#The Lords Supper or, A vindication of the sacrament of the blessed body and blood of Christ according to its primitive institution. In eight books; discovering the superstitious, sacrilegious, and idolatrous abomination of the Romish Master. Together with the consequent obstinacies, overtures of perjuries, and the heresies discernable in the defenders thereof. By Thomas Morton B.D. Bp. of Duresme.#

##Morton, Thomas, 1564-1659.## The Lords Supper or, A vindication of the sacrament of the blessed body and blood of Christ according to its primitive institution. In eight books; discovering the superstitious, sacrilegious, and idolatrous abomination of the Romish Master. Together with the consequent obstinacies, overtures of perjuries, and the heresies discernable in the defenders thereof. By Thomas Morton B.D. Bp. of Duresme. Morton, Thomas, 1564-1659.

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#####Front##### •OTIUM CUM DIGNITATEThe Right Hon.ble Charles Lord Halifax 1702bookplate

1. VTRIVSQVE ACADEMIAE CANTABRIG. & OXON.

2. An Advertiſement ¶THe Additions, in this ſecond Edition, are made more obvious to the Reader by two Parallel lines dr

3. THE SVMMARIE or Generall Heades of the Eight Bookes of this enſuing Treatiſe; wherein alſo the Principall Additions, throughout the whole, at the beginning and end thereof, are thus denoted, ⚜

   _ BOOKE FIRST.

   _ BOOKE II.

   _ BOOKE III.

   _ BOOKE IV.

   _ BOOKE V.

   _ BOOK. VI.

   _ BOOK. VII.

   _ BOOK. VIII.

#####Body#####

1. OF THE INSTITVTION OF THE SACRAMENT of the bleſſed Body and Blood OF CHRIST, &c.

   _ The firſt Booke.

   • Chap. I.

That the Originall of the word, •ASSE, nothing advantageth the Romiſh Maſſe. SECT. I.

That the word, MASSE, in the Primitive Signification thereof, doth properly belong unto the Proteſtants: and juſtly condemneth the Romiſh manner of Maſſe. SECT. II.

The Name of CHRIST his MASSE, how farre it is to bee acknowledged by Proteſtants. SECT. III.

Of the CANON OF CHRIST his MASSE; and at what words it beginneth. SECT. IV.

The Poynts contained within the Canon of Chriſt his Maſſe, and appertaining to our preſent Controverſie, are of two kindes, viz.

1. Practicall.2. Doctrinall. SECT. V.

   • CHAP. II.

SECT. I.

TEN TRANSGRESSIONS, And Prevarications againſt the command of Chriſt [DO THIS] practiſed by the Church of Rome, at this day, in her Romane Maſſe. SECT. II.

The firſt Tranſgreſsion of the (now) Church of Rome, in contradicting Chriſt his Canon, is collected out of theſe words, [AND HE BLESSED IT;] which concerne the Couſecration of this Sacrament. SECT. III.

The ſecond Romiſh Tranſgreſsion of the Canon of Chriſt his Maſſe; is in their Contradicting the ſenſe of the next words of Inſtitution, [HE BRAKE IT] SECT. VI.

The third Romiſh Tranſgreſsion of the Canon of Chriſt his Maſſe; contradicting the ſenſe of the next words of Chriſts Command, viz. [—GAVE IT VNTO THEM.] SECT. V.

The fourth Romiſh Tranſgreſsion of the Canon of Chriſt his Maſſe, contradicting the ſenſe of the next words, [—SAID VNTO THEM.] SECT. VI.

Your fift Romiſh Tranſgreſsion of the Canon of Chriſt his Maſſe, is a ſecond •ontradiction againſt the Senſe of the former words of Chriſt [—SAID VNTO THEM] SECT. VII.

The ſixt Tranſgreſsion of the Canon of Chriſt his Maſſe, contradicting the Senſe of the next words of Chriſts Inſtitution, [TAKE YEE.] SECT. VIII.

The ſeventh Tranſgreſsion of the Canon of Chriſt his Maſſe. contradicting the Senſe of the next words, [EATE YEE.] SECT. IX.

