and who in the end of the Ages conversing among Men for the abolishing of Sin was Crucified and dying rose again from the Dead ascended into the Heavens and sitteth at the Right-hand of Majesty These things we teach and preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the Doctrines of the Church received from the Apostles Whereas had the Apostles delivered any other Doctrines of Faith 't is evident these were but some of them and therefore that those others ought to have been mentioned by one who says these things on purpose to declare his Orthodoxy and satisfie all other Christians that he entirely embraced the true Christian Faith. Gennadius hath a Treatise in which he doth designedly discourse of Ecclesiastical Doctrines omitting nothing that I can remember which then obtained in the Latin Church and yet in that whole Treatise he hath not given the least hint of one of the New Articles contained in the Creed of Pius the Fourth but on the contrary he in the General declares That the Faith received in Baptism is Cap. 52. fides Ecclesiae the Church's Faith. And whereas in the Church of Rome auricular and secret Confession is made necessary to the Receiving of the Sacrament He Hortor prius publica poenitentia satisfacere Cap. 53. speaking not one word of that doth say expresly If any Person after Baptism hath committed mortal Sins I exhort him first to make satisfaction by publick Penance and so being reconciled by the Judgment of the Priest to Communicate if he would not receive the Sacrament to his own Condemnation And whereas they now teach That pious Souls go hence to Purgatory Omnium sanctorum animae cum Christo sunt exeuntes de corpore ad Christum vadunt c. 78. to suffer for their Venial Sins he positively declares That since the Ascension of our Lord into Heaven the Souls of all Saints are with Christ and departing from the Body go to Christ Moreover he declares That a Clerk is not to be Ordained who hath had Two Wives after Baptism Cap. 72. or who hath had one who was a Concubine and not a Matron or who was married to a Widow to one Divorced or a Whore or who hath Maim'd himself or received Vsury but he saith not one word of not receiving him to Ordination who is not a Virgin or doth not promise to contain or who is not Divorced from his Matron 'T is therefore evident that then none of these New Articles had obtained in the Latin Church CHAP. X. That Romanists have in the General confessed the Novelty of many of their Doctrines § 1. And in particular 1st Of the Integrity and sufficiency of Holy Scripture as to all necessary Articles of Christian Faith § 2. 2dly Of their Canon of the Old Testament § 3. As is proved from the Sixth to the Sixteenth Century Ibid. 3dly Of the Right of Princes to call General Councils § 4. 4thly Of the Fallibility of Councils § 5. Of Purgatory § 6. Of Indulgences § 7. Of the Veneration of Images § 8. Of Invocation of Saints § 9. Of Latin Service § 10. Of the Seven Sacraments in general § 11. Of the Sacrament of Confirmation § 12. Of auricular Confession § 13. Of Extream Vnction § 14. Of Marriage § 15. Of Transubstantiation § 16. Of Communion in one Kind § 17. Of the true propitiatory Sacrifice of the Mass § 18. Of the Celibacy of Priests § 19. TO these clear Evidences of the Novelty of the pretended Apostolical Traditions of the Church of Rome I proceed now to add the plain and the ingenuous Confession of some of the most able and learned Members of that Church who either in the General have owned that many of these Traditions were not Apostolical and Primitive or handed down to them throughout all Ages of the Church of Christ or in particular confess that many of those Doctrines which by that Church are now imposed as Articles of Christian Faith either began to be asserted or imposed in after-Ages or were disputed and questioned denied or condemned or at the least not mentioned in some of the preceeding Ages of the Church And First § 1 In the General this hath been tacitly confessed by the Learned and Ingenuous Author of the Nouvelle Bibliotheque or the New Library of the Ecclesiastical Writers of the first three Centuries For when he gives us the Abridgment of the Doctrine of those Ages he mentions not among them any or scarcely any of the present and contested Doctrines of the Church of Rome He saith indeed Ils n' ont point douté que l' Eucharistie ne fut le Corps le sang de J. C. They doubted not that the Eucharist was the Body and the Blood of Christ and they called it by that Name But he durst not say as in his Abridgment of the Doctrine of the Fourth Century To. 2. p. 949 950. he doth Ils ont enseigne clairement que le pain le vin de l'Eucharistie étoient changez au Corps au Sang de Jesus Christ They clearly taught that the Bread and Wine of the Eucharist were changed into the Body and Blood of Jesus Christ much less that they believed that this was such a change as did annihilate the substance of the Bread and Wine He therefore in effect confesseth that during these Three Ages he could find no Footsteps of the R. Doctrines The Author of the Book stiled Onus Ecclesiae saith the Doctrines of the Wicklevists were these 1. That the Pope was not Superior to other Bishops 2. That there was no Purgatory Fire 3. That it was a vain thing to Pray for the Dead 4. That auricular Confession was not necessary 5. That the Communion was to be received in both Kinds And these Quae plerique Scholastici secuti sunt cap. 18. §. 