remembrance of the Lords Passion Theoph. These are pitiful shifts the words rather imply Christians should often drink of the Cup in remembrance of their Savior And the very next Verse confutes this conceit of Bellarmin wherein Paul puts the condition as often both to eating and drinking ver 26. For as often as ye eat this Bread and drink this Cup ye do shew the Lords death till he come And withal while you triumph in S t Lukes relation where the command of Do this is expres'd only when our Savior gave the Bread you do not consider that S t Matthew relates our Saviors charge when he gave the Cup Matth. 26 27. Drink ye all of this And S t Mark records Mark 14. 23. He gave the Cup to them and they all drank of it Phil. To whom did Christ give this command Drink ye all of this Theoph. To the Disciples who did eat the Passover with him and sup'd with him and after Supper he Instituted the Holy Sacrament and gave the command to observe it Phil. But these Disciples were the twelve Apostles as is manifest from S t. Lukes relation Luke 21. 14. When the hour was come to keep the Passover he sat down and the twelve Apostles with him Now we grant that the Apostles and the Bishops and Priests their Successors must receive in both kinds but not the People Bellarmin reasons thus a Ibid. Dedit selis Apostolis eo dixit s 〈…〉 Apostolis bibite ex hoc omnes He gave the Cup only to the Apostles and therefore only to them he said Drink ye all of this Theoph. By this subtilty you altogether exclude the People from being concern'd at all in Christs command to receive the Sacrament for to whom he said Take eat this is my Body to them he said Drink ye all of this 〈◊〉 that is as you say only to the Apostles Upon what account therefore do ye administer the Lords Body unto the People Phil. To this you have b Ibid. Etsi non dedit non prohibuit Bellarmins Answer Although he did not give the Sacrament unto the People he did not for bid it should be given to them Theoph. So neither hath he forbidden the Cup should be given to them But I pray hear what one of your own Benedictine Abbots Pâ—sâ—hafius in his Book De corpore Christi c. 15. as Bellarmin quotes him saith as a Comment upon those Words c 〈◊〉 ex hoc omnes tam ministri quam reliqui credentes Drink ye all of this All as well Ministers as other Believers Hear what another of your own side saith upon the Text and Bellarmins Comment d Gerardus Loriâ—hius de Missa publica proroganda There be some false Catholics that fear not to stop the Reformation of the Church what they can These spare no Blast he mies least that other part of the Sacrament should be restor'd to the lay People for say they Christ spake Drink ye all of this only to the Apostles but the words of the Mass be these Take and eat you all of this Here I would know of them whether this was spoken only to the Apostles then must Lay-men abstain likewise from the element of Bread which to say is an Heresie yea a pestilent detestable Blast hemy It is therefore consequent saith he that both these words Eat ye Drink ye were spoken to the whole Church Phil. It seems the Doctors vary in their Opinions But the Truths of God and the Canons of the Church depend not upon the humors of Men and private Interpretation Theoph. You seem all along to take Bellarmin's Words for Truth his Answers for Oracles And do you now except against private Interpretation But what say you to that Argument wherein e Ibid. De hoc argumento Lutherus triumphaâ— Bellarmin observes Luther so much to triumph The Blood of the New Testament was shed for the People as well as for the Apostles and our Savior gives the Cup unto all for whom he shed his Blood nay and for that very cause bids them drink all of it Matth. 26. 27 28 For this is my Blood of the New Testament which is sâ—ed for many for remission of sins If Christs Blood was shed not only for the Apostles but for many for remission of sins the Cup ought to be given not only to them but to many others Who dares say saith Luther that Christs Blood was not shed for Laiks and therefore who should dare to with-hold the Blood of the New Testament from them Phil. As you have taken the Objection out of Bellarmin so you may his Answer a Ib. Si sanguis Domini dandus esset omnibus pro quibus susus esi dandus esset Turcis Judaeis Ethnicis c. That if the Blood of Christ must be given in the Sacrament to all those for whom it was shed then it must be given to all men Turks and Jews and Ethnics For his Blood was shed for all men as he proves from the Text 1 John 2. 2. And he is the propitiation for our sins and not for ours only but also for the sins of the whole world Theoph. This is a Cavil The Sacraments are the Seals of the Church und appertain only to Church-Members and when Turks and Jews and Pagans shall be converted and receiv'd into the Church of Christ they shall partake of her Tresures I am amazed to see your Learned Champion make such irrational Replies but his baffled Cause will afford no better Phil. Do not conclude him foil'd before you have tried his strength Theoph. It is my design thro-out to examine his Objections and Answers and I have hitherto found them so inconsiderable that I am almost confident for the future Phil. Keep your confidence to your self and produce your Reasons Theoph. I have one Argument more to urge for the Communion to be receiv'd by all in both kinds from our Saviors words John 6. 53. 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 This Text the Bohemians most insisted upon in the Council of Basil when their Delegates there desired the Cup might be allow'd them And Aeneas Sylvius b Hist. Bohem. cap. 35. Literarum doctrinâ morum praestantiâ juxta clarus relates how Petrus Dresensis a School-master in Prague repaired to the Preacher of S t Michaels Church by name Jacoballus eminent for his Learning and Conversation asking him How interpreting the Holy Scripture to the People he had not so long taken notice of a grand Error which would ruine the Church in giving the Sacrament only in one kind whereas our Savior in S t John hath said expresly Vnless ye eat the flesh of Christ and drink his blood c. Hereupon this Learned Preacher search'd the Fathers and finding the giving of the Cup unto the People approv'd especially by Dionysius and Cyprian he earnestly exhorted the People
of Prague no longer to neglect or be content without the Communion of the Cup without which they could not be saved and so multitudes were promted to receive in both kinds and importunate with the Council of Basil to have it allow'd Many Heretics as he saith rejoicing that they had found an Article grounded upon Scripture whereby either the ignorance or impiety of the Church of Rome might be discover'd I have given in this Story to shew of how great consequence in the judgment of the Bohemians this Text was to prove even the necessity of receiving the Sacrament in both kinds and therefore let me hear your Answer Phil. Bellarmin takes notice of all these Circumstances and gives three Answers to that Text Except ye eat the flesh c. His first Answer is this a Lib. 4. De Sacram Euch. c. 25. vim hujus praecepti in re quae sumitur non in modo sunendi consistere Sumuntur tam corpus quam sanguis sub qualibet specie The weight of this Precept doth lie in the receiving the flesh and blood of Christ and not in the manner of receiving it Now the body and blood of Christ are truly receiv'd in either kind whole Christ being communicated in the bread as also in the Cup and therefore the People are not depriv'd of the vertue of the Sacrament and shall live by it Theoph. The Text expresly speaks of drinking his Blood and that you cannot pretend to do by receiving and eating his Flesh only in the Sacrament altho his Blood and Soul be there also according to your Opinion by concomitancy Of which we shall say more hereafter Phil. If you stand so much upon the letter of the Text which seems to imply the receiving of Christs Flesh and Blood distinctly one by eating and the other by drinking then we answer ou another way That in Holy Scripture many times b In Script conjunctio accipitur pro disjunctiva the copulative is put for a disjunctive as when Peter said to the impotent Man at Solomons Porch Acts 3. 