueraigne Lord of heauen and earth and doth withall most religiously adore and serue him Whereas on the other side there is not a more forcible perswasion to forsake a religion before professed then to be giueÌ„ to vnderstand that the Masters of that religion teach many absurde things concerning the Godhead it selfe and do as coldly and as slightly worship God almightie as may be Marke therfore I beseech thee gentle Reader for thy owne soules
himselfe as Cyrill speaketh and to the Father Otherwise how should the Apostle say that f Heb. 9.14 by his eternall spirit he offered himselfe to God If by his eternall spirit then it was not the act of the manhood only or if it were done only by the manhood it could not be said to be done by his eternall spirit But this matter is briefely resolued by Cyrill who amongst other propositions set downe against the Nestorian Heretikes and their fauorites setteth downe this g Ibid. Pontificem Apostolum confessionis nostrae factum esse Christum diuina dicit scriptura obtulisseque se pro nobis in odorem suauitatis deo ac patri siquis igitur Pontificem ApostoluÌ„ nostrum factum dicit non ipsum quod ex des est verbum caro homo nobis similis est factum sed vt alium ab ipso proprie seorsim hominem ex muliere c. anathema sit The holy Scripture teacheth that the high Priest and e Cyril vt suprà anathem 10. Non alteri celebrat immolatienis modum sed magis sibi patri Apostle of our profession offered himselfe for a sweet smelling sauour vnto God if any man therefore say that the word which is of God being made flesh and man for vs is not our high Priest and Apostle but as it were another from him properly or seuerally the man borne of woman accursed be he And againe h Ibid anath 12. si quis non confitetur verbum dei carne esse passum carne crucifixum mortem carne gustasse primogenitum ex mortuis factum quemadmodum vita est viuificans sicut deus anathema sit If any man doe not confesse that the word suffered in the flesh was crucified in the flesh tasted death in the flesh was made the first borne of the dead according as he is life and giueth life as God accursed be he Whereby he giueth to vnderstand that the person of Christ in the worke of our redemption is not to be diuided but what we beleeue concerning Christ in the flesh we are to beleeue that God did and suffered the same in the flesh not as heereby to attribute to the word in it selfe either suffering or death but to signifie that it was the act of whole Christ both God and man to offer himselfe by suffering in that nature wherein he was capable of suffering And surely by that whole disputation of Cyrill approoued by the Ephesine Councell and inserted into it it most plainely appeareth that that parting of the Godhead and the manhood whereby Christ is made our high priest and Mediatour only according to his manhood sauoureth more strongly of the heresie of Nestorius than they would haue it seeme that are the defenders of it Certaine it is that Bellarmine in that point affirmeth nothing that was not acknowledged by Theodoret and those other party-Nestorians against whom Cyrill there disputeth and his arguments and reasons make as much against him and the Councell as they doe against vs. And as for those things which M. Bishop here vrgeth that to be a Mediatour is to be a suppliant and that to pray and to offer sacrifice is to acknowledge him to whom he so doth to be his better and that something lieth in his power to doe which the other of himselfe cannot doe but by sute must obteine of him these are in effect but the weapons of those Nestorians of the Arians the one seeking thereby to dissolue the vnion of the person of Christ the other to destroy the Godhead of Christ But let him take the answers that Cyril giueth to such obiections i Cyril vt supra Anath 11. Dicet quispiam parum indignum esse deo verbo plorare mortem timere poculum deprecari pontificem esse Vtique sic dix erâ—m ego ipse quòd eminentiae diuinae naturae ac gloriae parua sunt haec sed in his contemplabimur paupertatem quam pro nobis sponte tulit Quando tibi molesta videtur ignobilitas ista exinanitionis admirare magis dilectionem filij erga nos Quod tu parum esse dixisti hoc spâ—nte fecit propter te Some man will say it is base and vnwoorthy of God to weepe or cry to be afraid of death to pray that the cup may passe from him to be a Priest Verily so say I also that these things are base to the excellency of the diuine nature and glory but in these things wee will behold the pouerty which of his owne accord he tooke vpon him for our sakes If this basenesse of humbling himselfe seeme amisse to thee wonder the rather at the loue of the Sonne towards vs. For that which thou saiest is base that did he for thy sake And againe k Ibid. Incongruum esse dicis deo verbo humanitus sacrficium ministrarepro â—er personam Ergo aufer personam nega constanter factam incarnationem verbi propter quam nominatus est etiam pontifâ—x Thou saiest it is vnfitting for God the Word according to man to offer sacrifice as touching the person Then take away the person deny flatly that there is any incarnation of the Word by meanes whereof he is also named the high Priest To be short be questioneth with his aduersarie in this sort l Ibid. Quomodo vnitum dicis ei qui exsâ—mine Dauid est ex deo verbum sisolâ— qui ex sentine Dâ—uid est Pontificatum attribuis si vera est vnto non duo vtique sunt sed vnas solus ex amâ—obus intelligitur Christus How dost thou say that the Word which is of God is vnited vnto him that is of the seed of Dauid if thou attribute Priesthood to him onely who is of the seed of Dauid If there be true vnion saith he then there are not two but Christ of both is vnderstood onely one leauing it to be consequent which he afterwards concludeth that m Ibid. in fine Ipsionâ—ma tribuimus tanquâ—m rni we are to attribute all to Christ as one not making him our high Priest as man onely and not as God but acknowledging the whole person God and man to be our high Priest and mediatour vnto God The Arians also as I haue said laboured by the same obiections to ouerthrow the Godhead of Christ That the Son was inferiour to the Father they would prooue for that Christ saith of himselfe that hee came to doe the will of his Father But Athanasius answereth that n Athanas de co essentia patris fi ij c. God fulfilleth the willer desire of them that feare him and yet this is no abasing of him The same they inferred because Christ is brought in o asking or requesting of the Father p Ibid. Affirmat haereticus minorem esse potentem datore si igitur patrem petentem inuerias quid hic respenacas Et nunc Israel quid dominus tuus à te petit c.
