they reckon amongst penal works 23. Fasting also and Almes deeds they teach to be satisfactory works 24. That one man may satisfie for another but less suffering is required of him that satisfies for another 25. That the satisfactory and penal works of the Saints may be communicated and applyed to others 26. That the vertue of Christs blood is applyed to us by the Priests absolution 27. That by vertue of the Prâ—â—sts absolution eternal punishment is turned into temporal which also the Priest imposes according to his discretion 28. That the words of absolution are not onely a sign but also a cause of remission of sin or that they do effect justification for by the Priests absolution is sin driven away removed ex operâ— operato as a cloud by the wind 29. That a man cannot be reconciled to God without a Sacramental absolution 30. That Sacerdotal absolution hath that force of justifying because many desiring reconciliation and believing in Christ are damned onely because they died before they could be absolved by a Priest or as they otherwise express their meaning do perish for that onely they could not have a reconciling Priest 31. To Papal absolution we refer the Jubilees and their sale of indulgences 32. Also in the year of Jubilee which they have reduced from the hundredth tâ— the fiftyeth and thence to the twenty fifth they promise full remâ—ssion of all sins to those that visit the Temples of Peter and Paul and the Lateran Church 33. They assert that there is a treasure of overflowing satisfactions in the Church not onely of Christ but also of the Saints which the Pope by indulgences can apply both to the living and dead by which they are delivered from the guilt of punishment before God 34. That souls are freed from Purgatory by indulgences 35. They confess there is no need to adde the satisfaction of the Saints to the satisfaction of Christ which they cannot deny to be infinite and alwayes overflowing yet they to whom gain â—s godliness think meet to add them 36. Neither do they bestow indulgences for a few dayes or years but for many thousands of years from whence it is manifest they do but make a jest of the Article of the day of judgement which according to their own opinion will put an end to Purgatory and all temporal punishments 37. To conclude in all their Sacramental penance they make no mention of faith at all and of Christ scarce any 38. For Repentance Penance which they will have to be a plank after shipwrack they say consists on the penitents part in contrition auricular confession and satisfaction on the Priests part in Sacramental absolution as the act of a Judge whose words are I do absolve thee from all thy sins in the name of the Father Son and Holy Ghost 39. That that is a pious prayer which some are wont to use in Monasteries after absolution given for sin let the merit of the passion of our Lord Jesus Christ and the blessed Virgin Mary and of all Saints the Merit of Order and the burthen of Religion the humility of Confession the contrition of heart the good works which thou hast done and wilt do for the love of our Lord Jesus Christ bestead thee for remission of sin and increase of merit and grace and for the reward of Eternal Life Amen § 10. Of extream Vnction 1. THat the extream Unction is truely and properly a Sacrament of the New Testament and indeed an ordinary one 2. That this Sacrament doth confer grace making us acceptable ex opere operato doth restore health to the sick and blot out sins if any remaine 3. That by this Unction which they apply to the eyes to the ears to the mouth to the loynes and to the hands God doth grant to the sick whatsoever is wanting by that fault of the sences 4. That by this Sacrament a man may sometimes be saved who should otherwise plainly be damned 1. That Ordination is truely and properly a Sacrament of the new Law conferring to the Ordained Grace making him acceptable ex opere operato 2. There are seven or rather eight Sacraments of Order all which are truely or properly called Sacraments viz. The Order of Porters of Readers of Exorsists of Servitors of Sub-Deacons of Deacons and Presbyters and Bishops 3. In every one of is given to the Ordained the seven fold Grace of the Spirit yea Grace making them acceptable and that ex opere operato 4. That anointing is required in Ordination Of Marriage 1. That Matrimony though it were instituted in Paradise is truely and properly a Sacrament of the new Law 2. And therefore does confer grace upon the married making them acceptable ex opere operato 3. That the Church has power to constitute impediments that shall hinder marriage 4. That the Church has power to dispense with the degrees of Consanguinity forbidden of God and to make more degrees which shall not onely hinder marriage but break it 5. That marriage confirmed not consummated is also dissolved in respect of the Bond by the entrance of one of the parties into a vow without the consent of the other 6. That the solemn Vow of Chastity and holy Orders are an impediment both hindring marriage to be made and breaking it being made 7. Also difference of Religion does not onely hinder marriage to be made but also break it being made 8. That marriage contracted between Infidels when either is converted to the faith is broken viz. because that marriage was not a Sacrament 9. That the Church of Rome did rightly prohibit marriage of old to the seventh but afterwards to the fourth degree of Consanguinity according to the Canonical rule of reckoning but the fourth degree of Canonical reckoning is the seventh and eighth in the Civil Law 10. The Spiritual kindred which ariseth forsooth from Baptism and Confirmation may hinder marriage to be made and break it being made § 11. Of the Effects of Grace NOw follow the Effects