A collection of the works of that holy man and profound divine, Thomas Iackson ... containing his comments upon the Apostles Creed, &c. : with the life of the author and an index annexed.

CAP. V.

That in obeying the Romish Churches decrees, we do not obey Gods Word as well as Them, but Them alone in contempt of Gods principal Laws.

1 BUt the simple (I know) are born in hand, by the more subtile sort of this generation, That thus obeying sinful men they obey Christ, who hath in∣joyned them this obedience unto such; That thus believing that sence of Scri∣pture, which the Church their mother tenders unto them, they do not believe her better then Scriptures, because these two Beliefs are not opposite but sub∣ordinate; that they prefer not her decrees before Christs written Laws, but her interpretation of them, before all private Expositions. This is the only City of refuge left them, wherein, prosecuted by the former arguments, they can hope for any succour; but most of whose gates already have been, all shortly shall be shut upon them.

2 That they neither believe nor obey Gods Word whilest they absolute∣ly * 1.1 believe and obey the Church without appeal is evident, in that this Church usually binds men, not unto Positive points of Religion gathered so much as from any pretended sence of Scripture expounded by it, but to believe bare Negatives; as, that this or that place of Scripture, either brought by their adversaries, or conceived by such amongst themselves, as desire the know∣ledge of truth and right information of conscience, have no such meaning as the Spirit of God, not flesh and bloud, (as far as they can judge of their own thoughts) hath revealed unto them.

3 But, the Spirit may deceive private men; or, at least, they may deceive themselves, in their trial of Spirits. They may indeed; and so may men in publick place, more grievously erre in peremptory judging private men (be∣cause obnoxious to errour in the general) erroneous in this particular, where∣in they ground their opinions upon Gods Word, plentiful to evince it (at least) very probable reasons they bring many and strong, whereunto no reasonable answer is brought by their adversaries, whose usual course, is, to presse them only with the Churches authority; which appears to be of far greater weight then Gods word, unto all such as yield obedience to her negative decrees, without any evidence or probability, either of Scripture or natural rea∣son,

to set against that sence and meaning of Gods Laws whereunto strength of arguments unrefuted, and probable pledges of Gods Spirit undisproved have long tied their souls. Do we obey God, or believe his word, whilst we yield obedience to the Church in such Commandments, as to our con∣sciences upon unpartial examination seem condemned (ere made) by the ve∣ry fundamental Laws of Religion, and all this oft-times without any shew or pretence of Scripture, to warrant us, that we do not disobey God in obey∣ing them?

4 But doth the Romish exact absolute obedience (in such points, as, if it were possible they could be false, may endanger the very foundation of true Religion) without evident demonstration, that their daily practise neither doth nor can endanger it? Yes. For what can more concern the main foundation (which Christians, Jews, and Mahumetans most firmly hold) then those precepts, in number many, all plainly and peremptorily forbidding us to worship any Gods but One, or any thing in the Heaven or Earth but Him only. The Romanists themselves grant, that, cultu latriae * 1.2 God alone is to beadored, that so to adore any other is Idolatry; and Ido∣latry (by their confession) a most grievous sin. O how much better were it for them to hold it none; or Gods Word forbidding it of no authority, then so lightly to adventure the hourly practise of it (in contempt of such fearful threatnings, as they themselves out of Gods Laws pronounce against it) upon such bro∣ken distoynted surmises, as are the best they can pretend for their war∣rant.

5 To believe Christs flesh and bloud should be there present, where it canot be seen, or felt, yea where we see and feel another body as perfectly as we can do ought, is, to reason, without warrant of Scripture, but a senselesse blind Belief. But grant his body and bloud were in the Sacrament rightly administred, yet that out of the Sacrament, either should be in the conse∣crated Hoast, whilest carried from Town to Town for solemn shew more then for Sacramental use, is to reason ruled by Scripture (to say no worse) more improbable. Now to worship that as God, which to our unerring senses is a Creature, upon such blind supposals, that Christs body, by one miracle, may be there; by another, unseen, is worse then Idolatry com∣mitted upon delusion of sense. So to adore a wafer, only a wafer in all ap∣pearance; without strict examination, nay without infallible evidence of Scriptures urged for the real presence; is more abominable, then to worship every appearance of an Angel of light, without trial what spirit it were, Sa∣tan or some other, that so appeared. And if we consider the old Serpents usual slight to insinuate himself into every place, wherein inveterate custom or corrupt affection, may suggest some likelihood of a divine presence unto dreaming fancies, (as he did delude the old World in Oracles and Idols:) the probability is far greater, his invisible substance, (by nature not incompati∣ble with any corporeal quantity) should be annexed to the supposed Hoast, then Christs real body, uncapable for any thing we know of joynt exisrence in the same place with any other; howsoever, most disproportionable to such base effects as must proceed from the substance contained under the visible shape of bread, such as no accident could either breed, or sup∣port.

6 This is a point (as is elsewhere observed) wherein Satan seemeth to triumph over the modern Papists, more then over all the Heathens of the old World, whose senses only he deluded, or bewitched their reason, but quite inverts all use of these mens sense, faith, and reason, making them be∣lieve Christs body to be present in the Sacrament, after a supposed miracu∣lous manner, quite contrary to the known nature of bodies, and yet more preposterously contrary to the very end and essence of miracles. For what miracles were ever wrought to other purpose, then to convince the imper∣fect collections of human reason by evidence of sense, God using this inferior or brutish part (thus astonished by his presence) to confute the curious folly of the superiour or divine faculty of the soul, as he did sometimes the dumb Asse to rebuke the iniquity of the Prophet her Master. But so preposterously doth Satan ride the modern Papist, that he is brought to believe a multitude of miracles, against the evidence of sense, or reason, contrary to the rule of faith; all offered up in sacrifice unto the Prince of darknesse; that he ha∣ving put out the eyes of sense, reason, and spirit at once, may ever after lead them what way he list. And as unhappy wags or lewd companions, may perswade blind men to beg an Alms, as if some great personage did, when as a troop of more needy beggers then themselves, passe by: so is it much to be dreaded, lest the Devil perswade the blinded besotted Papist, that Christ is present where he himself lies hid; that he may with heart and soul offer up those prayers and duties unto him which belong properly un∣to God; and worship in such manner before the Boxes whereinto he hath secretly convaid himself, as the Israelites did before the ark of the Cove∣nant.