6. Silver and Gold have I none the meaning is he had neither Silver nor Gold for either would have suffic'd for an Alms. And if the Text be so Interpreted it will not hurt us Except ye eat the flesh of the Son of Man or drink his blood c. Theoph. This is to make of Gods Word a Nose of Wax to put the Holy Scripture out of Joint to help a broken Cause This way would serve a Jesuit in another case of Conscience Is any one scrupulous of rebelling against his Prince The Father will satisfie him with that of Solomon Fear God or honor the King if you do one you may omit the other But what God hath join'd let not Man put asunder saith our Blessed Savior Never turn a Copulative into a Disjunctive Phil. Well If these two Answers do not please Bellarmin will sit you with a third There are many Precepts in Holy Scripture which are given to all and yet are design'd to be observ'd only by some as that Blessing upon Mankind at first Encrease and multiply and yet all Men are not oblig'd to Marry and get Children And so this saying of our Savior If ye eat not the flesh of the Son of Man c. it is spoken to the Church Universal and yet if observ'd by some it sufficeth The Priest taking the Sacrament in both kinds shall convey Life thro Christ unto his whole Church Theoph. This Answer is not unlike the two former if twisted together all are not worth a rush they only publish to the World the Objection is unanswerable and so rather then they would be silent they would put their Ciphers together without one tittle of sense and reason to make them significant Phil. This is a quick way to answer an Argument or Reply by saying it is insignificant and so dismiss it Theoph. If I omit any thing that is material I desire no favor I know I shall hear of it with both Ears for those of your side are used to give no Quarter Mean while I will follow my intended course and shew in the next place how your half Communion is against the end of Christs Instituting the Sacrament Phil. Christ instituted these Holy Mysteries to confer Grace to the worthy Receivers to feed them with the Celestial Food of his pretious Body and Blood to convey unto their Souls remission of sins So much the words of Institution imply Take eat This is my Body which is given for you and drink ye all of this for this is my Blood of the New Testament which was shed for many for remission of sins Now all this is communicated as well under one kind as under both for whole Christ his Body and Blood and his Divinity is exhibited under the Species of Bread For Christ expresly saith It is my Body and if so it is his Blood and Life and Divine Nature also For Christ now liveth for ever and the Union between his Soul and Body is indissoluble wheresoever one is the other must be by a necessary concomitancy And then for the God-head of Christ since the great Mystery of his Incarnation that can never be separated from the humane Soul and Body which he assumed into one Person and subsistence with Himself So the Council of Trent hath determin'd a Sess 13 c. 3. Statim post Consecrationem verum Domini nostri corpus verumque sang una cum Divinit existere sub specie panis vini c. Immediatly after the Consecration the very Body and Blood of our Lord do exist under the Species of Bread and wine together with his Soul and Divinity The Body indeed subsists under the Species of Bread and the Blood under the Species of Wine by vertue of the words of Consecration but by virtue of a Natural Connexion whereby the parts of Christs humane Nature are since his Resurrection for ever inseparably united under the Species of Bread there is likewise the Blood of Christ and under the Species of Wine his Body and his Soul under both as also his Divinity by reason of the Hypostatical Vnion And therefore the Council concludes b Veriss est tantundem sub alterutra specie atque sub utraque contineri totus integer Christus That as much is contain'd under either Species as under both even whole Christ intirely Theoph. This is a new Model of Divinity which was about two hundred Years in fashioning and preparing by their sworn Servants the School-men for the Fathers of Trent to make use of to under-prop the declining State of the Church of Rome But I pray tell me Why did our Blessed Savior so distinctly say of the Bread This is my Body and of the Cup This is my Blood c. if in either kind both Body and Blood are included and receiv'd Phil. The Council as you have heard before answers this exactly a Ibid. Corpus
half Communion IN THE CHURCH of ROME Theoph. SIR I am much obliged to you for your kind and civil Entertainment and much more for that freedom of Discourse which your great Moderation hath allow'd me when somtimes in the defence of Truth and through a flaming Zeal that you should recover it I have neglected the Ceremonies of Friendship to hold the substance I have not sought so much to please as to convince you Phil. Truth is a Jewel which all are concern'd to purchase and hold fast but where this Tresure is to be found is the great Question I have bin diligent in the search and the Providence of God as I believe hath not been wanting in conducting me unto the Catholic Church the great Repository of Divine Truths Theoph. Doubtless the Holy Catholic Church is so the Truth it self hath promis'd to be with her unto the end of the World The Catholic Church will alwaies hold the Catholic Faith and by this Rule we judg particular National Churches to be true Members of the Church Catholic as they hold the Catholic Faith Phil. I mean the Roman Catholic Church whose Faith as Peters cannot fail and which hath alwaies laid a just claim to be the Catholic Church wherein the Truths of God and Eternal Life are conserv'd as her peculiar Tresure and none who do not communicate with her can share in them Theoph. That which you call a just claim will in its due place appear a most intolerable Usurpation and such as make the Catholic Church and the Roman Church to be reciprocal terms of the same amplitude and extent have forfeited their Logic and their Reason together The Church of Rome at best was a part and Member of the Church Catholic and now since thro her manifold Corruptions she hath well-nigh forfeited that Interest lo with an unparallel'd Insolence she flies at all and prescribes to the name of Catholic more solicitously perhaps out of a jealousie the Catholic Church should totally exclude her and out of a consciousness she hath deserv'd it But this digression would usher in a large Controversie besides our present purpose and I design first to insist upon the manifold Errors of your Church one after another as our occasions will permit and then if you please we will dispute the Point Whether the Church of Rome can be the only true Catholic Church which has so many ways departed from the Catholic Doctrine Phil. Your confidence Theophilus is no proof Theoph. I hope it shall appear to you and to the World that my Reasons and my Proofs have made me confident You may remember a second obvious Exception which I propos'd against the practice of the Church of Rome was her half Communion in the Sacrament of the Lords Supper Her denying the Cup unto the Laiety If you please we will now take it into Consideration Phil. Most willingly For I find a great noise and clamor is rais'd about it and the Grand Sacrilege of the Church of Rome is proclaim'd out of the Pulpit and the Press and from some appearances of Truth your severe Imputations and Calumnies pass for currant with the undiscerning multitude Theoph. These appearances of Truth as you are pleas'd to call them are no less then Demonstrations carrying so much Light and Evidence in them that even the undiscerning multitude in reading the Holy Scriptures are able at first sight to discover the incongruity of your Practice with the Rule how teaching for Doctrines the commandments of men you evidently transgress the commands of God Phil. This Artifice of yours and Industry to court the People into a prejudice against us is to me a Demonstration that you put no great confidence in the merits of your Cause Do not so peremtorily conclude before you have enter'd upon the Proof Theoph. I will prove your giving the Bread in the Holy Communion and not the Cup unto the People to be against the Institution of Christ the end of the Sacrament the practice of the Apostles and of the Church Catholic for twelve-hundred Years Phil. You have propos'd a good Method of Discourse and I desire you would follow it Theoph. First our Blessed Savior immediatly before his Passion instituted the Sacrament and gave it to the Disciples present in both kinds as three Evangelists record Matth. 26. 26. As they were eating Jesus took Bread and blessed it and brake it and gave it to the Disciples and said Take eat this is my Body ver 27. He took the Cup and gave thanks and gave it to them saying Drink ye all of it for this is my Blood of the New Testament which is shed for many for remission of sins So we read in Mark 14. 22 23. and he expresly testifieth of the Cup That he gave it to them and they all drank of it Saint Luke after the same manner And adds moreover the command of Christ This do in remembrance of me Luke 22. 19. Phil. I pray observe how that command is given only when the Disciples receiv'd the Bread and not when they took the Cup. The Words are these He took Bread and gave thanks and brake it and gave unto them saying This is my Body which is given for you this do in remembrance of me Likewise also the Cup after Supper saying This Cup is the New Test ament in my Blood which is shed for you ver 20. And a Tom. 3. Lib. 4. cap. 25. de Sacramento Eucharistâ— ut intelligeremus c. Bellarmin observes it as an instance of Gods wonderful Providence to make Heretics unexcusable And that we may understand it was the command of Christ that the Sacrament should be distributed to all under the species of Bread but not so under the species of Wine Theoph. S t Luke saith Likewise also the Cup Intimating the same Institution for one and for the other Phil. We are not much concern'd in your gloss upon the Text. Theoph. But you are in S t Pauls who declares That after the same manner he took the Cup when he had supped saying This Cup is the New Testament in my Blood 1 Cor. 11. 25. the very Words of S t Luke And then expresly adds the words of command of our Lord Christ This do as oft as ye drink it in remembrance of me Now what say you to the word of command given by Christ to do this in remembrance of him as well when he gave the Cup as when he distributed the Bread unto the Disciplos Phil. Bellarmin observes a difference b Ibid. Post panis consecrationem absolute penitur post calicem cum conditione This do in remembrance of me is put absolutely even in S t Pauls relation after the Consecration of the Bread but after the Cup it is repeated with a Condition â—his do as often as you drink it in remembrance of one not intimating that the Cup must of necessity be given or taken but if it be given or receiv'd it should be done in