7. saith he are Sophisms which most of the Schoolmen delighting in logical Tattle and loving strange Opinions followed He further adds that Huss and Jerom of Prague held That the universal Church consisted not in Rome or in the Pope but in the body of the Elect An haec vel alia eorum dogmata fuerint novae vanitatis vel Evangelicae Antiquitatis nescio Ibid. and that Men might be saved who were not subject to the Church of Rome concluding thus Whether these or other of their Doctrines were new Vanities or of Evangelical Antiquity Epist l. 6. p. 245. I know not Erasmus in his Epistle to Martin Luther gives him to understand That there were in England Men of the greatest Note who esteemed very well of his Writings Ut quisque vir est optimus ita illius Scriptis minime offendi Ep. l. 12. p. 400. and Men at Loven who bore the same Affection to them In his Epistle Cardinali Moguntino This saith he I observe that the better any Man is the less he is offended with Luther 's Writings In his Letter
God or the great Power of God That even the Arians in the Fourth Century appealed to them for Confirmation of their Faith declaring that the Miracles of their (f) Philostorg l. 3. §. 4. p. 27. Theophilus were so great Confirmations of the Christian Faith as to constrain the Obstinacy of the Jews and silence all their Contradictions and that their (g) L. 2. §. 8. p. 14. Agapetus did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raise the Dead heal many that were sick and convert many to the Christian Faith. To these convincing Demonstrations of the Fallaciousness of this Argument when new Miracles come after a true Doctrine sufficiently confirmed by them already and contradict that very Doctrine or teach things contrary to Piety it may be useful to observe these things out of the Holy Fathers First That some of them do expresly say That Miracles had ceased in their Days and others That they were not necessary Tom. 5. Hom. 88 p. 606. St. Chrysostom hath a set Discourse upon this Subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why Miracles were ceased which had they then been common in the Christian World had been an idle Question To this Discourse he seemeth to have been necessitated by the Importunity of his Auditors who were still crying out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why are not Signs wrought now To this Enquiry he answers 1. That Signs were intended only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Confirmation of Unbelievers and that they were not needful for the Faithful and then concluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this therefore is the Cause why Miracles are now ceased In his Thirty second Homily on Matthew he repeats the same things To. 2. p. 223. saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But you seek for Signs such as the Apostles did you would see the Lepers cleansed the Devils cast out the Dead raised but this is the greatest Demonstration of our Generosity and Love to believe God without those Pledges and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this and other Reasons God hath caused Miracles to cease Ibid. p. 650. In his Twenty forth Homily on St. John he saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a tempting of God now to ask for Signs and this saith he I speak because there are now Men seeking them and saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why are not Miracles now done Whereas if thou art a faithful Man as thou oughtest to be and lovest Christ as thou oughtest to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast no need of Signs for these things are given for Unbelievers Secondly To. 5. Hom. 88. p. 606. To this Enquiry he answers by way of Distinction That though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or such Miracles as were the Objects of our Senses were then ceased yet God did still vouchsafe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his efficacious Workings on the Souls of Christians in their Baptismal Regeneration and in the Mystical Sacrifice This he explains more fully in his Sixth Tome and Sixty ninth Homily P. 713. for if any