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spirit_n	holy_a	lead_v	truth_n	7,417	5	5.9440	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76258	Certamen religiosum or, a conference between His late Majestie Charles King of England, and Henry late Marquess and Earl of Worcester, concerning religion; at His Majesties being at Raglan Castle, 1646. Wherein the maine differences (now in controversie) between the Papists and the Protestants is no lesse briefly then accuratly discusss'd and bandied. Now published for the worlds satisfaction of His Majesties constant affection to the Protestant religion. By Tho: Baylie Doctor in Divinity and Sub-Deane of Wels.	Bayly, Thomas, d. 1657?; Charles I, King of England, 1600-1649.; Worcester, Henry Somerset, Marquis of, 1577-1646.	1649 (1649)	Wing B1506; Thomason E1355_1; ESTC R209153	85,962	251

and whose opinions are most approved of by the Primitive times Fathers and what ground your late Divines have built their new opinions upon and then I shall give your Majesty an answer to the objection which you make against our Church viz. That she hath forsaken her first love and fallen from the principles which she held when she converted us to Christianity But first to the removall of those rubs in our way and then I shall shew as much reverence to the Scripture as any Protestant in the world and shall endeavour to shew your Majesty that the Sctiptures are the Basis or foundation upon which our Church is built Your Majesty was pleased to urge the errors of certain Fathers to the prejudice of their authority which I conceive would have been so had they been all Montanists Rebaptists all Anthropomorphists and all of them generally guilty of the faults where-with they were severally charged in the particulars seeing that when we produce a Father we doe not intend to produce a man in whose mouth was never found guile the infallibility being never artributed by us otherwise then unto the Church not unto particular Church-men as Your Majesty hath most excellenly observed in the failings of the holy Apostles who erred after they had received the holy Ghost in so ample manner but when they were all gathered together in Councell and could send about their edicts with these capitall letters in the front Visum est spiritui sancto nobis Acts 15. 28. then I hope your Majesty cannot say that it was possible for them to erre So though the Fathers might erre in particulars yet those particular errors would be swallowed up in a generall Councel and be no more considerable in respect of the whole then so many heat-drops of error can stand in competition with a cloud of witnesses to the divine truth be no more prejudiciall to their general determinations then so many exceptions are prejudicial to a general rule Neither is a particular defection in any man any exception against his testimony cept it be in the thing wherhin he is deficient for otherwise we should be of the nature of the flies who only prey upon corruption leaving all the rest of the body that is whole unregarded Secondly Your Majesty taxes generall Councels for committing errors If Your Majesty would be pleased to search into the times wherein those Councels were called Your Majesty shall find that the Church was then under persecution and how that Arrian Emperours rather made Assemblies of Divines then called any generall Councels and if we should suppose them to be generall and free Councels yet they could not be erroneous in any particular mans judgement untill a like generall Councel should have concluded the former to be erroneous except you wil allow particulars to condemn generals private men the whol Church all generall Councels from the first unto the last that ever were or shall be maks but one Church and though in their intervails there be no session of persons yet there is perpetuall virtue in their decretals to which every man ought to appeal for judgment in point of controversie Now as it is a maxim in our law Nullum tempus occurrit regi so it is a maxim in divinity Nullum tempus occurrit deo Vbi deus est as he promised I will be with you alwaies unto the end of the world that is with his Church in directing her chief Officers in all their consultations relating either to the truth of her doctrine or the manner of her discipline wherefore if it should be granted that the Church had at any time determined amiss the Church cannot be said to have erred because you must not take the particular time for the Catholick Church because the Church is as well Catholick for time as territory except that you will make rectification an error For as in civil affairs if that wee should take advantage of the Parliaments nulling former Acts and thereupon conclude that we will be no more regulated by its lawes we should breed confusion in the Common-wealth for as they alter their lawes upon experience of present inconveniences so the Councels cange their