existit sub specie panis sang sub specie vini vi verborum a 〈…〉 vi naturalis connexionis concomitantiae c. By the words of Consecration the Bread is chang'd only into the Body of Christ and so the Wine into his Blood but then by a natural connexion and concomitancy each kind includes the other The Body and Blood and Soul and God head of Christ are inseparable Theoph. But why did Christ Institute the Sacrament in both kinde if to receive in one kind be as beneficial to the Soul Phil. The Essence of the Sacrament b Lib. 4. de Euchar. c. 22. Species panis vini nâ—n tam essentiales quam integrales partes sunt as Bellarmin shews is communicated in one kind to wit the Body and Blood of Christ but as to the integrity both are necessary Theoph. You shall never find a School-man without a nice Distinction to salve the matter However hereby you acknowledg the Sacrament in one kind to be maim'd and imperfect wanting one of the integral parts But I will not intangle the Discourse with such Niceties You know our Blessed Savior expresseth one end of the Sacrament That in remembrance of him it should be given and received And Paul shews in what regard chiefly Christ is commemorated in the Sacrament as he was Crucified For as often as ye eat this Bread and drink this Cup ye shew the Lords death till he come 1 Cor. 11. 26. Now you all grant that the representation of Christs death is made by both kinds in the Sacrament The Bread and Wine apart represents Christ Blood separated from his Body Breaking of Bread signifies how Christs Body was wounded and bruis'd and broken So Paul renders the words of Christs Institution 1 Cor. 11. 24. This is my Body which is broken for you and therefore the Sacrament should be given in both kinds for a sensible representation of Christs death Phil. The Church holds the commemoration of Christs death exactly in the Sacrifice of the Mass and this belongs only to the Priest who of necessity must consecrate Bread and Wine and receive both for this very reason That he may so represent Christs death and offer up his Body and Blood in Sacrifice his Body as crucified and his Blood shed So a great Doctor of our Church c Lib. 6. Advers haereses Mem. Dominicae mortis agit Sacerdes in altari non pop quaprop Sacerd. quoties celebrat non consecrat unam si eciem sine alterâ c. Alphonsus de Casiro The Priest commemorates Christ death upon the Altar and not the People receiving the Sacrament And therefore saith he the Priest of necessity must consecrate both kinds and receive them because altho Christ is wholy contain'd in one kind yet by one he is not signified and represented for the Species of Bread only signifies and represents his Body and that of Wine his Blood c. Theoph. We will not examine this new Doctrine of Alphonsus and the Schools touching whole Christ in each Species c. but we will take his Concession That one kind doth not signifie or represent whole Christ and his Death and Passion and therefore such as are bound to remember and shew the death of Christ his Sacrifice upon the Cross and the Work of our Redemtion by his Blood shedding they must of necessity receive the Sacrament in both kinds apart Phil. What will you conclude thence seeing he hath told you that the Priest is concern'd and not the People to hold the remembrance of Christs death in the Sacrament which he daily performs in the Office of the Mass Theoph. But what care we what Alphonsus hath told us or any of your New Doctors seeing S t Paul affirms the contrary For writing to all the Saints of the Church of Corinth he expresly tells them As oft as ye eat this Bread and drink this Cup ye shew the Lords death till he come And doubtless as all Christians are concern'd to keep a thankful remembrance of Christ and of his Passion so we must do it as he hath appointed by receiving the Sacrament in both kinds for only so as you have heard his Death and Blood-shedding is represented to the Life The Elements apart shewing how his Blood was separated from his Body breaking of Bread shewing how his Body was bruis'd and broken In this respect we may believe S t Paul said to the Galathians That even before their eyes Jesus Christ had been evidently set forth crucified among them Gal. 3. 1. Phil. This suits Bellarmines Observation well that the People may see Christs Death represented in both kinds upon the Altar and one separate from the other and so hold the commemoration of his Passion altho they do not communicate in both kinds and he observes the Eye is the quicker sense to affect and raise our Meditation rather then the Touch or Tast Theoph. Notwithstanding the subtle Observation of your Doctors you shall give us leave to follow Christs direction to receive the Sacraments in both kinds in remembrance of him and we will believe the Apostle That by eating this Bread and drinking this Cup we shew the Lords death and not by seeing the Wafers and the Cup upon the Altar And withal the Sacrament is call'd the Lords Supper wherein he Feasts our Souls with his Flesh that is Meat indeed and with his Blood which is Drink indeed Now to complete a Feast there must be Meat and Drink Esculenta Poculenta And one of your Doctors saith a Franciscus à Victoria de Euch. qu 87. Non est perfecta refectio sub unica specie Vnder one kind of the Sacrament is no perfect refection Phil. These things hold in Natural Food and Refections but not in Spiritual Hunger and thirst in Grace are not distinct Appetites but have the same Objects as Blessed are they which do bunger and thrist after righteousness Matth. 5. 6. And we read how our Blessed Savior entertain'd the multitudes in the Wilderness with the Loaves without Wine or Water Theoph. Those are pretty subtleties for Jesuits but our Blessed Savior Instituting his Sacraments for all Believers as well Idiots as Learned design'd to confirm their Faith in Spiritual Truths by sensible Signs and therefore chose those two Elements of Bread and Wine to represent unto us that as these naturally nurish the Body so should his Body and Blood exhibited in the Sacrament in a Spiritual manner nurish the Soul And therefore you would do well to leave the Signs and the Sacrament complete and not deprive your ignorant People of such Helps Representations Your own School-men acknowledg the Sacrament to be maim'd and imperfect as to the Sacramental part and the signification without both kinds a Part. 3. qu. 80. Art 12. Exparte Sacramenti convenit quod utrum que sumi 〈…〉 in utroque perfectio c. Nullo modo debet corpus sumi sine sane Tho. Aquinus determines That in regard to