well be taken to imply the contrary sounding as Origen expoundeth them d Origen in Mat. tract 35. si possibile est vt sine passione mea illa omnia bona proueniant que per passioneÌ„ meam prouentura sunt transeat à me passio ista If it be possible that those benefites which shall come by my passion may be effected without it let this cup passe from me But if Christ had at that instant actually and fully weighed the vnremoueablenesse of Gods decree in this behalfe and that it was vnpossible that it should be otherwise how is it likely that he should pray in this sort If it be possible let this cup passe froÌ„ me Which is the same as to make him say I know well that it is not possible that this cup should passe from me but if it be possible let it passe so to make an if of that which at once he knoweth to be absolute without if or and. It remaineth therefore true which Caluin saith that oppression of griefe according to sense of nature wrested this if from our Sauour Christ not attending for the instant to the irreuocable decree of God that thus it should be and no otherwise Now in the third point M. Bishop dealeth yet more grossely because hee alleageth that for an assertion which Caluin setteth downe by way of obiection He mooueth the question if the affections of Christ were well and orderly caried how then he correcteth himselfe and subdueth his desire to the obedience of God as if he had gone beyond compasse Surely saith hee there appeareth not in the first request that moderation which we haue spoken of because so much as in him lieth he refuseth and shunneth to doe the office of a Mediatour Now hauing answered the first part of this obiection hee repeateth the latter againe and answereth it e Calu. vt supra siquis excipiat primum motum quem sranari oportuit antequam longiús excurreret non fuisse temperatum â—t decebat respendemus non posse in hac naturae nostrae corruptione perspici affectuum feruorem cum temperie qualis in Christo fuit sed hunc danduÌ„ honorem filio dei ne eum aestimemus ex nobis Nam sic in nobis aeftuant omnes carnis affectus vt prosiliant in contumaciam aut saltem aliquid faecis admixtum habeant sic autem metus doloris seruore aestuauit Christâ—s â—se tamen continuerit in sua mensura Immò sicuti varij cautus inter se discrepantes ade◠〈◊〉 dissonum habent vt potiùs concinnam suauemque harmoniam conficiant ita in Christo insigne extitie symmetriae exemplar inter dei hominis voluntates vt absque conflictu est repugnantis inter se differant If any man except that the first motion which was to be restrained before it went any further was not of that temper and moderation as it ought to be I answer that in this corruption of nature we cannot see the heate of affection with the due temper thereof as it was in Christ but that we are to giue this honour to the sonne of God that we doe not esteeme him by our selues For all affections of the flesh doe so boile in vs as that they breake foorth to rebellion or at least haue some dregges mingled therewith but Christ was so affected with the feruour both of feare and griefe as that notwithstanding he conteined himselfe within his bounds Yea as notes of song being sundry and different ech from other yet haue no dissonancie or discord but doe make a goodly and pleasant harmony so was there in Christ a notable patterne of concord betwixt the wils of God and man so as that they differed without any conflict or repugnancie betwixt the one and the other In which words when we see how holily Caluin accordeth those differences which through agonie and anguish seemed to bee in Christ so as that though they seemed by his praier to draw backe from that whereto the Father had sent him yet indeed there was nothing in him repugnant to the will of God what euill spirit may we thinke it was that led M. Bishop to report out of the same Caluins obiection that he affirmeth that Christ withstood so much as in him lay and refused to execute the office of a mediatour By this that hath beene said we may discerne what cause there was for Caluin to say that which M. Bishop alleageth out of the other place that Christ was so stricken with feare and so pinched on euery side with perplexed pensiuenesse that hee was forced through these boisterous waues of temptations to waue and fleete too and fro in his praiers and petitions Hee corrupteth Caluins words for Caluin saith nothing of forcing but acknowledgeth the contrary that Christ f Calu. in Ioan. 12.27 fuerunt voluntarij isti in eo affectus quia non coaclus timuit sed timori sponte subiccerat did not feare as being forced to it but because voluntarily he did submit himselfe vnto it and so that other affections were voluntarie in him Neither doth he make Christ to wauer as an vnsetled man doubtfull what to doe but describeth him though by sense of nature tending one way yet by firme and constant obedience subduing all passions of nature and yeelding himselfe another way And doe not M. Bishops eies see him in this sort fleeting too and fro By sense and affection of nature he saith Father saue me from this houre and yet by obedience he addeth But therefore came I into this houre By sense of nature he saith Father if it be possible let this cup passe from me but by obedience hee yeeldeth Neuerthelesse not what I will but what thou wilt bee done Now though this be as cleere as the light yet this wisard like the dogge barking at the Moone crieth out Is not this pitifull impietie and so bewraying his owne pitifull folly hee goeth on to tell vs how all this agonie came to passe And first he telleth vs that Christ of set purpose tooke that feare vpon him and most willingly suffered that bloudie agonie But this is none of M. Bishops note he borrowed it of Caluin for Caluin saith as much as wee haue seene before onely let it be remembred that heere hee acknowledgeth that Christ did feare Then he telleth vs that Christ caused to himselfe that bloody agony and conflict by representing vnto himselfe the shame and paine of his dolorous passion But when we see the martyrs with so admirable patience and resolution to haue endured so exquisit tortures and farre beyond the bodily sufferings of Christ can wee imagine that the very conceit of his passions could driue Christ himselfe into so great anguish and perplexity as in the Gospell is described And what did Christ neuer before represent vnto himselfe the dolours of his passion not when he so often forewarned his Disciples thereof not when g Luk 9.31 Moses and Elias talked with