decrees according to that further knowledge which the holy writ assures us shall encrease in the latter daies provided that this knowledge he improved by means approved of and not by every enthusiastick that shall oppose himself against the whole Church If I recall my own words it is no error but an avoidance of error so where the same power rectifies it selfe though some things formerly have been decreed amiss yet that cannot render the decrees of generall Councels not binding or incident to error quoad ad no● though in themselves and protempore they may be so As to Your Majesties objecting the errors of the holy Apostles and pen-men of the holy Ghost and Your inference thereupon viz. That truth is no where to be found but in holy Scripture under Your Majesties correction I take this to be the greatest argument against the private spirit urged by your Majesty its leading us into all truth that could possibly be found out For if such men as they indued with the holy Ghost inabled with the power of working miracles so sanctyfied in their callings and enlightened in their understandings could erre how can any man lesse quallified assume to himself a freedome from not erring by the assistance of a private spirit Lastly as to Your Majesties quotations of so many Fathers for the Scriptures easines and plainnesse to be understood If the Scriptures themselves doe tell us that they are hard to be understood so that the unleaned and unstable wrest them to their own destruction 2 Peter 3. 16. and if the Scripture tells us that the Eunuch could not understand them except some man should guide him as Acts 8. 13. and if the Scripture tels us that Christs own Disciples could not understand them untill Christ himself expounds them unto them as Luke 24. 25. and if the Scriptures tell us how the Angel wept much because no man was able either in heaven or earth to open the Book sealed with seven seals nor to look upon it as Apoc. 5. 1. then certainly all these sayings of theirs are either to be set to the errata's that are be hind their books or else we must look out some other meaning of their words then what Your Majesty hath inferr'd from thence as thus they were easie id est in aliquibus but not in omnibus locis or thus they were easie as to the attainment of particular salvation but not as to the generall cognisance of all the divine mystery therein contained requisite for the Churches understanding and by her alone and her consultations and discusments guided by an extraordinary and promised assistance only to be found out of which as to every ordinary man this knowledge is not necessary so hereof he is not capable First we hold the reall presence

wish that all Controversies betwixt you and Us were as well decided I am fully satisfied in this point Doctor May it please Your Majestie A great many Controversies between us and the Papists might be soon decided if the Churches revennues which were every where taken away more or less where differences in Religion in several parts of the world did arise in the Church were not an obstacle of the reunion like the stone which the Crab cast into the Oyster which hindred it from ever shutting it self again like the division which happened between the Greek and Latin Church Photinus intrudes himself into the Patriarch-ship of Constantinople over the head of Ignatius the lawfull Patriarch thereof whom the Pope preserved in his Communion and then the difference of the Procession of the holy Ghost between those two Churches was fomented by the sayd Photinus least the wound should heale to soone and the patient should not be held long enough in cure for the benefit of the Chyrurgion Sacriledge hath brought more divisions then the nature of their causes have required and the universities play with edged tools whilst hungry stomacks run away with their meat wherefore since Your Majestie was pleased to discharge the watch that I had set before the door of my lips I shall make bold to put Your Majestie in mind of houlding my Lord to the demand which Your Majestie once made unto his Lordship concerning the true Church for if once that Question were througly determined all Controversies not onely between Your Majestie his Lordship but also all the Controversies that ever were started would soon be decided at a short race end and without this we take away the meanes of reconciliation For I must confesse ingeniously yet under the highest correction that there is not a thing that I ever understood less then that assertion of the Scriptures being judge of Controversies though in some sence I must and will acknowledge it but not as it is a book consisting of papers words and letters for as we commonly say in matters of civil differences the Law shall be the Judge between us we do not mean that every man shall run unto the Law books or that any Lawyer himself shall search his Law-cases and thereupon possess himself of any thing