right of the People to the Sacrament c. and your answer supposeth an offence whereupon the right may be taken away But Bellarmin speaks absolutly Jus Laicorum c. The right the People have to the Sacrament is from the Priests concession I thought it had bin from Christs Institution and command And Bellarmins Inference is insufferable that as the Church and the â—ishops have power to keep Offenders from the Sacrament altogether so can they dispose of and give the Sacrament under one kind or both as they think fit And the absurdity appears herein Christ hath given power to his Church to Excommunicate Offenders but not to alter his Institution of the Sacrament If we had not found it written we could not believe a Man of Learning should make such Inferences absurd and irreligious Phil. If you like not this Answer you may his second Thoughts c Ib. Habuissent certe ex censuet illius temp ergo cum sit contr consuet introducta non habent amplius jus illud That if in Cyprians time the people had a right to demand the Cup they had it certainly from the custom of that time and therefore seeing now another Custom is introduc'd and a Law made for the Sacrament in one kind they have no claim or right to the other Theoph. 'T is horrible insolence in Bellarmin to assert That if the People had a right to claim the Cup certainly they deriv'd it from Custom and to take no notice at all of Christs Institution and the Apostles Tradition and Practice And that he should presume to ballance the custom of so many former Ages of the Church with a custom not many Ages introduc'd and withal not to allow one grain unto all we read of both kinds in the Holy Scripture to turn the Scale And why doth he take so great pains to answer the Testimonies which we bring out of the Fathers for the giving of the Sacrament in both kinds seeing he might cut all off with this stupendious Solution It was the custom of so many Ages to receive the Communion in both kinds it is our custom to receive the Communion in one kind But notwithstanding this compendious answer of your Doctor I will go on to prove the practice of the Church to give the Cup and then I will make the Inference a Hom. 6. in Numeros dicam vobis quis sit Pop. qui in usu habet sang bibere non solum Sacr. ritu c. Origen gives a full Testimony on our side I will shew you who are the People who are accustomed to drink Blood not only in the Sacrament but in hearing the word of God Phil. b Ib. In usu habet non praecepto Bellarmines answer to this Testimony is short and full They are accustomed but not commanded Theoph. c De Caena Domini Lex prohibet ejus sang Evangelium praecipit ut bibatur Cyprian shews the Precept as well as the use The Law saith he forbids to eat with the Blood but the Gospel commands that we should drink it Phil. d Praecipit ut bibatur at non ab omnibus Bellarmin answers The Gospel commands that the Blood of Christ should be drank but not by all Theoph. Christs words are Drink ye all of this And e Qu. 17. in Levit. ad bibendum sang omnes exhortantur qui volunt habere vitam Augustin saith All are exhorted to drink this Blood who will have life In the fourth Century the Fathers of the Greek and Latin Church are all for us f Epist 289. ad Patriciam Caesariam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil the Great writing to a great Lady tells her It is good to Communicate every day and to partake of the holy Body and Blood g Regulâ— 80. c. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Again elsewhere he puts the Quest What is proper for a Christian And he gives the Answer To cleanse himself from all filthiness of Flesh and Spirit and perfect Holiness in the fear of the Lord and so to eat the Body of Christ and drink his Blood h Oratione 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Greg. Nazianzen gives advice Without doubting eat the Body and drink the Blood if thou desirest Life i Homil. 18. in 2. ad Cornith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysostom hath a memorable Passage to our purpose I can shew you saith he where the Priest differs not from the People when we enjoy the dreadful Mysteries for we are all alike vouchsaf'd them One Body and one Cup propos'd to all Phil. k Bellarmin shews how Chrysostom understands the thing that is Communicated and not the Signs and so all receive whole Christ altho under the Species of Bread Theoph. Seeing there is express mention made of one Cup offered to all you cannot understand thereby receiving Christs Blood only by Ib. Rom Sacramenti c. concomitancy with the Body of Christ under the Species of Bread And whereas Bellarmin faith Both the Priest and People did eat of the same Sacrifice under the Law and therefore the difference between us under the Gospel and them could not herein consist That as well the People as the Priest equally share in the Sacrament I answer that in the Peace-offering he that brought it had his part as the Priest his but they were different heterogenial parts the wave-breast and heave-shoulder were the Priests share Lev. 7. 34. whereof he that brought the Offering did not eat And so the Shew-bread belong'd to the Priest to eat and not to the People Now at the Lords Table there is a clear parity between Priest and People alike partaking of homogenial things eating the same Bread and drinking the same Cup. And this was Chrysostoms design to shew in these words a Ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Not as under the Law the Priest eat some things and the People other and it was not lawful for the People to partake of those things which were assign'd to the Priest Phil. b Ib. Manifeste patet c. Bellarmin shews plainly the custom in Chrysostoms time to receive in one kind by a miraculous Instance related out of Sozomens History Lib. 8. Of an heretical Woman who would dissemble Catholic Communion and received the Bread in Chrysostoms Church but kept it by her and eat common Bread which her Maid brought with her and it became a stone in her mouth Now saith Bellarmin If she must also have receiv'd the Cup How could her first jugling about the Bread concele her Theoph. Such Legends as these prove little If truth she might think in the throng to escape the Cup or else set her lips to the Cup and drink nothing and so Bellarmins manifeste patet is manifeste latet in a sinking Cause he laieth hold of every Reed to support it Other Testimonies we have out of Chrysostom c Hom. 23. in I ad Cor. 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. comparing the Jews Sacraments and Mysteries with ours he saith As thou eatest the Lords Body so did the Jews eat Manna as thou drinkest the Blood of Christ so they water out of the Rock Another out of the 32 d Homily upon S t Matthew near the end exciting to love he saith We have all one Table spread before us we all drink of the same Liquor and not only so but out of the same Cup. Ambrose saith d Mi◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If as often as Christs Blood is poured out in the Sacrament it is shed for remission of sins I must alwaies receive it that my sins may be always forgiven He seems to imply that if we stand in need of remission of sins we must take the Cup of Salvation e De Sacramentis l. 4. c. 6. Debeo illum semper accipere ut sensperper mihi pecc dimittantur Again speaking mystically of the Priests of the Gospel he saith The Priest by the word of God toucheth the rock and the waters flow and the Lords people drink f Ib. l 5. c. 1. Verbo Dei tangit petram fluit aqua bibit populus Dei thereof a Theodoreti hist. lib 5. c. 18. Quâ audaciâ poculum sang pretiosi ere tuo participabis c. Again his Speech to Theodosius the Emperor when he came to receive the Sacrament after that great slaughter of many thousands committed by his command at Thessalonica proves our Point With what confidence canst thou receive with thy mouth the Cup of Christs pretious Blood with such blood-guiltiness c. Phil. b Lib. 4. c. 26. Fatemur datam utramque speciem in aliq locis sed non Jure Divino Bellarmin answers to these Testimonies of the Fathers That in some places the Sacrament was administred to the People in both kinds but not by any Divineright Theoph. 'T is enough for us at present to prove the practice of the Church and that he confesseth c In Malach. c. 2. Sacerdotes Euch. conficiunt sang Domini populo distrib Jerome saith The Priests consecrate the Eucharist and distribute the Blood of Christ unto the People And to this Bellarmin confidently answers Nihil novi This is no news It is in truth no news to hear the Fathers witnessing that the Cup was given to the People Where do they say the Bread was given without the Cup Phil. You shall find we have sufficient proofs of that out of Antiquity Theoph. Such manifest Proofs as Bellarmin brought but now Legends and reservations and half proofs but I will suspend my judgment till you offer them and I go on to shew the Testimonies of every Age in this Point altho I may weary your patience and mine own d Decret part 2. causa 33. q. 3. c. 37. Dum frangitur hostia dum sang de calice in or a fidelium funditur Ib. c 36. Ibi vos estis in mensa c. Gratian hath collected several Passages out of S t Augustin and the Sentences of Prosper While the Host is broken and the Blood is poured out of the Cup into the mouths of the Faithful Again Ye are together with us at the Table and in the Cup we drink together because we live together This evidently shews both kinds distinctly and apart distributed to all the Communicants the Priest and People eating and drinking together at the Lords Table as all were partakers of the same Spiritual Life In the fifth Century we have a full proof before the fourth General Council of the Communion given in both kinds Samuel and other Priâ—sts put in Articles into the Council of Calcedon against Ibas Bishop of Edessa the 9 th Article was this That upon complaint he had neglected to punish some Officers e Bin. Tom. 3. Concil part 2. Conc. Chalced. Actione 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who upon a great Festival had provided but little