of the flesh because it behoued that Christ to the end he might make satisfaction for vs should stand as guilty before Gods tribunall seat and that there is nothing more horrible then to feele God as a iudge whose anger goeth beyond all manner of deaths he addeth heereupon y Calu. in Mat. 27 46. Ergò cum species teutationis Christo obiecta esset quasi deo ailuerso iam esset exitio deuotus herrore correptus est quo centies cuncti mortales absorpti fuissent ipse autem mirifica spiritus virtute victor emersit When therefore an appearance or shew of temptation was obiected to him as if God being against him he were now deuoted to destruction he was stricken with horrour such as wherewithall mortall men would haue beene swallowed vp a hundred times but he by the woonderfull power of his spirit became the victour and conquerour of it The very repeating of Caluins words is sufficient to acquit them from the silly cauiling of this idle-headed wrangler For what doth he dislike in them Doth he dislike that Caluin should say that a semblance or appearance of such a temptation was obiected to Christ But who doubteth thereof when Christ himselfe saith My God my God why hast thou forsaken mee Is it amisse with him that he should say that Christ was stricken with horrour Why more then that z Arnob. Hier. Cassiodor in Psal 87. Arnobius Hierome Cassiodorus and others expounding the Psalme before mentioned of Christ should make him to say as the vulgar Latine hath it Terrores tui conturbauerunt me Thy terrours haue troubled mee Will he heere put a difference betwixt terrour and horrour will he tell vs that Christ might well be troubled with terrours but he could not be taken with horrour Indeed it may well become a Romish wit to babble so because many shifts they haue as rediculous as that but what will he say then to that which we reade in another Psame a Psal 55.4.5 which to be a prophecie of Christ see vers 13. compared with Psal 41.9 and is so taken by Austin Hierome Basil Theodoret c. My hart trembleth within me and the terrours of death are fallen vpon me feare and trembling are come vpon me and b So translated by Arias Montanus horrour hath couered me Heere is Christ himselfe confessing himselfe 〈◊〉 be couered with horrour and why then doth M. Bishop dislike Caluin for vsing the same phrase In the next words of Caluin he dealeth as honestly as he hath done in these c Calu. Institut l. 2. c. 16. sect 11 Christus cum lachrymis clamore valido orans a metu suo exauditur non vt à morte sit immunis sed ne absorbeatur vt peccator quia illie personam nostram gerebas Christ praying with strong crying and teares saith Caluin is heard out of his feare not so as to be free from death but not to be swallowed vp as a sinner because there he bare our person M. Bishop concealeth that that he saith of bearing our person because if he had expressed that his cauilling would haue beene discerned He himselfe in likely hood did not doubt but that without absurdity yea truely it might be said that to Christ bearing our person the horrour of that temptation might bee obiected of being swallowed vp as a sinner Which if he acknowledge for a truth why doth he blame Caluin If hee will not acknowledge it yet the former words of the Prophet vttered in the person of Christ wherin that horrour is expressed shall serue to stop his mouth d Psal 68.16 Let not the water floods drowne me neither let the deepe swallow me vp and let not the pit shut her mouth vpon me Caluin goeth on further saying e Ibid. Et certè nulla fingi potest magis formid abilis abyssus quà m sentire se à deo derelictum alienatum cùm inuocaueris non exaudiri perinde aâ—si in tuam porniciem ipse conspirasset Eò Christum videmus fuisse deiectum vt coactus fuerit vegente angustia exclamaâ—e Deus meus c. And verily there cannot be imagined a more dreadfull bottomelesse gulfe then for a man to feele himselfe forsaken and estranged from God and not to be heard when he calleth vpon him as if he had conspired to his destruction And to that passe we see that Christ was throwen downe that anguish vrging him he was constrained to cry out My God my God why hast thou forsaken mee In which words if M. Bishops discretion had beene as great as his malice he would haue conceiued nothing to finde fault with But now his squint eies see nothing aright therefore he imagineth a knot in euery rush and thinketh nothing well spoken because he is offended with the speaker To the proposition we know his quarrell is not but onely to the application But if Christ to sense and feeling were not forsaken and estranged from God why doth he so cry out My God my God why hast thou forsaken me To sense and feeling I say but not to faith for by faith he still saieth My God my God If to sense and feeling it did not seeme to him as if God did not heere him when he praied why is he brought in saying in the next words of the Psalme f Psal 22.1 Why art thou so farre from my health or from sauing me and from the words of my complaint O my God I cry in the day and thou hearest not and in the night and I cease not And in another Psalme g Psal 69.3 I am weary of crying my throate is drie mine eies faile whilest I waite for my God And what is all this to sense and feeling but as if God had conspired his destruction He saieth only as if it were so he saieth not that Christ himselfe esteemed it so to be Doth it trouble him that Caluin saith that Christ by enforcement of griefe was compelled so to cry out But why doth hee doubt but that as Christ by hunger was compelled to eate by thirst to drinke by wearinesse to sleepe so by paine and griefe hee was also compelled and forced to complaine and seeke for ease Did not Christ vndergoe all the necessities and enforements of our nature It was voluntarily indeede that he did so but yet so he did and though he were able by his diuine power to saue himselfe yet putting himselfe into that condition that h Cyril de rect fide ad Reg. lib. post Opus habere alterius manu vt seruetur he needed the hand of another to be saued as Cyril speaketh he was forced by anguish and extremitie to crie and call to him that should saue him The next point is that i Caluin vt supra Oportuit eum cum inferorum copijs aeterneque mortu horrore quasi consertis manibus luctari Christ did hand in hand wrastle with the armies of hell and the horror
regnum obtinere caelorum caeterúm dupliet iure illud obtinens dominus meus haereditate scilicet patris merito passionis aeltero ipse contentus alterum mihi donat ex cuius dono iure illud mihi vendicans non confundor I confesse I am not woorthy neither can I by mine owne merits obteine the kingdome of heauen but my Lord Iesus hauing obteined it by double right both by inheritance from the father by the merit of his passion being himselfe contented with the one he giueth me the other by whose gift I am not ashamed to chalenge it for my right In the same maner did the godly martyr speake of right not to distinguish a right in himselfe from the right of Christ but to signify that Christ hath made ouer his right to vs and thereby wee hold as fast as Christ himselfe can hold From hence the other words are deriued by imitatioÌ„ of that which the Apostle saith f 1. Cor. 15.16 If the dead rise not againe then is Christ not risen againe by which he signifieth that there is that strait and inseparable bond betwixt Christ and his members as that to deny to them any thing which Christ hath wrought and purchased for them is to deny the same to Christ himselfe to affirme the failing of any thing to them is to affirme the failing of it to him also And as by allusion to that place of the Apostle Tertullian saith g Tertull. de Resurrect carnis securae estote caro sanguis vsurpastis caelum dei regnum in Christo aut si negent vos in Christo negent in caelo Christum qui vobis caelum negauerunt Care not flesh and blood yee haue in Christ taken possession of heauen and of the kingdome of God or if they deny you to be in heauen in Christ let them also deny Christ himselfe to be in heauen who haue denied heauen to you What will M. Bishop here tearme Tertullian and Bernard