as there is for the revelation of the other to wit the Churches Tradition which giving a like exidence of both ought not to be deemed less sufficient for the latter than the former It will be said before Scripture had being the power and right of declaring Revelation belonged to the Church but since they were transferred and given to Scripture so as now Gods Revelation is to be known thence without recourse to the Church Repl. The power and right of declaring Gods Revelation were bestowed upon the Church not for the Apostles time only but for all the time after for the Commission was not each same but all Nations Mat. 6. which is not to be accomplisht till the end of the World when the Jews shall be gather'd from their dispersion and consequently imparts the fulness of him that is to say so long as this World lasteth or there is time in being It will be said to what purpose then did the Evangelists set pen to paper Repl. For more comfort to give Testimony of the Church and her sincerity in teaching and not for every one to be his own carver and interpreter St Paul is positive let men esteem of us c. as the dispencers of Gods mysteries 1. Cor. 4. It was ever held an effect of great improvidence and an occasion of much confusion for the people in any state or Common-Wealth to have the freedome and liberty of construing the Law Therefore wise Lawmakers to shew their care and foresight for the good and weal publick as they caused then Laws to be written so did they appoint certain select persons of great abilitie and in egritie to administer and dispense the same This being true what an undervalueing must it be of Gods wisdom and providence to think that in a Commonwealth of his own immediate establishing as the Church is he hath left to all indifferently a liberty to make what sense they please of his Law on which as on a shelf or Rock her peace and safety would be in perpetuall danger of Wrack The Jarres and Garboyles of Sectaries having scarce had any other source than the priviledge every of them took of reading and interpreting Scripture The Reason is clear because all men are not apt to understand alike for being for the most part of different tempers and composures they have various fancies which of necessity will beget a diversity of understanding Let twenty read and reason upon Scripture and not relate to some former exposition and I dare be bold to say that no two of them shall agree Experience is my warrant in Luther Zuing lius Calvin who for all their reading and reasoning made no less than three contrary and repugnant senses of those plain words This is my Body This is my Blood 10. It will be said those selected persons intrusted with the administring and dispensing of the Laws utter by mouth what they understand and they understand no more than what their private reading and reasoning are able to inform them so that even this way man would be to seek Repl. Judges have not only their reading and reasoning to inform and direct them but likewise the practise of former Courts from the very promulgation of the Law at which time the sense and meaning of the same was declared by the Law-makers themselves The Church besides the letter of Scripture which she reads assiduously with watching fasting and prayer for a right and happy understanding thereof and her own reasoning hath the help of a better and surer tradition and the assistance of the Holy Ghost Now I leave it to the impartial Reader to judge whether is more like to informe right and sure of Gods revealed truâ—h â—he that hath-onely his own private reading and reasoning to help him or she that over and above all these is favoured both by infallible Tradition and the Holy Ghost And again whether in a matter concerns Salvation it be not an act of imprudence and folly to believe him rather than her CHAP. 16. Of the Roman Church BY the word Roman are not onely comprized the Inhabitants of that particular Territory of Rome but likewise all Christians in the world that acknowledgâ— the Bishops of Rome for their cheif Pastour appointed by Christ to govern his flock My taske in this Chapter is to prove that this company together with the said Bishop compose and make up the true Catholique Church 1 1. My first proof is that company of Christians compose and make up the true Catholique Church to which the definition of the true Catholique Church doth agree But the difinition of the true Catholique Church doth agree to the above mentioned company therefore they compose and make up the true Catholique Church The first Proposition is evident every thing being really one and the same with its definition as Man with rationall Beast with irrationall The second Proposition I shew The definition of the true Catholique Church is a society of men linck't together in the profession of one Faith in the use of the same Sacraments and under the government of Bishops and Pastours lawfully sent that are able to shew their personall and doctrinall succession from Christ and his Apostles without the least interruption A society of men And he gave some Apostles and some Prophets and other some Evangelists others Pastours and Doctours to the consmmation of the saints unto the work of Ministery unto the edifying of the body of Christ linck't together Eph. 4. One body one spirit one faith one Baptisme ibid Lawfully sent No man taketh the honour to himself but he that is called as Aaron of God Heb. 5. How shall they preach unless they be sent Rom. 10. That are able to shew c. The Mountain of the house of our Lord shall be prepared in the top of Mountaines and all nations shall flow unto it Jsa 2. He hath placed his Tabernacle in the sunne Psal 118. Their Personall and