The Eighth Tranſgreſsion of the Canon of Chriſt his Maſſe, by a ſecond Contradiction of the ſenſe of the former words, [EATE YEE.] SECT. X.

The Ninth Tranſgreſsion of the Canon of Chriſt his Maſſe, contradicting the Senſe of the words following, [IN REMEMBRANCE OF MEE.] SECT. XI.

  * CHAP. III.

The Tenth Tranſgreſsion of the Canon of Chriſt his Maſſe, by the now Church of Rome, is in contradicting the Senſe of the next words following (concerning the ſecond part of this Sacrament of receiving the Cup) [HE LIKEVVISE TOOKE THE CVP, AND GAVE IT TO THEM, SAYING, DRINKE YEE ALL OF THIS.] And adding, 1. Cor. 11. [DO THIS, AS OFTEN AS YOV DO IT, IN REMEMBRANCE OF MEE.] SECT. I.

The firſt Compariſon is of the Inſtitution of Chriſt with the Contrary: proving the Precept of Chriſt, for the Vſe of Both kinds to all lawfull Communicants, SECT. II.

Our ſecond Compariſon is of the Example of Chriſt, with the contrary Example. SECT. III.

Our third Compariſon, is, by conferring Apoſtolicall Practice with contrary Practice. SECT. IV.

Our fourth and fift Compariſons are of Primitive Cuſtome with the contrary Cuſtome, in reſpect both of the Antiquitie and Vniverſalitie thereof. SECT. V.

Our ſixt Compariſon is of Reaſons, for the Vſe of Both kindes, collated with Reaſons objested to the contrary. SECT. VI.

A Corroboration of the ſame Reaſon, againſt the Sacrilegious diſmembring of this Sacrament, by the Testimony of Pope Gelaſius; and a Vindication of Doctor Morton from the Traducement of other your Prieſts and Ieſuites. SECT. VII.

Our ſecond Reaſon is in reſpect of the perfect Spirituall Refection, repreſented by this Sacrament. SECT. VIII.

Our third proofe is taken from the manifold Reaſons of ancient Fathers, for Confirmation of the Neceſſity of the Communicating in Both kinds. SECT. IX.

The Romiſh Pretences for their Innovation and Alteration of Chriſt his Institution, by the publique uſe of but One kind. SECT. X.

The ſeventh Compariſon is betweene the maner of Inſtitution, and manner of Alteration thereof. SECT. XI.

Our last Compariſon is betweene the Contrary Diſpoſitions of Profeſſors, one in continuing, and diſtinguiſhing; a ſecond in mixing; the third in rejecting Both kindes. SECT. XII.

A GENERALL CHALLENGE, Concerning this laſt Tranſgreſsion of Chriſt his Maſſè. SECT. XIII.

An Appeale unto the ancient Popes and Church of Rome, againſt the late Romiſh Popes and Church; in Confutation of their former Tranſgreſsions of Chriſt his Inſtitution. SECT. XIV.

_ THE

SECOND BOOKE, Concerning the firſt Doctrinall Point, which is the Interpretation of the words of Chriſt's Inſtitution; [THIS IS MY BODY: THIS IS MY BLOOD.] LVKE 22.

  * CHAP. I.

That a Figurative ſenſe of Chriſt his ſpeech [THIS IS MY BODY, &c.] is evinced out of the words themſelves; from the Principles of the Romiſh Schooles. SECT. I.

That the firſt Expoſition of Romiſh Doctors, of great learning, (referring the word [THIS] properly to Chriſt his Body) perverteth the ſenſe of Chriſt his Speech; by the Confeſsions of Romiſh Doctors. SECT. II.

That the ſecond Romiſh Expoſition, referring the Pronoune [THIS] to demonſtrate a Third thing, called Individuum vagum, or Indeterminate ſubſtance, perverteth the ſenſe of Christ his ſpeech [THIS IS MY BODY:] proved by the Confeſsion of Romiſh Doctors. SECT. III.

That it is impoſsible for Bread to be called the Body of Chriſt; or Wine his Blood, without a Figure. SECT. IV.