that is in question between him and another without a legall trial and determination by lawfull Judges constituted to that same purpose In like manner saving knowledge and Divine Truths are the portion that all Gods children layes fast claime unto yet they must not be their own carvers though it is their own meat that is before them whilst they have a mother at the table They must not slight all Orders Constitutions Appeales and Rules of Faith Saving knowledge and Divine Truths are not to be wrested from the Scripture by private hands for then the Scripture were of private interpretation which is against the Apostles Rule neither are those undefiled incorruptible and immaculate inheritances which are reserved for us in heaven to be conveighed unto us by any Privy-seales For there is nothing more absurd to my understanding then to say that the thing contested which is the true meaning of the Scriptures shall be Judge of the Contestation no way inferiour to that absurditie which would follow would be this if we should leave the deciding of the sence of the words of the Law to the preoccupated understanding of one of the Advocates neither is this all the absurditie that doth arise upon this Supposition for if you grant this to one you must grant it to any one and to every one if there were but two how will you reconcile them both If you grant that this judicature must be in many there are many manyes which of the manyes will you have decide but that and you satisfie all For if you make the Scripture the Judge of Controversie you make the reader Judge of the Scripture as a man consists of a soul and body so the Scripture consists of the letter and the sence if I make the dead letter my Judge I am the greatest and simplest idolater in the world it will tell me no more then it told the Indian Emperour Powhaton who asking the Jesuite how he knew all that to be true which he had told him and the Jesuite answering him that Gods word did tell him so The Emperour asked him where it was he shewed him his Bible The Emperour after that he had held it in his hands a prittie while answered It tells me nothing But you will say you can read and so you will find the meaning out of the significant Character and when you have done as you apprehend it so it must be and so the Scripture is nothing else but your meaning wherefore necessitie requires an external Judge for determination of differences besides the Scriptures And we can have no better recourses to any then to such as the Scripture it self calls upon us to hear which is the Church which Church would be found out King Doctor Saint John in his first Epistle tells us that the holy Scripture is that to whose truth the Spirit beareth witness And John the Evangelist tells us that the Scripture is that which gives a greater Testimonie of Christ then John the Baptist Saint Luke tells us that if we believe not the Scripture we would not believe though one were risen from the dead and Christ himself who raised men from death to life tells us they cannot believe his words if they believe not in Moses writings Saint Peter tells us that the holy Scriptures is surer then a voice from heaven Saint Paul tells us that it is lively in operation and whereby the Spirits demonstrates his power and that it is able to make a man wise to salvation able to save our soules and that it is sufficient too to make us believe in Christ to live everlasting John 20. As in every seed there is a Spirit which meeting with earth heat and moisture grows to perfection so the seed of the word wherein Gods holy Spirit being sowen in the heart inlivened by the heat of faith and watered with the teares of repentance soon fructifies without any further Circumstance Doctor It doth so but Your Majestie presupposes all this while husband-men and husbandery barnes and threshing floures winnowing and uniting these severall graines into one loafe before it can become childrens bread All that Your Majestie hath said concerning the Scriptures sufficiencie is true provided that those Scriptures be duly handled for as the Law is sufficient to determine right and keep all in peace and quiteness yet the execution of that sufficiencie cannot be performed without Courts and Judges so when we have granted the Scriptures to be all that the most reverend estimation can attribute unto them yet Religion cannot be exercised nor differences in Religion reconciled without a Judge For as Saint Jerom tells us who was no great friend to Popes or Bishops Si