of Grace or the degrees of Salvation such are vocation justification c. 1. Where first the Papists do egregiously erre in expounding the word grace for when the holy Spirit speaking of these effects of Divine grace saith we are justifieâ— by grace and saved by grace c. By grace they understand not the free favour of God in Christ but the gift of grace inherent in us as if the Scripture did not say we are called justified and saved by the same grace we are elected and redeemed by 2. And then when they divide the grace of God into eternal grace which they call the everlasting love of God and temporary such as the benefit of vocation and justification are again they divide this temporary grace into grace freely given and grace making acceptable both which they will have to be a quality inherent in us as if either all grace which they call temporary did inhere in us or that which doth inhere in us
the Scripture lying down and rising up and our eldest people even to the lest breath must not read them unless they can learn the tongues which they were first written in The Jewes had the Septuagints Translation or that so called when the Hebrew grew strange to them which the Apostles used in their ordinary citations and they heard the Gospel preached in the Syriack which was then their vulgar tongue But we may not read the same in our Vulgar tongue by the Papists consent Moses Joshua Josiah Nehemiah Read the Scriptures to all the people Exod 24.7 Josh 8.34 35. 2 King 23.1 2 3. Neh. 8.3.8.18 9 3 13.1 And it was their custome to read Moses and the Prophets to the people every Sabbath day Act. 13.27 15.21 2 Cor. 3.15 Luk 4.16 And Christ useth to reprehend their strangeness to Scripture passages as if they had not read them with such words as these Have ye not read c and Have ye never read c Mat 12.3.5 19.4 21.26 22.21 Mark 12.10.26 Luk 6.3 Luk. 10.26 And Moses commandeth Israel the Priests Levites and all the Elders thus Deut. 31.11 12 13. When all Israel is come to appear before the Lord thy God in the place which he shall choose thou shalt read this Law before all Israel in their hearing Gather the people together men and women and children and the stranger that is within thy gates that they may hear and that they may learn and fear the Lord your God and observe to do all the words of this Law and thaâ— their children which have not known any thing may hear and learn to fear the Lord your God as long aâ— ye live in the Land c. It was therefore in a known tongue that it must be read And when the people understood not the old Hebrew tongue in which the Law was written by reason of the change of their speech in the captivity Nehemiah caused them to understand the Reading Neh. 8.8 No doubt by expressing it in the language which they understood And yet the Papists forbâ—d the unlearned that have most need of teachings the use of the holy Scriptures in a known tongue and make it the mother of all Heresies How impiously against God and how cruelly against men is this committed Must the God of heaven send down his Spirit to dictate an illuminating Doctrine to his Prophets and Apostles for the world must he give them a perfect Law by which Truth and Heresie must be discerned Must he send his own Son to preach the Gospel and cause his instruments to write it in a language best known to those that they conversed with or to the world that was to be converted by it And must this Doctrine now be made the mother of Heresies and kept from the eyes of the people that should learn it What must the onely rule that condemneth Heresies be made the cause of them Must the light which God hath given the world be blamed for all the Darkness of mens errors Or must men be kept from the light for fear least it lead them into Darkness This is the Popish Piety and Charity In stead of helping to Illuminate the dark world as all preachers of the Gospel should do Act. 26.17 10. they â—ust have all the unlearned to put out their eyes â—d be led by their guides and trust their souls with them for fear lest if they have any eyes in their heads and any light to walk by they should stumble or erre through the imperfection of their sight And yet the Papists who so much pretend to unity are various and changeable in this high point of their abomination as well as in other things For when they once see that they cannot keep the Scriptures from the people because the Protestants Translations are among them then they will permit them to read their own Translations And upon this account the Rhemists translated the New Testament into English when they saw they could not wholly suppress and hide that light And on this account it is that our Papists in England and some other parts where the Protestants abound among them are permitted by their Priests with some warnings of the needlessness and the danger of it to read the Scripture in their Country tongue When as to a Papist in Spaine or Italy it is no less a crime then to merit the Rack or Strappado of the Inquisition and its strange if they be not burnt for it at a stake So that I have met with some seduced Papists in England so ignorant of their course abroad and so gulled by the lies of their companions or Priests that they would not believe that they do any where forbid the vulgar to read the Scripture in their own tongue but were confidently perswaded that it was our slander of them so that these poor people believe that the Sun is not set in Spaine at midnight because it shines at noon in England Let them read but Joh. Arboreus Theosoph l. 8. c. 9. Andradius Defens Concil Trident. l. 4. Petrus Lizetus Dialog de sacris libris in vulg Floq non evertendis Hosius Dialog de Communion c. Petrus sutor de Translatione Bibliae Bellarm. de verbo Dei l. 2. c. 15. 