Man saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we see not now these Signs done nor have we such Power of working them To this saith he I answer That the Church is not wholly destitute of Miracles 1. Because a miraculous Change was wrought in Baptism by giving spiritual Life to a dead Soul. 2ly Because we enjoy the Mysteries and in them the Grace of the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Elements could not be made the mystical Body and Blood of Christ without the Grace of the Spirit Where by the way we learn that Chrysostom did not believe that the Sacrament contained Christ's natural Body but only his mystical Body which Phrase is often used by the Fathers with Relation to Christ's Word his Church his Sacrament but never is applied to his natural Body We also learn that Chrysostom knew nothing of the miraculous Conversion of the Bread into Christ's Body natural for should a Romanist go about to prove that Miracles were not ceased from the Consideration of what was done in the Sacrament would he not urge That the Bread was miraculously converted into Christ's Body that the Figure and Colour of the Elements did subsist without a Subject that Christ's whole natural Body was in less Space than the smallest Crumb of Bread yea that being only one it was entirely in many Thousand Places at one and the same time Seeing then Chrysostom upon the like Occasion gives not the least hint of any thing of this kind but only saith that the Bread and Wine are not made Christ's mystical Body and Blood without the Grace of the Spirit adding immediately for his last Instance of this Kind That Priests are not made Priests by Ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the same Advent of the Holy Spirit upon them is it not reasonable to conceive that he knew and believed nothing of those great and many Miracles which are now thought to be performed in Celebration of the Mass Pope Gregory gives for the Substance the same Answer to this Objection or Enquiry For descanting on those Words These Signs shall follow them that believe Hom. 39. in Evang Ed. Par. 1523. f. 320. h. c. He saith Nunquid nam Fratres mei quia ista signa non facitis minime creditis What my Brethren will you not believe because you do not do now those Signs But these were necessary in the beginning of the Church for the encrease of Faith but now that it is planted and rooted they are not so whence St. Paul saith Signs are not for the Faithful but the Unbeliever Moreover the Holy Church doth that now spiritually which the Apostles did then corporally for her Priests by Exorcism cast evil Spirits out of the Minds of Men When the Faithful chant the Holy Mysteries and sing forth the Praises and the Power of God with all their Strength what do they do but speak with new Tongues Whilst they strengthen the Infirm in Spirit and hold up them that stumble what do they but lay their Hands upon the Sick that they may be healed Haec itaque signa Fratres Charissimi Auctore Deo si vultis vos facitis These Signs dear Brethren you may do if you please by God's help And this is all that they return to this Enquiry and Objection which makes it reasonable to conceive they were so far from thinking Miracles a necessary Mark and Concomitant of the true Church that they knew of none performed by her besides the spiritual Operations on the Soul of Men or if they did betrayed the Churches Cause by being so profoundly silent upon this Occasion and flying as their only Refuge to those intellectual Operations which doubtless were not the Signs and Miracles enquired after Thirdly Chrysostom adds that Miracles were profitably done then and now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 6. in 1. ad Cer. p. 276. they are as profitably not done for then the Apostles were 〈◊〉 〈◊〉
obtained in that Church we find them got into their Rituals and Books of S. Offices Their Councils do consult about them make Canons and Decrees in favour of them Having then so frequent mention of these matters in the Councils Liturgies the Canons and the Constitutions of the Western Church in these last Ages why is it we have nothing of them in the Canons or Constitutions Apostolical or in the Code of Canons of the universal Church or of the Church of Africk where we have so frequent mention of all the other received Practices and Customs of the Church when Tertullian sets himself on purpose to enumerate those things which had obtained in the Church De Cor. c. 3. Traditionis titulo consuetudinis patrocinio under the specious Titles of Custom and Tradition why is it that he doth not mention one of these Romish Practices De Sp. Sancto c. 25 27. When St. Basil if that be his Work which bears his Name doth professedly discourse of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unwritten