the soule going from the body he shall hold it with him for euer without any change that neither being exalted it can come downe to punishment nor being drowned in eternall punishments can thence forth rise to any remedy of saluation If after death there be no deliuerance if there be no change but as the Angell either good or badde receiueth the soule out of the body so it continueth for euer either exalted to ioy or drowned in punishment then there can be no Purgatory then there can be nothing but either heauen or hell where they that come shall abide for euer Hee citeth for this the same wordes of Salomon that we doe and of which Olympiodorus a writer of the same time saith k Olympiodor in Ecclesi asâ— cap. 11. In quocunque loco seu illustri seu tene 〈◊〉 depreâ—edatur â—omo cum moritur mâ—ode gradu atque ordine poriâ—â—net in aeternum nam vel requieseâ—â— in lumine foelicitatis aeterae cum iustis Christo Domino vel in tenebris cruciatur cum iniquis huius mundi principâ— Diabolo In whatsoeuer place either lightsome or darke a man is taken when he dyeth in the same degree and order he abideth for euer for either he resteth in the light of eternall felicity with the iust and with Christ our Lord or else he is tormented in darkenesse with the wicked and with the Prince of this world the Diuell But Gregory againe writeth an Epistle to his friend Aregius a Bishop to comfort him concerning the death of some belonging to him wherin it is worthy to be obserued how consonantly he carrieth himselfe to the doctrine of the Scriptures Amongst other wordes wee reade these l Gregor lib. 7. indict 2. Epist 111. Indecens est de illis taedio afflictionis addâ—ci quos credendum est ad veram vitam moriendo perue nisse HabeÌ„t for sitan illi iustam longi doloris excusationem qui vitam alteram nesciunt qui de hoc seculo ad mâ—lius transitiâ— esse non confidunt nos autem qui nouimus qui hoc credimus docemus coÌ„tristarinimium de obâ—â—ntibus no debemus ne quod apud alios tenet pietatis speciem hoc magis nobis in culpa sit Nam dissidetâ—c quodamodâ— genus est cotra hoc quod quisque pradicat torqueri moestitia dicente Apostolo Nolumus autem vos ignorare fratres c. Hac itaque ratione perspecta studendum nobis est vt sicut dixâ—mus de mortâ—â—â— non esslâ—gamur sed affectuÌ„ viuentibus impendamus quibus pictas ad 〈◊〉 sit ad sâ—uct◠〈◊〉 It is vndecent for vs to giue our selues to long affliction of sorrow for them whom wee are to beleeue to haue come by death vnto the true life They haue haply iust excuse of long sorrow who know not any other life who doe not beleeue the passage from this world to be to a better world but wee who know who beleeue and teach this are not to be too heauy for the dead least that which with others carryeth a shew of piety be to vs rather a matter of blame For it is in a manner a kinde of distrâ—st to be tormented with heauinesse contrary to that which he himselfe doth teach Hereof he citeth the wordes of Saint Paul to the Thestalonians which I haue before set downe and then addeth This therefore seeing we know wee are to haue care as I haue said not to be afflicted for the dead but to bestow our affection vpon the liuing to whom our piety or denotion may be profitable and our loue may yeeld fruit Surely he leaueth no place for Purgatory that teacheth to beleeue that the faithfull in death doe attaine vnto true life and that their passage from this world is to a better neither doth he acknowledge any vse of Prayers of Masses and Trentals and other Offices and Obsequies for the dead who saith that our deuotion and loue yeeldeth no fruit or profit to them He would not haue bidden Aregius not to be afflicted for the dead but to bestow his affection vpon the liuing if hee had thought the dead to be in a Purgatory where they should and might be releeued by the deuotions of the liuing Thus he beleeued and taught where he taught aduisedly according to the Scriptures and thus wee beleeue accordingly and what hee casually taught otherwise wee reckon it for wood and straw and stubble which hee built vpon the true foundation which now the day-light of the Gospell hath reueiled and the fire of Gods word consumeth though hee himselfe by the faith of the said foundation hath attained peace And this wee hold to be the only true application of the Apostles wordes and most fitting to the processe of the text the Apostle making himselfe a builder by his preaching laying Christ for the foundation of his doctrine and therefore consequently vnderstanding gold siluer pearles wood hay stubble to be the rest of the doctrine that is preached concerning Christ either true signified by gold and siluer and pearles or false signified by wood and hay and stubble So did Tertullian of old vnderstand it m Tertul. coÌ„t Marc. l. 5. Super quod prout quisque superstruxerit dignam scilicet vel indignam doctrinam opus â—ius per ignem probabitur merces â—iâ—s per ignem rependetur As euery man saith he buildeth vpon the foundation doctrine worthy or vnworthy his worke shall be tryed by fire his reward shall be repaied him by fire In the like sort doth Ambrose expound it n Ambros in 1. Cor. 3. Tria genera posuit praeclara in mundo in quibus bonam doctrinam significauit c. Tria alia genera posuit sedfriuola In his corrupta vana doctrina designata di nâ—scitur He setteth downe three kinds of things that are excellent in the world gold siluer pearles by which he signifieth good doctrine three other things he setteth downe which are but base wood hay stubble and by these corrupt and vaine doctrine is designed Now if by these things doctrine bee designed then the fire whereby triall must be made of these things must be vnderstood accordingly That cannot be of the Popish Purgatory fire for it cannot in this sense bee fitted to Purgatory fire which the Apostle saith Euery mans worke shall be made manifest for the day shall declareâ— because it shall bee reueiled by fire for it is not declared or manifested by Purgatory fire whether doctrine bee true or false sith it selfe is so obscure and darke as that no man knoweth where it is Is it made manifest to vs by Purgatory fire whether ours or the Popish doctrine bee the more true Nay but by the word of God this triall is made and thereby it appeareth what is truth and what is falshood what is right and what is wrong and the truth as the gold and siluer is approued and iustified thereby but errour and false doctrine as wood and