7 * 1.3 Vasquez thinks we may without offence adore that Body wherein the De∣vil lurks, so we direct not our worship unto him, but to the inanimate Creature, as representing the Creator. Suppose this might be granted upon some rare ac∣cident, or extraordinary manifestation of Gods power in some particular place, in case, men were ignorant, or had no just presumptions of any malignant spirits presence therein: Yet were it damnable Idolatry daily to practice the like, especially where great probabilitie were of diabolical impo∣sture, which the solemn worship of any Creature, without expresse warrant of Scripture, wil invite. Yet sense doth witnesse that Christ is not, no Scri∣pture doth warrant us, that he or any other living Creature, unlesse perhaps † 1.4 worms or such as spring of putrifaction, is present in their processions. Notwithstanding all the expresse Commandments of God brought by us against their practise: the § 1.5 Trent Councel accurseth all that deny Christs real presence in procession, or condemn the proposal of that consecrated substance to be publikely adored as God; not so much as intimating any to∣lerable exposition of that Commandment, which forbids us to have any Gods but one.

8 〈◊〉〈◊〉 To omit many more; another instance sutable to the former and our present purpose, we have in the decree of communicating under one kind. Our Saviour at his institution of this Sacrament gave the cup as wel as the bread, and with the cup alone this expresse injunction, Bibite ex hoc omnes,

Drink all of this, albeit none of his Disciples were Conficients, or such as did consecrate. Saint Paul recites the same Institution in like words, and continued the practise in such Churches as he planted. The † 1.6 Trent Councel acknow∣ledgeth that the use of the Cup was not infrequent, or unusuall in the Pri∣mitive Church; indeed altogether usuall, and the want of it for many hun∣dred yeers after Christ, unknown. The onely instance, that can from Anti∣quitie be pretended, to prove it lawfull, and which in all likeli-hood did part∣ly occasion it, argues the Ancients use of it in solemne Assemblies, to have been held as necessary. For even in cases of greatest necessity, when the Cup could not be carried to parties sick, or otherwise detained from publick Com∣munions; they had the consecrated Bread dipped in it. And ‖ 1.7 Gregorie of Towres relates the poysoning of King Clouis his Sister (Queen to Theodorick) by her own daughter, in the Chalice, so, as he intimates withall, the ordina∣ry use of the Cup at that time, as well amongst French Catholicks as Italian Arrians. Onely this was the difference; The Arrians did not, as the Catho∣licks, drink of the same Cup with their Princes.

9 It may be, fear, conceived upon this or like example, lest the Priests should, in a more proper sence prove Conficients, not of Christs, but of Lay▪ Princes Bodies; made them, afterwards, more willing to forbear the Cup; and the people, either in manners would not, or otherwise could not, be advanced above them at this Heavenly banquet. Turonensis reason against these Hereticks. I think, did hold no longer then his life; few Princes after∣wards durst have adventured to trie the truth of his conclusion [Whether poison drunk in the Sacrament administred by the supposed true Church would have wrought. For, unlesse my memorie fail me, Ecclesiastick Princes, Popes themselves, have been as surely poisoned, in Catholick Chalices; as the forementioned Queen was in the Arrian Cup.

10 But what occasions soever, either moved the Laity of themselves to imbrace, or the Clergie to enjoyn this Communion under one kind; the * 1.8 Trent Councel specifies none, and yet accurseth all that will not believe the Church had just causes so to do. Without any sure warrant of Scripture to perswade it, they bind all likewise to believe this Bare Negative, [That neither our Saviours Words, at his institution of the Sacrament, nor any other place of Scrip∣ture, enjoyn the use of the Cup as necessary, by way of precept or commandment:] Nor doth Christs words, in the sixth of John, howsoever we understand them, ac∣cording to the diverse interpretations of Fathers, (either of Sacramental or Spi∣ritual eating) enforce any such necessity. Will you hear their reasons for this bold Assertion. He that said, Unlesse ye eat the flesh of the Son of man and

drick his blood, you have no life in you; said also, If any man eat of this bread, he shall live for ever; And he that said, Whosoever eateth my flesh and drinketh my blood hath eternall life; said also, The bread which I will give is my flesh, which * 1.9 I will give for the life of the World; He that said, Whosoever eateth my flesh and drinketh my blood, dwels in me and I in him: hath said withall, He that eateth this bread shall live for ever.

11 Gods Precepts must be very peremptory, and conceived in formall termes, ere any sufficient authoritie to enjoyn obedience, in what subject soever, will be acknowledged in them by these men, that dare thus deny a necessity of communicating Christ in both kinds, imposed upon all in these words; Verily, verily I say unto you, except ye eat the flesh of the Son of man, and drink his blood, you have no life in you; onely because it is said in the words go∣ing before, If any man eat of this bread, he shall live for ever. Of how much beter insight in Scriptures, then these grand Seers of Rome, would blind Homer, had he lived in their time, have proved? For he never denied his fained Gods their Nectar, because Ambrosia was an immortall meat. And would he, or any man not more blind in heart and mind then he was of bo∣dily sense, collect, against Christs expresse words, that his blood, the true Heavenly Nectar, was not necessary, because his flesh doth strengthen to eter∣nall life, especially if he considered their captious interpellation, against whom in that place he disputes, which caused him not to expresse his mind so fully there, as elsewhere he had done, albeit afterwards he ingeminates the necessary of drinking his blood, as well as eating his flesh in such precise and formall termes; as if he had even then bethought himself, that such Anti∣christian Spirits as these Trent Fathers, might happily dare to elude his most sacred Precept, by such Satanical glosses, as in that Decree they have done.