16. Salmeron in 1 Cor. Disp 30. Bellarmine himself mentioneth the Index librorum prohibit of Pope Pius 4. Reg. 4. which forbiddeth the reading of the Scripture in the vulgar tongue except only to those that the ordinary shall think will receive good and not harm by it and so shall have a licence from him in writing and they pronounce that the common permission of the Scriptures thus doth more harm then good The same Index was after encreased and approved by Pope Sixtus 5. and Clemens 8. And how few they are that their Ordinaries will grant Licences to for the reading of Scripture is too well known by common experience The Kings of Spaine forbid all Translations of the Bible into the vulgar tongues and Alphonsus a Castro commendeth them for it and many a one hath been burnt to ashes for selling keeping or reading such Bibles in Spaine Italy and Savoy And Bellarmine mentioneth the Sess 22. cap. 8 and Can. 9. of the Council of Trent forbidding both the Common reading of such Bibles and also the publike use of them in the Churches in both which we must have them onely in Hebrew Greek and Latine Bellarm. ubi supr If these be not notorious enemies of the Light who are David faith Psal 119. That the word was a Lanterne to his feet and a Light to his Paths Isaiah sends us to the Law and to the testimony saying that if they speak not according to these it is because there is no light in them Isa 8.20 And the Phpists say as Arboreus ubi supra that the reading the Scriptures in the vulgar tongue is the Rise or Root of all Heresies And so the Sun must be taken out of the firmament as
Because they received not the love of the truth that they might be saved and for this cause God shall send them strong delusion that they should believe a lye They that receive not the love of the truth that they may be saved are threatened to be given up to delusions and therefore have no certainty of being infallible They that choose their own wayes God will choose their delusions Isa 64.4 There is no communion between light and darkness Christ and Belial therefore no infallibility with the children of Belial Of all men naturally till Christ illuminate them by special grace it is said in Scripture that they are blind deceived lyars of no understanding receiving not the things of the spirit of God for they are foolishness to him neither can he know them because they are spiritually discerned 1 Cor. 2.14 Prov. 28.5 Rom 3.11 Prov. 6.32 9.4.10 15.21 7.7 12.11 2 Pet. 1.9 2 Tim. 3.13 Tit. 3.3 It is onely the elect that cannot be deceived even in the foundation Mat. 24.24 None of the wicked shall understand but the wise shall understand Dan. 12.10 They are threatned to be given over to blindness that they may not understand Isa 6.9.10 Act. 28.26 27 Mar. 4.12 The fear of the Lord is the beginning of wisdom Psal 111.10 God promiseth to teach the humble Psal 25. but the proud he still resist when he giveth to the humble his grace 1 Pet. 5.5 Jam. 4.6 And not onely the minds of the wicked but their tongues are deceitful even when they know the truth so that a wicked Pope may lye and deceive Psal 36.3 Prov. 12.5 Mar. 7.22 Rom. 3.13 I confess that a wicked man may have some kind of superficial knowledge of all those doctrines dis-junctly at least which are known to true Believers but as he hath no solid knowledge of them so he hath no promise or assurance of infallibility in that which he is capable of knowing Nor is it so like that a blind deceitful man should be universally orthodox And for the Minor that many Popes have been notoriously wicked I need not prove it while their own Historians and disputers too do so commonly confess it It s well known what wickedness the Councils that deposed them charged upon some and what poisoning and other murders Simony conjuration incest common adulteries and other wickedness is by the writers of their lives and other Historians charged on so many more that I should but trouble the weary Reader to no purpose to cite them Read the lives of Pope Sylvester the Witch the 2. Alexander the 3. and the 6. John 13. and the 22. and the 23. Gregory the 7. Vrbane the 7. c. in Platina Luitprandus Fasciculus temporum Martinus Polonus c. Ticinus hist li. 6. of John 13. shews that his sins were proved in Council that he ravished and committed filthiness with maids widows and wives at the Apostolick doors committed many murders drunk to the Devil and at Dice ask't help of Jupiter and Venus and at last was slain in the act of adultery See of Sylvester 2. Fascic temp an 1004. Martin Polonus Anno. 1007. Platin. in ejus vita Of Boniface the 7. See Baronius himself anno 985. n. 1. Of Alexander the 6. see Guicciardine hist li. 1. and Onuphrius vit Alex. 6. But I will name no more Argu. 15. Other Bishops and Churches who have as good a pretence to plead for their infallibility as the Bishop and Church of Rome are yet generally acknowledged fallible even by themselves and by the papists Therefore the Pope and Church of Rome also are fallible All that 's doubtful is whether any other Churches or Bishops have as fair a plea for infallibility as the Romane which I prove thus 1. The Plea of the Romanists is that their Bishop is the successor of an Apostle who was infallible and so the Promises belonging to him do belong also to his successors And the successors of the rest of the Apostles may have the same plea For all the Apostles after the Holy Ghost fell on them were infallible as well as Peter And therefore their successors have as fair a plea as Peters successors Obj. But there was not the like promise made to the rest for their successors stability as was to Peter Answ 1. There can no greater a promise to Peters successors be shewed then was made Mat. 28.29 to them all Lo I am with you alwayes even