another Psalme handling the wordes at large expoundeth them as in al these places he hath done z Idem in Psal 80. Qui aedificat amorem terrenorum super fundamentum regni coelorum c. ardebit amor rerâ—m temporalium ipse saluus erit per idoneum fundamentum â—t paulo ante Grauâ—tèr conturbâ—ntur foenum stipula ligna ardent Si tristis perdis saluus eris tanquam per ignem He that buildeth the loue of temporall things vpon the foundation of the Kingdome of heauen that is vpon Christ his loue of temporall things shall burne namely by sorrow and griefe in the losse of them but he himselfe shall be saued by the right foundation Thus very constantly doth he vnderstand the fire spoken of by the Apostle of the griefe and tribulation that God layeth vpon the faithfull in bereauing them of those earthly goods which they haue ouer-carnally affected and desired Now in all these places it is to be noted that Saint Austin was so farre from expounding that text of the Apostle concerning Purgatory as that in euery of the former he hath signified expresly that hee doubted thereof and in the last of all denyeth it expresly In the first place hee saith a De â—ide Oper. c. 16. Siâ—â— in haâ— vâ—â—a tantum homines ista patiuntur siue etiam post hac vitam â—alia quae dâ— iudicia subsequnâ—â—r non abhorret quantum arbâ—â—ror à ratione veritatis iste intellâ—ctus bâ—â—us â—â—ntentiae Whether in this life only men suffer such things or whether after this life also some such iudgements fâ—llow the meaning which I haue giuen of this sentence as I suppose abhorreth not from the truth In the second place hee saith b Enchirid. ad Laurent c. 69. Tale aliquid 〈◊〉 pest hanc vitam â—eri incredibile nâ—a est vtrum ita sit quaeri potest aut inueniri â—ut latere nâ—nnullos fidelâ—s per ignem quendam pâ—rgatoriii quatò magis unâ—usue bâ—na pereuntia dâ—lexerunt tanto tardâ—â—s citiâ—sâ—â— saluari That sâ—me such thing there is also after this life it is not incredible and may be enquired of whether it be so or not and either be sound or remaine hidden that some faithfull by a kinde of Purgaâ—ory fire by how much they haue either the more or the lâ—sse loued transitory goods are either the sooner or the more slowly saued The repeating of both these places to Dulcitius without any reuocation or alteration may serue in steede of a third testimony of his doubting of it And in the last place he saith againe c De ciâ— Dâ—â— lib. 21. cap. 26. Post istius corâ—oris mortem c. si hoc 〈◊〉 â—tâ—ruall◠〈◊〉 tus defunctorum eiusmodi ignem dicuntâ—r perpeti c. sâ—â—â— ibi tantum sâ—u◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt noa ibi secâ—laria quamâ—â—s à damnatione vemalia 〈◊〉 〈◊〉 〈◊〉 inueniant non redarguo quiâ— forsiâ—an verâ—m est After the death of this body if the soules of the dead in this meane time till the râ—surrection be sâ—id to suffer some such kinde of fire and whether there only or both here and there or whether here they finde a fire of transitory tribulation burning their secular desires that they may not finde it there I reproue it not I say not against it because perhaps it is true Here we finde it is not incredible and it may be disputed whether it be so and perhaps it is so but vpon his best aduice hee could not finde in the Apostles wordes or in any other place of Scripture that certainely it is so Yea in the last place which is worthy to be noted propounding to answere some who by pretence of the Apostles wordes here in question hoped to be saued by a Purgatory fire he vseth these words d In Psal 80. 〈◊〉 per 〈◊〉 salaus eâ—o Nam quid est quod art Apostolus fundamentum aliud c. 〈◊〉 〈◊〉 das esse volo 〈◊〉 est enim non vobis dare securitatem malam Non dabo quod non 〈◊〉 tâ—meus terreo securos vos saccrem si securus â—iâ—rem ego Ignem aeternum tin â—â— Non 〈◊〉 nisi ignem aeternum de quo â—lio loco Scriptura dicit c. Brethren I am very fearefull it is not good to giue you any euill security I will deliuer nothing but what I receiue in feare I terrifie you I would secure you if I could secure my selfe I feare eternall fire I receiue or learne no fire but that that is eternall of which the Scripture saith in another place Their fire shall neuer goe out and so hee goeth on to expound the place in such sort as I haue said Marke this well St. Austin will deliuer nothing but what he hath receiued and hee professeth to haue receiued no other fire but only eternall fire Therefore very definitely he saith elsewhere e Hypognost l. 5. Tertum loâ—um penitus ignoramus un mò nec esse in Scripturis inuenimus Wee are vtterly ignorant of any third place yea and we finde in the Scriptures that there is none and therefore he diuideth all the soules of the dead either to perpetuall ioy or perpetuall torment as I haue shewed f Answere to Doctor Bishops Epistle sect 10. otherwhere As Austin so Gregory also though hee expound the place concerning Purgatory as M. Bishop citeth yet saith elsewhere that g Greg. Dial. 〈…〉 c. 39. Hoc de â—â—â—e tribulationis in hac nobis vita adâ—nbito potest intelligi the same may be vnderstood of the fire of tribulation applyed vnto vs in this life and if it may be vnderstood of tribulation in this life then can it be no proofe for warrant of a Purgatory in the life to come Now it is true indeed that Gregory was superstitiously conceipted concerning Purgatory although allowing of it only h Ibid De quibusdam 〈◊〉 culpis de paruts minimâ—â—que peceatis for very small and light offences but it is worth the while to note how sometimes the truth forcing it selfe vpon him hee crosseth himselfe in this behalfe and putteth that downe in one place which he buildeth in another For he writing vpon Iob he saith i Greg. Mor. l. 8. c. 8. Quem nequaquam modo miserecordia eripit sola post praesons seculum iustitia 〈◊〉 Hinc Salomo ait quia lignum ta quocunque loco ceâ—â—derit c. qua â—um humani casus tempore fiue sanctus fiâ—e malignus spiritus egredientem amnâ—a claustra carnis acceperit in 〈◊〉 secum 〈◊〉 pernâ—â—tat 〈◊〉 aterâ—is suppliâ—iis vltra ad remedium creptionis ascendat Whom mercy now deliuereth not him iustice only after this world imprisoneth Hereof Salomon saith that in whatsoeuer place the tree falleth whether towards the South or towards the North there it shall be because when at the time of a mans death either the good spirit or the euill spirit shall receiue
Iewish Church before receiued not But let him report my wordes as he findeth them and then they shall stand good that Christ taught no other but the same faith and religion that was deliuered by Moses and the Prophets to the former Church which is not hindered by that he instituted new Sacraments because I haue already shewed that in diuersity of Sacraments there is still the same faith Which how handsomely he hath confuted hath before appeared and I suppose by that time he hath further considered of the matter he will finde cause to seeke for a better confutation But yet taking it vpon him that he hath confuted me he goeth on saying And here I adde that then Christians may haue many wiues togither as the Iewes had and may giue their wiues vpon any displeasure a libâ—ll of diuorce Where we may well thinke that he was scant in the right that tooke the lawfulnesse of many wiues and the giuing of a bill of diuorce to a wife to haue beene matters of the Iewes faith and religion towards God I haue cited Leo Bishop of Rome saying that h §. 