That the Pronoune [THIS] doth as verily notifie Bread, in the words of Chriſt, as if hee had expreſſely ſaid, This Bread is my Body; proved firſt by Scripture. SECT. V.

That it was Bread and Wine, which Chriſt called his Body and Blood; in the judgement of Ancient Fathers. SECT. VI.

That it was Bread, which Chriſt called his Body, is proved manifeſtly from your owne Romiſh Poſitions and Principles. SECT. VII.

⚜A Confirmation, that in the words [Hoc eſt Corpus Meum: This is my Body] the Pronoune [HOC, THIS] is expreſſely ſpoken of Bread; by the Analogie it hath with the other Pronoune [HOC, THIS] ſpoken of the Cup. SECT. VIII.

  * CHAP. II.

Our firſt Propoſition. The Verbe [EST] being joyned with a thing that is a Signe, is alwayes figurative, and the very ſame with this word, SIGNIFIETH. SECT. I.

The former Propoſition confirmed by all like Speeches, whether Artificiall, Politike, or Myſticall. SECT. II.

Our Second Propoſition, anſwerable to the firſt. All the like Sacramentall Speeches, in Scripture, are figuratively underſtood. SECT. III.

Our third Propoſition, viz. Eight Confeſſed Figures are apparently found in the words of Chriſt his Inſtitution of this Sacrament. SECT. IV.

That the Figurative ſenſe of Chriſt's words is agreeable to the Iudgement of the more Ancient Church of Rome. SECT. V.

That the former Figurative Senſe of the words of Chriſt is agreeable to the Iudgement of Ancient Fathers of the Greeke Church. SECT. VI.

That the onely Objection out of the Greeke Fathers, concerning the Pronoune [HOC] in the Teſtimony of Epiphanius, advantageth not the Romiſh Cauſe. SECT. VII.

That the ſame Greeke Fathers have expreſly unfolded their Meanings, touching a Figurative Senſe. SECT. VIII.

That the ſame Figurative Senſe of Chriſts words is avouched by the Teſtimonies of the Latine Fathers; more largely (now) inſiſted on. SECT. IX.

⚜ A Cleare Glaſſe, wherein the judgment of Antiquitie, for a Figurative ſenſe of Chriſt's words [This is my Body,] may be infallibly diſcerned. SECT. X.

  * CHAP. III.

The firſt Objection. SECT. I.

The ſecond Romiſh Objection, againſt the Figurative Senſe. SECT. II.

Your third Romiſh Objection. SECT. III.

Your fourth Romiſh Objection. SECT. IV.

Their laſt Romiſh Objection. SECT. V.

Ten Reaſons, for proofe of the Neceſſity of interpreting the words of Chriſt Figuratively. SECT. VI.

  * CHAP. IIII.

⚜A Confirmation of a Figurative Senſe of Chriſts words, [THIS IS MY BODY] opened unto us by a Third Key, in the Pronoune [MEVM] as it is pronounced by the Romiſh Prieſt, in his Conſecration; a Point as obſervable as any other. SECT. I.

That the Anſweres given are each of them Inſufficient. The firſt is, that the Prieſt pronounceth Chriſts words both Narratively, and Significatively. SECT. II.

That the words of Chriſt, as they are pronounced by the Prieſt, are meerely Narrative, and not Significative, is proved by the Text it ſelfe. SECT. III.

That the Suggeſted Romiſh Significative Senſe of Chriſt's words was never Patronized by any Ancient Father. SECT. IV.

The full Overthrow of the whole Doctrine of Tranſubſtantiation, Corporall Preſence, Perſonall Sacrifice, and Adoration, Conſequently, upon the former Confutation of your Romiſh Significative Pronunciation of Chriſt's words by the Prieſt. SECT. V.

_ THE

THIRD BOOKE, Treating of the Firſt Romiſh Doctrinall Conſequence, pretended to ariſe from your former depraved Expoſition of Chriſt's wordes. [This is my Body.] called TRANSVBSTANTIATION.

  * CHAP. I.

Firſt of the Sacramentall. SECT. I.