Wine and that not good for the Sacrament to be distributed unto the People so that at the time of administring the Cup they were constrain'd to send for more to the Tavern and when that sufficed not the Bishop gave a nod to those that administred the Bread to come up to the Altar and for bear giving the Body of Christ because there was not Wine enough to come after This ample Testimony proves the Cup was of necessity given to the People and that the Bread could not be given without the Cup for they who delivered the Bread were commanded to cease because for want of Wine others could not follow them with the Cup. And this the whole Council approv'd admitting the Charge against the Bishop never answering more Romano That the People might receive the Body without the Cup. This agrees well with that saying ascrib'd to S t Augustin a Alâ—erus l. 2. c. 8. De Sacramente nec carâ— sine sang nec sang sine carne jure communicatur by Algerus a Benedictine Monk Neither can the Flesh be of right distributed without the Blood nor the Blood without the Flesh Phil. b Lib. 4. c. 26. Ea sent non est Aug. at Paschasii Bellarmin saith It is not the saying of Augustin but of Paschasius Theoph. We will not dispute that But what saith he to the words themselves For Bellarmin acknowledgeth the Testimony of either to be good Phil. He saith They speak not of the signs but of the thing signified The Body and Blood of Christ and they are alwaies communicated together by a concomitancy Theoph. This is the usual shift but it helps him nothing For in this sense one cannot be given without the other But the words say c Non jure communicatur One without the other cannot of right be communicated implying that injuriously it might be Phil. Bellarmin applies those words non jure communicatur to the Persons receiving not to the things received d Non jure commun qui sentit unum accipi sine al 〈…〉 They ought not of right to communicate who think they can receive the Body of Christ without his Blood Theoph. This is an Application at random against the scope and the express construction of the words but you shall never find him without an Answer somthing he will say to amaze the People But I proceed About this time Pope Leo the first makes a Decree That some Manichees should be observed strictly who dissembling Church-Communion with Catholics would come to the Sacrament and receive the Bread but not the Wine because they esteemed Wine a Creature of the Devil e Vt vobis hujusmodi homines ex his manifestâ—tur indiciis Now by this mark he would have them discovered if they refused to receive the Cup and so cast out of the Church Not long after f Bin. Tom. 3. In not is advitam Gelasii Aut Sacramenta integra percipiant aut ab integris arceantur c.
Divisie uninus ejusdem myst c. Pope Gelasius seconds the Decree We have heard saith he That some receiving the Body of Christ in the Sacrament forbear the Cup I know not upon what superstitious ground but let those either take the Sacrament intirely i. e. in both kinds or let them be excluded altogether And he gives a reason most observable The division of one and the same Sacrament cannot be without grand Sacrilege Phil. Bellarmin shews out of Gratian That this Order was made only for the Priests who are oblig'd to receive in both kinds Theoph. He might with more reason say It was made for the Turks who with the Manichees abhor Wine Can it be supposed That Manichees could be Priests of the Catholic Church and so be commanded to communicate in both kinds no it was made for their discoveries when they thrust in among the People and would appear as Catholics Phil. It appears by this Passage that the Church then gave the Sacrament without the Cup otherwise how could the Manichees hope to counterfeit Church Communion because refusing the Cup must needs betray them Theoph. By this we prove the contrary For how could they be discovered by refusing the Cup if it were not given to the People Phil. Those two Popes decree the Cup should be given at that time on purpose to discover these Heretics Theoph. No such thing The Decrees were made for stricter prohibition and observation perhaps some negligent Priests before might let them pass without the Cup or they might take down none of the Wine when the Cup was brought to them only put it to their Lips or the like But how do you answer Pope Gelasius his reason of the Decree and free your selves from grand Sacrilege One and the same Sacrament cannot be divided without grand Sacrilege Phil. I must confess in that place Bellarmin takes not any notice of that considerable passage of the Decree Theoph. Because it was unanswerable This is the first time I have found him silent and so I may the better proceed without interruption In the Year 589. in the third Council of Toledo we read how the pious King Reccaerdus held a Council of all the Bishops of Spain and Gallicia when Pelagius the second was Pope principally that the Goths in his Dominions might abjure the Arrian Heresie Among other things the King gives direction to the Bishops That after the Oriental Custom all the People should reherse the Articles of their Belief a Bin. Tom. 4. Pag. 501. Ei sic corda fide purif ad Christi corp sang percip exhibeant That so their hearts purified by Faith might receive the Body and Blood of Christ Phil. If they received in one kind they received the Body and Blood of Christ Theoph. Alas your Doctrine of concomitancy was never heard or thought of in those Pious Times In the next Council of Toledo Anno 633. when Honorius was Pope Sisimundus being King it is ordered in the 18 th Canon b Bin. p. 587. Conjunctio panis Calicis That after the Lords Prayer and the Bread and Cup join'd a blessing shall be pronounc'd upon the People and then the Sacrament received by all in their several places first the Priest and Deacon at the Altar the other Clergy in the Quire the People without the Quire You see therefore the Sacrament was given in both kinds to all the People by the Decree of these Councils in all the Dominions of Spain And because the Consecration of the Bread and Wine as we may conceive is call'd in the Canon Conjunctio panis calicis The conjunction of the Bread and the Cup. I might observe from this Expression they should not be separated In the Year 736. a Bin. Tom. 5. pag. 511. Epistola 2. ad Leonem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Pope Gregory the second writing to Leo Isaurus the Emperor who was called Iconomachus for his zeal against Images he thews the Emperor the Church discipline towards Offenders such as had given scandal to the Church First we prescribe Watching and Fasting and when they are chastised with hunger and severe exercises the Priests give unto them the venerable Body of our Lord and make them to drink of his holy Blood This is a Testimony without Exception because of a Pope and it prevents the usual Answer of Concomitancy for it mentions the Body and Blood given asunder and it shews the practice of the Western Church This also is manifest by the Roman Order of the Mass there we read b Vid. Cassandri Liturgica When the Pope gives the Body the Arch-deacon confirms i. e. gives the Cup and when the Bishops or Priests communicate the Deacons follow and confirm And there is express mention made of the Sacrament c Descendet pontifex commun principes matres familias eorum c. given to Princes and their Ladies and to all the People The same we find and more in another Ritual call'd Ordo Ecclesiasticus Ecclesiae Romanae d In Epistolam 1 ad Cor. c. 10. Calix dicitur Communicatio sang quia omnes ex illo uno participant Haymo Bishop of Halberstate saies The Cup is call'd the Communication of his Blood because all do partake of that one Cup. e In 1 Epist ad Cor. c. 11. Theophylact Arch-Bishop of Balgaria saith This dreadful Cup is equally communicated to all f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Oecumenius upon the same Chapter The Lord exhibits equally to thee and to the poor man the Table and the Chalice of Christs pretious Body and Blood These in the 11 th Century In the next Algerus a Monk when Berengarius was question'd for his Opinion against the Real Presence g Vt panis dum dentibus teritur carnem Christi in pass attritam dum vinum in ora fidelium funditur sang de Christi latere fusum signaret and recanted This Learned Monk wrote three Books of the Sacrament and in the second Book cap. 8. he shews how the custom of communicating in both kinds held in the Church from Christ That the Bread being macerated with the Teeth might represent his Flesh torn in his Passion and the Wine pour'd into the mouths of the Faithful signifie his Blood-shedding c. with many such passages in that Chapter and so by good Autorities out of the several Ages of Christianity I have shew'd the practice of the Church to give the Communion in both kinds to the People Phil. Altho Bellarmin and other Doctors except against some and answer others of your Testimonies yet I have not interrupted you in most because those Answers unto some which I have brought already will suit the rest Theoph. You have an excellent Art to make one Almanack serve for every Meridian under Heaven You have one or two Catholic Distinctions to help at a dead lift Concomitancy is a great Pillar of your Church wheresoever the