2. of this Chapter the faith whereby we liue hath neuer differed in any age and will M. Bishop inferre against him as he doth against me that Christians then may haue many wiues and husbands may vpon euery displeasure giue their wiues a bill of diuorcement to put them away as it was amongst the Iewes Did not his discretion serue him to put difference betwixt matters of faith and of manners betwixt articles of religion and offices of conuersation Faith and religion import that deuotion seruice which is immediately performed to God and what letteth but that in their lawfulnesse of many wiues they might yeeld to God the same deuotion that we doe and we in single marriage the same that they But haply somewhat it was that he aimed at which his troubled head serued him not to expresse I said in my answere as touching those Fathers of the old Testament According to the approued example of their life we also teach men to liue Now I imagine hereof it is that he meant to say that then Christians may haue many wiues and at their pleasure giue their wiues libels of diuorce If this were his meaning he should haue bethought himselfe where their example in these things is found any where to haue beene approued because I made mention only of approued example For our parts we hold plurality of wiues in those times to haue beene permitted but not approued tolerated by dispensation as i Gregor exposit in 1. Reg. c. 2 l. 2. Quaedam in sacra Scriptura inuenâ—untur praecepta quae dispensatâ—oâ—â— qâ—idâ—m Dâ—â— praecepta sâ—nt sed non amore Deâ— Gregory saith some things were of old but not warranted by institution And of that dispensation the same Gregory taketh an example of the Iewes giuing a bill of diuorce concerning which we see how the Pharisees alleage in the Gospell not that God ordained it but only that Moses so commanded or rather suffered and the reason thereof giuen k Mat. 19 78. because of the hardnesse of their hearts and therefore we hope M. Bishop vpon better aduice will not of vnity of faith conclude any more that it should now be lawfull for vs to doe the same As for the iudiciall law of the Iewes it is wholly without the occasion and compasse of my speech and briefly I answere him that though there be the same faith and the same rules of duty and conuersation yet it doth not therefore follow that censures and punishments or trials and legall proceedings must be the same In a word whatsoeuer the Apostles decreed in their Councell at Hierusalem for the abrogating of the law we acknowledge and obey and that more faithfully then the Papists doe who as M. Bishop confesseth doe hold it their grace still to hold a conformity with the ceremonies of the law Yet againe if the Apostles saith he were simply and nakedly to preach to the Gentiles the law of Moses he should say without ambiguity the faith and religion of the Patriarchs and Prophets stript of types and shadowes why then were they commanded to preach vnto them the sacraments of Baptisme and of the Supper of the Lord An idle question and it is already answered that in deliuering other Sacraments they taught no other but the same doctrine and faith The Sacraments are water in Baptisme bread and wine in the Lords Supper different from those of old The doctrine of faith is the death of Christ and shedding of his bloud for the cleansing of our soules and remission of our sinnes which was the same in all the Sacrifices and Sacraments of the Church since the world beganne And this one doctrine I said the Apostles by the commandement of Christ so taught as that they added nothing of their owne This saith M. Bishop is very false for many things were left by our Sauiour to their disposition Now thou must vnderstand gentle Reader that I vsed not those wordes as mine owne but did set them downe in a distinct letter quoting Tertullian in the margent as the authour of them The whole passage of those words shall giue some light to the matter here in hand l Tertul. de Praescript Nobis nihil ex nostro arbitrio indulgere licet sed ne eligere quod aliquis de arbitrio suo induxerit Apostolos Domini habemuâ— authores qui nec ipsi quicquam ex suo arbitrio quod inducerent clegerunt sed acceptam à Christo disciplinam fidelitèr nationibus adsignauerunt We may not saith he giue our selues liberty of any thing at our owne discretion nor make choise of any thing which any other man hath brought in of his owne minde We haue the Apostles of the Lord for our leaders who did not of their owne will or discretion make choise of any thing to bring in but the doctrine which they receiued of Christ they faithfully deliuered to the nations Here then M. Bishop giueth Tertullian the lye and telleth him that it is false which he saith dissembling in the meane time the sight of Tertullians name and making shew as if he spake it to me only Thou art now at thy choise gentle Reader whâ—ther thou wilt rather beleeue Tertullian or M. Bishop If thou wilt rather beleeue Tertullian in a worke generally approued then thou must say as we say that the Apostles added nothing of their owne but taught only what they receiued of Christ according to the commission giuen vnto them m Mat. 28 20. Teaching them to obserue whatsoeuer things I haue commanded you But to shew that our Sauiour left many things to the disposition of the Apostles he alleageth those wordes of St. Paul n 1. Cor. 11. 34. Other things I will dispose or set in order when I come Where I would pray him to tell vs in good sadnesse whether the meaning of those wordes be I
worthy to be noted how M. Bishop trippeth and crosseth himselfe who hauing first told vs that the whole value of our merits whereby we deserue eternall life proceedeth of the dignity of Gods grace in vs presently altereth the case and saith that we must concurre with grace to the effecting of good works and this our working with the grace of God deserues heauen Surely if the whole value of our merits doe proceede of the dignity of Gods grace then the desert of heauen ariseth not of our working with grace or if the desert of heauen doe arise of our working with grace then it doth not wholly arise from the dignity of grace But hereby wee may see that all the wordes which they vse as touching grace are but hypocrisie and deceipt and that their true resolution is that the desert of heauen issueth out of the free will of man vsing grace as a toole or instrument for the doing of workes whereby to deserue the same Thus of gift they make no gift and turne all wholly into merit and by the free will of man doe vtterly ouerthrow the grace of God carrying notwithstanding in the meane time a conscience of shame of that they teach and colouring all with good workes as Pelagius the Heretike and his followers in the same case were wont to doe But M. Bishop will proue all that he saith by another sentence of the same Epistle to the Romans r Rom. 2. 