Customs which had obtained in the Church why is he wholly silent as to all these practices if equally owned by the Church as Apostolical Surely these things give us just reason to suspect that they were not acquainted with them and knew nothing of them Again had they the Evidence of Tradition § 2 that those points of Faith which in their Councils have been established and imposed upon us under an Anathema were handed down unto them from our Lord's Apostles had the Apostles and their Successors still taught all Christians the Doctrine of Concomitance and the sufficiency of one Species to make an entire Sacrament and to conveigh the whole benefit of the Sacrament Of the necessity of the intention of the Priest to make a Sacrament Of the number of the Sacraments that they are neither more nor less than Seven Of Marriage that it is a Sacrament properly so called and that by virtue of our Lord's Institution Of the Transubstantiation of the Bread and Wine into the Body and Blood of Christ Of the Oblation of a true propitiatory Sacrifice for the Dead and Living in the Mass Of a Purgatory or place in which the Souls of Pious Men do suffer Punishment and from which being afterwards relieved by the Prayers and good Works of the Faithful upon Earth they go to Heaven before the Day of Judgment had they informed all Christians That a Power of Indulgences is left by Christ unto his Church That Saints departed are to be Invoked and Images to be Venerated That the Church of Rome is the Catholick Church the Mother and Mistress of all Churches and That the Pope is the Vicar of our Lord Jesus upon Earth and that without the Belief of this Faith Salvation cannot be obtained and consequently never was obtained by any Christian I say had all these Articles descended to them from the Apostles through all Ages of the Christian Church they must be as notorious as any which have thus descended and which we can run up from Age to Age till we come to the Apostles For Instance they must have been as obvious to be found in all the Writings of the Fathers as the Tradition of the Apostles Creed the Canon of the Scripture the Writing of the Four Evangelists c. They also must have been as diligently taught as frequently inculcated as those things were as being no less necessary to Salvation than any Doctrine contained in the Scriptures or in the Creed of the Apostles We must have met with them in all their Summaries of Christian Doctrine of Ecclesiastical Doctrines and their Discourses writ on purpose to instruct others in the Articles of Christian Faith they would have been inserted into their Creeds as other necessary Articles were taught their Catechumens required of their Clergy at their admission to Holy Orders sent by their Patriarchs and Bishops in their circular Letters included in the Paschal Cycles as were the Rule of Faith the Christian Symbol and yet by diligent perusual of all these we can find no such matter in the Creeds Enchiridions Compendiums of Christian Doctrine the catechistical Discourses the Treatises of Faith and ecclesiastical Doctrines so frequent in the Writings of the five first Centuries and therefore have good reason to believe they were not then received or owned as Articles of Christian Faith. The Wisdom of the present Church of Rome yields a strong confirmation of this Argument for since their latter Councils have defined these Articles we find them Inserted into her Creed and her Trent Catechism contained in all the Writings of her Doctors touching the Articles of Christian Faith and of ecclesiastical Tradition required to be believed professed and taught by all her Clergy What therefore shall we think of all the Fathers of the five first Centuries was it out of want of love to Souls or care of their instruction in the necessary Articles of Christian Faith that they were wholly silent in these matters Why then may we not fear that they neglected to hand down unto Posterity other necessary Articles of Christian Faith Or was it out of ignorance that they were then necessary how then came Romanists to know by Tradition that they are necessary now Or if they wanted neither knowledge to discern all necessary Articles of Christian Faith nor will nor care to teach all they conceived to be such must it not follow that those Articles which in their numerous Discourses and Instructions on these Subjects are not so much as touched upon were not then owned as necessary Articles of the Christian Faith and therefore ought not now to be imposed or received as such Add to this § 3 that the Fathers of the first Ages were very careful and concerned to preserve the Traditions of the Apostles truly so called or so esteemed by them and to commit them unto writing to be the Testimonies of their Faith against the importunity of Hereticks