Secondly of the Romiſh Change, which you call Tranſubſtantiation. SECT. II.

  * CHAP. II.

The Romiſh Depravation of the Senſe of Chriſt his words, [This is my Body,] for proofe of Tranſubſtantiation. SECT. I.

The Noveltie of Tranſubſtantiation examined, as well for the Name, as for the Nature thereof. SECT. II. The Title, and Name of Tranſubſtantiation proved to be of a latter date.

The Noveltie of the Article of Tranſubſtantiation is examined, and ſhowne not to have beene before the Councel of Laterane (namely) not untill 1215. yeares after Chriſt. SECT. III.

That the Article of Tranſubſtantiation was not defined in the Councel of Laterane, under Pope innocentius the Third. SECT. IV.

  * CHAP. III.

The Definition of Tranſubſtantiation in the Church of Rome; and of the Falſhood thereof. SECT. I.

Our Second Proofe of the Falſhood of the Article of Tranſubſtantiation, is from the Article of our Chriſtian Creed, [BORNE OF THE VIRGIN MARY.] SECT. II.

Our third Reaſon is taken from the Exiſtence of Bread, in this Sacrament, after Conſecration; but Firſt of the State of this Queſtion. SECT. III.

Good Proofes of the Exiſtence, and Continuance of Bread in the Euchariſt, the ſame in Subſtance, after Conſecration. Our firſt Proofe is from Scripture, 1. Cor. 10. & 11. Saint Paul calling it [Bread.] SECT. IV.

Our Second Proofe of the Continuance of the Subſtance of Bread, is from the ſpeech of Chriſt, touching the Continuance of Wine, after Conſecration, Matth. •. 29. by the Interpretation of Antiquity. SECT. V.

The former Proofe confirmed by Analogie betweene Bread and Chriſt's Body; both Naturall, and Myſticall. SECT. VI.

Our Third Proofe, that the Subſtance of Bread remaineth after Conſecration in the Sacrament, is taken from the Iudgement of Senſe, neceſſarily. Firſt, by the Authority of Scripture. SECT. VII.

The Validity of the Iudgement of Senſe, in THOMAS, and the other Diſciples, confirmed (in the ſecond place) by your owne Doctors. SECT. VIII.

A third Confirmation of the Truth of Senſes, as ſufficient in Divine Cauſes, for diſcerning Objects of Senſe: and particularly in perceiving Bread and Wine to continue the ſame in this Sacrament; by the Iudgement of Ancient Fathers. SECT. IX.

Our Fourth Proofe, that the Subſtance of Bread remaineth, after Conſecration, is taken from the Confeſſed Senſible Effects. SECT. X.

Our Firſt Proofe, that Bread remaineth Bread in Subſtance, after Conſecration, in this Sacrament, is by the Iudgement of Ancient Fathers. Firſt from due Inferences. SECT. XI.

A Confirmation of the ſame Iudgement of the Fathers, acknowledging in expreſſe termes, Bread to remaine, after Conſecration, in Subſtance the ſame. The Firſt Father is THEODORET. SECT. XII.

The Second Father expreſly defending the Exiſtence of Bread in this Sacrament, after Conſecration, is Pope GELASIVS. SECT. XIII.

The Second Father expreſly defending the Exiſtence of Bread in this Sacrament, after Conſecration, is Pope GELASIVS. SECT. XIII.

Two other Testimonies from Antiquity, for the expreſſe acknowledgement of the Exiſtence of Bread after Conſecration, in the Sacrament; Chryſoſtome, and Bertram: to whom is added Ephraimius. SECT. XIIII.

  * CHAP. IV.

Or, an Antidote to expell all their poyſonſome Pretences in that behalfe. SECT. I.

The Firſt Vnconſcionableneſſe of your Romiſh Diſputers, in objecting the Fathers ſpeeches of an Omnipotent Worke in this Sacrament, for proofe of Tranſubſtantiation. SECT. II.

The ſecond Vnconſcionableneſſe of Romiſh Diſputers, for abuſe of the Teſtimonies of Ancient Fathers, is ſeene in objecting their deniall of Common and Bare Bread, in this Sacrament; for an Argument of Tranſubſtantiation. SECT. III.