to the end of the world 2. The Papists according to their new fundamentals must not plead Scripture promises for their infallibility for they say their infallibility is in order first known evidenced and to be proved before it be known that Scripture is Gods word 2. The plea of the Romanists for their Popes infallibility is that he is the successor of Peter But the Bishop of Antioch might as well pretend to be the successor of Peter and yet he pretendeth not to infallibility Therefore c. That History which telleth us that Peter was Bishop of Rome doth tell us that he was Bishop of Antioch also yea and that he was Bishop of Antioch before he was Bishop of Rome so that Antioch is undoubtedly the ancienter Church What reason then can the Papists give why the Bishop of Antioch might not as well plead that he is Peters successor as the Bishop of Rome Unless they could prove that Peter did by his last Will and Testament bequeath the honor of succession and the priviledges of infallibility to Rome onely which they have not yet that I can find been so bold as to go about to prove Otherwise if one must needs be preferred why should not the eldest unless they be disinherited and the younger hath the blessing which must be proved Whence is it but from the honor of their Antiquity that Antioch Hierusalem Alexandria and Rome should be preferred as Patriarchates before all other Churches And if Antiquity be a good reason for that then why should not Jerusalem and Antioch on the same account be preferred before Rome seeing its beyond all doubt that they were both the more ancient Churches and Antioch the more ancient seat of Peter in the judgement of them that make him Bishop of either So that its clear that other Churches have as much or more to say for infallibility then Rome who yet make no prentence to it Argu. 16. The Apostles themselves were not infallible till the holy Ghost fell on them nor by any other help without the extraordinary inspiration of the Holy Ghost for before they understood not that Christ must dye rise and ascend till it was done but Peter Mat. 16.20 disswadeth him from suffering therefore the Pope if he might plead succession from Peter cannot expect more then Peter himself had and therefore cannot expect his infallibility without his spirit and inspiration And therefore those Popes that have not the Holy Ghost and that inspiration as Peter had cannot pretend to be infallible as his
how much the Pope of Rome hath at this day gotten beyond the sacred observations by use and custome of subjectional obedience And Barth Caranza having mentioned this Canon in his summ Council p. 48. had no other evasion but this that among all the Greek and Latin Copies which he searched Cardinal Marcellus a Legate at the Trent Council shewed him one Latine Copy that had Metropolitane instead of Romane But is this much to the purpose Or if it were is one Latin Copy in a Cardinals hand more credible then all the rest in the world that have câ—â—e to light In the 6. Council of Carthage Auâ—elius heard it and Augustine was there and there they again determined that the Bishop of Rome should not receive the Priests or excommunicate persons that appeased to him And they give this as the Reason Quia hoc nulla patrum c. That is Because this was never derogated from the Asricke Church by any definition of our Fathers and the Nicene Decree do commit both the inferior Clergy and and the Bishops themselves to their Metropolitans For they most prudently and justly provided that all businesses should be finished in the places where they were begun and the grace of the holy Ghost will not be wanting to each province Let this equity be constantly and prudently observed by Christs Priests especially seeing every man hath leave if he be offended with the judgement of the known to appeal to a Council to his Province or to a General Council Unless there be any man that can think that God can inspire a Justice of Tryal into any one person and deny it to innumerable that are congregated in Council And whereas the Bishop of Rome would have sent his Legates into those parts to take cognisance of their affairs they answered Vt aliqui tanquam atuae sanctitatis latere ad nos mittantur nulla invenimus Patrum Synodo constitutum That is That any should be sent against as Legates from your sanctity to us is a thing which we find not constituted by any Synod of the Fathers But here Gratian hath falsified the Canon by the addition of a Save to the See of Rome where the Milevitâ—n Canon is repeated In which manner they have used too much of the Churches records Can we think that Augustine and the rest of the Bishops in these Councils did not understand what they did and purposly restrain the Romane ambition The case also which is related in Augustine between the Catholikes and the Donatists shews how far they were in those dayes from dreaming of the Romane decisive judgement The great controversie was who had the true Church the Donatists or the Catholikes And the Donatists great Arguments were that Caecilian had been ordained by Traditors and therefore his party and those that communicated with them were not the Church nor to be communicated with Mark now how the Catholikes plead this cause 1. They procure it heard by the Emperors Cognitor Marcellinus and not by the Pope 2. They never once fetch their proof that the Catholike Church was theirs from their agreement with Rome or subjection to the Pope nor once in all their mention of the Catholike Church do give the Popish description of it or fetch it from the Romane Bishop as the head but over over again they prove that their Church is the Catholike Church because it is That which beginning at Jerusalem is tranfused over all the world and frequently they