non una exors quaedam iminens detur potestas tot efficerentur in Ecclesia schismata quot Sacerdotes Wherefore I would faine find out that which the Scripture bids me hear audi Ecclesiam I would faine referre my self to that to which the Scripture commands me to appeale and tells me that if I do not I shall be a heathen and a Publican dic Ecclesiae which Church Saint Paul in his first Epistle calls the pillar and foundation of Truth of which the Propbet Ezekiel saith I will place my Sanctification in the midst of her for ever and the Prophet Esay that the Lord would never forsake her in whose light the people shall walke and Kings in the brightness of her Orient Against which our Saviour saith The gates of Hell shall not pervaile with whom our Saviour saith he would be alwayes unto the end of the world And from whom the Spirit of Truth should never depart For although the Psalmist tells us that the word of the Lord is clear inlightning the eyes yet the same Prophet said to God Enlighten mine eyes that I may see the marveils of thy Law And Saint John tells us that the book of God had seven Seales and it was not every one that was thought worthy to open it onely the lambe The Disciples had been ignorant if Jesus had not opened the Scriptures unto them The Eunuch could not understood them without an Interpreter and Saint Peter tels us that the Scripture is not of private Interpretation and that in his brother Pauls epistles there are many things hard to be understood which ignorant and light-headed-men wrest to their own perdition Wherefore though as Saint Chrysostom saith Omnia clara sunt plana exscripturis divinis quaecunque necessaria sunt manifesta sunt yet no man ever hath yet defined what are necessary and what not What points are fundamentall and what are not fundamentall Necessary to Salvation is one thing and necessary for knowledge as an improvement of our faith is an other thing for the first if a man keeps the Commandments and believes all the Articles of the Creed he may be saved though he never read a word of Scripture but much more assuredly if he meditates upon Gods word with the Psalmist day and night But if he meanes to walk by the rule of Gods word and to search the Scriptures he must lay hold upon the means that God hath ordained whereby he may attain unto the true understanding of them for as Saint Paul saith God hath placed in the Church Apostles Prophets Evangelists Pastors and Doctors to the end we should be no more little children blowen about with every wind of Doctrine therefore it is not for babes in understanding to take upon them to understand those things wherein so great a Prophet as the Prophet David confessed the darkness of his own ignorance And though it be true the Scripture is a river through which a lambe may wade and an Elephant may swim yet it is to be supposed and understood that the lambe must wade but onely through where the river is foordable It doth not suppose the river to be all alike in depth for such a river was never heard of but there may be places in the river where the lambe may swim as well as the Elephant otherwise it is impossible that an Elephant should swim in the same depth where a lambe may wade though in the same river he may neither is it the meaning of that place that the child of God may wade through the Scripture without directions help or Judges but that the meanest capacitie qualified with a harmeless innocence and desirous to wade through that river of living waters to eternal life may find so much of Comfort and heavenly knowledge there easily to be obtained that he may easily wade through to his eternal Salvation and that there are also places in the same river wherein the highest speculations may plunge themselves in the deep misteries of God Wherefore with pardon crav'd for my presumption in holding Your Majestie in so tedious a discourse as also for my boldness in obtruding my opinion which is except as incomparable Hooker in his Ecclesiasticall pollicy hath well observed the Churches Authority be required herein as necessary hereunto we shall be so far from agreeing upon the true meaning of the Scripture that the outward letter sealed with the inward witness of the Spirit being all hereticks have quoted Scripture and pretended Spirit will not be a warrant sufficient enough for any private man to judge so much as the Scripture to be Scripture or the Gospel it self to be the Gospel of Christ This Church being found out and her Authority allowed of all controversies would be soon decided and although we allow the Scripture to be the lock upon the door which is Christ yet we must allow the Church to be the Key that must open it as Saint Ambrose in his 38. Sermon calls the agreement of the Apostles in the Articles of our beliefe Clavis Scripturae one of whose Articles is I believe the holy Catholick Church As the Lion wants neither strength nor courage nor power nor weapons to seize upon his prey yet he wants a nose to find it out wherefore by naturall instinct he takes to his assistants the little Jack-call a quick sented beast who runs before the Lion and having found out the prey in his language gives the Lion notice of it who soberly untill such time as he fixes his eyes upon the bootie makes his advance but once comming within view of it with a more speed then the swiftest running