6. God will render to euery man according to his workes c. where he saith we may see in expresse termes eternall life to be rendered and repaid for good works Where wee rather see his pertinacy in errour who rather chooseth to make the Apostle to contradict himselfe then to yeeld to the truth plainly deliuered by the Apostle But nothing can be deuised more fit for answere to him or more effectuall to stoppe his mouth then that which Gregory Bishop of Rome hath purposely set downe for satisfaction to those wordes f Gregor in Psalm Poeâ—itent 7. Quòd si illa Sanctorâ— soelicitas miserecordia est nö meritis acquiritur vbi erit quod scriptum est Et tu reddes vnicuique secundum opera sua si secundum opera redditur quomodo miserecordia a stimabitur sed aliud est secundum opera reddere aliud propter ipsa opera reddere In co enim quod secundum opera dicitur ipsa operum qualitas intelligitur vt cuiâ—s apparuerint bona opera eius sit retribut o gloriosa Illi namque beatae vitae in qua cum Deo de Deo viuitur nullus potâ—st aquari labor nulla opera comparari praesertim cùm Apostolus dicat Non sunt condignae passiones c. If the felicity of the Saints bee mercy saith he and be not obtained by merits how shall it stand which is written Thou shalt render vnto euery man according to his workes If it be rendered according to workes how shall it be esteemed mercy But it is one thing saith he to render according to workes and another thing to render for the works themselues For in that it is said according to workes the very quality of the workes is vnderstood so as that whose good works shall appeare his reward shall be glorious For to that blessed life wherein we shall liue with God and of God no labour can be equalled no workes can be compared for that the Apostle telleth vs The sufferings of this time are not comparable in worth to the glory to come that shall be reueiled on vs. Where we see how he setteth it downe as a thing without question to be confessed that eternall life is mercy only and is not to be purchased or gained by merits and that the Scripture in saying that God rendereth to euery man according to his workes doth not import that God in giuing reward vnto good workes doth any thing for the workes sake as if he regarded the merit or value thereof but respecteth only the quality of our workes as vsing the same for a marke only wherby he will take knowledge of them to whom he intendeth to shew mercy At these wordes of Gregory me thinks I see how M. Bishop biteth the lippe and chafeth in his minde to heare him thus distinguishing like a Protestant and seriously approuing that which he with scorne hath reiected being spoken by M. Perkins t Of Merits sect 17. O sharpe and ouer-fine wit saith he doth God render according to the workes and doth he not render for the workes What M. Bishop will you mocke Gregory in the same sort and twite him with a sharpe and ouer-fine wit He hath taught vs to distinguish thus he telleth vs that it is one thing to render for workes another thing to render according to workes which sith you admit not why doe you dâ—ale so impudently in chalenging to your selues a full and perfect agreement with the ancient Church of Rome I might further enlarge this matter out of Gregory by sundry speeches tending to the disabling of all humane works but that it followeth more properly to speake thereof in the thirteenth Chapter CHAP. XI That concupiscence or lust is sinne euen in the very habit and first motions of it ANSWERE TO THE EPISTLE HE telleth vs againe and againe that concupiscence is sinne to lust is to sinne c. to S. Paul saith of the spirit of adoption c. W. BISHOP THe Apostle telleth vs againe and againe that our Sauiour Christ Iesus was made 2. Cor. 5. v. 21. sinne and yet no Christian is so simple as to take him to be properly sinne but the host or satisfaction for sinne so when the Rom. 8. vers 3. Apostle calleth concupiscence sinne wee vnderstand him with S. Augustine that it is not sinne properly yet so called not vnaptly both because it is the effect L. b. 1. cont duas Epist Pelag. cap. 10. Lib. 1. de Nupt Concupisc cap. 23. and remnant of originall sinne and doth also pricke vs forward to actuall sinne but if by helpe of the grace of God we represse it we are deliuered from the infection and guilt of it Which S. Paul in the very same Chapter declareth when he demandeth Who shall deliuer me Ibid. vers 25. from this body of death he answereth presently the grace of God by Iesus Christ our Lord. And againe that profound Doctor S. Augustine argueth very soundly out of the same sentence where concupiscence is called sinne but now not I worke it any more but the sinne that is in me that the Apostle could not meane sinne properly which cannot saith he be committed Lib. 6. cont Iulian. c. 23. without the consent of our minde but that had no consent of the minde to it because it was not the Apostle that did worke it Now how can that be the euill worke of a man if the man himselfe doe not worke it as the Apostle saith expresly not I doe
worke it Lastly the same Apostle teacheth that sinne hath no dominion ouer them that are vnder grace which were false if concupiscence were properly sinne for that hath such dominion ouer euery good body that they cannot auoid the motion and sting of it No not S. Paul could be clearely deliuered 2. Cor. 12. vers 8. from that pricke of the flesh though he praied most earnestly for it wherefore by the testimony of S. Paul himselfe concupiscence is not properly sinne no more is it to lust if lust be taken for the first motions of concupiscence But concupiscence when it hath conceiued Iacob 1. vers 15. as S. Iames speaketh that is by our liking beginneth to take hold on vs bringeth forth sinne yet but veniall marry when it is consummate by our consent or long lingring in it then it engendreth death that is mortall sinne R. ABBOT EVen so might the adulterer pleade for himselfe that as Christ is said to haue been made sinne and yet is not properly sinne so adultery though it be called sinne yet is not so called because it is indeede and properly sinne but only because it is an effect of sinne and draweth on to many sinnes Surely in what manner the Apostle saith that adultery is sinne in the same manner doth he say that concupiscence is sinne and very vntowardly and shamefully doth M. Bishop bring that as a speech of the like kinde whereby it is said that a 2. Cor. 5. 2â— Christ for vs was made sinne As for that which he citeth out of St. Austin I haue b Of Original sinne after Baptisme sect 9. elsewhere before examined the places and haue shewed at large how falsly and wickedly they abuse him St. Austin neuer denying concupiscence in the regenerate to be sinne but only as sinne implieth a guilt of punishment which to the faithfull is remitted and therefore the condition of sinne in that respect abolished If we consider the nature of sinne in the corruption and vncleannesse of it St. Austin acknowledgeth concupiscence to be such an euill quality as maketh vs euill which nothing can doe but sinne yea he saith that it is c August coÌ„t Iulian. l. 6. c. 5. Tale ac tammagnum malum tantum quia inest quomodo non tenerâ—t in morte c. so great an euill as that only for that it is in vs it should hold vs in death and bring vs to euerlasting death but that the bond that is the guilt thereof is loosed in baptisme by the remission of all our sinnes I note these things but briefly because I choose rather to referre the Reader to the treaty hereof at large And thereby he shall perceiue how vntruly M. Bishop here saith as by the doctrine of St. Austin that if by the helpe of Gods grace we represse concupiscence we are deliuered from the infection and guilt of it Indeede St. Austin saith so much of the guilt but neuer did he say or thinke that we are or shal be deliuerâ—â—â— from the infection and vncleannesse of it d Aug. Epist 54. Malos diâ—it propter vitia infirmitatis humanae donec totum quo constamus ab omni vitiositate sanatum transeat in eam vitam vbi nihil omninò peccabitur vntill all whereof we consist healed from all corruption shall passe into that life where there shall be no sinne But if St. Austin