12 He had told the Jews (as much as was pertinent to their Objection) that he was the living bread, which came down from Heaven: much better then Minna, which their Fathers had eaten. Bread he called himself in op∣position unto Manna, not restraining this to his body or flesh onely; albeit what he meant by bread, he expounds partly by his flesh, And the bread which I will give is my flesh, which I will give for the life of the World; Besides, that, bread in the Hebrew Dialect contains all sorts of food, the manner of giving this Ambrosia was such, as did affoord Heavenly visible Nectar too. For whilest he gave his flesh upon the Crosse, he poured out his blood withall. But the Jews catch at this speech, ere he had expounded his full meaning, How can this man give us flesh to eat? Then Jesus said unto them, Verily, verily I say unto you, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Which words, considered with the former circumstances, to any mans capacity not infatuate, import thus much; Do ye murmur that I should profer you my flesh? Verily I say unto you, and ye may believe me, Un∣lesse * 1.10 ye drink my blood, as well as eat my flesh, ye have no life in you. For so he addes, my flesh is meat indeed, and my blood is drink indeed; that is, both are as necessarie to eternal, as meat and drink to corporal life.

13 For these and many like reasons, necessarily arising from the text; some, as well of their greatest Scholers, as best interpreters, denie the for∣mer places to be meant of Sacramental eating, otherwise, unable to con∣ceive any possibilitie, either of avoiding the inconveniences urged by us, or of defending their infallible Church from errour in this Decree. Yet saith the Councel, howsoever they be understood, according to the diverse interpretations of Fathers, they infer no such necessity. No? not if most Fathers, as Maldonate con∣tends, did hold them to be directly meant of Sacramental eating? Why then did Jansenius and Hesselius renounce the Fathers in this? surely to defend their Mother, whose credit they have much better saved, upon supposition that these words are meant onely of spiritual manducation, then Maldonate, other∣wise acute, but most perversely sottish, in his Apologie for this Decree, hath done. And yet to speak the truth, the same inconvenience will follow as ne∣cessarily, though not so perspicuously at first sight, albeit we grant them to be meant of spiritual Eating primarily. For * 1.11 in that they are meant prima∣rily of spiritual, they cannot but be meant of Sacramental Eating also, seeing these two (as elsewhere I have observed) are not opposite, but subordinate. Whence if we grant that Christs Blood, as well as his Flesh, must be commu∣nicated to us by Faith, or spirituall manducation; the Consequence will be. [Therefore the Cup, as well as the Bread, must be administred in the Sacrament;] because Christ saith in the institution, that the Cup is his Blood, and the bread * 1.12 his Bodie or flesh: that is, the one is the sure pledge, or instrument; where∣by his flesh; the other whereby his blood, which we must spiritually eat, (as well in the Sacrament as out of it,) must be communicated unto us. For, as the Ancient Fathers have observed, our Saviour Christ did in his Institution exhibit that unto us sensibly which before he had promised as invisible, so that the precept of eating Christs bodie, and drinking his blood sacramen∣tally doth bind all capable of this Sacrament as strictly, as that other of eating his bodie and drinking his blood Spiritually: seeing this latter is the seal and assurance of the other. And as our Adversaries acknowledge an absolute ne∣cessitie of Precept, for eating Christ Sacramentally and Spiritually, though that Precept concern not Infants: so in all reason they should grant an equall necessity of Precept, for eating his flesh and blood distinctly in the Sacra∣ment, though this be not necessary to all men, at all times, if without neg∣ligence or contempt they cannot be partakers of both. For impossibilitie, upon what occasion soever, not caused through their own default, exempts them from that generall Precept of eating Christ under both kinds; as want of yeers, or discretion, doth children from any injunction, divine, or hu∣mane of communicating so much as in one kind. For notwithstanding the former Precept, [except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you,] as peremptorie as any can be for communicating, as well sacramentally as spiritually, in both kinds; it were uncharitable to mistrust Gods mercie towards such poor souls, as long for the Cup of Salvation, which no man giveth them; yea which the Romish Church hath by Decree, as pe∣remptorie as she could make, denied to all the Laitie without exception, to all the Clergie except such, as may by a peculiar right challenge his blood as their own, by way of exchange, because they have made him a Bodie which he had not before.

14 Yet is it a small thing with this great Whore, to deprive the Christian World of the Lords, unlesse she urge it, instead thereof, to pledge her in the cup of Devils, full of the wine of fornication, coloured with her adulte∣rate Scriptures authorized no doubt for such purposes. Where our Apostle

Saint Paul saith, that he, and his Ministers were Stewards of the mysteries of God; the vulgar Roman Edition renders the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the Latin Dispensatores, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (rightly rendred in this place) elsewhere (upon * 1.13 carelesnesse, rather then any intention of harm, as I am perswaded) by the Latin * 1.14 Sacramentum. Whether upon set purpose of some more learned in that Councel, presuming to gull the simple and illiterate by their cunning, as Chemnitius probably thinks; or whether the mysterie of iniquitie (as is more probable) wrought unawares in the brains of the ignorant, which were the major part, and, as some have related, did oversway the learned uncapable of such impudencie as should give countenance to this ignomini∣ous Decree; partly from the equivocation of the Latin Dispensatores, partly from the synonymical signification which the vulgar hath made of Mysterium, and Sacramentum, the Beetle-heads have hammered out an interpretation * 1.15 of Saint Pauls words before cited, so scurrilously contrarie to his meaning, that the Black Dog, which is said to have appeared unto Cardinal Crescentius, (might he have spoken in the Councel) could scarce have uttered it without blushing. For the Apostle meant such Dispensatores or Stewards, as our Savi∣our speaks of in the four and twentieth of Saint Matthew; such as should give their Fellow-servants their just portions without purloining; such as daily expected their Masters Return, to call them unto a strict Account of their Stewardship. For so it is expressely added, Moreover, (or as much as be∣longs unto our office) it is required of Stewards, that they be all found faithfull. 1 Cor. 4. 2.