together with the Apostle himselfe audacious and sawcie Gospellers Because the Apostle denieth Christ himselfe to be risen vnlesse the faithfull also rise againe will hee returne him a scornfull iest as heere hee doth Christ belike could not liue in blisse without their holy company But their reason saith he seemeth good in the way of their owne religion Well if it be so it is sufficient for the way of their religion hath beene so farre approoued as that neither M. Bishop nor any other aduersaries haue beene able to disprooue it And because he cannot disprooue it therefore let him confesse as the truth is that the firme and stedfast apprehension of the merits of Christ and of being by faith made one with him doth minister vnto the faithfull this sacred resolution that so long as Christ perisheth not they cannot perish and therefore shall bee preserued for euer That that followeth is but an idle repetition of the same matters onely set out with a bold face and bigge looks and some inkehorne termes and therefore I passe it ouer not maruelling that any thing on our part seeme phantasticall to so vaine a man whose intellectuall parts serue him not to prooue any thing substantially for his owne 17. W. BISHOP But to returne to Christs mediatorship and merits Is it not moreouer a great disparagement vnto them to maintaine as the Protestants doe that his best beloued spouse the Church should continue but a small time at least in any sight and should bee penned vp in corners yea and during that time too it should not bee free from many foule grosse errours in the very foundation of faith Furthermore that hee left his holy word the onely rule and square as they hold of Christian religion to bee vnderstood of euery man as his owne knowledge and spirit should direct him and if any doubtfull question did arise thereabout as he fore-sawe thousands should doe yet he tooke no other order for the deciding and ending of them but that euery one should repaire vnto the same his word and doing his diligence to vnderstand it might afterward be his owne iudge As this later opinion would argue our blessed Sauiour who was the wisedome of God to bee the weakest and most improuident law-maker that euer was so the former doth mightily blemish the inestimable price of his most pretious bloud making it not of sufficient value to purchase vnto him an euerlasting inheritance free from all errours in matter of faith and abounding in all good works R. ABBOT The Protestants doe not maintaine that the Church the beloued spouse of Christ should continue but a small time but doe all absolutely affirme the continuance thereof from the beginning to the end The Church how it is visible or inuisible As for the visibilitie and sight of the Church we speake diuersly thereof as we speake diuersly of the Church it selfe Where the Church is a matter of faith there it is not subiect to sight for a Greg. Dialog l. 4. c. 4. Hoc reracitèr dicitur credi quod non potest viders nam quod iam videri potest credi non potest that is truely said to be beleeued saith Gregorie which cannot be seene and that which may now be seene cannot be said to be belecued The Church then which wee professe to beleeue in the articles of our faith is inuisible because as b Aug in Psal 56. Caput separatum est à visione the head is inuisible c 1. Pet 1.8 we beleeue in him but we see him not so is the body also d Greg. in Psal poenitential 5. Tota Ecclesia siue quae adhuc versatur in terris siue quae cum eo iam regnat in coelis c. one part thereof raigning in heauen with the head another part yet vnborne e Aug. vt supra pertinentibus ad eam etiam his qui fuerunt ante nos his qui futnri sunt â—ost nos vsque ad finem seculi because to it belong they also that shall be after vs to the worlds end the third part though visible as they are men yet inuisible according to that they are members of this Church because f Luk. 17.21 the kingdome of God is within and g Aug de Bapt. cont Donat. l. 5. c. 28. Mamfe stuÌ„ est id quod in ecclesia dicitur intus foris in corde non in corpore cogi tandum to be in the Church is not to be conceiued in the bodie but in the heart h 1. King 8.39 2 Tim. 2.19 which God only knoweth and therefore only knoweth who are within according to that seale as the Apostle calleth it of the foundation of God i The Lord knoweth who are his To speake of the Church accordingly as men take notice and knowledge of it it is said to be visible two maner of waies either as touching the persons professing the seruice and worship of God or as touching the congregating
vp with a bit of bread and asuppe of wine as this tauerne-companion prophanely speaketh but very truely and faithfully we deliuer the fruit and effect of this heauenly banquet Which is not a heauenly banquet as he teacheth it but a grose Capernaitish error earthly fancy nor any matter of comfort to vs because it is no comfort to haue Christ in our bellies but in our hearts nor any dignity to vs but a horrible indignity to Christ himselfe who by this meanes is made subiect to be eaten of dogges and swine and mice and other vile creatures as they most damnably affirme as hath beene z Answer to the epistle sect 14. Auricular confession a meere superstition before declared Confusion of our sinnes wee make daily to God and wee teach men in trouble of conscience to ease their wounds by opening them as to other men when occasion requireth so specially to the minister of Gods word to receiue instruction and comfort towards God As for their Popish confession deuised by the Schoolemen requiring a necessary and particular enumeration of all sinnes it is meerely superstitious and serueth either to snare and halter the consciences of men or to nourish and harden them in sinne M. Bishop magnifieth the effect thereof but indeed plaieth the hypocrite therein because he well knoweth that there is no where lesse piety and deuotion no where more profanenesse and filthines than in Spaine and Italy where confession is most strictly seuerely required What fruits it bringeth foorth amongst them he must giue vs leaue to thinke though we are loth to speake onely I say with the words of the Apostle a Eph. 5.12 Extreme vnction deuised by heretikes It is a shame euen to name the things that are done of them in secret Their extreme vnction which hee mentioneth next was the deuice of the Valentinian heretikes and b Aug. haer 16. feruntur suos morientes nouo modo quasi redimere per oleum balsamum aquam inuocationes quas Hebraicis verbis dicunt super capita eorum Epiphan haer 36. vt qui has inuocationes in vitae exitu accipiunt cum aqua oleo aut vnguento permixtis incomprehensibiles fiant inuisibiles supernis potestatibus principatibus Heracleonites who tooke vpon them in the like sort by anointing at the point of death to giue men expiation of their sinnes and to arme them against the aduersary powers He alleageth Saint Iames for the proofe of it whereas the vnction of which Saint Iames speaketh was the restoring of the party to health by c 1. Cor. 12.9 the gift of healing accordingly as is said of the Apostles d Mark 6.13 They anointed many that were sicke with oile and healed them But their vnction hath no intendment of healing being onely administred when no other is expected but certaine death Let them shew vs what warrant they