doctrinall succession He gave some Doctours and Pastours c. Untill wee all meet in the unity of faith Ephes 4. without the least interruption Behold J am with you alwaies unto the end of the world Ma. 6.28 2. Let us look upon this definition in its severall parts and veiw if any be discrepant from the a forenamed company The first is a society of men this agreeth to the said company for in that company is to be seen Hierusalem descended from above Apoc. 4. A goodly Hierarchy or Heavenly order and subordination of Subdeacon to Deacon of Deacon to Priest of Priest to Bishop of Bishop to chief Bishop or Pope and of the Laity to all And which is yet more admirable these degrees are so masterlike set that they doe not hinder and trouble but as great less strings musically tuned make and preserve the Melodious Harmony of Peace and Concord The second part is linck'd together This agreeth to the said Company for in that company there is no diversity of belief but one as Monarch
of Gods Covenant 1. Tim. 4. Rom. 2.6 Heb. 6. that he will reward certain actions of men though otherwise due and accept the same as worthy they become meritorious and a reward due upon this accompt Saint Paul deemed it no presumption to challenge at the hands of God a Crown of Justice for his good fighting well running and constant keeping of Faith 2. Tim. 4. Objection 8. 1. The eighth and last objection is The Roman Church giveth the Communion under one kind contrary to Christs institution Answer There is a great deal of difference betwixt Christs institutions and his commandements These requiring both beleife and observance those onely beleife For although Christs actions be good examples for us to imitate yet as such they impose not obligation upon imitation Christ fasted forty dayes and as many nights went into the Desart to be tempted forbare Mariage c. are all bound to do the like none will say it The common practise of all religions to the contrary cries no wherefore the Roman Church beleiving Christs institution of the Sacrament to have been under both kindes giveth to it its full due for the Communion under one there being no Commandement forbidding the same it is rashness in a high degree and want of charity to condemne her as Sacriligious for so doing 2 These words indeed do this in Commemoration of me Drink ye all of this imply a Commandement but concerning onely Preistes to whom as the power of making so the obligation of taking under both kinds is peculiar and proper those other Unless ye eat the flesh of the sonne of man and drink his blood import a Commandement too and that extending to the Laity but falling upon the things that is to say upon the body and blood of Christ and not upon the kindes leaves them indifferent and free The reason of both is because by this Commandement Christs maine drift is as the words plainely intimate to inforce a Spirituall food which being Christ Body and Blood and since his Resurrection grown inseparable may indifferently be taken under one or both kindes whereas by that as the words likewise clearly beare he cheifely aymes at a Remembrance of his death and Passion which including a separation of his Soule from his Body and his Blood from his flesh cannot be so lively and fully represented under one kind For Confirmation looke up into the Primitive times even of the Apostles and Christ Acts. 2.42 46. and you will find by their promiscuous Communion sometimes under one kind sometimes under another and sometimes under both that they never understood of any Commandement of Communicating under both kinds And thus have you layed before you the will of God to which all that believe a God acknowledge a conformity to be due Now although I am satisfied by what hath been said that onely Roman Catholiques have this Conformity yet I may not assure my selfe that others will be so knowing full well that the deepest reasoning is but beating the ayre without Gods grace therefore it concerns all to crave it The way to obtain it is to love one another and the way to this is to keep newtrality in our Wills for if our wills be once admitted to side with our Iudgments Anger Hatred and other passions will crowd in and they being sworn disturbers of peace will undoubtedly break Unity which is the bond and tie of love If our Judgments will needes jarre and quarrell let them fight it out among themselves having worried each other they will at lengh be glad to give over and rest by meanes whereof we shall be in a faire likelyhood of becoming one sheep-fold And then Christ will own us all as our Common Pastour and guide to Eternity Amen FINIS
appears by their murmuring as conceiving horrour at the eating of humane flesh this by question they made how can he In satisfaction to the former apprehension Christ said the flesh profiteth nothing that is whatsoever flesh given or received as ordinary flesh availeth not the soule in satisfaction to the latter Christ said my words are spirit that is are able to effect what they signifie or express that this is the meaning of both Christs answers I shew because the flesh profiteth nothing literally taken is a false proposition Christs flesh being no less profitable for mans redemption than ordinary flesh for his corporall nourishment and my words are Spirit understood otherwise would not have been to the Capharnaites question which as I said before was of his power Now this meaning is to farre from overthrowing the mysterie of the realpresence that it clearly confirmes and establisheth the same for although the manner of Christ giving his bodie be Spirituall yet is it not inconsistent with the reality of his presence he was really present to the water of Bethsaida Maâ—k 