not be receiv'd into the fuming Caldron of the Stomach and so keep the Sacrament from us all in your Patins and Chalices of pure Gold Phil. Another consideration is a Hyeme cito acescet Aestate putrescet That Wine will sooner grow sower and breed Worms if it be long kept as the Eucharist of Christs Body will not Theoph. Yes it will grow mouldy and vinew'd and besides the Mice may without care devour it But what needs this reservation of the Sacrament either in the Church or in our Houses Blessed be God we have Tranquility and Peace and if our Hearts did not draw back may Communicate often in the Church However you do not hold that Christs Blood under the Species of Wine can putrifie and what need you be so solicitous for the simple accidents of the Element of Wine Phil. Another thing is considerable b Fastidium bibentibus afferet Some persons may nauseate Wine and the common People are not us'd to drink Wine and so it may cause vomiting Theoph. Such an Instance seldom happening cannot prescribe against a general Rule of practice If the Stomach thro an occult quality should loath either Bread or Wine God would dispense with such a Man and likewise the Church And altho the common People do not drink Wine usually yet Experience shews that little Wine they take in the Sacrament never disturbs them Suppose I should tell them as you do It is Christs Flesh and Christs Blood really materially this would cause an abhorrency and loathing Men have not such Ganibal Stomachs easily to digest such Doctrines Phil. I pray forbear your Drollery and let me proceed In some remote c In quibusd 〈…〉 I le 〈◊〉 Countries near the Pole Wine cannot be had without great difficulty And shall they therefore forbear the Sacrament Theoph. Unto these Countries the Seas are open and Merchants Trade and Men should take care and be at some charge to fulfil an Ordinance of Christ for the great benefit of their Souls So in many Countries there is no Corn to make Bread but what convei'd from other places And now tell me seriously Are not these pitiful Shifts and shallow Considerations Reasons flowing from a Mans Invention rather then Judgment Shall these things ballance the Institution of Christ and the Apostles practice and of the Church for so many Ages the end and signification of the Sacrament as we have manifested at large If ye had weightier Motives most of your Doctors would not produce such as these and herein you do ingeniously declare That the wit of Man with all the advantages of Human Learning cannot speak a word of sense to justifie your unreasonable Practice against the Ordinance of Christ Phil. You make too much haste I have reserv'd the best Arguments to the last Is there not reason the Clergy should have some preheminence above the People in these great Mysteries a Alias dignitas Sacerdot I 〈…〉 um pa◠esset The dignity of the Clergy requires this difference Theoph. Their dignity appears in those things which Christ hath left to their Ministration in teaching and ruling the People distributing unto Christs Flock the Divine Food of his Word and Sacraments But the Lords Supper is common to all Gods children who are invited to feed at their Fathers table upon the same Provisions they all want spiritual Food and Nurishment for their Souls and Bodies and are all Invited to come and take the Waters of Life freely and they are Inhuman and Accursed who would forbid the Lords People to draw Water out of the Well of Salvation to cheer their Hearts with this Wine of Consolation Besides it hath bin declared before unto you out of Chrysostom and Theophilact That in the Sacraments of the Church under the Gospel the Priests and People are equally concern'd Phil. The last and weightiest Consideration is this That seeing the Church representative in three General Councils hath forbid the Cup unto the People It proceeds in them from a turbulent and Schismatical Spirit to be so clamorous and importunate to have it restor'd against the Canons of the Church I will produce the Canon of the Council of Constance which first determin'd the Sacrament unto one kind b Cana Koirn The Sacred General Council of Constance lawfully Assembled in the Power of the Holy Ghost Declares Determins and Defines That altho Christ Instituted the Sacrament after Supper and gave it to his Disciples in both kinds notwithstanding this the Sacrament ought not to be celebrated after Supper nor be received by the Faithful not Fasting And likewise altho in the Primitive Church the Sacrament was received in both kinds yet to avoid some Perils and Scandals the Custom is rationally introduc'd That the Priest Consecrating should receive in both kinds but the People only in the Species of Bread You see the Council fully approves the custom and confirms it and therefore past the severe Censure following That no Priest under pain of Excommunication c Bin. part 2. Tom. 7. Sessione 1◠Concil Constant Concil Sacrum generale Constans in Spiritu sancto legit congregattum declarat c. shall Communicate the People under both kinds And declares That such as pertinaciously affirm it to be unlawful or sacrilegious to give the Sacrament in one kind shall be proceeded against as Heretics You consider not therefore what danger you incur by arguing so peremtorily against this Point Theoph. We are not solicitous for the danger in the cause of Christ and defence of Truth and we know where your Church wants reason to justifie her practice she hath the argument of the Club with severity above mesure to maintain it But let us reason calmly in the Point What Motive induc'd the Council to make such a Decree notwithstanding the Institution of Christ and the practice of the Primitive Church Phil. Your Party generally design to load the Council with the envy of that Expression Non obstante but you may observe the Council therein only had respect unto our Saviors giving the Sacrament after Supper notwithstanding which the Church appoints it to be receiv'd in the Morning and fasting Theoph. This was not the matter then in question and needed no confirmation for in the Primitive Times the Sacrament was given in the Morning and to such as were able to forbear it was given fasting But the great concern was the Communion in both kinds acknowledged to be Christs Institution and that he gave it to his Disciples in both kinds and then immediatl◠follows Hoc non obstante c. And therefore shift it off as well as you can the words of the Council decrees for the Communion in one kind notwithstanding Christs Institution and Example and the practice of the Primitive Church But however answer my question What induc'd the Council to decree it Phil. The Motive is express'd b Cum firmissime sit credendum nullatenus dubitandum c. Because we must
Argument of Moses being by God himself commanded to make two Cherubins and the Brazen Serpent And he most a Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Logically infers If the looking upon a Brazen Serpent could heal the Israelites much more shall such as behold and worship the Pictures of Christ and of the Saints be saved Whereas he should have taken notice how the Serpent was erected by Gods especial command and endowed with such an healing vertue whereas they can produce no such command to worship Images or any promise of Salvation by looking upon them He cites from Jerome one strange passage but refers to no place and I presume it is no where to be found It is this That as God permitted the Gentiles to adore things made with hands and was well pleas'd with the Israelites who did adore the two Tables which Moses hew'd out and the two golden Cherubins so unto us Christians he hath given the Cross and the History and Images of good Works to picture and adore them Now such Forgeries and Fooleries past for Gospel among the Bishops of that Council who never examin'd any thing that was said if it had any tendence unto their great design to establish the worship of Images Only there is one memorable passage in his Epistle which if well observ'd by all might help to end the Controversie for asking the Question What honor of worship do we give to the Images of Christ and the Saints He Answers Such as we sinners give to one another in love and honor We would not much contend about this civil respect if they had not train'd the People to give Religious Worship and Adoration to Images altho as some will have it of an inferior degree to that Worship we give to God The third Action of that Council consists in hearing and approving some Synodical Epistles and contains nothing of moment to our present business In the fourth Action they bring the Testimony of Holy Scripture