will not take his part he will proue that which he saith by St. Paul himselfe in the same Chapter He demandeth saith he Who shall deliuer me from this body of death and answereth presently The grace of God by Iesus Christ our Lord. Where we see how according to his vsuall manner he setteth downe the wordes as to haue his Reader thinke that he tendereth him a proofe of that which he saith but neuer goeth about to shew how that which he saith is to be deduced therfrom And here his falshood is the greater for that hee alleageth the Apostles wordes for that which he saith whereas that which he saith is vtterly ouerthrowen by the wordes which he alleageth For let me aske him doth the Apostle by deliuerance from this body of death meane a deliuerance from the infection of originall sinne He will say yes because for proofe thereof he citeth the Apostles wordes Well but tell vs then doe you not beleeue that St. Paul was a partaker of the grace of God and did thereby represse and resist the motions of concupiscence Neither will he here dare to say nay and if he should what Christian man would not spit at him But then we will aske him againe if the Apostle by the grace of Christ did resist concupiscence and euery one that so doth be deliuered from the infection thereof how standeth it that the Apostle did yet remaine in case to be deliuered from this infection Marke I pray thee gentle Reader the Apostle saith who shall deliuer me giuing thereby to vnderstand that he was not as yet deliuered He saith the grace of God shall deliuer me but he doth not say it hath deliuered me from the infection of concupiscence Here M Bishop is mute he hath taken a fall in his owne trippe and knoweth not which way to recouer himselfe The Apostle St. Paul though by the grace of God he resisted the motions of concupiscence yet was not as yet deliuered from the infection of it It is false therefore which M. Bishop saith that if by the helpe of the grace of God we represse it we are deliuered from the infection of it I haue e Of Original sinne sect 4. before shewed that the Apostle in naming this body of death hath reference to this infection meaning thereby f Rom. 6. 6. the body of sinne as he hath termed it in the former Chapter g August de Temp. â—er 45. Per concupiscentiam dâ—ctum est hoc nostrummortis corpus which is to be destroyed and to which by and for concupiscence belongeth death It is true then which M. Bishop saith that the Apostle in desiring to be deliuered from this body of death did thereby intend a release from the infection of concupiscence but where was his vnderstanding that could not see that this maketh directly against himselfe and plainly sheweth that this release and deliuerance is yet to come and befalleth not vnto vs so long as we continue clothed with mortality and corruption But he telleth vs yet further that St. Austin out of the same sentence where concupiscence is called sinne Now not I worke it any more but sinne that dwelleth in me argueth very soundly that the Apostle could not meane sinne properly which cannot saith he be committed without consent of the minde He quoteth for this Lib. 6. cont Iulian. cap. 23. whereas in that sixt booke there are but thirteene Chapters But the place which he meaneth I take to be in the eleuenth Chapter of the same booke where St. Austin hauing mentioned those words of the Apostle goeth
rebelleth against the law of the minde and holdeth vs captiue to the law of sinne l Gal. 5. 17. it lusteth against the spirit and these are contrary one to another so that we cannot doe the things that we would and therefore cannot fulfill the law Why will M. Bishop goe about to dispute against so certaine so cleare and manifest truth Now then vnderstanding the iustification of the law as he doth of the righteousnesse commanded by the law it is true that the end of Gods sending his Sonne was that sinne might be condemned in the flesh that the power and life thereof in vs might be abolished and it vtterly destroyed that sinne being taken away the iustification or righteousnesse of the law may be entirely and perfectly fulfilled in vs for euer This we say that God hath intended to doe and hath already begunne to bring it to effect but he hath begunne only and noâ— perfected this worke nor will doe till this body of ours raised againe from death and out of the dust of the earth haue cast the slough of sinne and become clothed with immortality and incorruption In the meane time m August de ciuit Dei l. 19. c. 27. Ipsa iustitia nostra tanta â—st in hac vita vt potiùs remissione peccatorum constet quà m perfectione virtutum our righteousnesse in this life saith St. Austin consisteth rather in the forgiuenesse of sinnes then in the perfâ—ction of vertues and n Greg. Mor. l. 5. c. 9. Ipsa perfectio nostra culpa non caret nisi hanc seuerus iudex in subtili laÌ„ce examinis misericorditèr penset our very perfection saith Gregory is not free from blame vnlesse God in the precise ballâ—nce of his examination doe mercifully waigh the same And from Gregory did St. Bernard learne to say that o Bernard in fest omn. SaÌ„ct fer 1. Si districtè iudicetur iniusta inuenietur omnis iustitia nostra minus habens Sir Greg Mor. l. 9. c. 11. l. 21. cap. 15 all our iustice or righteousnesse if it be narrowly sifted will be found vâ—iust and defectiue because p August coÌ„t Iulian l. 2. Memores conscij illa ipsa corpora vitioruÌ„ omnium esse materiem pro qua polluti sordidi nihil in nobis munduÌ„ nihil innocens obtinem ex Plilario being polluted and filthy by reason of the corruptions of our sinnefull bodies as Austin alleageth out of Hilary we haue nothing in vs cleane nothing innocent q Hilar. in psal 118. Gimel Et nisi glorificatâ— in naturaÌ„ spiritus corpore vita vera in nobis non potest esse natura neither can there be in vs saith he the nature of the true life vntill the body be glorified into the nature of the spirit Now seeing the case of our righteousnesse in this life iâ—â—aâ—h certayne it is that the righteousnesse of the law is not so fulfilled in vs in this life as that thereby we can be iustified in the sight of God Yea r Leo in Anniuers suo ser 1. In isto seculo si iniquitates Dominus obseruaret nullus iudiciùm suum sustineret in this world saith Leo according to the words of the Psalme if the Lord would take knowledge of iniquities none should be able to beare his iudgement and therefore it remaineth which the same Leo elsewhere saith that Å¿ Leo Epist 81 In quo solo homo se inuenit innocentem in Christ only a man findeth himselfe innocent or iust t Greg. Moral lib. 3. cap. 11. Per hoc cuncta iustificat quod eum qui sine peccato est pro peccatoribus damnat God hereby iustifying vs as Gregory saith for that for vs sinners he condemneth him who is without sinne u Idem in Ezech hom 7. Justus aduocatus noster iustos nos defendet in iudicio quia nosmetipsos cognoscimus accusamus iniustos Our iust Aduocate therefore saith the same Gregory will in iudgement defend vs for iust if we know and accuse our selues to be vniust x Idem in EuaÌ„gel hom 25. Paratus est poenitentiam nostraÌ„ nobis ad innoceÌ„tiam deputare God being ready for his sake to repute vnto vs our penitency for innocency Here is then our iustification before God not in that the righteousnesse of the law is fulfilled in vs but in that vpon our true repentance God reputeth vs innocent for Christs sake and in Christ whom as a sinner he condemned to death and punishment for our sakes Now by that that hath beene said appeareth the answere to his next place y Rom. 13. 