give this same description of it and hence prove it out of Scripture as is apparent in Austins writings at large They never say the Catholike Church is the Romane or that which submitteth to the Pope 3. Note which is the chief thing that here I do intend that it was publikely proved in the conference that first Melchiades Bishop of Rome with other Bishops were appointed to hear the business between Donatus a nigris Casis and Caecilianus and that they absolved Caecilianus and condemned Donatus And then that the Donatists rested not here but appealed to the Emperor and the Emperor caused a certain number of Bishops to meet at Arles to hear over all the cause again and these Bishops not agreeing though they were most of them against Donatus the Emperor Constantine was fain to determine the matter himself who absolved Faelix and Caecilianus and condemned the Donatists yet giving them liberum arbitrium as it was called then or Liberty of conscience as it is called now So that the Bishop of Rome acteth but as appointed with others and his judgement is not that highest from which there is no appeal for the Bishops at Arles must judge of all again and the Emperor after them Of all this see Augustine in Brevicul Collation cum Donat. throughout specially pag 288. Edit Paris lib. ad Donatist post Collation cap. 33. pag. 245. I shall onely adde to these Testimonies foregoing the witness of some of their own party I have before shewed that one part of their Church denyeth the Popes infallibility and the other a Councils and that they are not agreed about the ultimate resolution of their faith Their Cardinal Nic. Cusanus li. de Concord Cathol c. 13. 34. maintaineth that All Bishops are equal as to the jurisdiction though not as to the execution because the executive exercise is restrained by certain positive bounds and that for the better to bring men to God which when it ceaseth the positive rights cease And he saith that in time of necessity a simple Priest may absolve even one that is excommunicated by the Pope And concludeth that the Papacy is but of Positive right and that both it and all Majority among Bishops is constituted by subjectional consent that the power of binding and losing is immediately from Christ and therefore that Priests are equal and that the distinction of Diocess and that a Bishop should be over the Presbyters are of positive right And that Christ gave no more to Peter then to the rest of the Apostles nor said more to him then to them Yea and he addeth that if the Bishop of Trevers were by the congregate Church chosen to be their President and head he should properly be more the successor of Peter then the Bishop of Rome This is plain dealing for a Cardinal That the like passages are frequent in Gerson is so well known that I need not mention them And in Cardinal de Aliaco and many other Cardinals Bishops and Schoolmen of their own the like passages are well known and so oft cited already that I shall forbear to recite them I have oft times observed how they have alledged Durandus as pleading that the last resolution of our faith is into this primo creditum that the Church is guided by the holy Ghost and that therefore we believe the Scripture to be Gods word e. g. the Gospel of Matthew rather then that of Nicodemus because the Church approveth it who is guided by the
that Evangelical command So let your light shine c. § 7. Of Confirmation 1. THE Sacrament of Confirmation is more worthy then the Sacrament of Baptism for as it is done by greater Priests viz. Bishops which cannot be done by less so also it is to be had and held with greater veneration and reverence 2. That Confirmation does excel Baptism in regard of its effecting grace to well doing 3. That the Sacrament of Confirmation does confer Grace making us acceptable ex opere operato and indeed more then Baptism does 4. In which the fulness of the Holy Ghost is conserred viz. ex opere operato 5. The matter of this Sacrament is Chrisme oâ—â—unction which they call the Chrisme of Salvation 6. That by this holy Chrisme made of Oyle and Balsom and smeered on the forehead in form of a Cross the sevenfold Spirit of Grace is given 7. For that the holy Spirit is given to us by Oyle as it was given to the Apostles in the form of fire 8. That he will never be a Christian that is not by Episcopal Confirmation Chrismated 9 Instead of Imposition of hands the Bishop gives him that is confirmed a boxe on the eare to confirm him forsooth and to drive away the Divel § 8. Of the Eucharist 1. IN the Sacrament of the Eucharist they teach and urge the corporal presence of the flesh of Christ As if that Sacrament were instituted to nourish bodies and not souls 2. And that the body and blood of Christ is made really present in the Sacrament by Transubstantiation or conversion of the whole substance of the bread into the very body of Christ and of the whole substance of the wine into his very blood 3. That this Transubstantiation is made by reciting the Sacramental words Hoc est corpus meum This is my body And therefore they call these operative words 4. That these words are to be muttered with a low murmuring as if Christ had spoken them Magically to inchant the Bread and not to instruct his Disciples 5. Thus they expound them This i. e. under these figures is my body and yet they urge the litteral sence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. That the body of Christ is made of the Bread in the Eucharist as Wine was made of water 7. And yet that the Priests when they make the Body of Christ of the Bread do not produce it as some will have it but do change the substance of the Bread into the very pre existing body 8. That after the words of consecration the meer accidents and indeed all the accidents of