haue to apply that to one end that was appointed to another It was a miraculous gift proper to that time and idlely should we retaine the signe when we haue no power to doe the thing Next he commeth to our praiers in derogation wherof considering their owne praiers he would haue bene ashamed to say any thing Our prayers and seruice more holie than the Papists but that it is a shame with them to bee ashamed Our praiers are so disposed as is most conuenient for publike order in the Church We pray in our owne tongue as the e 1. Cor. 14.15 Apostle teacheth vs that we may vnderstand what we pray Wee know that God respecteth not the length of our praiers but our deuotion and faith and therefore our praiers are many and short like those of f Aug. ep 121. cap. 10. Dicunterfratres in Aâ—gâ—pto crelâ—â—at quâ—dâ—m habere oralioâ— nâ—â— sed eas tamen â—â—uissimas 〈◊〉 quodammodo â—aculataâ—â—â—per productiores moras euanescat atque hebetetur intentio the Christian Moonkes in Egypt which Saint Austin mentioneth wherein were few words but abundance of spirit and these are intermingled with reading of the word of God in such sort as may best serue for the continuance of our intention and affection As for Popish praiers they are in a tongue which the people vnderstandeth not they sit present at them mute and brute they heare a sound but they know not whether hee that speaketh doe blesse or curse whether hee speake to God or the diuell and because they aske nothing of God they depart empty as they come Their Mattins their Euensong and other set houres they merit ex opere operato whether they haue deuotion or no deuotion God is beholding to them for their very paines They pray to Saints in stead of God and make them their Mediatours and haue more hope to preuaile by them than by the true Mediatour Iesus Christ Such praying wee are content indeede to leaue to their Priests and what they win thereby they shall haue our good will to weare Whereas he saith that our seruice is a mingle-mangle translated out of the old Portaise and Masse-booke he forgat to vse his words aright For the Portesse and the Masse-booke are in truth the mingle-mangle wherin they haue packed together religion and superstition piety and idolatry and with the ancient seruice of the primitiue Church haue blended many absurdities and abominations of their owne deuice Therefore the composers of our Church seruice because they minded not to set vp a new Church but only to reforme the Church did take a course accordingly not to set foorth another Seruice but to reforme that that was and to expunge those corruptions which the abomination of desolation had brought into it They gathered the pearles out of the mucke whereinto they were throwen what was consonant to the word of God and agreeable to the example of the purest antiquity that they made choice of and haue translated it into our booke the other filth they left for swine that will needs so be to wallow in The performance of our Seruice I doubt not wanteth much of that deuotion and thankefulnesse which wee should yeeld to God who so graciously hath vouchsafed vs the light of his truth but yet ill doth it beseeme a cripple to vpbraide another with a lame leg Let Platina tell vs with what reuerence and deuotion diuine seruice is done in the Church of Rome g Plat. de vit Pont in Stephano 3. Nune adeò refrixit pietas religio non dico nudu pedibus sed caligati cothurnati vix supplicare dignantur Non Flent inter eundum vel dum satrificatur sed rident quidem impudenter de his etiam loquor quos purpura insigniores facit Non hymnos canunt id enim seruile videtur sed iocos fabulas ad risum concitandum inter se narrant Quid plura quò quis dicacior est petulantior eò maiorem in tam corruptis moribus laudem meretur seueros
a time because the end of his sitting is for the subduing of his enemies which thencefoorth shall be none and for the bringing of vs to God who then shal perfectly and immediately be ioyned vnto God f 1. Cor. 13.12 to see face to face and to know euen as we are knowen g August de Trin. lib. 1. ca. 10. Vt iam non interpellet pro nobis Mediator Sacerdos noster filius Dei filius hominis sed ipse in quantum Sacerin est assumpta propter nos serui forma subiectus sit ei qui illi subiecit omnia vt in quant is Deus â—â—t cum illo nos subiectos habeat in quantum Sacerdos nobiscum illi subiectus sit so as that our Mediatour and Priest the sonne of God and the sonne of man shall no further make intercession for vs saith S. Austin but he also as our Priest hauing taken for vs the forme of a seruant shall be subiect to him who hath subdued to him all things that as he is God he may haue vs subiect together with himselfe as man and as our Priest may with vs be subiect to himselfe as God the kingdome thencefoorth to abide not in the manhood of Christ as now it doth but in the Godhead that God as the Apostle saith may be all in all For conclusion of this section M. Bishop addeth That God shall then render vnto euery man according to his workes all the packe of them doth vtterly deny But M. Bishop you should for example haue named one you should haue quoted some place where either in common or priuate iudgement this deniall is set downe Gods rendring according to works prooueth no merit If you can bring none what a shame is it for a man of your degree and profession thus wilfully to lie and to wrong them that haue done no wrong to you The Scripture indeed hath taught it as he alleageth and we beleeue and so preach to all men that h Rom. 2.6 God shall render vnto euery man according to his workes We giue warning with the Apostle i Gal. 6.7 that no man deceiue himselfe for whatsoeuer a man soweth the same shall he reape He that soweth to the flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirit reâ—pe euerlasting life We teach by the word of Christ that k Iohn 5.28 the houre shall come when all that are in their graues shall heare his voice and shall come foorth they that haue done good to the resurrection of life and they that haue done euill to the resurrection of condemnation And yet we teach withall that we are l Rom. 3.24.25 iustified freely by the grace of God throuh faith in the blood of Christ and that God doth saue vs not for any merits of ours but onely for his mercies sake Can he not tel how these two may stand to gether Let him learne then of Gregory Bishop of Rome who propoundeth the question and answereth it m Gregor in Psal paenitent 7. Si illa sanctorum foelicitas misericordia est non meritis acquiritur vbi erit quod scriptum est Et tu reddes vnicuique secundum opera sua si secundum opera redditur quomodo misericordia aestimabitur sed aliud est secundum opera reddere aliud propter ipsa opera reddere In eo enim quod secundum opera dicitur ipsa operum qualitas intelligitur vt cuius apparuerint hona opâ—râ— eius sit retributio gloriâ—saiâ—â— namque heatae vitae in qua cum deo de deo vâ—â—i ur nullus potest aequari labor nulla opera comparaâ—i praesertim cum Apostolus dicat Non sunt condignae passiones c. If the blisse of the Saints be mercy and be not purchased or gotten by merits how shall that stand which is written Thou shalt render vnto euery one according to his workes If it be rendred according to workes how shall it be esteemed mercy But it is one thing saith he to render