8. 10. Loue is the fulfilling of the law and he that loueth his neighbour fulfilleth the law For what is said of iustice or righteousnesse must be also vnderstood of loue because our righteousnesse inherent consisteth in loue and according to the measure of our loue so is the measure of our righteousnesse z August de Nat. Grat. c. 70. Charitas inchoata inchoata iustitia est charitas prouecta prouecta iustitia est charitas magna magna iustitia est charitas perfecta perfecta iustitia est Charity begunne saith Austin is righteousnesse begunne charity increased is righteousnesse increased great charity is great righteousnesse perfect charity is perfect righteousnesse Sith then our iustice or righteousnesse is very defectiue and vnperfect as hath been shewed the like must be conceiued of our loue and therefore though loue be the fulfilling of the law yet in vs it is not the fulfilling of the law because in vs it is vnperfect and farre short of that which the law requireth As we haue the beginnings of loue so we haue the beginnings of fulfilling the law but that is not sufficient to iustification by the law because the law requireth absolute a Gal. 3. 10. continuance in all that is written therein Therefore St. Austin very directly to our purpose saith b Aug. Epist 29. Plenissima charitas qua iam augeri non potest quamdiu hic homo viâ—it est in nemine Quamdiu autem augâ—â—â—i potest prosectò illad quod minus est quà m debet ex vitâ—o est Ex quo vitio non est iustus in terra qui facit bonum non peccat Ex quo vitio non iustificabitar in coâ— spects Dei omnis viuens The most perfect charity which can now no further be increased so long as a man liueth here is found in none and so long as it may be increased that that is lesse then it ought to be is by reason of some vice or corruption in vs by reason whereof there is not a man iust vpon earth that doth good and sinneth not by reason wherof no man liuing shall be iustified in the sight of God In a word loue is the fulfilling of the law when as there is loue according to the tenour of the law The law saith c Deut. 6. 5. Luke 10. 27. Thou shalt
mandauerunt c. the bodies of the iust and faithfull which the holy Ghost hath vsed for instruments and vessels to all good workes are not to be despised and cast away inferreth that therefore the funerals of the iust of old were with all officious piety regarded their exequies celebrated and their buriall prouided for and they themselues whilest they liued gaue charge to their children for the burying of them or else for transferring them from the place where they were to be buried otherwhere He alleageth examples that Tobie in burying the dead is commended to haue pleased God that our Sauiour Christ commended the good worke of the religious woman which powred the pretious ointment vpon his body as of purpose for his buriall that they are laudably mentioned in the Gospell who tooke the body of Christ from the Crosse and vsed care to haue it diligently and honorably buried And thus Origen professing q Origen coÌ„t Cels lib. 8. Solas rationales animas honorare nouimus earli instrumenta solenni honore sepulturae dignamur Meretur enim rationalis animae domicilium non temerè proijci sicut brutorum cadauera praesertim quod fuit anima benè ac sanctè instrumento suâ— in certaâ—inibus vsae receptâ—culum to honour only the soules endued with reason sheweth what this honour is Their instruments that is their bodies we vouchsafe the solemne honour of buriall For the habitation of the reasonable soule is of more worth then carelesly to be cast away like the carkasses of brute beasts specially that which hath beene the receptacle of a soule that hath in spirituall fights and combates well and holily vsed the body Now if it be the honour that is to be done to the bodies of the Saints to bury them in the ground then is it a barbarous dishonour that is done to them in Popery vnder the name of piety to pull them out of their graues and to rent them in peeces and carry one peece this way and another another way the skull to one place the toe or finger to another one tooth hither and another thither as amongst them hath beene accustomed to be done Wherein how farre they haue departed from the ancient Church of Rome appeareth by Gregory Bishop of Rome who for his time affirmeth that r Gregor lib. 3. Epist 30. In Romanis totius OccideÌ„tis partibus omnino intolerabile est atque sacrilegum si sactorum corpora tagere quisquam fortassè praesumpserit Quod sl praesumpserit certum est quia bâ—c temeritas impunita nullo mâ—do remanebit in the Roman Church and whole Westerne parts it was a thing altogether intollerable and a matter of sacriledge to presume to touch the bodies of the Saints and if any man doe presume so to doe saith he certaine it is that his rashnesse shall by no meanes remaine vnpunished And hauing shewed diuers examples of them who aduenturing too neare to the stirâ—ing or touching of the bodies of some holy persons were thereupon greatly frighted or by death miscarried he concludeth Å¿ Ibid. Quis tam temerarius possit existere vt hâ—c sciens â—orum corpora non dico tangere sed vel aliquatenùs praesumat inspicere Who then knowing these things can be so rash as that he will presume I will not say to touch the bodies of such but in any sort to looke vpon them How is the world now changed in the Church of Rome that they dare not only looke vpon such buryed relikes but pull them out of their graues touch them kisse them carry them about as hath beene before said and will M. Bishop still notwithstanding be so impudent as to say that the religion of the church of Rome is now the same that of old it was For conclusion of this passage he alleageth t Heb. 11. 21. that Iacob adored the toppe of Iosephs rodde which was a signe of his power which he saith giueth all iudicious men to vnderstand that the Images of Saints for their holy representation ought to be respected and worshipped But what a spiâ—e hath the Apostle put him to thus to seeke for Images vpon the toppe of Iosephs rodde What meant he to be so sparing in the behalfe of the Roman Church as that hee would not name so much as one holy man to whom an Image had beene set vp to be worshipped in his name But the Apostle knew no such Marry M. Bâ—shop is able by a Romish art to supply that want by fetching an image out of the toppe of Iosephs rodde He had heard of Garnets image in the straw and hee thought the toppe of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rodde or staffe to bee much more capable of an image But for the bringing of this about hee betaketh himselfe to a translation which is manifestly false the Greeke text not saying that he worshipped the toppe of his rodde but â— he worshipped vpon the toppe of his rodde that is as we translate it hee worshipped God leaning vpon the end or toppe of his staffe This Thomas Aquinas acknowledgeth and telleth vs the whole reason hereof u Tho. Aquin. in Heb. 11. sect 5. Super fastigium vt habetur in Graeco c. Ipse erat senex ideò portabat virgam vel recepit sceptrum Joseph donec iâ—rasset antequam redderet ei adorauit non ipsam virgam nec Joseph vt quidam malè putaueruÌ„t sed ipsum Deum innixus ad cacumen vel super fastigium virgae cius Iacob was an old man saith he and therefore carried a rodde or staffe or else he tooke the scepter of Ioseph vntill Ioseph had sworne namely that he would bury his father in Canaan according to his desire and before he restored it to him he worshipped not the rodde nor Ioseph as some haue thought amisse but God himselfe leaning at the toppe or vpon the toppe of his rodde We neede no more this is enough to dash M. Bishop out of comfort and to bereaue him of all hope to finde any succour for his Images in this place But if any man desire further satisfaction let him see this place handled at large in the question of Images the sixteenth section W. BISHOP §. 