the bread and wine do remain 9. That not so much as the first matter doth remain after the change of the bread 10. That the substance of the bread is consumed and ceaseth to be and yet is not anihilated 11. That the substance of the bread ceasing the substance of the body of Christ succeeds and is contained under the accidents of the bread 12. That those accidents are not in any subject nor do they subsist of themselves but are upheld by God after a supernatural manner 13. That they are in somewhat else but do not inhere in it 14. That the body of Christ does remain in the host as long as the accidents of bread remain uncorrupted 15. That as long as the body of Christ is in the host It is accompanied with Angels 16. That in the corruption of the species there is matter substituted by God in that very instant in which those species cease to be and in which something else is Generated 17. That the subject of these Accidents is quantity which also it self is an accident and which they feign to subsist without a quantum that hath dimensions 18. That the Elements of the Sacrament of the Eucharist do not nourish if taken in a great quantity without a Divine Miracle And therefore neither do they nourish the mice that take a small quantity without a miracle 19. But as they take away the substance of the Bread and Wine and so with that the substance of the Sacrament so they rob the Body of Christ of almost all the essential properties of a true body by this fiction of Transubstantiation 20. And as they feign the Accidents of bread in the Sacrament without the substance of it so they must needs feign the substance of Christs body without the Accidents of it 21. Many do teach the presence of Christs body affirming that one and same body of Christ undivided does exist upon innummerable Altars and every where whole 22. That the body of Christ being in many places at once and yet not in the space between is not discontinued or divided from it self in respect of its proper substance or quantity but only is divided from it self in respect of place 23. That one and the same body of Christ being in heaven and on earth yea in innumerable places on earth at once is indeed visible and palpable in heaven but on earth invisible and beyond all our senâ—es There it is limited and circumscribed here t is unlimited there it has its Dimensions here t is free from all dimensions 24. Moreover they teach an Oral and Capernaitical Manducation of the flesh of Christ for they say the body of Christ in the Eucharist is really and sensually touched broken and eaten 5. Yea that wicked men receiving the Sacrament of the Altar do chew the body of Christ and break it with their Teeth 26. And upon the same account is the very body of Christ devoured by Mice and Doggs if they chance to eat the host 27. By reason of this Mystery of Transubstantiation they call the Sacrament or consecrated host their Lord and God 28. That the Mass Priest when he makes the Sacrament or as they themselves speak the Body of Christ he is the Maker of his Maker 29. The Priest does adore the consecrated Host and does offer it to others by lifting it up to be adored 30. And for the same end they keep it and carry it in solemn Procession that it may be publikely adored 31. That the Eucharist when it is carryed to the sick is to be adored by all those that meet it those that do adore it are to have indulgences those that don't adore it are to be counted Hereticks and are to be persecuted with fire and sword 32. By this Bread-worship they commit great idolatry whilst that they adore a peice of Bread with the worship of Latria which is onely due to God 33. In honor of this Breaden-God they celebrate the feast of the body of Christ 34. Although they confess Christ did administer this venerable Sacrament with both Elements of Bread and Wine and though they acknowledge this Sacrament was received of the faithful in the Primitive Church with both Elements Yet they determine that it is to be communicated to the Laity in one kind or Element onely and forbid the Priests giving it to the people in both kinds upon
faith which the Apostle calls the substance evidence and full assurance they will have to be doubtful and uncertain 36. Also hope which yet the Apostle commends as an Anchor sure and stedfast and that maketh not him that hopes ashamed § 13. Of Sanctification and good Works 1. THat concupiscence in the regenerate is no sin 2. That the regenerate or baptized may perfectly fulfill the Law 3. That the works of the righteous are simply and absolutely righteous 4. That sins are expiated by good works according to the proverb forsooth he that steals much and gives a little shall escape 5. That good Works do concur by way of efficiency to salvation or are necessary not onely for their presence but for their efficiency 6. And that good works are not onely such as are commanded by God but such as are voluntarily undertaken by men with a good intention 7. That the good works of the righteous not onely justifie but also by way of condignity deserve eternal life both for the Covenants sake and also the works themselves 8. And that that is merit of condignity by which a man indued with grace and the holy Spirit after he hath deserved the habit of love by former merit doth by his good works and their condignity deserve eternal life 9. To the merit of condignity there is required an equality of proportion in the merit to the reward 10. To the good works of the righteous eternal happiness is as well due as eternal sufferings to the sins of the wicked 11. That in every Christian work proceeding from grace the merit of Christs blood is applyed 12. That Christ by his death merited that our works might be satisfactory for sins and meritorious of eternal