15 Not to dispute of the Churches Authority in disposing of Sacra∣ments, nor to exagitate the impietie of this decree, be the one for the pre∣sent supposed as great, the other as little as they list to make it; onely this I would demand of any that is so himself; whether he can imagine any men, sober, or in their right mindes, would not assoon have urged that text, The fool hath said in his heart there is no God, for establishing Atheisme, or S. Peters check unto Simon Magus, to prove Simonie lawful; as derive the Churches au∣thoritie, for detaining the least part of the Word of life, much lesse the Cup of Salvation, from these words, Let a man so think of us as of the Ministers of Christ, * 1.16 and disposers of the secrets of God. What secrets? of the Gospel, before hid, but now to be published to all the World; of which the same Apostle elsewhere had said, A necessity is laid upon me, and wo unto me, if I preach it not. Of the use, or necessity of the Lords Cup, not a word in this place, not a syllable, for the Lord had sent him, not to administer this Sacrament, but to preach the Gospel: of which the Doctrine of the Lords Supper was a part indeed; but where expressely and directly he delivers that, doth he intimate by any cir∣cumstance, that either it had been, was, or might be otherwise administred, then according to the patern prescribed by our Saviour at the first Institution? Rather his often repetition of these conjunctives, This bread and this cup, eating and drinking, the bodie and bloud, &c. argue, he never thought the one should be received without the other; that this prohibition of the Cup was a particular branch of the mysterie of iniquitie, not to break out till latter Ages, hid from his eyes that had seen the Mysterie it self begin to work. As often † 1.17 as ye shall eat this bread (saith the Apostle) and drink this cup, ye shew the Lords death till ••e come. Wherefore whosoever shall eat this bread, and drink the cup of the

Lord unworthily, shall be guilty of the body and bloud of the Lord. Let a man therefore examine himself, and so let him eat of this bread, and drink of this 〈◊〉〈◊〉. For he that eateth and drinketh unworthily, eateth and drinketh his own d•…•… tion, because he discerneth not the Lords Bodie. * 1.18 Yet unto the Trent Coun∣cel Saint Paul in the former place, where he had no such occasion, as not speaking one word either of the Doctrine, necessitie, or use of the Sacra∣ments seems to intimate, and that not obscurelie, the Churches Authority in dispensing them as the Trent Fathers have done. What then might every Minister of Christ, every distributer of Gods secrets, have used the like authoritie, before the Church representative did, at least, by tact consent, approve the practise? This place doubtlesse proves, either alto∣gether nothing, or thus much, for the Apostles words are indefinite for their literal sence, equally appliable to every faithfull Minister, or private dispenser of such secrets; not appropriate to the intire publick bodie Eccie∣siastick, or the Capital or Cardinal parts thereof. Of the Corinthians, to whom he wrote, one said, I am Pauls, another I am Apollos, the third I am of Cephas,; all boasting in the personal excellencies of their first Parents in Christ, as the Papists now do in Saint Peters and his successours Catholick Primacie. To asswage these carnal humours in his children, their Father that great Doctor of the Gentiles, seeks more in this, then in any other place of all his Epistles, to debase himself, and diminish others high esteem either of his own worth, or of his calling. † 1.19 Who is Paul then? and who is Apollos. but the Ministers by whom ye believed; and as the Lord gave to every man? I have planted, Apollos watered, but God gave the increase. So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase; And he that planteth, and he that watereth are one, and every man shall receive his wages according to his labour. For we together are Gods labourers: ye are Gods husbandry, and Gods building. And after a serious incitement of master builders to fidelitie, with the like admonition to Gods husbandry or building, not to rejoyce in men, he concludes as he had begun, Let every man esteem us (such as I have said) Ministers of Christ and disposers of the mysteries of God. Of whom were they so to esteem? Of Saint Paul himself, and every faithfull Minister. Doth he then intimate here any such Prerogative above the mea∣nest of his brethren, as the Romish Clergie usurps over the whole Christian World? any authority to prohibit, either the Dispensers of Gods mysteries from administring, or men so carnally minded as were these to whom he wrote from communicating Christs bloud as well as his bodie? So the Trent Fathers think; and, as if for their wilfull denial of the Lords Cup unto the people, the Lord had given them the cup of giddinesse, to cast them into a Ba∣bylonish slumber whilest they consulted about this decree; and their Scribes through wretchlesnesse had written, what their raving Masters in their sickly or drunken dreams, had uttered: we find, in the same Decree, another place of S. Paul immediately annexed, though as disproportionable to the former (as it is placed in their discourse) as a mans head to an horses neck, both as un∣sutable to their intended Conclusion, as a super-addition of Fins or Feathers would be, to such a monstrous Hippocentaurick combination. The place is S. Pauls Conclusion of that discourse concerning the Sacraments, ‖ 1.20 Other things will I set in order when I come.