The third Vnconſcionablenes of your Diſputers in urging, for proofe of Tranſubſtantiation, the Teſtimonies of Ancient Fathers, forbidding men to [Diſcerne of this Sacrament by their Senſes.] And firſt of their abuſing the Teſtimony of Cyril, by two egregious Falſifications. SECT. IV.

The like Romiſh Objection out of Chryſoſtome, and as Vnconſcionable. SECT. V.

Of the Rhetoricall, and Hyperbolicall Phraſes of Chryſoſtome. SECT. VI.

Fourthly, the Vnconſcionableneſſe of your Diſputers, in urging other Figurative Sayings, and Phraſes of the Fathers, of Bread Changed, Tranſmuted, &c. into the Body of Chriſt, for proofe of a Tranſubſtantiation thereof in a Proper Senſe. SECT VII.

Fiftly, the like Vnconſcionableneſſe of your Romiſh Diſputers is unmasked, by laying open the Emphaticall Speeches of the Fathers, concerning Baptiſme, anſwerable to their Sayings objected, for proofe of Tranſubſtantiation in the Euchariſt. SECT. VIII.

A Briefe of the Collections of that judicious Inquiſitor into Antiquities, the thrice memorable,Notes extracted out of the above-mentioned M. S. of Mr. Iſaac Caſaubon, by M. Mèiric Caſaubon his ſonne. Maſter Iſaac Caſaubon; for the better ſatisfaction of men of our owne Proteſtant Profeſsion, concerning the Iudgment of Antiquitie. SECT. IX.

Sixtly, the Vnconſcionableneſſe of the Romiſh Oppoſites doth betray it ſelfe, by their alleging of Teſtimonies of the Fathers, contrary to their owne Romiſh Principles. SECT. X.

_ THE

FOVRTH BOOKE, Treating of the ſecond Romiſh Conſequence, ariſing from the falſe Expoſition of theſe words of Chriſt, [THIS IS MY BODY,] called Corporall Preſence in the Sacrament of the Euchariſt.

  * CHAP. I.

That notwithſtanding the difference of opinion of Chriſt's Preſence be onely De modo, that is, of the maner of Being; yet may the Romiſh Doctrine be Hereticall: and to hold the contrary is a pernitious Paradoxe. SECT. I.

That Proteſtants, albeit they deny the Corporall Preſence of Chriſt in this Sacrament; yet hold they a true Preſence thereof in divers Reſpects; according to the Iudgement of Antiquitie. SECT. II.

That the Romiſh Diſputers do Odiouſly, Slanderouſly, and Vnconſcionably vilifie the Sacrament of the Euchariſt, as it is celebrated by PROTESTANTS. SECT. III.

  * CHAP. II.

The Romiſh profeſſed maner of Preſence of Chriſts Body in this Sacrament. SECT. I.

The pretended principall Romiſh Demonſtration of a Corporall Preſence of Chriſt's Body and Blood, in this Sacrament, taken from pretendedSupremus Iorus detur miraculis; veluti teſtimonis 〈◊〉 Dei. Bozius de finis Eccleſ lib 14. cap. 7. pag. 170. Miraculous Apparitions of viſible Fleſh, and Blood, revealed to the World. SECT. II.

That theſe were not Apparitions of true Fleſh, and true Blood of Chriſt, by the judgement of Romiſh Schoole-men. SECT III.

That the Romiſh Anſwer, to free their former pretended Miraculous Apparitions from ſuſpicion of Figments, or Illuſions, is Vnſufficient. SECT. IV.

Of the Suggeſters of ſuch Apparitions; and of their Complices: SECT. V.

⚜ A Digreſsion upon occaſion of a late Diſcourſe of a greatly priviledged Doctor, concerning the Hiſtories, mentioning the Blood of Chriſt miraculouſly Separated from his Body (which will be pertinent to the Point in queſtion) wherein wee may finde many Obſervables. SECT VI.