according to workes another thing to render for the workes sake For when it is said according to workes the quality it selfe of the works is considered that whose workes appeare good his reward may be glorious For to that blessed life where we are to liue with God and of God himselfe no labour or paines can be equalled no workes may be compared for that the Apostle saith that the sufferings of this time are not worthy of the glory that shall be reuealed vpon vs. Notwithstanding then that God doe render to euery many cccording to his workes yet the doctrine of merits which M. Bishop would build thereupon is excluded because our good workes though they be sufficient as markes to distinguish vs from others yet they are not sufficient to obtaine saluation for vs yea as n Of Iustification sect 49. elsewhere hath beene declared out of Gregory if God should in strict iudgement examine the defects and blemishes of them they should therein be sufficient to condemne vs. Whatsoeuer they are they are not our owne but Gods workes in vs and o August de grat lib arbit cap 7. Si dei dona sunt bona merita tua non deus cororat merita tua tanquam merita tua sed tanquaÌ„ dona sua when he shall crowne them he shall crowne them not as our merits but as his owne gifts as S. Austin saith 11. W. BISHOP 8. I beleeue in the holy Ghost First Caluin and his followers who hold the holy Ghost to haue the God-head of himselfe and not to haue receiued it from the Father and the Sonne must consequently deny the holy Ghost to proceede from the Father and the Sonne In the Preface In cap. 6. 17. Isa in 16. Marc. as hath beene elsewhere prooued Secondly they make him much inferiour vnto the other persons for they teach in their French Catechismes that the Father alone is to be adored in the name of the Sonne And Caluin against Gentil saith that the title of creatour belongeth onely to the Father and elsewhere that the Father is the first degree and cause of life and the Sonne the second And that the * In 26. Math. v. 64. Father holdeth the first rancke of honour and gouernement and the Sonne the second where the holy Ghost is either quite excluded from part with the Father and the Sonne or at most must be content with the third degree of honour R. ABBOT As touching the Frst point he referreth his Reader to the Preface and there it is already answered That which Caluin saith is namely concerning the second person in Trinity the Sonne of God M. Bishop by consequence draweth it to the third person the holy Ghost The obiection then or rather the slander being cleered as touching the Sonne is consequently cleered concerning the holy Ghost His second cauill is The holy Ghost not made inferior
Thirdly we make no Images to expresse the nature of God which is a spirit and cannot be represented by lines and colours but onely allow of some such pictures as set out some apparitions of God recorded in the Bible not doubting but that such workes of God may aswell be expressed in colours to our eies as they are by words to our eares and vnderstanding Lastly touching religious worship to bee done to Saints or pictures Analogâ—n the Heretikes cauilling consisteth principally in the diuers taking of the word religious For it is ambiguous and principally signifieth the worship onely due to God in which sense to giue it to any creature were Idolatrie but it is also with the best authors taken some other time to signifie a worship due to creatures for some supernaturall vertue or quality in them and in this sense to tearme it detestable Idolatry is either detestable malice or damnable ignorance And whereas he saith that common reason teacheth that they who adore God in Images do binde God his hearing of vs to certaine things and places I say the contrarie that God may be worshipped in all places but we rather chuse to worship him in Churches and before Images than in other places because the sight of such holy things doe breed more reuerence and deuotion in vs and better keepe our mindes from wandring vpon vaine matters If we taught that God could bee worshipped no where els or by no other meanes then he had not lied so loudly R. ABBOT M. All Images generally forbidden to be worshipped Perkins concludeth indeed that the images of God are forbidden in the commandement but neither saith nor meaneth that only the Images of God are there forbidden and therefore hee vseth no euill conscience in vrging the commandement against the images of Saints but M. Bishop with euill conscience defendeth the images of Saints against the commandement And whereas hee saith that thogh God do forbid to worship images yet he doth not therfore forbid vs to worship God in or at Images hee doth but frame himselfe to the guise and woont of all the masters of idolatry it being the common pretence of them al as hath been a Of Images sect 5. before shewed that they doe not worship the Image it selfe which they know to be but mettall or wood or stone but that in the Image or at the Image they worship the diuine essence which they beleeue to bee immateriall and immortall Yea and by what reason M. Bishop heere defendeth the worshipping of God in or at Images for at God is euery where so may he be worshipped in all places and as well at or before an Image as in the Church or before the communion table by the same did Ieroboam perswade the Israelites to worship God at or before or in his golden Calues at Dan and Bethel b Ioseph Ant. Iudaic. l. 8. c. 3. See of Images sect 5. because no place is void of God neither is he included any where and therefore they might as wel worship him neerer hand before those calues as in the temple and before the sanctuary at Ierusalem But as Ieroboam committed damnable idolatrie in worshipping God before the Calues so doth M. Bishop also in worshipping God in or before an image commit idolatry against God who will not be mocked nor can abide to haue honour done to an idoll by pretence of his name His third exception that they make no Images to expresse the nature of God but onely to set foorth some apparitions of God recorded in the Bible how vaine it is hath beene also fully declared in c Of Images sect 4. 7. the handling of that question And very strange it is that M. Bishop should make those apparitions a colour for their idoll-images of God when God himselfe affirmeth that therefore hee did forbeare in the day when hee gaue the Law d Deu. 4.12.15 to appeere in any image or likenesse because he would not haue them to make any image of him Whereas he saith that such works of God may aswell be expressed in colours to our eies as they are by words to our eares and vnderstanding he should vnderstand that it is one thing to speake of the works of God another thing to speake of the person of God Wee question not the expressing of the workes of God but wee condemne the expressing of the person of God And if the expressing of those apparitions by words to our eares and vnderstanding be a reason why we may expresse the same by pictures to our eies then nothing hindereth but that the nature of God also may bee expressed by colours and pictures to our eies because the same is by words according to our capacitie expressed to our eares and vnderstanding But God hath commanded himselfe to be preached to the eare and vnderstanding he hath not commanded nay hee