to whom it was peculiar for the three first Centurtes to refuse tryal by the Scriptures only and to pretend unto some secret Traditions not contained in the Scriptures For the Great Ignatius going to his Martyrdom confirmed the Churches he arrived at with his Discourses requesting them in the first place to avoid the Heresies which were then springing up He exhorted them also Lib. 3. c. 35. saith Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand firm to the Tradition of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for the greater certainty he having testified concerning it thought necessary to leave in writing and so endited his Epistles Papias Ibid c. 38. often naming the Apostles saith the same Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puts down their Traditions And Polycarp saith Irenaeus not only testified what was the truth which he received from the Apostles and by that testimony converted many of the Hereticks but he also writ an Epistle to the Philippians from which they who are willing and desirous of
follows that the Supremacy of the Pope the Celibacy of Priests the Invocation of Saints the Veneration of Images and Reliques the true and proper Sacrifice of the Mass the Doctrine of Transubstantiation of Concomitance and Communion in one Kind of Purgatory Indulgences Reading the Service in a Tongue unknown the Seven Sacraments the Necessity of the Priests Intention to the validity of a Sacrament must be so far contained in the Nicene Creed as to be only Explications and Interpretations of the same Articles of Faith or it must be confessed that they are no necessary Articles of Christian Faith and since the Greeks did in that Council plead that nothing was to be added by any after-Councils to the Nicene Faith and the Latins in effect did own that nothing should be added to it but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 644 645. another Exposition suitable to the Truth contained in it which was not so much an Addition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Explication of the same thing they both exclude the Addition of these Articles unless that can be proved which never can be rationally attempted That they are only Explications of the Nicene Faith as the Addition of Filioque to it was declared to be And since we Protestants do acquiesce in the Nicene Faith it follows by the concession of the Latins that in respect to us there was no need for after Councils to be concerned for any other Faith. 2dly The Fathers who made or who embraced this boundary of Christian Faith expresly add That there is no necessity of adding any thing unto it with respect to Hereticks because it is sufficient of it self for the aversion of all Heresies Thus in that great dispute which was between the Aâ—ians and the Orthodox about adding something to the Nicene Faith or making other Creeds besides it Epist ad Epict. Tom. 1. p. 581 582. Athanasius gives his Judgment That the vain talk of all the Hereticks that ever were was baffled and made to cease by the Faith confessed at Nice according to the Holy Scriptures and that this Faith was sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the overthrow of all Impiety and that no other Synod ought to be named in the Catholick Church but that for the Confusion of them it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mark of victory over all Heresie and especially over that of Arius And this demonstratively follows from their constant Doctrine that these Creeds fully do contain all Doctrines of Faith necessary to be believed by all Christians for seeing Heresie must be an Error of Faith in matters necessary to be believed because it otherwise could be no damnable Error there can be no Heresie which is not a denial of something necessary to be believed that therefore which sufficiently instructs me in all things necessary to be believed must also fortifie me sufficiently against all Heresie 3dly This unfolding making plain better interpreting the Faith being that which only can be done by farther Declaration of the Sence of some Article of Faith than formerly was made unto the Church it is already baffled by the Refutation of the former Plea and it is plainly inconsistent with the Pretences of our new Patrons of Tradition for either the Father taught the Son this better Interpretation and made plain this Sence of the Article or he did not if he did there was no need of doing this by any Council if he did not then it is evident that the Son if he believes this Sence and this Interpretation believes somewhat which he received not by Tradition from his Father and so it must be certain that he may believe another sence of that Article than his Father taught and so in any other Article viz. another sence of the Real Presence of the Pope's