life or thus Christ merited that by our own merits we might attain salvation 13. That every act of charity or every good work proceeding from Charity doth absolutely deserve eternal life 14. That good works are meritorious of three things viz. of remitting the punishment of increase of grace and of eternal Life 15. That a righteous man may deserve for himself an increase of righteousness by way of condignity 16. Neither do they think they must trust to their own but to other mens merits also 17. That one believer may merit grace for another by way of congruity 1. That a justified and sanctified man may fall from the grace of God both totally and finally and perish for ever 2. That the grace of justification received is lost by every mortal sin 3. The grace of justification being lost by sin yet faith is not lost 4. That faith is lost by every act of unbeliefe 14. Of good works particularly of fasting 1. OF Fasting I have spoken already that the Papists place Fasting in the choice of meats 2. That their fasts are hypocritical 3. And superstitious 4. That fasting even as it is observed by them which indeed is the meer mockery of a true fast is a work satisfactory for sin and meritorious of eternal life they impiously and blasphemously teach 5. Their prayers they pour out not onely to God but to Angels and Saints 6. That we may lawfully and meritoriously beseech and pray the Saints both to intercede for us with God and to give assistance to us 7. They teach men to confess their sins to the Saints that are dead 8. That God reveals our prayers to the Saints which we put up to them and yet that we must go to them as Mediators betwixt God and us 9. They call upon God represented under some figure or shape 10. They mutter their prayers before images saying sometimes the Lords prayer before a picture of the Virgin Mary or of some other Saint and Ave Maries before a crucifix 11 They pray not onely in the name of Christ but also they believe they shall be heard for the prayers and intercession of the Saints 12. Neither do they pray for the living onely but also for the dead 13. That a general intention of worshipping God is sufficient when they pray though they neither understand nor mark what they say 14. They teach their Disciples to pray in an unknown tongue and so without faith without understanding without feeling like Parrots 15. They teach them to number their prayers upon certain Beads and to pay God as it were a task of numbred prayers 16. In which also they teach them mightily to tautologize and to hope they shall be heard for their much speaking 17. They not onely reckon the Salutation of the blessed Virgin and the Apostles Creed amongst their prayers but also teach them to say a hundred and fifty Ave Maries and after every ten Ave Maries one Pater Noster and after fifty one Creed 18. And that prayer even such as they are wont to bable before pictures in an unknown tongue either for the dead or to the dead without faith witâ—out understanding without feeling is a satisfactory work for sin and meritorious of eternal Life 19. Also Almes-deeds to be meritorious and satisfactory § 15. Of Glorification 1. AS to the state of Believers after this life they teach that Heaven was shut till Christs passion 2. That the thief converted on the Cross was the first of all believers that entred into the heavenly Paradice 3. They make three receptacles of Souls after death besides heaven and the place of the damned viz. limbus patrum limbus infantum and Purgatory to which they also adde a certain kind of flourishing light sweet and pleasant Meadow in which they place certain souls who suffer nothing but remaine there for a while because they are not yet fit for the beatifical vision 4. That the souls of the faithful before Christs resurrection were in a subterraneous pit which they call limbus Patrum 5. That the fathers dead before Christs ascension were not happy 6. All little ones dying before Baptism they thrust into limbus infantum to be punished with eternal punishment of loss not of sence 7. The faithful which depart either with venial sins upon them or with the guilt of punishment the sin being before remitted they cast into Purgatory to be burnt there with corporeal fire till they be fully purged 8. That the suffrages of the Church such as the â—â—crifice of the Mass and prayer penal and satisfactory works as Almes-Deeds Fasting Pilgrimages and the like do profit the dead in Purgatory and especially indulgences by which the satisfactory works of others are applyed to them 9. For the Pâ—pe can communicate the prayers and good works of believers to them whence it follows as Albertus said the condition of the rich in this case is better then the poor because he hath wherewithal to get suffrages for him 10. That the Saints in Heaven do not onely pray for the living on earth in particular but also for the dead in Purgatory 11. That the Saints are our mediators and advocates with God understanding our prayers and necessities