for Images That the Lord commanded Moses to make two Cherubins c. And then some passages of Fathers who spake of Images which they beheld and were much affected with them they bring in divers Legends of Miracles effected by Images I will for brevity sake give an account of one for all Peter Bishop of Nicomedia brings out a Book of the Passion of Christ ascrib'd falsly to Athanasius the Great out of the Book he reads this Story In the City Berytus in Syria dwelt many of the Jews and near unto their Synagogue a Christian hired an House and dwell'd some time in it and over against his Bed he set up at full length the Picture of our Savior drawn in a Table when he chang'd his dwelling and took another House it fortun'd that he forgat to take away the picture with his other goods but left it in the Chamber A Jew succeeding in the House for some time never discover'd the Picture until another Jew being invited to dine with him cast his eye upon it and immediatly expostulated with his Friend for keeping in his House the Picture of Christ and began to curse our Savior but leaving the House be goes to the High Priest and the Council of the Jews and accuseth his Neighbor for harboring this Image They take company with them and came to the Jews House and find this Picture and immediatly cast him out of the Synagogue Then they spit it on the Face and conclude to act over again all the Indignities upon the Picture which their impious Fore-fathers had upon the Person of Christ they pierce the Hands and Feet with Nails put gaul to his Lips and smite the Head with a reed At last they said We have heard that our Fore-fathers did pierce his side with a spear and let not us omit that considerable able Circumstance forthwith one fetching a spear pierc'd the side and immediatly issued out a seream of Blood and Water at which sight they were all amazed and terrified but recollecting themselves they said We have heard Christians boast of many Miracles of their Savior Let us make the Experiment and send for the lame and blind and among the rest for one who was a â—aralytic from the womb and lo all of them being annointed with the Blood were â—ealed and such as were possessed with the Divel among them By this Miracle the Jews of the City Princes and People were converted to the Faith of Christ and came to the Bishop of the place professing their Faith and desiring Baptism and their Synagogue was consecrated into a Temple of the Lord and great joy was over all the City Now this Legend was received in the Council with great acclamation and glory was given to God who had brought to pass such mighty things for the Conversion of the Jews and for the confirmation of the Saints in Image-worship But Tarasius the Patriarch put to the Council a seasonable Question How cometh it to pass that our Images do no such Miracles and he Answers Because Miracles are signs to Unbelievers and not to Christians and yet to see the luck of it this very Miracle is at length brought home to their own Times Bellarmin acknowledgeth the Book of Christs Passion out of which they did take the Story was wrongfully ascrib'd to Athanasius Bishop of Alexandria the great Champion of the Faith against Arius And so doth Baronius and gives his reason for in the space of 400 Years between that Athanasius and this Council of Nice some notice would have been taken of this notable Miracle which yet was never heard of but in that Book And withal a Baron Tom. 9. Anno 738. numero 31. Baronius tells us That in the Roman Martyrology or Calender there is appointed an Holy-day to be kept in commemoration of this Miracle upon the fifth of the Ides of September and that the relation thereof was devoutly read in the Churches and recorded to have happened in the Reign of Constantine and Irene the punctual time when the Council was assembled And thus you see when they are brought to the Touch-stone Fables and Legends will appear what they are counterfeit Coin and such as relate them their Testimonies will not agree and yet the Council easily swallowed this and many other Cheats and Impostures serving to erect their Images with their worship Baronius gives us one Note more upon the Passage That the effusion of Blood from the Picture was so great that many Viols were fill'd therewith and sent to the Churches of Christ East and West to be kept as Sacred Relies Now any one that had his Wits about him might easily conceive the Story did confute it self For it is not probable the Christian removing Houshold-stuff should leave behind him unregarded and undiscover'd the Picture of Christ at full length and that the Jew succeeding likewise should not see it until his Neighbor comes into the discovery In the fifth Action of this Council they bring in many other
Persecutors much more for mercy and favor unto their friends and brethren for they are more inflam'd with charity then with an eager thirst after revenge Theoph. I perceive most of the Arguments are probable diductions from Analogie and proportion but we expect divine Autority to establish such a principle part of Worship which you make the Invocation of Saints Phil. We are not yet arriv'd at that point but preparing the way unto it shewing the Saints in Heaven do understand our affairs and pray for us and with your patience I will give other Texts to prove it Theoph. More pertinent I beseech you Phil. That passage of S t Peter is full to the point 2 d of Pet. 1. 15. I will endeavor after my decease that ye may be able to have these things alwaies in remembrance Where the Apostle shews that after his departure he will endeavor for them Theoph. This feat Argument is Bellarmines and not S t Peters he hath chang'd the order of the words and so by consequence their meaning The Original Text manifests how the words should be read not as you transport them I will endeavor after my decease that you may be able to keep in remembrance c. But Thus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I will endeavor that every one of you may be able after my decease to have those things alwaies in remembrance And this endeavor he did use in the daies of his flesh in preaching the Gospel until his death and leaving these Epistles as remembrancers Bellarmine indeed hath the confidence to add to the Text his Paraphrase that it might serve his turn b Dabo operam habere vos commendatos sive in Animo post obitum I will endeavor to have you recommended or in mind after my death And yet it is observeable how he concludes this Text after all his patching c Quam vis non sit evidens est tamen probabile argumentum to be no evident but a probable Argument Whereas as he hath shapt it it is cleer and demonstrative to his purpose but his conscience checkt him for his additions and transmutations and so he would not lay any great stress upon it Phil. You will never leave your sinister Construction of his fair dealing but I hope his next Argument has evidence enough That if Dives in Hell was solicitous for his Brethren upon earth and pray'd Abraham to send Lazarus to warn them least they should come into the same place of Condemnation much more are the Saints in Heaven sollicitous for their Brethren the Church Militant and pray for their protection and assistance Theoph. Your Arguments a majori will not hold without some Autority to support them This of the rich glutton is but a feeble Crutch d Justin Eucherius Cyril Chrysost many Intepreters take the whole passage to be a parable not an History and e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Theophylact upon the place reckons the other that it is an History a foolish conceit Now you know the maxim f Parabolae non sunt argumentativae parables are no Argumentative Topick neither are they Narratives of things done but similitudinary representations to fix some Doctrines more sensibly and effectually in mens minds Again if it were an Historical relation of matter of fact it would not prove the point That Dives beindead and in Torment knew the affairs of this world Only he was sensible that he had given an example of voluptuousness and uncharitableness unto his brethren and that their sins would contribute unto his Torment and therefore he was solicitous to have them reclaim'd When he shall urge his example for the Invocation of Saints I will answer That you bring an ill president to confirm a Doctrine of the Church and withal when Abraham or any of the Saints in Heaven shall undoubtedly appear and commune with you you may desire their assistance Phil. Bellarmine hath one material proof that the Saints in Heaven do pray for the faithful upon earth because the Church militant and triumphant do make one mystical body whereof Christ is the head And so there g Ibid. Communio illa exigit necessario ut membra pro invicem sint sollicita mutuo se juvent must be a Communion between the members making them solicitous mutually to help one another Theoph. He might have spar'd to urge the necessary mutual assistance for we do not