Supremacy c. Thirdly § 3 Hence it must follow That no Man who doth heartily believe these Creeds and the immediate Doctrines plainly contained in them or evidently deduced from them can deserve to be anathematized or be excluded from the Communion of Christians for not believing any other simple Article of Faith for then he must deserve to be excluded for a thing unnecessary to be believed by Christians He may indeed deserve to be excluded upon other Grounds from the external Communion of the Church as v. gr for irregularity of Life or violating the Church's Peace but cannot justly be excluded for want of Christian Faith. Fourthly § 4 Hence it must follow That all those Councils which have anathematized their fellow Christians for such Doctrines as are not in these Creeds nor can be evidently inferred from them have been so far from being Infallible that they have actually erred And all those Churches who have rejected others from Communion with them upon the same account have acted Schismatically because they excluded others from Communion without just Ground It being therefore manifest that the Church of Rome hath added to the Nicene Creed these following Articles I. That the Pope of Rome is the Successor of St. Peter and the Vicar of Jesus Christ II. That the Roman is the Holy Catholick and Apostolick Church the Mother and Mistress of all Churches III. That to her therefore doth belong to judge of the true Sence and Interpretation of Scripture and that the Sence which she imposeth on them is to be received as true IV. That there be Seven Sacraments of the New Law instituted by Jesus Christ and which conferr Grace viz. Baptism Confirmation the Eucharist Penance Extream Vnction Orders Matrimony V. That in the Mass a true proper and propitiatory Sacrifice is offered for the Living and the Dead VI. That in the holy Sacrament of the Eucharist there is made a Conversion of the whole Substance of Bread into Christ's Body and the whole Substance of Wine into his Blood and so the Body and the Blood of Christ is there substantially present together with his Soul and his Divinity VII That under one Species only whole and entire Christ and a true Sacrament is taken VIII That there is a Purgatory and that the Souls detained there are helped by the Prayers of the Faithful IX That the Saints reigning with Christ are to be Prayed to and their Reliques to be Venerated X. That the Images of Christ the Blessed Virgin and of other Saints are to be Honoured and to have due Veneration given to them XI That Christ left a Power of Indulgences to his Church and that their use is most wholesome to Christian People XII That all the Rites used by the Roman Church in Administration of her Sacraments are to be admitted And lastly That this is the true Catholick Faith without which no Man can be saved I say It being manifest that the Church of Rome hath added all these Articles of Faith unto the Creeds forementioned and by the Church declared to be a perfect digest of the Articles of Christian Faith it follows that they must all be evidently proved to be
18 it is said That the Sacrifices of Masses in the which it was commonly said That the Priest did offer Christ for the Quick and the Dead to have Remission of Pain or Guilt were blasphemous Fables and dangerous Deceits Now of this Sacrifice the Trent Council teacheth 1. Corpus Sanguinem suum sub Speciebus panis vini Deo patri obtulit Sess 22. cap. 1. That Christ offered his Body and Blood under the Species of Bread and Wine to God the Father 2. That the same Christ in this Divine Sacrifice Idem ille Christus incruente immolatur qui in ara crucis semel seipsum cruente obtulit c. 2. Una enim eademque est hostia idem nunc offertur Sacerdotum ministerio qui seipsum tunc in carne obtulit Ibid. Can. 1. Can. 3. P. 510. is unbloodily offered who bloodily once offered himself upon the Altar of the Cross 3. That therefore the Holy Synod teacheth that this Sacrifice is truly propitiatory because one and the same Host is now offered by the Ministry of the Priests who then offered himself upon the Cross 4. That therefore if any Person saith That in the Mass there is not offered to God Verum proprium Sacrificium a true and proper Sacrifice or that the Sacrifice of the Mass is only a Sacrifice of Praise and Thanksgiving aut nuda commemoratio Sacrificii in cruce peracti or a naked commemoration of the Sacrifice performed on the Cross and not a propitiatory Sacrifice let him be accursed Now as to the first of these Particulars the Author of the History of the Trent Council doth inform us That almost an equal Number of the Divines there denyed that Christ in the Institution of this Supper offered himself for if so the Oblation of the Cross say they would have been superfluous because Mankind would have been redeemed