16 Granting (what is not necessary) he spake of ordering matters con∣cerning this Sacrament: to receive the wine as well as the bread, was no part of their present disorder, whose misbehaviour at the Lords Table did minister more just occasions to Saint Paul, then long Beards did to the

Councel of Constance, to denie the use of the Cup, might Christs blood and bo∣die, which he had jointly tendered to all, be upon any occasion justly seve∣red by man in the administration of his last Will and Testament. Whatso∣ever the number or qualitie of the guests be; the great Lords Table must be alwayes so furnished as it was at the first Institution; for he hath no re∣spect of persons. If a rich stately Prelate come in with a gold ring in goodly vestiments, and a poor honest Laick in vile raiments, he saith not to him in Pontifical robes, come sit you here at my messe, where you may drink of my wine, as well as eat of my bread: nor to the poor Laick, stand thou there apart, or sit down here under my footstool, where thou maiest be partaker of the crummes which fall from my Table, though not of my cup, which must be kept for thy betters High and low, rich and poor, all were redeemed with one price, all at this offering equal, all alike free to tast of every dish, so they come with wedding-garments, without which even the best must be cast out, as unworthy to tast of any part, if not of all. That part, which the Councels of Constance and Trent, upon pretences of reverence to the Lords Supper, have detained from Modern Christians, the Corinthians had received unworthily; yet was not the Cup, for this reason, held superfluous by Saint Paul who onely sought to represse the abuse, as knowing the use of it to be most necessarie. The matters then he meant to order, when he came, was, to set out this Heavenly banquet with greater decencie and solemnitie, not to abridge them, of any substantial or material part thereof.

17 Nor do the Trent Fathers, if we may trust them upon their * 1.21 words. For they (desirous as it seems to make the whole Christian World as sottish, as themselves were impious) would make men believe, they could juggle away the Cup, and never touch the very substance of the Sacrament; as if the wine were not as substantial a part of the Lords Supper, as was his blood of his bodie, or humanitie. An integral or material part they cannot denie it to be; and such if it be, there Apologie is as shamelesse, as if a man should let out most of anothers blood, cut off his arm, or leg, or maim him in some principal part, and plead for himself, I did not meddle with his sub∣stance, meaning (as the Councel I take it here doth) his Essence, seeing he is yet as truly a reasonable Creature, as before.

18 But to debar them of that refuge, it may be they sought or their * 1.22 followers may yet hope to find in the equivocation of this word, substance, importing as much sometimes as a material, or integral, sometimes as an es∣sential part. If the Cup be an essential and substantial part of this Sacrament, the Councel by their own confession did foully erre, in prohibiting Com∣munion under both kinds: If no such part it be, they might by their own rule have altogether denied the use of it so much as to the sacrificer, or confi∣cient: but so the very use and end, on which the essence of the Sacrament, (as of all other matters of moral practise) immediately depends, and by whose expiration instantly most determine, should utterly have perished. The end and use of this sacred Institution, as our Saviour expressely teacheth, and the Councel grants, was to represent the Testators Death, yea so to repre∣sent it, as we might be partakers of his bodie and blood, not spiritually one∣ly, but withall, (as the Trent Fathers contend) Sacramentally. Admitting then all they can pretend against the necessity of the Cup [That whole Christ were in the Bread alone;] yet this will not preserve the true and fruitfull use of the Sacrament, nor salve that deadly wound, the essence of it must perforce receive from frustration of the end, necessarily ensuing the Cups

absence. For this Sacrament was ordained, as to represent, so to exhibit Christs body, unto all faithful Communicants, not as intire, and whole; his bloud, not as it was inclosed in the veines: but the one, as torne and rent, the other, as shed and powred out upon the crosse. This is my bloud of the new Testament, (saith our Saviour) which is shed for many, (for all that re∣ceive it faithfully) for the remission of sins. His Bloud then, as shed and powred out, is as the loadstar of penitent and contrite hearts, whereon the eyes of their faith, that seek remission of sins in this Sacrament, must be fastened: for (as the ‖ Apostle saith) without shedding of bloud is no remission. This was the complement of that inestimable all-sufficient Sacrifice, that which represents * 1.23 his precious bloud thus poured out, the principal part of this Sacrament, as wel in respect of representing his death, as in applying remission of sins there∣by in general purchased, and by this Sacramental Type sealed to every one in particular; especially if the Trent Councels Doctrine be true, that Christs very bloud, which was shed upon the crosse, is really present in the Chalice, and might be as immediately sprinkled at least upon the lips or doors of eve∣ry faithful receivers heart, as the bloud of the Paschal Lamb was upon the door-posts of the Israelites. Thus as Satan the Father of lies, so false opini∣ons suggested by him, draw men with pleasure into those evils, for whose pra∣ctise in the end they become their chief accusers. That opinion which at first brought in neglect of the Chalice, and, as the Trent Councel presumed, would have warranted them in making this decree, doth most condemn them: for the measure of their iniquity, could not have been so fully accom∣plished, unlesse they had held a transubstantiation of the wine into Christs bloud.

19 What part of Scripture, can we presume they wil spare, that dare thus countermand the most principal of all Gods Commandments? what reckon∣ing may we think, they make of our Saviour Christ, that adventure thus shamefully to disanul and cancel his last wil and testament, defrauding almost the whole Christian World, of half their Lord and Masters royal allow∣ance, partly without any shew of Scriptures, either to restrain, or otherwise interpret these Soveraign precepts; partly upon such idle and frivolous alle∣gations, as may further witnesse their sleight estimate of Gods Word, save only so far, as it may be wrested to serve their turns.