spirit But I find that even there Durandus destroyeth the Romane cause For he immediately addeth that Hoc quod dictum est de approbatione Scripturae per Ecclesiam intelligitur solum de Ecclesia quae fuit tempore Apostolorum qui fuerunt repleti spiritu sancto nihilominus viderunt Miracula Christi audierunt ejus doctrinam ob hoc fuerunt convenientes testes omnium quae Christus fecit aut doâ—uit ut per eorum testimonium scriptura continens facta dicta Christi approbaretur That is This which is said of the approbation of the Scripture by the Church is onely meant of the Church which was in the times of the Apostles who were filled with the Holy Ghost and also saw the Miracles of Christ and heard his doctrine and therefore were fit witnesses of all that Christ did or taught that by their testimony the Scripture containing the deeds and words of Christ might be approved This he proveth from Scripture and concludeth that the Gospels which that Church approved cannot now be rejected because there is not the like cause and that Immo tenens contrarium haereticus est cujuscunque status aut conditionis existat Yea he that holdeth the contrary is a heretick of what state or condition soever he be Not excepting the Pope himself Is this liker the doctrine of Papists or of Protestants Yea one word to Master Knot and those of his that will resolve their faith into the Miracles of the present Rome Church If those Miracles which they glory in be indeed regardable then the Church of Rome is not infallible for the author of those Miracles do witness them to be fallible The old Saint Austin and the rest of his time and before whose testimonies about Miracles they bring in as I have sufficiently proved are against their usurped jurisdiction and infallibility Their Saint Maud saith that the Romane Church shall ere long Apostatize from the faith totally and openly which did obscurely Apostatize of a long time before Their Saint Elizabeth saith That Christ the head of the Church cryeth out but his members are dead that the Apostolike seat is possessed with pride and the flocks go astray The supposed Prophet Abbat Joachim saith There is yet another figtree withered by the curse of prevarication the Latin Church or the Ship of Peter whose temporal leaves are made covers to excuse sin with which both Adam the Pope and Eve the subjects of the Church do cover the dishonesty of their lives and miserably hide themselves in the wood of Ecclesiastical Glory But I will trouble my self and the Reader with no more of this work fearing that I have trespassed in doing more than needs in so plain a case already I will therefore shut up all that I have to say from humane Testimony with the words of Chrysostom or whoever else is the author of the imperfect work on Math. and his own certain expressions elsewhere In the Imperfect Comment Edit Commel an 1617. in Math. 20. Hom. 35. pag. 900.901 it is said as followeth Fructum humilitatis terrestris posuit primatum caelestem primatus terrestris fructum posuit confusionem caelestem Quicunque ergo defiderat primatum caelestem sequatur humilitatem terrestrem quicunque autem desiderat primatum in terra inveniet confusionem in caelo ut jam inter servos Christi â—on sit de primatu certamen That is He hath made the Celestial primacy to be the fruit of terrestrial humility and the fruit of earthly Primacy he hath appointed to be Celestial confusion Whosoever therefore desireth Celestial primacy let him follow terrestrial humility but whosoever desireth Primacy on earth shall find confusion in heaven That so a mong the servants of Christ there may be no strife for Primacy And afterward he addeth Primatum autem Ecclesiasticum concupiscere neque ratio est neque causa quia neque justum est neque utile Quis enim sapiens ultro se subjicere festinar servituti labori dolori quod majus est periculo tali ut det rationem pro omni Ecclesia apud justum judicem nisi forte qui nec credit judicium Dei nec times uti abutens primatu suo Ecclesiastico seculariter convertat eum in secularem That is But to desire an Ecclesiastical Primacy there is neither reason nor cause because it is neither just nor profitable For what wise man will voluntarily hasten to subject himself to servitude labor grief and which is more to such a danger as to be accountable to the righteous judge for all the Church unless it be one that perhaps doth neither believe the judgement of God nor feareth it that abusing secularly his Ecclesiastical primacy he may turn it into a secular One would think this should be plain enough against the Papal usurpation If they tell me that this is none of Chrysostomes works but some hereticks I answer When they have use for it they can magnifie it Let their Sixtus Senensis words be weighed which are printed before this book especially what he saith of some ancient Copies which have the errors onely in the Margin written by some Arrian hand and withall that it is very observable that the errors are so intermixed that yet you may take them out and not maim any of the sence but leave the rest entire yea they seem as parenthentical or superfluous and then conjecture whether yet it may not be Crysostomes But whos 's so ever it is it is ancient and commonly much commended But let that go which way it will as long as in the undoubted works of Crysostome there is over and over again the like In his Homil. 66. alias 67. in Mat. 20. pag. 577. he saith They that seek Primacy are a disgrace to themselves not knowing that by this means they shall thrust themselves into the lowest state The like he hath in Homil. on Math. 18. I shall now leave it to the consideration of the impartial by this smal taste of the judgement of former tmes whether the Romane infallibility and universal government were a thing known to the Church of Christ of old or yielded as soon as ambitiously sought And whether this be a sit ground for us to build our faith upon or resolve it into And if any would see more of the resistancy of their usurpations even when it was at the highest he may read in Mich. Goldastus a multitude of Volumes that will give him further information or in Bishop Vsher de Success stat Eccles he may find enough in narrower room The last part of this disputation should consist of an answer to the Popish Arguments for their cause but I can find so little in any of their writings that 's worthy to be taken notice of more then what is answered before that I shall not need to stand long upon this They tell us that if our Church be not infallible then people