pray for the Saints in Heaven neither are we solicitous for them who are immutably blessed and of their affection towards us their fellow members militant upon earth we do not doubt neither of their praiers for the Church in general That she may be victorious over all her Enemies as also for the filling up the number of the Elect and their Consummation in bliss but this will not infer their distinct knowledg of things here below or make for your Doctrine of Invocation For you know the Saints militant over all the world are fellow members and mutually solicitous for one another and yet one National Church doth not invocate another in her public offices Phil. I pray give me leave to make the Inference when I have sufficiently fortified the premises you run away with the argument before it is perfect and so conclude it is invalid For you shall find that our Doctors do not only prove how the Saints in Heaven pray in general for the Church militant and for the Saints on earth but that they pray particularly for them for that is Betlarmines next position a Ibid. Sancti qui regnant in coele crant pro nobis etiam in particulari The Saints in Heaven pray for us in particular Theoph. Be pleas'd to let us here his Arguments Phil. He proves the Angels have a special charge over us in particular and pray for us and therefore much more the Saints in Heaven do so Theoph. How doth he prove his much more I doubt it will prove at length much less and the whole Argument a non sequitur Phil. His reasons seem demonstrative our Saviour saith the Saints in Heavin are as the Angels Luk. 20. vers 36. They alwaies stand in the presence of God and most affectionately love us and therefore want neither understanding or will to be assistant unto their brethren upon earth And in one regard they may surpass the Angels in a promtitude to succor us in that they have a nearer relation to us as their flesh and blood and have had experience of our dangers and sorrows and so are the rather qualified to compassionate our infirmities Theoph. Our blessed Savior shews how the Saints in Glory are like unto the Angels and equal to them in respect of their Immortality for they can dy no more and in that they neither marry nor are given in Marriage as you may observe the place but there is no demonstration the comparison should hold in all things and doubtless before the Resurrection
that stand raise them that fall Correct our Manners Actions and Life and guide us in the way of peace In their Hymne for that day they declare Wonders All things obey and veild to Thomas Plague Diseases Death and Divels Fire Water Earth and Seas Thomas hath fil'd the World with glory The world to Thomas yields obeysance Thomas shines with new Miracles He restores the Members to the Gelt He adornes the Blind with sight Cleanseth the Lepers and their spots And free 's the dead from hands of death Thomae cedunt parent omna Pestes morbi mors daemonia Ignis Aer Tellus Maria Thomas mundum replevit gloriâ Thomae Mundus prestat Obsequia Novis sulget Thomas Miraculis Membr is donat Castratos masculis Ornat uisu privatos oculis Mundat Leprae conspersos maculis Solvis Mortis ligatos vinculis Opem nobis O Thoma poâ—rige Rege stantes c. There is a farther account how a Country Man going to visit the Martyrs Tomb was just led into the River by a Waggon on the Bridge And rising and sinking five times he was at last cast upon the Shore safe For having call'd upon the Martyr for his aid and that he would not suffer his 〈◊〉 Pilgrim to perish a grave Bishop aâ—pear'd upholding and conducting him to land This is the Legend of S t Thomas of Becket which your Church hath adopted into the Service and Office for the Feast And I have bin the more particular that you may observe well the gross Fables and Absurdities therein that your Church should impose such Stories of Miracles upon the credulous People And is it possible you should be reduc'd to such a low esteem of the pretious Blood of Christ that you must Petition our Blessed Savior to bring you to Heaven by the Blood of his Martyr Thomas And for a Conclusion I pray seriously consider this pretended Martyr He died in the defence of the Popes Usurpations among us and the Pope hath requited him with a Saintship whereas he had great success to go to Heaven so immediatly with such Qualifications of a turbulent and haughty Spirit And this usâ—ers in another grievance and just Exception we take against your Invocation of Saints because you pray to some Saints of whom you have no assurance that they are in Heaven nay of whom you cannot prove that ever they were in being what think you of the Beggars Saint S t Lazarus a Part. 3. Tom. 4. Tract 2. Salmeron assures us That he is every where esteemed a Saint and Protector of the poor Canoniz'd by the Church b Baronius Tom. 1. Anno 33. N. 44. Multis locis in memoriam Lazari c. worship'd with Altars and Images and Praiers made unto him And I have read an Argument some of your Doctors have urg'd to prove it an History of Dives and Lazarus in the Gospel and not a Parable because Lazarus is a Canoniz'd Saint and therefore doubtless such a Person there was of whom our Savior in the Gospel gives an Historical account But I have shewed above from the judgment of divers Fathers that it is a Parable Theophilact calls him fool who thinks otherwise and that by Dives and Lazarus only were represented the Rich and Poor by a Fiction of Persons suited to a Parable and so your Jesuit Maldonate affirms Now for your Church to make a real Saint of this Parabolical Representation to whom you make your Addresses in Praier somthing resembles your other kind of Devotion Praying unto or worshipping the Image instead of the Saint Your Church might as well have made the Prodigal Son returning a Saint So for S t George you cannot make any Historical Demonstration that such a Holy Person and Martyr there was George of Capâ—adox was a fierce Arrian mightily opposing Athanasius but he was slain for being a Christian b 〈…〉 an â—eathen Prince and so by his Heretical Faction esteemed a Martyr whom they represented for a great Champion and Captain under Christ fighting against the great Magician of Alexandria as they impiously stiled Holy Athanasius otherwise we rather account Saint George as he is constantly represented in his Image flaying a Dragon in rescue of a Virgin to be an Emblem of our Blessed Savior overcoming the Red Dragon our great Enemy the Devil and rescuing his Church as a chast Virgin from his temtations and force a Martyrol Rom. Apr. 23. Symboli potius quam Historiae alicujus c. Baronius acknowledgeth the Picture of S t George on Horse-back armed cap-a-pe and flaying a Dragon to be a Symbolical Image rather then a true History And that Jacobus de Voragine He that made the Golden Legend made it an History An Emblem saith b Hyperius de 〈◊〉 Stud. Theol. l. 3. c. 7. Hyperius of Christian Magistrates Who defend the Church of Christ as a pure Virgin from the snare of the Devil and his accursed Instruments interposing their power against the pernicious attemts of Heretics and so by the Blessing of God S t George shall be the Emblem of our most Noble Order of the Garter even unto the end of the World What shall I say of the Gyant S t Christopher from the Etymology of whose name you have deriv'd a Fable That being of a vast height at least 12 Cubits in length he carried our Blessed Savior over a deep and dangerous River guiding himself by a Staff like a Weavers beam c Hyperius citate Villavincent us makes him an Emblem of a Preacher of the Gospel who holding forth Christ in his word visible unto the People is encompass'd with Waves and Tempests and Waters of Affliction and Persecution but supports himself and wades thro with the staff of his Christian hope the expectation of the exceeding recompence of reward After this sort to fill up your Kalendar of Saints your Doctors might do well to go down into Egypt and bring their ancient Hieroglyphics to be Canonized and Worship'd Phil. You may do better to forbare scossing and study the Defence which our Doctors make against all the Exceptions your side have produc'd concerning these and other Saints Theoph. I have search'd and find them so impertinent that I lost my labor and shall not until I be urg'd farther to it trouble you and the Reader with the discovery Phil. I thank you for sparing your self and your Friend together for I begin to be weary of this Discourse which hath bin drawn out beyond expectation and me-thinks gives but little satisfaction Theoph. My serious endeavors to open your Eyes unto a discovery of the Errors of your Church are abundantly satisfactory unto my Conscience altho the success should fail and you still stop your Ears against the voice of the Charmer And yet I must trespass upon your patience in one more consideration touching the Canonizing of Saints If an Error should be committed therein it would be diffusive and spread all over your Church Praiers may be