6. Notwithstanding the manner of his walking was altogether miraculous and Spirituall Saint Paul 1. Cor. 11. knew this consistentcie when after instruction of a spirituall and worthy receiving he scrupuled not to pronounce condemnation upon the unworthy receiver not of bread and wine but the very bodie of our Lord. Had Saint Paul meant of figurative or spiritual presence he would have said for not discerning the figure of the body of our Lord and not the body of our Lord. Besides figurative or spirituall presence are ordinary effects and within the compass of mans power therefore required not any such extraordinary munificency as Christ used of his 3. If it be true as Philosophy teacheth that a consequence from being to may bee is valid and good Experience demonstrates that God hath power to make Christs Body really present in severall places at once for as much as the self same time he was sopresent with his father in heaven he appeared and discoursed with Saint Paul on Earth saying Saul Saul why dost thou persecute mee Acts. 9. For when Saint Paul replyed who art thou Lord Hee answered I am Jesus whom thou dost persecute Even in nature there is a Resemblance and light of this Mystery one and the same water is in the Fountain River and Lake at once one and the same voyce in Thousands of Eares at once one and the same face in sundry looking glasses at once should we believe onely that which we understand there would not be any beleif in us of Mysteries of faith they being all above the reach of humane Capacity 4. It will be opposed Although God by his omnipotent Power can make the Body of Christ present in many places at once yet his pleasure is not to do it by reason of the strange irreverences and absurdities which would ensue thereof as to be subject to the eating and tearing in peices of Doggs Catts Mice and to the abuse of wicked men and Miscreants Reply He that is of power to render a Body really present in severall places at once without doubt is able to defend and keep the same from all outrages as God is pleased to do in this Mysterie by removing locall extension and by consequence possibility by meanes whereof Doggs Catts and Mice can onely tear and destroy the accidents of Bread and wine wicked men and Miscreants offer violence to the same but not hurt or annoy the Body of Christ no more than he were of force to wrong the Godhead that surprized with a raging fit should strike at the ayre with an intention to do him mischeif But admit these pretended inconveniences should follow I do not conceive there could be inferred any other than a continuation of that ardent love of Christ which he shewed to man when he estranged himself from his eternall father to bear with patience and mildness hunger cold whippings spittings thorns and last of all the bitter and disgracefull Death of the Cross Objection 2. The second objection is the Roman Church believes Transubstantiation 2 doctrine unheard of till the Councell of Lateran Answer the name Transubstantiation was indeed imposed by the Councell of Lateran called the Great as the name Consubstantiall by the first Councell of Nice and the name Trinity by the Church but as the things signified by the names Consubstantiall and Trinity were generally believed before the impositions of those names so the thing signified by the name Transubstantiation was generally believed before this name was thought of witness Saint Cyrill Jeruso Catechesi mystag 4. saying of Christ he turned water into wine in Cana of Galile shall we not believe him that he hath turned wine into his bloud Saint Ambrose sayes to the same effect L. 4. de sacram C. 4. before the words of consecration it is bread after consecration of bread is made the flesh of Christ c. If the words of our Lord Jesus be so powerfull to give being to that was not how much more are they able to turn one thing into another The very words of consecration this is my body confirm no less in as much as being an operative proposition supposeth not as a speculative proposition doth but maketh the thing it fignifies which implyeth a reall change either of Christs body into bread or of bread into Christs body for how can bread remaining bread be Christs body Or Christs body continuing the same be bread Surely no more than water while it is water can be wine or a stone so long as it is a stone can be a tree Now that the change is not of Christs body into bread is evident because then Christ should have said this is bread but saying this is my body demonstrates clearly that the change is of bread into Christs body which is fitly named Transubstantiation as declaring the nature of the mystery believed It will be opposed that Transubstantiation is against experience which shewes that consecrated bread and wine nourish Repl. if any such triall hath been made undoubtedly the nourishment was supernaturall God supplying 〈◊〉 his extraordinary power the war of the severall substances of breaâ— and wine to the end to save faith which according to Saint Paâ—â— Hebr. 11. is of things not appearing It will be opposed that after consecration still remain the accidents of bread and wine whoâ—â— essence consists in inhering in substance Repl. As it is true thaâ— after consecration the accidents oâ— bread and wine continue thâ— same so its false that their essence consists in inherence for the definition of accident is apt to inhere which may be without inherence by meanes of Gods Omnipotency whereto their is a necessity to have recourse in all matters of faith nature being in those matters at a loss and useless as Saint Hilar. Lib. 8 de Trinitate well observeth his words are In Gods matters wee are not to speak after the ordinary manner of