can make hast he jumps upon it and seizes it Now to apply this to our purpose Christ crucified is the main substance of the Gospel according to the Apostles saying I desire to know nothing but Jesus and him crucified This crucified Christ is the nourishment of our soules according to our Saviours own words Vbi Cadaver ibi aquilae Thereby drawing his Disciples from the curious speculation of his body glorified to the profitable meditation of his body crucified It is the prey of the Elect the dead Carkes feedeth the Eagles Christ crucified nourisheth his Saints according to Saint Johns saying except we eat the flesh of the Son of man and drink his bloud we have no life in us him we must mastigate and chew by faith traject and convey him into our hearts as nutriment by meditation and digest him by Coalition whereby we grow one with Christ and Christ becomes one with us according to that saying of Tertullian auditu devorandus est intellectu ruminandus fide digerendus Now for the true understanding of the Scriptures which is no other thing then the finding out of Jesus and him crucified who is the very life of the Scriptures which body of Divinitie is nourished with no other food and all its vaines fil'd with no other bloud though this heavenly food the Scripture have neither force nor

S. Jer S. Amb S. Aug S. Greg Euthem and Ven Beda give their verdict that it was a true History but suppose it were a parable yet every parable is either true in the persons named or else may be true in some others The Holy Ghost tels no lies nor fables nor speaks not to us in parables consisting either of impossibilities or things improbable Job 5. 1. Call now if there be any that will answer thee and to which of the Saints wilt thou turne It had been a frivolous thing in Eliphaz to have asked Job the question if invocation of Saints had not been the practise of that time The Fathers offirme the same S. Dony cap 7. S. Athan Ser de Annunt S. Basil Orat in 44. Mart. S. Chrys Hom 66. ad Popul S. Hier pray'd to S. Paula in Epitaph S. Paulae S. Maximus to S. Agnes Ser de S. Agnete S. Bern to our blessed Lady We hold Confirmation necessary you not we have Scripture for it Acts 8. 14. Peter and John prayed for them that they might receive the holy Ghost for as yet he was fallen upon none of them only they were baptized in the name of the Lord Jesus Then laid they their hands on them and they received the holy Ghost Where we see the holy Ghost was given in Confirmation which was not given in Baptism also Heb 6. 1. Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God of Baptisme and of Laying on of hands The Fathers affirme the same Tert li de Resurect Carn S. Pacian lib de Bapt S Amb lib de Sac S. Hier Cont Lucif S. Cypr li 2. Ep 1. speaking both of Baptisme and Confirmation saith Then they may be sanctified and be the sons of God if they be borne in both Sacraments We hold it sufficient to communicate in one kind you not we have Scripture for it Joh. 6. 15. If any man eat of this bread he shall live for ever If everlasting life be sufficient then is it also sufficient to communicate under one kind So Acts 2. 42. And they continued stedfastly in the Apostles doctrine and fellowship or communion and in breaking of bread prayer where is no mention of the cup yet they remained stedfast in the Apostles doctrin Luk. 24. 30. 8. 35. where Christ communicated his two Disciples under one kind Saint Augustine and Theophilact lib de Consens Evang cap 25. expound this place of the blessed Sacrament S. Chrys Hom 17. oper imperfecti We hold that Christ offered up unto his Father in the Sacrifice of the Masse as an expiation for the sins of the people is a true and proper Sacifice this you deny this we prove by Scripture viz. Malach 1. 11. from the rising of the Sun unto the going down of the same my name shall be great among the Gentiles and in every place incense shall be offered to my name and a pure offering This could not be meant of the figurative offerings of the Jewes because it was spoken of the Gentiles neither can it be understood of the reall Sacrifice of Christ upon the Crosse because that was done but in one place and at one time and then and there not among the Gentiles neither which could be no other but the daily Sacrfice of the Masse which is and ever was from East to West a pure and daily Sacrifice Luke 22. 19. This is my body which is given for you not to you therefore a Sacrifice The Fathers are of this opinion S. Clem Apost Const li 6. cap. 23. who calleth it a reasonable unbloudy and misticall Sacrament S. Aug li 1. Cont adverse leg proph cap 18. 19. calleth it a singular and most excellent Sacrifice S. Chrys hom in Psa 95. calleth it a pure and unbloudy host a heavenly and most reverend Sacrifice S. Greg Nicen Orat 4. de Resurrect We say that the Sacrament of orders confers grace upon those on whom the hands of the Presbytery are imposed you both deny it to be a Sacrament notwithstanding the holy Ghost is given unto them thereby and also you deny that it confers any inferiour grace at all upon them we have Scripture for what we hold viz. 1 Tim 4. 