5. WIth as great facility and no lesse perspicuity we doe collect out of S. Paul that the Saints in heauen are to be prayed vnto for he doth hartily craue the Rom. 15. ver 30. Romans to helpe him in their prayers and hopeth by the helpe of the Corinthians prayers to be deliuered 2. Cor. 1. ver 11. from great dangers Whence we reason thus If such a holy man as S. Paul was stood in neede of other mens prayers much more neede haue we poore wretches of the prayers of Saints S. Paul was not ignorant how ready God is to heare vs nor of the only mediation of Christ Iesus and yet as high as he was in Gods fauour and as well informed of the office of
Christs mediation hee held it needfull to request other farre meaner then himselfe to pray for him All this is good saith a good Protestant for to instruct vs to request the helpe of other mens prayers that are liuing with vs but not of Saints who are departed this world Yes say we because the Saints in heauen are more charitable and desirous of Gods honour and of our spirituall good then any friend we haue liuing and therefore more forward to assist vs with their prayers They are also more gracious in the sight of God and thereby better able to obtayne our requests All which may easily be gathered out of S. Paul who saith that charity neuer faileth but is maruailously encreased 1. Cor. 13. ver 8. Ephes 2. ver 19. in that heauenly Country Also that we are not strangers and forraigners to the Saints but their fellow Cittizens and the houshold seruants of God with them yea we are members of the same body wherefore they cannot choose but tender most dearely all our sutes that appertaine vnto the glory of God and our owne saluation They therefore haue finally no other shift to auoide praying to Saints but to say that though all other circumstances doe greatly moue vs thereto yet considering that they cannot heare vs it is labour lost to pray to them To which we reply and that out of S. Paul that the Saints can heare vs and doe perfectly know our prayers made vnto them For the Apostle comparing the knowledge of this life with that of the life to come saith In part wee know and in part wee prophesie but 1. Cor. 13. ver 9. â—0 12. when that shall come which is perfect that shall be made voide which is in part And a little after VVe see now by a glasse in a darke sort but then face to face Whence not I but that Eagle-eyed Doctor S. Augustine De Ciuitat Dei lib. 22. cap. 29. doth deduce that the knowledge of the heauenly Cittizens is without comparison farre more perfect and clearer then euer any mortall mans was of things absent and to come yea that the Prophets who were indued with surpassing and extraordinary light did not reach any thing neare vnto the ordinary knowledge of the Saints in heauen grounding himselfe vpon these expresse wordes of the Apostle We prophesie in part that is imperfectly in this life which shall be perfect in heauen If then saith he the Prophets being mortall men had particular vnderstanding of things farre distant from them and done in other Countries much more doe those immortall soules replenished with the glorious light of heauen perfectly know that which is done on earth though neuer so farre from them thus much of praying to Saints R. ABBOT WE collect saith he as though it were any thing to vs what they collect when the question is what the Apostle teacheth It is true that the Apostle heartily craueth the Romans a Rom. 15. 30. to helpe him in their prayers and hopeth by the helpe b 2. Cor. 1. 11. of the Corinthians prayers to be deliuered from great dangers but what of that Marry saith he hence we reason thus If such a holy man as Paul was stoode in neede of other mens prayers much more neede haue we poore wretches of the prayers of Saints But doth not the wise man see that he here maketh a rodde to whip himselfe for if such a holy man as Paul was standing in neede of other mens prayers yet craued not any prayers of the Saints that were dead but only of the brethren that were aliue doth he not teach vs to doe the like that though we be to begge the helpe of other mens prayers yet we begge the same of the liuing only not of them that are dead Yea but the Saints in heauen saith he are more charitable and desirous of Gods honour and our spirituall good more forward to pray for vs and more gracious in Gods sight to obtaine our requests But why then say I did not St. Paul rather seeke to the Saints in heauen then to men liuing vpon the earth Why did he not say O Abraham Isaac Iacob pray for vs Why did he not desire God that by the merits and intercession of the holy Virgin of Saint Stephen St. Iames St. Ioseph and such others he would haue mercy vpon him Why did he seeke to them that were farre meaner then himselfe when hee might haue gone to those that were superiors to himselfe and more gracious in Gods sight Did not he know that charity is maruelously increased in that heauenly Countrey that they tender dearely all our sutes that they can heare vs and doe perfectly know our praiers made vnto them Why did he omit then rather to craue their prayers then the prayers of the Romans the Corinthiaus and others to whom he wrote M. Bishop cannot here answere any thing to giue satisfaction to any reasonable man yea it plainly appeareth by the Apostles example that all his collections are but vaine and phantasticall speculations Against which we oppose briefly that it is c Iam. 5. 15. the prayer of faith which saueth and true faith hath it seate d Rom. 10. 10. in the heart and God heareth euery mans prayer e 1. Kings 8. 39. as he knoweth his heart and f Ibid. he only knoweth the hearts of all the children of men and therefore the Saints know not our prayers because they know not our hearts And thus the Prophet Esay saith g Esay 63. 16. Abraham knoweth vs not and Israel is ignorant of vs. Wherupon St. Austin concludeth h August de cura pro mort gerenda c. 13. Si tanti Patriarchâ— quid erga populum ex his procreatum ageretur ignoraâ—erunt quibus Deo credentibus populus ipse de illorum stirpe promissus est quomodomortui suorum rebus atque actibus cognoscendis adiuâ—aÌ„disque miscentur Quomodo dicimus cis fuisse consultum qui obierunt antequam venirent mala quae illoruÌ„ obitum consecuta sunt si post mortem sentiunt quaecunque in vita humanae calamitate contingunt Et paulò pòst Ibi sunt ergò spiritus defunctor um vbi non vident quaecunque agâ—tur aut euenâ—â—nt in ista vita hominibus If so worthy Patriarches did not know what was done as touching the people that was descended of them to whom beleeuing God the same people was promised to come of their stocke how haue the dead to doe with the knowledge or helping of the state and doings of theirs and how doe we say that they were prouided for who died before those euils came which ensued after their death if after death they vnderstand what euils befall in the calamity of this life He concludeth The soules of the dead are there where they see not what things are done or happen to men in this life This M. Bishop cannot abide to heare of from St. Austin because he thinketh