by that of the Supper which went before They alledged also That neither the Scripture nor the Canon of the Mass nor any Council ever said that Christ offered himself in the Supper saying P. 536. That it was not a time to ground ones self upon things uncertain and upon New Opinions never heard nor thought of by Antiquity and that when i◠was decreed that Christ did offer himself Twenty three Bishops did contradict it He adds That the Bishop of Veglia said P. 519. That he that maintaineth a propitiatory Sacrifice in the Supper must needs confess that by it we are redeemed and not by his Death which is contrary to Scripture and to Christian Doctrine And That the Bishop perswaded so many that it was almost the common Opinion not to make mention of the propitiatory Sacrifice offered by Christ in the Supper Now by the Confutation of this First Proposition the Second and the Third must be entirely confuted As for the Third and Fourth the same Bishop teacheth Ibid. that one propitiatory Sacrifice being offered if it be sufficient to expiate no other is offered but only for Thanksgiving And suitable to this Assertion it is determined by Peter Lombard in Answer to that Question Si quod gerit Sacerdos proprie dicatur Sacrificium vel immolatio si Christus quotidie immoletur Sent. l. 4. dist 12. lit G. vel semel tantum immolatus sit Whether the Action of the Priest may properly be called a Sacrifice or whether Christ be offered daily or was once only offered I say in answer to this Question it is determined by him That what is offered and consecrated by a Priest is called a Sacrifice and Oblation Quia memoria est representatio veri Sacrificii Sanctae immolationis factae in ara crucis because it is the Memorial and Representation of the true Sacrifice and Holy Immolation which was made upon the Altar of the Cross And that Christ is daily offered in the Sacrament Quia in Sacramento recordatio fit illius quod semel factum est because in the Sacrament is made a Remembrance of that which was once done and that what we do is recordatio Sacrificii a Remembrance of that Sacrifice Aquinas saith That the Celebration of this Sacrament is stiled an Offering of Christ for Two Reasons First Because as Austin to Simplicius saith Images are wont to be called by the Names of those Things of which they are Images In Sum. part 3. q. 83. Art. 1. Celebratio autem hujus Sacramenti imago quaedam est representativa passionis Christi quae est vera ejus immolatio and the Celebration of this Sacrament is an Image representing the Passion of Christ which is the true Oblation Secondly As to the Effect of this Passion to wit because by this Passion we are made Partakers of the Fruit of the Lord's Passion In cap. 1. Es P. 34. Arias Montanus saith Non Sacrificium illud offerimus sed illud ipsum Christi representamus We do not offer that same Sacrifice of Christ but we represent it In Hebr. 10. We must affirm saith Lyranus That there is no Reiteration of the Sacrifice of the Altar there but a daily Commemoration of that one Sacrifice which was offered on the Cross Our Thirty-second Article Asserts § 19 That it is lawful for Bishops Priests and Deacons to marry at their own Discretion Accordingly Vdalricus Bishop of Ausburg the First of that Name in his Epistle to Pope Nicholas the First tells him That the First Council of Nice approved the Sentence of Paphnutius Apud Calixt de conjug Cleric p. 445 446. discarding the Imposition of this Law upon the Clergy and left this Matter Uniuscujusque voluntati to every Mans Will adding that the Law of Celebacy which Pope Nicholas then indeavoured to impose upon the Clergy was Communi omnium sapientum judicio violentia in the common Judgment of all Wise Men Dist 31. a Violence Gratian confesseth that there was a time Cum nondum erat institutum when it was not enjoined that Priests should contain Yea saith he from the Authority of Pelagius the First it is apparent that Priests Dist 28. c. 13. Deacons and Subdeacons Licite matrimonio uti possunt may lawfully use Matrimony And to the Canons of the Councils of Neocaesarea and Ancyra which approved of their Marriage he answers First That they were made Cum nondum erat introducta continentia Ministrorum Altaris when the Continency of the Ministers of the Altar was not yet introduced Secondly That they were made in the East and that Orientalis Eccesia non suscepit votum Castitatis the Eastern Church received not the Vow of Chastity Cap. 13. and in his Fifty-eighth Distinction he expresly saith Sacerdotibus ante prohibitionem ubique licita erant conjugia That before the Prohibition it was every where lawful for Priests to marry and in the Oriental Church it is lawful for them at present so to do where the Gloss observes That it is plain that Gratian was of this Opinion Aliquando in