14. Neglect not the gift that is in thee which was given thee by Prophesie and with the laying on the hands of the Presbytery So 1 Tim 1. 6. Stir up rhe gift of God which is in thee by the putting on my hands S. Aug li 4. Quaest super num S. Cyp Ep ad Magnum optatus Milevit the place beginneth ne quis miretur Tertul in prescript The place beginneth Edant Origines We hold that the Priest and other Religious persons who have vowed chastity to God may not marry afterwards you deny first that it is lawfull to make any such vowes and secondly That those who have made any such vowes are not bound to keep them we have Scripture for what we hold Deuteronomie 23. 22. When thou shalt vow a vow unto the Lord thy God thou shalt not slack to pay it for the Lord thy God will require it of thee So 1 Tim 5. 11 12. But the younger widdows refuse for when they have begun to wax wanton against the Lord they will marry having damnation because they have cast off their first faith What can be meant hereby but the vow of Chastity or by their first faith but some promise made to Christ in that behalfe otherwise Marriage could not be damnable so all the antient Fathers have expounded it Saint Aug li de bono viduit cap 9. Saint Athanas lib de Virginitat Saint Epiph Heres 48. Saint Hier Cont Jovin li 1. ca 7. We say Christ descended into Hell and delivered thence the Soules of the Fathers ye deny it we have Scripture for it viz. 1 Ephes 4. 8. When he ascended up on high he led captivity captive c. Descending first into the lower part of the Earth This lower part of the Earth could not be a Grave for that was the upper part nor could it have been the place of the damned for the Devils would have been brought again into heaven more clearly Acts 2. 27. Thou wilt not leave my soul in hell neither wilt thou suffer thy holy one to see corruption there is hell for his soul for a time and the grave for his body for a while plainer yet 1 Pet. 3. 18. 19. Being put to death in the flesh but quickned by the Spirit by which also he went and preached unto the spirits in prison this prison cannot be heaven nor hell as it is the place of the damned nor the grave as it is the place of rest therefore it must be as Saint Aug Epist 99. ad Evod. saith some third place which third place the Fathers have called Limbus patrum also Zachary 9. 11. As for thee also by the bloud of

Christ was first published by him i Luth. Ep. ad Argent An. 1525. and by all of you that he was the first reformer this is he who cals himself a more excellent Doctor then all those who are in the papacy k Epist ad Anonymum tom 5. This is he who thus brags of himselfe viz. Dr. Martin Luther wil have it so a Papist and an Asse are directly the same so is my will such is my command my will is my reason l Luth. tom 5. Germ. fol. from 141. to 144. This is he that tels you I will have you to know that I will not hereafter vouchsafe you the honour as that I will suffer either you or the very Angels of heaven to judge of my doctrine c. Nor will I have my doctrine judged by any no not by the Angels themselves for I being certain thereof will by it be judge both of you and the Angels m Luth. ad ves falso nomin Eccles stat prope init And lastly this is he that gave the alarme to all Christendome of the errors idolatries superstitions and prophannes of the Church of Rome but what Scriptures have you for it that you should not believe the Scriptures what Fathers have you that you should not believe the Church what custome have you that you should not believe the Fathers rather then any private interpretation the promised holy Ghost alwaies ruling in the Church rather then the presumed private Spirit in any particular man The Church of Geneva NOw for the Church of Geneva Calvin comming after him is not contented to stop himselfe at Luthers bounds but he goes further and detracts not only from the Scripture but from Christ and God himself For first He maintaines that three essences doe arise out of the holy Trinity a Tract theol p. 793. That the Sonne hath his substance distinct from the Father and that he is a distinct God from the Father b Act. Serv. p. 249 250. 871 872. He teacheth that the Father can neither wholly nor by parts communicate his nature to Christ but must withall be deprived thereof himself c Tract theol p. 771 772. He denies that the Sonne is begotten of the Father substance d 1 Instit ca 13. sect 23. 29. and essence affirming that he is God of himself not God of God d He saies that that dream of the absalute power of God which the School-men have brought in is execrable blasphemy e Calv. ad cap. 23. Ezech. gal script also Instit li. 3. c. 23. sect 2. He saith that where it is said that the Father is greater then I it hath been restrained to the humane nature of Christ but I do not doubt to extend it to him as God and man f Tract theol p. 794. see p. 792. 