hath forbidden himselfe to be painted to the eie and therefore the one is lawfull and godly the other wicked and vnlawfull His distinction of religious worship is most ridiculous and absurd The verie name of religion as Austin and Lactantius do deriue it impotteth the e Aug. de vera relig ca. 55. Ad vnum deum tendentes eâ— vni religantes animas nostras vnde religio dicta creditur Lactant. Instit li. 4 cap. 28. Hoc vinculo pietatis obstricti deo religati sumus vnde ipsa religio nomen accepit obliging and tying of our soules to God onely and if to God onely then it cannot be truely called religion that is performed to any other Therefore Lactantius saith againe that f Lactan. Instit l. 1. c. 20. Religio ac veneratio nulla alia nisi vnius dei tenenda est there is no other religion to be holden but towards God onely So saith Austin that g Aug. cont 2. ep Pelag. lib. 3. c. 4. Debent obseruari Christiani vt vni deo religionis obsequio seruiatur Christians are with dutie of religion to serue God only and that h Idem cont Faust Manich. lib. 14. cap. 11. Apostolus creaturam laudat ei tamen cultum religionis exhiberi vetat the Apostle forbiddeth worship of religion to be giuen to any creature Hee telleth vs that l IdeÌ„ de eiu dei l. 5. c. 15. Pietas vera non exhibet seruitutem religionis quam latriam Graeci vocant nisi vni vero deo seruice of religion is that which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which true piety yeeldeth to God onely Therefore hee saith that k Idem de vera relig cap. 55. Non sit nobis religio cultus hominum mortuorum Honorandi sunt propter imitationem non adorandipropter religionem we are not to make a religion of the worship of dead men and that wee are to honour them for imitation not to worship them for religion Now all these so expresse and peremptorie resolutions M. Bishop at once
Bishop here pretendeth that they haue more cause to complaine of vs than we of them for he saith that wee haue defrauded the poore people of both body and blood of Christ and in lieu of that most pretious banquet doe giue them a cold breakefast of a morsell of bread and a sup of wine Which words hee vseth rather of malice then for that he knoweth not that wee affirme in the due participation of this Sacrament a heauenly riches of grace and of the communion of the body and blood of Christ Tell vs M. Bishop when Gelasius saith that q Gelas cont Eutych Nestor Certè sacramenta quae sumimus corporis sanguinâ—â— domini diuina resest per illa diumae consortes â—fficimur naturae tamen esse non desinit substantia vel natura panis vini the Sacraments which we receiue of the body and blood of Christ are a diuine thing and we are thereby made partakers of the diuine nature yet there ceaseth not to be the substance or nature of bread and wine did hee make the Sacrament to be no more but a morsell of bread and a sup of wine If wee respect the nature of the outward and visible elements it is true that we receiue in the Sacrament a morsell of bread and a sup of wine for these creatures r Theodoret. dialog 2. Manent in priore substantia figura forma c. remaine still as Theodoret saith in their former substance but if we respect them in their vse and effect this bread is heauenly bread and this cup is the cup of saluation and life eternall And as he is a mad man who hauing a rich gift confirmed vnto him by his Princes seale will vilifie the seale and say it is but a peece of wax euen so is he as mad who of the Sacrament of Christ which is Å¿ Rom. 4.11 the seale of the righteousnesse of faith the pledge of the remission of sinnes the meanes whereby grace and life through faith are deriued vnto vs will say either in baptisme that it is but a handfull of water or in the Lords supper that it is but a morsell of bread and a sup of wine But of this and of his fiue other sacraments as he hath spoken before so I haue answered him t Preface to the Reader sect 20. before and I refer the reader to that that is there said where he shall easily see that he hath no cause to account himselfe vnfortunate for following vs but rather to hold them for vnfortunate fooles that yeeld themselues to bee guided by such fancies 56. W. BISHOP Let this be the first The state of the new Testament which is more perfect then the old requireth accordingly Sacraments of greater grace and perfection than the old had they had Manna which for substance and taste far passed our bread and in signification was equall to it Wherefore either we must grant our Sacrament of bread and wine to be inferior to theirs of the old Testament or else acknowledge and confesse it to be the true body and bloud of Christ which doth surpasse theirs exceedingly as the body doth the shadow This argument is confirmed by our Sauiour himselfe who in expresse termes doth preferre the meat that he was to giue to his disciples before that of Manna Ioh. 6.48.49 which their Fathers had eaten in the wildernesse R. ABBOT If this argument be good it prooueth reall presence in Baptisme as well as it doth in the Lords supper If in Baptisme without any reall presence there be greater grace perfection as in a Sacrament of the new testament then there was in the Sacraments of the old then nothing hindreth but that in the Lords supper the like also may bee neither can M. Bishop alleage any reason to prooue it necessary in the one that shall not prooue it in the other also The preeminence of the state of the new testament aboue the old standeth in cleerenesse of light not in difference of faith in the performance of promises not in any diuerse effect of them a 2. Cor. 4.13 Wee haue the same spirit of faith and a little to turne the Apostles words b Act. 15.11 they hoped to bee saued by the grace of our Lord Iesus Christ euen as wee doe c Aug de nat grat cap 44. Ea fides iustos sanauit antiquos quae sanat nos id est mediatoris dei et hominum hominis Iesu Christi fides sanguinis eius fides crucis eius fides mortis resurrectionis eius The same faith saith S. Austin saued the iust of old time that saueth vs euen the faith of the Mediatour betwixt God and man the man Iesus Christ the faith of his bloud the faith of his crosse the faith of his death and resurrection To them he was to come to vs hee is already come he hath stood as it were in the middest betwixt vs they looked vpon him forward we looke vpon him backward but both receiue from him the same grace Accordingly therefore the Sacraments of the old and new testament though in outward forme and administration they differ much yet in inward power and effect they are the same d Aug. ep 118. Leus iugo suo nos subdidit sarcinae leui vnde sacramentis numero paucissimis obseruatione facillimis significatione praestantissimis societatem noui populi colligauit Christ as S. Austin noteth hath laid vpon vs an easie yoke by Sacraments in number very few in obseruation most easie and in signification most excellent they were forced to attend to many types and figures and encumbred with infinite operositie of manifold obseruations and ceremonies Our state therefore is better than theirs for that wee with more ease are partakers of the same effects of grace which with greater labour and difficultie God so disposing they did atteine vnto but otherwise what benefit we receiue by our Sacraments towards eternall life they also receiued by theirs For why doth the Apostle say that the Israelites e 1. Cor 10.2 were baptised in the cloud and in the sea but to signifie that in these types and figures they were made partakers of the same spirituall blessing and grace that in baptisme is ministred vnto vs. And why doth he say that they did eat the same spirituall meate and drinke the same spirituall drinke but to giue to vnderstand that they also did f Ioh. 6.54 eate the flesh of the sonne of man and drinke his bloud that they might liue thereby for if wee respect the outward signes they did not eat the same or drinke the same that we do It must needs therefore bee as touching the spirituall and inward meate and drinke which is the body and bloud of Christ And so the Apostle saith that they dranke of the spirituall rocke which followed them and the rocke was Christ g Amb. de Sp. Sanct lib. 1. in