20 But grant the places there alledged by the Councel, did so mitigate * 1.24 either the form of the institution, or the peremptory manner of our Saviours speeches in the sixth of John, as to make it disputable in unpartial judgments, whether they did plainly injoyn any necessity of communicating under both kinds: the former decree notwithstanding would manifestly infer an usur∣pation of Soveraignty over Gods word, quite contrary to the general Analo∣gie of faith, reason, and conscience; by all which, in cases doubtful, and, for the speculative form of truth, disputable with equal probability, affir∣matively or negatively, we are taught to frame our choice, when we come to practise, according to the difference of the matter, or of consequences, which may ensue more dreadful one way, then the other, alwayes to prefer either a greater good before a lesse, or a lesse evil before a greater, though both equally probable. Suppose then these two contradictory propositions, [The denial of the Cup is a mutilation of Christs last will and testament: the de∣nial of the Cup is no mutilation of Christs last will, and Testament,] were, for their speculative probabilities, in just examination, equipendent; yet the doctrine of faith delivered in Scripture, reason and conscience, without con∣tradiction, instructs us, that to alter, abrogate, or mutilate the son of Gods last

Will and Testament is a most grievous, most horrible, most dreadful sin; but to permit the use of the Chalice hath no suspition of any the least evil in it. Had the Trent Fathers thus done, they had done no worse then our Saviour, then his Apostles, then the Primitive Church, (by † 1.25 their own confession) did. This excesse of evil, without all hope of any the least compensative good to follow upon the denial, should have swaied them to that practise, which was infinitely more safe, as not accompanied with any possibility or shew of danger; although the speculative probability of any divine precept necessarily injoyning the use of the cup, had been none. Thus peremptorily to adventure upon consequences so fearful, whereto no contrary fear could in reason impel, nor hopes any way comparable allure them; thus imperi∣ously to deprive the whole Christian World of a good, in their valuation, (testified by their humble supplications and frequent embassages to that Councel) so inestimable, without any other good possible to redound unto the deniers, save only usurpation of Lordly Dominion over Christs heritage, plainly evinceth, that the Church is of far greater authority with them, then GODS Word, either written in the Sacred Canon, or their hearts; then all his Laws, either ingrafted by nature, or positive, and Su∣pernatural. For,

21 Admit this Church representative had been fully perswaded in con∣science rightly examined, and immediately ruled by Scripture, that the former decree did not prejudice the institution, use, or end of this Sacra∣ment; yet most Christians earnest desire of the Cup, so publickly testified, could, not suffer them to sleep in ignorance of that great scandal, the denial of it needs must give to most inferiour particular Churches. Wherefore the rule of charity, that moved the Father of the Gentiles to that serious pro∣testation. ‖ 1.26 If meat offend my brother, I will eat no flesh while the world stand∣eth that I may not offend my brother: should in all equity, divine, or humane, have wrought these Prelates hearts to like profession, If want of their spiritu∣al drink offend so many Congregations, and such a multitude of our brethren, we will rather not use our lawful authority acknowledged by all, then usurp any that may be offensive or suspicious unto others, though apparantly just unto our selves: for they could not be more fully perswaded, this decree was just, then Saint Paul was that all meats were lawful to him.

22 But may we think these Prelates had no scruple of conscience, whe∣ther the very form of this decree were not against our Saviours expresse com∣mand, * 1.27 Bibite ex hoc omnes, drink ye all of this: For mine own part, whiles I call to mind, what else-where I have observed, that the Jews were never so peremptory in their despightful censures of our Saviours doctrine, nor so outragiously bent against his person, as when their hearts were touched in part with his miracles, or in some degree illuminated with the truth he taught: The Councels extraordinary forwardnesse to terrifie all Contrave∣naries of this decree, makes me suspect they were too conscious of their own shallow pretended proofs to elude Gods word, whose light and perspicuity in this point had exasperated their hardned hearts, and weak-sighted faith, to be so outragious, in the very beginning of that session, as if they had

meant to stifle their consciences, and choak the truth, lest these happily might crosse their proceedings, or controul their purposes, if this cause should once have come to sober and deliberate debatement, For, as theeves often∣times seek to avoid apprehension by crying loudest, Turn the Thief; so these wolves hoped wel to smother their guilt, and prevent al notice taking of their impiety by their grievo us exclamations against others monstrous impious opinions in this point interdicting all upon penalty of the causes following, ere they had determined ought to teach, preach, or believe otherwise then they meant to determin.

23 Yet, though the Councel accurse all that hold communication under both kinds as a necessary doctrine, it doth not abso∣lutely inhibit all use of the Chalice, but leaves * 1.28 it free unto their Lord the Pope to grant it, upon what Conditions he please, either unto private men, or whole Nations. Upon what conditions then, may we presume, wil it please his Holinesse for to grant it? upon any better then Satan tendred all the Kingdomes of the Earth unto our Saviour? For this fained ser∣vant of Christ, a true Gehazi, repining at his Lord and Masters simplicity, that could refuse so fair a profer, made after Satan in all haste, saying, in his heart, I wil surely take some∣what of him, though my Master spared him; and, pretending, a message in his name, to whom all power was given in Heaven and in earth, hath got an interest in the chief Kingdoms of the World, disposing such as he can best spare, or worst manage, to any potent Prince, that wil fall down and worship him and his copartner the Prince of darknesse; who, of late years, have almost shared the whole World betwixt them; the one ru∣ling over insidels, the other over professed Christians. And seeing the Pope (because his pomp and dignity must be maintained by Worldly wealth and revenews) dares not part with the propriety of so many Kingdoms at once, as Satan (who only looks for honour) profered; he hath found out a trick to supply his wants, for purchasing like honour and worship by his office of keeping S. Peters keys, if earthly Provinces or Dominions fail him, Gods Word, his sons bloud and body, all, shal be set to sale, at this price, Fall down and worship him. For no man, we may rest assured, no Nation or Kingdom, whom he can hinder, shal ever taste of the Lords Cup, unlesse they wil first acknowledge lawful authority in him, to grant, deny, or dispose of it, at his pleasure; which is an homage wherewith the Devil is more delighted, then if we did acknowledge him Supream Lord of all the Kingdoms of the Earth: for that were as much lesse prejudicial to Christs prerogative royal, as a damage in possession or goods would be to a personal disgrace, or some foul maim or deformity wrought upon a Princes body.