2. Instit ca. 14. sect 3. and ca. 17. Jo. v. 12. and ca. 22. Math. He severeth the person of the Mediator from Christs divine person maintaining with Nestorius 2 persons in Christ the one humane and the other divine g L. 1. Instit ca. 13. sect 9. 23 ' 24. That Christs soule was subject to ignorance and that this was the only difference betwixt us and him that our infirmities are of necessity and this was voluntary h In Ca. 2. Luke v. 40. That it is evident that ignorance was common to Christ with the Angels i In ca. 24 Mat. v. 36. And particulariseth wherein viz. that he knew not the day of Judgement k In ca. 24. Mat. v. 36. Nor that the Fig-tree was barren which he cursed till he came near it l In c. 21 Mat. v. 19. also ib. c. 9. v. 2. He is not afraid to censure certaine words of Christ to be but a weak confutation of what he sought to refute m In c. 12. Mat. v. 25. And saies Christ seemes here not to reason solidly n Id in c. 9. Mat. v. 5. He tels us that this similitude of Christ seemes to be harsh and farre fetch'd and a little after the similitude of sifting doth not hang together o Calv in c. 16. 22. Luk Where Christ inferred All things therefore whatsoever you will c. Calvin giveth it this glosse It is a supurfluous or vaine illation p In c. 7. Mat. v. 12. This metaphor of Christ is somewhat harsh q In c. 9. Mat. v. 49. He saith insomuch as Christ should promise from God a reward to fasting it was an improper speech r In Mat. c. 9. v. 16 17 18. He writeth of a saying of Christ that it seemes to be spoken improperly and absurdly in French sans raison s In c. 3. ●oan v. 21. He saith that Christ refused and denyed as much as lay in him to performe the office of a Mediator t In c. 26. Mat v. 39. That he manifested his own effeminateness by his shunning of death u Ca 12. Jo. v. 27. He saith that Theeves and malefactors hasten to death with obstinate resolution dispising it with haughty courage others mildly suffer it but what constancy stoutness or courage was there in the son of God who was astonished and in a manner striken dead with fear of death how shamefull a tendernesse was it to be so far tormented with fear of common death as to melt in bloudy sweat and not to be able to be comforted but by the fight of Angels w Li 2. Instit ca. 16. Ser 22. And that the same vehemency took him from the present memory of the heavenly decree so that he forgot at that instant that he was sent hither to be our redeemer a In c. 26. Mat v. 39. This prayer of Christ was not premeditate but the force and extremity of grief wringed from him this hasty speech to which a correction was presently added and a little before he chastiseth and recalleth that vow of his which he had let suddainly slip b Id 16. Thus do we see Christ to be on all sides so vexed as being over-whelmed with desperation he ceased to call upon God which was as much as to renounce his salvation and this saith he a little before was not fained or as a thing only acted upon a stage c In c. 27. Mat v. 46 47. That Christ in his soul suffered the terrible torments of a damned and for saken man d L. 2. Instit c. 16. Sect 10. In the death of Christ occurs a spectacle full of desperation e In c. 27. Mat v. 57. In this spectacle there was nothing but matter of extreame despaire f In c. 14. Joan v. 6. It is no marvell if it be said that Christ went down into Hell since he suffered that death wherewith God in wrath striketh wicked doers g L. 2. Instit ca 6. Sect 10. That Christ sitting at the right hand of his Father holds but a second degree with him in honour and

b Chrys in 1. Cor. Hom. 24. withoutward gestures and adoration as the true and proper body of Christ Then the Church believed the body of Christ to be in the Sacrament c Cyrill Alex. Ep. ad Caesar pat Even besides the time that it was in use and for this cause kept it after Consecration for Domesticall Communions d Cypr. de lapsu to give to the sick e Eu●eb hist li. 7. to carry upon the Sea f Ambr. de obiit Sayer to send into far provinces g Euseb hist li. 1. Then she believed that Communion under both kinds was not necessarie for the sufficiencie of participation but that all the body and all the bloud was taken in either kind and for this cause in Domesticall Communions in Communions for children for sick persons by Sea and at the hour of death it was distributed under one kind onely Then the Church believed i Cypr. ad caecil ep 63. that h Paulin in vita Ambr. Tertul. ad ux c. 55. Basil epist ad Caesar pat the Eucharist was a true full and intire sacrifice not onely Eucharistical but k Euseb de vita Const l. 4. propitiatory and offered it as well for the living l Chrys in 1. Cor. hom 41. as the dead The faithfull and devout people of the Cburch then made pilgrimages to m Basil in 40. Martyrs the