II. The ſame Authors Diſcourſe upon the Romiſh Stories, concerning the mentioned Reliques of Chriſts Blood, iſſued out Miraculouſly from Images. SECT. VII.

  * CHAP. III.

That the Romiſh manser of the Corporall Preſence of Chriſt, in the Sacrament, is manifoldly Impoſſible. SECT. I.

I. That, by the Iudgement of ancient Fathers, ſome things (by reaſon of Contradiction in them) may be called Impoſſible, without the impeachment of the Omnipotency of God; yea, with the great advancement thereof. SECT. II.

II. That the Do•trine of the ſame Impoſſibiity (by reaſon of Contradiction) doth magnifie the Power of God, by the Univerſall conſent of Romiſh Doctors; and their divers Examples of Impoſſibility, concerning a Body. SECT. III.

III. That the Doctrine of Calvin (who is moſt traduced in this point) accordeth to the former Iudgement of ancient Fathers. SECT IV.

  * CHAP. IV.

The firſt Romiſh Contradiction, in making it Borne and not borne of a Virgin. SECT. I.

  * CHAP. V.

The ſecond Romiſh Contradiction, to the overthrowing of that which Chriſt called [MY BODIE:] by making one Body of Chriſt, not One, but Many. SECT. I.

That the ſame Second Romiſh Contradiction, holding the Preſence of one Body in many places at once, is proved, by the nature of Being in diſtinct places at one time, to be a making One, not One. SECT. II.

The ſame Second Romiſh Contradiction manifeſted in Scripture, by an Argument Angelicall. SECT. III.

That the Romiſh Objection out of that Scripture, Act. 9. is frivolous. SECT. IV.

That the Opinion of the Being of a Body, in many places at once, implyeth a Contradiction, is Secondly proved by the Iudgement of Ancient Fathers, thereby diſtinguiſhing Chriſt his two Natures, Godhead and Manhood, one from another, by Circumſcription and Incircumſcription. SECT. V.

That the Romiſh Doctors (in their Objections) have no ſolid proofe of the Exiſtence of one Body in divers places at once: from the Iuagement of Antiquitie. SECT. VI.

That your moſt plauſible Objection, taken out of Auguſtine, concerning Chriſt his Carrying himſelfe in his owne hands, is but Sophiſticall. SECT▪ VII.

That (thirdly) the Contradiction, and conſequently the Impoſſibility of the Being of one Body in divers Places at once, is evicted by two ſound Reaſons; the firſt taken from Contradictory Relations. SECT. VIII.

That (fourthly) a Contradiction, and conſequently an Impoſſibility of the Being of a Body in two places at once, is proved by abſolute Qualities and Actions, which are voyd of Relation to Place. SECT. IX.

  * CHAP. VI.

A Confutation of the firſt Romiſh Reaſon, obtruded for proofe of a Poſsibilitie of Exiſtence or a Body in divers places at once, taken from the nature either of a Voyce, or Colour. SECT. I.

A Confutation of their ſecond, and third Reaſons, taken from the Similitude of mans Soule, or Preſence of God, deviſed to demonſtrate a No-Contradiction of a Bodies Being in two places at once. SECT. II.

A Confutation of the former two Romiſh Inſtances in Mans Soule, and God himſelfe, by Ancient Fathers, in their Doctrine concerning Angels, and Mens Spirits. SECT. III.

A Confutation of the Third Romiſh Pretence, why they need not yeeld to theſe Reaſons whereby their Doctrine is proved to be ſo groſſely Vnreaſonable. SECT. IV.

  * CHAP. VII.

The third Romiſh Contradiction, againſt the words of Chriſt [MY BODIE,] is by making a Body Finite, to be a Body not finite. SECT. I.

That, by the Iudgement of Ancient Fathers, the Being in divers places at once inferreth an Infiniteneſſe Proper unto God: which without Hereſie cannot be aſcribed to any humane Body; Proved from the maner of Exiſtence of the Holy Ghoſt. SECT. II.

⚜ A Vindication of Truth, againſt an egregious Infatuation of the Ieſuite Leſſius, in framing an whole Army conſiſting of but one man. SECT. III.

  * CHAP. VIII.