Notes

• * 1.1

  The grosse im∣piety of the Ro∣mish Church, in binding men to believe nega∣tives; without any tolerable exposition of those Scri∣ptures, which seem to contra∣dict her de∣crees, in mat∣ters, damnable to adventure upon, without Evidence of truth, on her part.
• * 1.2

  •…•… where∣•…•… mens •…•… f••r •…•… with 〈◊〉〈◊〉 •…•…damnable, because contrary to the Doctrine of Faith. And yet to enforce a Belief upon our selves, that Christ 〈◊〉〈◊〉 there present, without warrant of Scripture is more damnable; for this were to affect ignorance for cloaking Idolatry. See l. 2. 〈◊〉〈◊〉. 7.
• * 1.3

  Vasquez in part 3. Tho∣mae Tom. 1 Disput. •…•…. Cap. 5. Num. 33. & Tom. 2. disp. 209. cap. 4. Num. 41.
• † 1.4

  The known Experiments of such Crea∣tures arising from corruption of their conse∣crated Hoast: have enforced the School-men to invent new Miracles how they should come there. Some think per creatio∣nem novae materiae pri∣mae, others that the quantity of the late deceased consecrated hoast, Supplet locum materiae primae, which as Pererius thinks is the greatest of all the nine miracles about Transubstantiation. See Pererius disput 16. in 6. Chap. John. & Suarez Metaphys. Disput. 20. Sect 5. Num. 13.
• § 1.5

  Siquis dixerit, in sancto Eucharistiae Sacramento Christum unigenitum Dei filium non esse cultu •…•… externo, adorandum, atque ideo nec 〈◊〉〈◊〉 peculiari Celebritate venerandum, neque in processionibus, •…•… laudabilem & universalem Ecclesiae sanctae ritum & consuetudinem, solemniter circumgestandum, vel non pub∣•…•…, populo proponendum, & 〈◊〉〈◊〉 adoratores esse Idololatias; Anathem•• sit. Concil. T•…•…. Sess. 13. Can. 6. •…•… decree of the Trent Councel for communicating in one kind, against the expresse Commandment of Christ, the practise •…•…, and the Primitive Church.
• † 1.6

  S•…•… 21. cap. 2.
• ‖ 1.7

  •…•… autem sub A•…•… secta viven∣••••••: & quia •…•… st ut ad 〈◊〉〈◊〉 〈◊〉〈◊〉 v•…•…, d•• alio 〈◊〉〈◊〉 Reges com∣•…•… & de alio populus ••i••or, v••ren••m in calice illo pos••it, de quo •…•… communicatura erat. Quo illa 〈◊〉〈◊〉, •…•… de parte Diaboli. Quid c••ntra•• a•…•… Haeretici responde∣bunt. •…•… Nos vero Trinitatem in una aequalitate pa••iter & omnipotentia •…•… bi•• 〈◊〉〈◊〉, in nomine Patris, & Filij, & Spiritus Sancti veri & incorruptibilis Dei, nihil nos noc••∣••i••. Greg. Tu••••n. Hist. Lab. 〈◊〉〈◊〉. Num. 31.
• * 1.8

  Concil. 〈◊〉〈◊〉. S••••••. 21. Cap. 1. Itaque sancta ipsa Synodus 〈◊〉〈◊〉 Spiritus San∣ct•…•… qui spiri∣tus est sapien∣ti•…•… & intel∣lectus, spiri∣tus 〈◊〉〈◊〉 & pictatis edo∣cta, atque ip∣sius Ecclesiae judicium & co••su••tudinem secuta declarat ac docet; Nullo divino praecepto Laicos, & Clericos non conficientes, obligati ad Eucha∣•…•… entum sub utraque specie sumendum; neque ullo pactò, salva fide, dubitari posse, quin illis alterius 〈◊〉〈◊〉 •…•… ad •…•… ad salutem sufficiat. Nam etsi Christus Dominus in ultima caena venerabile hoc Sacramentum, in panis & vici speciebus instituit, & Apostolis tradidit: non tamen illa institutio, & traditio eò tendunt, ut omnes Christi fideles statu••o▪ 〈◊〉〈◊〉 ad ut•••••• que speciem accipiendam astringantur. Sed neque ex sermone illo apud Johan 6. recte colligitur, utri∣•…•… Domino praeceptum esse, utcunque juxta varias sanctorum Patrum, & Doctorum interpre∣tationes Nan que qui dixit, Nisi manducaveritis carnem ••ilij hominis, & biberitis ejus sanguinem non habe∣bi•••••• 〈◊〉〈◊〉 ••n vobis: dixit quoque; Siquis manducaverit ex hoc pane, vivet in aeternum. Et qui dixit, Qui manducat ••••am •…•… habet vitam aeternam; dixit etiam: Panis quem ego dabo, ••aro mea est pro•…•… Qui manducat meam carnem, & bibit meum sanguinem, in me maner, & ego in illo. dixit •…•… panem vivet in aeternum.
• * 1.9

  And in the se∣cond Canon of the same Ses¦sion, it is ex∣pressed, sub poena Ana∣thematis. Si quis dixerit, Sanctam Ec∣clesiam Ca∣tholicam non justis causis & rationibus ad∣ductam suisse, ut laicos, at{que} etiam clericos non confici∣entes, sub pa∣nis tantum∣modo specie communica∣ret, aut in eo ercasse; Ana∣thema sit.
• * 1.10

  Ista distinctio (saith Bellar∣min) tam fre∣quens carnis & sanguinis, & cibi ac potus apertè indicat Christum lo∣•…•… de communicatione sui sub speciebus panis & vini: alioqui enim quorsum ista distinctio, toties praesertim repetita? Spiritualis enim perceptio Christi per fidem, non eget ista distinctione, cum uno modo fiat: idem enim est manducare, 〈◊〉〈◊〉 in su••p••ione per solam fidem. Bellar. Lib. 1. de Sacrament. Euch. Cap. 5. in haec verba Johannis 6. Now if we 〈◊〉〈◊〉. But the Romish Church will not suffer Christians to receive Christs Boate and Blood sub speciebus panis & vini, the 〈◊〉〈◊〉 is inevitable, therefore the Romish Church directly contradicts Christ, and as much as in her lies deprives the 〈◊〉〈◊〉 of eternall life. Our Saviour in the sixth of John speaks indefinitely both of Sacramental and Spiritual eating, not pe∣•…•… of either.
• * 1.11