is therein approued by the Councell of Ephesus n Cyril Epist 10. ad Nestor Nec praeter ipsum alteri cuipid homini siue sacerdotij nomen siue rem ipsam ascribimus We ascribe not the name of Priesthood or the thing it selfe to any other but to Christ only o August coÌ„t Faust l. 22. c. 17 Vnus verus Sacerdos Mediator Dei hominum c. The only true Priest as St. Austin calleth him p Ibid. l. 20. c. 18. Verum sacrificium c. quo eius Altare solus Christus impleuit Who only saith he hath filled Gods Altar with true sacrifice Whilest he limiteth the sacrifice of Christ to his q Heb. 7. 27. 10. 10. once offering of himselfe r Heb. 9. 12. by the shedding of his bloud and denyeth plainly his Å¿ Heb. 7. 27. 9. 1. 25. often offering he disclaimeth the Popish sacrifice which is often offered not from yeare to yeare only but from day to day after the manner of the Leuiticall sacrifice which is therefore argued not to haue taken away sinnes t Heb. 10. 1. 2. because it was often offered For u Vers 18. where there is remission of sinnes there is no more offering for sinne Where there is therefore still offering for sinne there is a deniall of the purchase of remission of sinnes But in the x Mat. 26. 28. shedding of the bloud of Christ who doubteth but that there is remission of sinnes Who then can doubt but that after the shedding of the bloud of Christ there is no more offering or sacrifice for sinne Therefore St. Austin saith y Aug. cont aduersar leg proph lib. 1. cap. 18. Singulari solo vero sacrificio Christi pro nobis sanguis effususest For the soueraigne and only true sacrifice the bloud of Christ was shed for vs. If the shedding of the bloud of Christ be the only true sacrifice then is there no true sacrifice in the Popish Masse and therefore St. Austin neuer vnderstood the Apostles words of any Popish sacrifice Well though the Apostle say nothing for the sacrifice yet he saith somewhat M. Bishop telleth vs for the principall part of the Masse which is the Reall presence But what is the Reall presence now the principall part of the Masse They will haue vs by the Masse to vnderstand a sacrifice and the Reall presence may stand without any sacrifice and so by this meanes wee shall haue a Masse without a Masse But what saith the Apostle for the Reall presence Forsooth he deliuereth it in as expresse termes as may be euen as he had receiued it from our Lord This is my body which shall be deliuered for you c. and addeth that he that eateth and drinketh it vnworthily eateth and drinketh iudgement to himselfe not discerning the body of our Lord. Wee see the wordes we reade them daylie but we cannot see in them the Reall presence Christ saith there This is my body but he doth not say This is my body really present He telleth vs that the vnworthy receiuer incurreth iudgement for not discerning the Lords body but he doth not tell vs that this is for not discerning his body really present M. Bishop should here haue giuen vs a sound reason that these wordes doe necessarily enforce a reall presence and cannot be verified but by the granting thereof For if there may be another interpretation of these wordes standing well with Scriptures approued by Fathers confonant and agreeable to the nature of all Sacraments then how childishly how vainly doth he deale only to set downe the place and to say it is a proofe for the reall presence Nay see how by alleaging places in this sort he circumuenteth himselfe and destroyeth by one place that which he seeketh to fortifie by another For whereas Transubstantiation is the foundation and ground of Reall presence the latter place which he citeth is the bane of Transubstantiation and giueth vs a conuenient and true exposition of the former wordes without any necessity of Reall presence For how can it stand which the Apostle saith z 1. Cor. 10. 16. The bread which we breake is the coÌ„munion of the body of Christ if the Popish doctrine of transubstantiation be true that there is no bread to breake It is true which St. Paul saith that it is bread which we breake therefore it is false which the Papists say that the bread by consecration is substantially turned into the body of Christ and ceaseth thenceforth to be bread And this the Apostle inculcateth againe and againe in the former place a 1. Cor. 11. 26. 27. 28. As oft as yee shall eate of this bread c. Whosoeuer shall eate of this bread c. Let a man examine himselfe and so let him eate of this bread c. and yet notwithstanding all this it must be denyed to be bread But of this bread he telleth vs that it is the communion or participation of the body of Christ and thereby giueth vs a true and certaine exposition of the wordes of Christ This is my body that is this bread is the communion or participation of my body signifying that though in naturall substance and being it be but bread yet by sacramentall vnderstanding and effect it is to the due and faithfull receiuer the communion of the body of Christ. For by Gods institution and ordinance b Cypr. serm de Resurrect Christi Quod videtur nomine virtute Christi corpus censetur the visible element as Cyprian saith is accounted both in name and power the body of Christ and therefore in the due receiuing of the Sacrament is the participating of Christs body as on the other side the not discerning of the Sacrament is the not discerning of the body of Christ which to vs the Sacrament is though in it selfe it be not so Now the body of Christ is here vnderstood as giuen for vs and his bloud as shedde for vs and therefore the communion of the body and bloud of Christ is the participation of his Passion Death and Resurrection so that the Sacrament is to vs as Optatus saith c Optat. cont Parmen lib. 6. Pignus salutis aeternae tutela sidei spes resurrectionis the pledge of eternall life the protection of our faith the hope of our resurrection There was cause therefore why our Sauiour Christ should say of the Sacrament This is my body because to vs it is in effect the body of Christ though really it be not so but d Tertuâ—l coÌ„t Marc. lib. 4 Hoc est corpus mâ—um id est figura corporis mei the figure of his body as Tertullian expoundeth e August coÌ„t Adima â—t c. 12. Non dubitauit Dominus dicere Hoc est corpus meum cum daret signum corporis sui the signe of his body as St. Austin speaketh f Hieron in Mat 16. Vt veritatem corporis sangâ—â—is sui