bee the figure of Christs body Yea but Christ saith he saith not that it is the figure of his body but his body And euen so S. Paul saith not that the rocke was a figure of Christ but h 1. Cor. 10.4 The rocke was Christ i August in Leuit. q. 57. Quod vtique non erat per substantiam sed per significationem which yet saith Austin was not Christ in substance but in signification If S. Paul might say that the rocke was Christ though in substance it were not so then might Christ say of bread this is my body though it bee not so in substance but in signification and power onely euen as hath beene k Sect. 48. before said that Sacraments commonly beare the names of those things whereof they are sacraments and that because though they be signes and figures yet they are such signes as doe by the ordinance of God truely and effectually exhibite and yeeld to the faith of the beleeuer the heauenly and spirituall grace that is signified thereby Now when we say that the Sacrament is thus the figure of Christs body how doe wee meane it but of his bodie which was giuen for our redemption vpon the crosse and therefore that addition set downe by M. Bishop is impertinent and maketh nothing at all for him 60. W. BISHOP Fiftly 1. Cor. 10.16 S. Paul demandeth thus the Chalice of benediction which we doe blesse is it not the communication of the bloud of Christ and the bread that we breake is it not the participation of the body of our Lord if then wee doe in receiuing the blessed Sacrament participate Christs body and communicate his bloud they surely are there really present R. ABBOT We doe in receiuing the blessed Sacrament participate Christs body and communicate his bloud and yet they are not there really present because wee participate Christs body by faith in spirit and soule not in body by the mouth and belly as hath beene before shewed S. Austin supposing Christ to be absent in body yet teacheth vs how wee receiue him when he saith a Aug. in Ioan. tract 50. Quomodo tenebo absentem quomodo in coelum manum mitâ—am vt ibi sedentem teneam fidem mitte tenuisti How shall I lay hold of him being absent how shall I put vp my hand to heauen to lay hold of him sitting there send vp thy faith saith he and thou hast taken hold of him There needeth then no reall presence for the receiuing of Christs body but by faith we lay hold thereof sitting at the right hand of God the father 61. W. BISHOP Againe S. Paul saith He that eateth and drinketh vnwoorthely 1. Cor. 11.28 eateth and drinketh iudgement to himselfe not discerning the body of our Lord and before is guilty of the body and bloud of Christ ergo the body and bloud of Christ are there present or else why should a man incurre that guilt but by his vnwoorthy receiuing of it and by not discerning Christs body to be there present R. ABBOT M. Bishop thinketh that we doe indignitie to the Saints when wee pull downe their images which they worship and yet hee will not say that those images are the Saints themselues and can he not conceiue that in the dishonor of the sacrament is the dishonour of Christ though the sacrament be not verily Christ himselfe but the representatâ—on and signe of his body and bloud the despight and villaine that is done to the Princes picture or seale is construed to be an indignitie to the Prince and so will the Apostle haue vs to conceiue of the Sacrament of the bodie and bloud of Christ It is by Gods ordinance to vs and in our vse as it were the body and bloud of Christ and therefore iustly is he said not to discerne the Lords body and to be guiltie of the body and bloud of Christ who vnreuerently and with contempt presumeth to offer himselfe to these mysteries of Christ though Christ himselfe be not really present in the vsage thereof 62. W. BISHOP Besides all these plaine texts of holy Scripture in confirmation of the reall presence the very circumstances of it doe much fortifie our faith therein In S. Luke we haue Luc. 22.15 that our Sauiour maruellously desired desiderio desideraui to eat that this last banquet with his Diâ—ciples S. Iohn addeth that whereas he loued his that were in the world vnto the end he loued them and knowing that the Father gaue all things into his hands and that he came from God and goeth to God c. What coherence I say with this exceeding loue and infiâ—â—te power of Christ to bee shewed in his last supper if he hath left onely bread and wine to bee taken in remembrance of him any meane man might easily haue done as much and Helias departing from his Disciple Heliseus did much more for hee left a more noble remembrance of himselfe behinde him to wit his cloake and double spirit But Christ bequeathing vs his true naturall body to bee the foode of our soules and comfort of our hearts as wee beleeue and teach he then indeed shewed his iâ—finite power and loue towards vs and that he came from God and as God bestowed an inestimable gift vpon vs such a one as neuer any other did or could possibly doe R. ABBOT It is truly said by Tertullian that a Tertul. de Baptism Nihil adeò est quod obiurat mentes hominum quà m simplicitas diuinorum operum quae in actu videntur magnificentia quae in effectu repromittitur c. nothing so much offendeth mens mindes in the Sacraments as the simplicitie of Gods works as they seeme in act and the magnificence which is promised in effect M. Bishop looking to the outward signes in the Lords supper taketh the same to be a simple token of Christs exceeding loue towards vs a matter that any man might doe and not so much as that that Elias left to his scholar Elizeus Thus in his blinde fancie hee amplifieth the matter as if wee taught that Christ in his last supper had recommended nothing to vs but bread and wine But let him vnderstand that we see and teach in this sacrament the exceeding great loue of Christ not in those simple creatures which we see in act but in the magnificence of grace which is promised in effect If wee consider these creatures in act they are but bread and wine but consider them in vse and effect and then this bread is heauenly bread the bread of life the food of immortalitie there is in it the spirit of Christ euen the power of the word of God not onely feeding but also sanctifying and clensing the soule I will expresse it by M. Bishops owne words that Christ hath bequeathed and heereby giueth vnto vs his true naturall body to be the food of our soules of our soules I say not of our bodies which if he did rightly meane