  Vide Bez•• annotationes in vers. 63. cap. 6. Johan.
• * 1.12

  Quoniam••es ipsa, id est, corporis & sanguinis Christi spiri∣tualis mandu∣catio & potus ibi ••••culenter traditur, ad quam postea Evangelistae ad 〈◊〉〈◊〉 hi∣storiae su•• de∣clarant Chri∣stum adjun x∣isse symbola externa panis 〈◊〉〈◊〉 vini, idcir∣co nos caput illud à Sacra∣mento Eu∣charistiae non putamus esse ali••num Peter Martyr defens▪ ad Gardiner. de Eucharist. part. 1. Solut. objection. 32.
• * 1.13

  The strange interpretation of Saint Pauls words where∣by the Tren•••• Councel delu∣ded by Sathan seeks to delude the Christian World.
• * 1.14

  Ephes. 5. verse 32.
• * 1.15

  The improper use of which Word in that place, made Matrimonie a Sacrament amongst the Papists, yet Bellarmin de fends the Translation. Idem esse My∣sterium, Gra∣cis, & Latinis Sacramentū; Graeci enim cum de Sa∣cramentis a∣gent semper 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocant Bellar. Lib. 2. de verbo Dei Cap. 14. Parag. Septimus. So oftentimes we call an Asse a Beast, but to translate Bestia by the English Asse, would argue either rudenesse or negligence in the Translator, or the approver, partialitie in the Apologizer.
• * 1.16

  1 Cor. 4. 1.
• † 1.17

  1 Cor. 11. ver. 26, 27, 28.
• * 1.18

  P•…•…a declarat, hanc potestatem pe••pe••••o in Ecclesia••••isse, ut in Sacra∣mentorum dispensatio∣ne, ••alva illo∣rum substiti•• 〈◊〉〈◊〉 statuerer, vel •…•…t, quae suscipi∣••••••tium utili∣tati seu ipso∣rum Sacram••∣totum vene∣rationi, pro rerum, tem∣porum, & lo∣corum varie∣tate magis expedite ju∣dicaret. Id autem Apo∣stolus non obscure visus est ••••sinuasse, cum ait: Sic nos existimet home, ut mi∣nistros Christi & dispensato∣res mysterio∣rum Dei, at{que} ipsum quidum hac potestate usum esse, sa∣tis constat, cum in multis a••••s, tum in hoc ipso Sa∣cramento, cum ordinatis non••ullis cir∣ca ejus 〈◊〉〈◊〉∣〈◊〉〈◊〉 ••orinth. 11. vers. 34. ••atera (inquit) 〈◊〉〈◊〉 〈◊〉〈◊〉, dispo∣nam. •…•…l. •…•…nt. Sess. 2. cap. 2.
• † 1.19

  •…•… ver. 5, 6, 7, 8, 9.
• ‖ 1.20

  1 Cor. 11. ver. ••4.
• * 1.21

  Cited in the Precedent An∣notation. Pa∣rag. 15.
• * 1.22

  That the Cup is an essential and substantial part of the Eucharist.
• * 1.23

  Heb. 9. 22.
• * 1.24

  That the Trent Fathers had preferred their own Authority above the Scri∣ptures, albeit the Scriptures they alledge for this Decree were as proba∣ble at these we bring against it.
• † 1.25

  Sess. 21. Cap. 2.
• ‖ 1.26

  1 Cor. 8. 13. Sacrosancta oecumenica & generalis Tridentina Synodus, in spiritu sancto legitimè con∣gregata, prae∣sidentibus in ea eisdem A∣postolicae se∣dis Legatis, cum de tremendo, & Sanctissimo Eucharistae sacramento varia diversis in locis—errorum monstra nequis∣〈◊〉〈◊〉 dae••-onis artibus circumferantur, ob quae in nonnullis provinciis multi à Catholicae Ecclesiae fide atque obedientia vi∣d•…•… discessisse; Censuit, ea quae ad communionem sub utra{que} specie, & parvulorum pertinent, hoc loco exponenda esse: quapropter cunctis Christi fidelibus interdicit, ne posthac de iis aliter vel credere vel docere, vel praedicare audeant 〈◊〉〈◊〉 est his decretis explicatum at{que} definitum. Concil. Trid. Sess. 21. in Proaemto.
• * 1.27

  Mat. 26. 27
• * 1.28

  Cum •…•…sancta Synodus superiori sessione duos arti∣culos, aliàs propositos; & tum nondum discussos, vide∣•…•…; an rationes, S quibus Catholica Ecclesia ad∣ducta suit, ut communicatet laicos, atque etiam non cele•…•…ntes Sacerdotes, sub una panis specie, ita sint retinendae, ut nulla ratione calicis usus cuiquam sit permittendus: Et, Au, si honestis & christianae cha∣•…•…ati consentaneis rationibus concedendus alicui vel natione vel regato calicis usus videatur, sub aliquibus conditionibus concedendus sit, & quanam illae sint, in aliud tempus, oblata sibi occasione, examinandas, atque dermiendas reservaverit; nunc, corum, pro quibus petitur, saluti optime consultum volens, de∣crevit, integrum negotium ad sanctissimum Dominum nostrum esse referendum, prout praesenti decreto re∣fert, qui pro sua singulari prudentia id efficiat, quod utile reipublicae Christianae & salutare perentibus usum calicis sore judicaverit. Concil. Trident. vicessima secunda Sessione in decreto super petit: de concessione Calicis.