bodies of the Martyrs n Ambr. de vid. prayd to the Martyrs to pray to God for them o Aug in Psal 63. and 88. celebrated their feasts p Hier. and Marcell ep 17. reverenced their reliques in all honourable formes and when they had received help from God by the intercession of the said Martyrs q Theod. de Gr. aff l. 8. they hung up in the temples and upon the Altars erected to their memory images of those parts of their bodies that had been healed The Church then held r Basil de Sanct. Spirit the Apostolicall traditions to be equall to the Apostolicall writings and held for Apostolicall traditions all that the Church of Rome now imbraceth under that title She then offered prayers for the dead a Tertul. de mon. Aug de verb. Ap. both publick and private to the end to procure for them ease and rest and held this custome as a thing b August de cura pro mort necessary for the refreshment of their souls The Church then held the fast c Hier. ad Marcell ep 54. of the fourty dayes of lent for a custome not free but necessary and of Apostolicall tradition And out of the time of Penticost fasted all the frydayes in the years in memory of the death of Christ except Christmas-day fell on a fryday d Epiph. in Compen which she then excepted as an Apostolicall tradition The Church then held e Epiph. Cont. Apost Haeres 51. marriage after the vow of Virginity to be a sin and reputed f Chrys ad Theod. Hier. Cont. Jov. li. 1. those who married together after their vowes not only for adulterers but also for incestuous persons The Church held then g Cypr. Caecil epist 63. mingling of water with wine in the sacrifice of the Eucharist for a thing necessary of Divine and Apostolicall tradition She held then h Aug. de pec orig ca. 40. exorcismes exsufflations and renunciations which are made in baptisme for sacred ceremonies and of Apostolicall tradition She held then i Aug. Cont. pet li. 3. ca. 4. besides baptisme and the Eucharist Confirmation k Aug de nupt Conc. c. 17. marriage l Ambr. de paenit c. 7. Orders and extream Unction for true and proper Sacraments which the Church of Rome now acknowledgeth The Church in the ceremonies of baptisme used then o Cyp. epist 70. oyl p Conc. Carth. 3. c. 5. salt q Greg Naz de bapt wax-lights r Aug ep 10. exorcismes ſ Aug. Cont. Jul. lib. 6. c. 8. the Leo 1. epist n Aug Cont. parm li. 2. c. 13. sign of the cross a Ambr. de sacr l. 1. the word Ephata and other things that accompany it none of them without reason and excellent signification The Church held then b Aug de an evis orig l. 3. c. 15. Baptisme for infants of absolute necessity and for this cause then permitted c Tertul de bapt lay men to baptise in danger of death the Church used then holy water consecrated by certain words and ceremonies and made use of it both for baptisme d Basil de S. Spirit c 17. and e Epiph. haer 30. against inchantments and to make f Tbeod Hist Eccles l. 5. c. 3. exorcismes and conjurations against evil spirits The Church held then divers degrees in the Ecclesiasticall Regiment to wit g Concil Laod. c. 24. Concil Carth. 4. 6. 2. Bishops Priests Deacons Subdeacons the Acolite Exorcist Reader and Porter consecrated and blessed them with divers Forms and Ceremonies And in the Episcopall Order acknowledged divers seats of Jurisdiction of positive right to wit Archbishops Primates Patriarchs h Hier. ad Damasc Epist 57. Concil Chal. ep ad leon one Supereminent by Divine law which was the Pope without whom nothing could be decided appertaining to the universal Church and the want of whose presence either by himself or his Legats or his Confirmation made all Councels pretended to be universall unlawfull In the Church then the service was said throughout the east in greek and throughout the west k Aug Epist 57. de Doct. Christ lib. 2. c. 13. as well in Africa as in Europe in Latin although that in none of the provinces except in Italy and the Cities where the Romane Colonies resided the latin tongue was understood by the common people She observed then the i Hier. praef in paralip distinction of feasts k Aug Epist 118. Psal 63. 38. and ordinary dayes the Distinction of l Hier. ad He. Ep 3. Theod. Hist Eccles l. 2. c. 27. Ecclesiasticall and lay habits the m Op●a● l. 1. p. 19. reverence of sacred vessels the custome of n Theod. Hist l. 5. c. 8. Isid de Diu off l. 1. c. 4. shaming and o Greg. Naz. de pac or 1. unction for the collation of orders the Ceremony of the p Cyrill Hier Cat Mat. 5. Priest washing his hands at the Altar before the consecration of the mysteries She then q Concil Laod c. 9. pronounced a part of the service at the Altar with a low voice made r Aug de Civit Dei l 2 2. c. 8. processions with the reliques of Martyrs ſ Hier. Cont Vigil kissed them t Hier Con. Vigil carried them in clothes of silke and vessels of gold u Hier c. Vigil took and esteemed the dust from under their reliquaries accompained the dead to their sepulchres with w Greg Naz