Of the (fourth) Romiſh Contradiction againſt the words Of Chriſt [MY BODY,] by teaching it to be Organicall, and not Organicall; Diviſible, and Indiviſible. SECT. I.

That it is neceſſary the Body of Chriſt (whereſoever) conſiſt of diſtinct members and proportions of a Body. SECT. II.

That the Romiſh Church hath decreed a doctrine of Corporall Preſence of a Body of Chriſt, with all the parts thereof in the leaſt Indiviſible point of the Hoaſt. SECT. III.

That the former Romiſh Tridentine Article is new, and contrary to the nature of an Organicall and Humane Body, in the Iudgement of Romiſh Doctors of later times. SECT. IV.

That the Organicall parts of the Body of Chriſt muſt be proportionable to the Dimenſion of the places, wherein they are; is proved by the confeſſed Romiſh Principle it ſelfe. SECT. V.

That your Romiſh Doctrine is contrary to the Iudgement of ancient Fathers. SECT VI.

That the Romiſh Objections, againſt our former Tenet, taken from Miraculous Penetrations, are feeble and vaine. SECT. VII.

A Vindication of Truth againſt an Objected Teſtimony under the name of Pope Hilary, for proofe of the Being of the whole Body of Chriſt in every part of the Hoaſt SECT. VIII.

  *  CHAP. IX.

Of the fift Romiſh Contradiction againſt the words of Chriſt [MY BODY] as the ſame Body is now conſidered to be moſt perfect, by making it moſt Imperfect. SECT. I:

That your Church of Rome alloweth a Doctrine, teaching a Body of Chriſt, now glorified, to be destitute of naturall and voluntary motion of Senſe, and of Vnderſtanding. SECT. II.

That this is a new, brutiſh, and barbarous Doctrine, destitute of all ancient Patronage either of written or of unwritten Tradition; but against Both. SECT. III.

That this Romiſh Doctrine is Blaſphemouſly Derogatory from the Majeſticall Body of Chriſt. SECT. IV.

That this Romiſh Doctrine contradicteth your owne Principle. SECT. V.

  * CHAP. X.

The ſixt kind of Romiſh Contradiction againſt theſe words Of Chriſt [MY BODY,] as it is now moſt Glorious, by making it moſt Inglorious. SECT. I.

That the Indignities, whereunto the Body of Chriſt is made ſubject, by the Romiſh Doctrine, are moſt vile, and derogatory to the Majesty of Chriſt. SECT. II.

That the Romiſh fore-ſayd Indignities are contrary to holy Scriptures, and Iudgement of Ancient Fathers. SECT. III.

That the Romiſh Anſweres, for defence of this their vile and beastly Opinion, are but falſe and fond. SECT. IV.

That the ſtate of Chriſt his Humanity cannot be now obnoxious to bodily Indignities; and that the Comparing both the Eſtates (in your anſwering) is unworthy the learning of very Catechumeniſts and Petties in Chriſtian Religion. SECT. V.

⚜ A Vindication of the former Truth, againſt the palpably-Abſurd (albeit amongſt you, moſt plauſible) Defence of your ſeeming Romiſh Abſurdities, in Maſter Fiſhers Anſwer to KING JAMES, of Bleſſed and ever ſurviving Memory. SECT. VI.

  * CHAP. XI.

Of the Canon of the Councell of Nice, objected for proofe of a Corporall Preſence of Chriſt in the Euchariſt; and againſt it. SECT. I.

The Generall approbation of this Canon by Both ſides. SECT. II.

The ſtate of the Difference, concerning this Canon. SECT. III.

That the Nicene Councell is marveilouſly prejudiciall to your Romiſh Defence: proved by divers Obſervations; Three heere. SECT. IV.

The next two Proofes out of the ſame Canon of Nice, to manifeſt our Proteſtant profeſsion touching the Queſtion in hand. SECT. V.

Your Objections, from the former Canon, anſwered. SECT. VI.

_ THE 

FIFTH BOOKE Treating of the Third Romiſh Doctrinall Conſequence, ariſing from your depraved Senſe of the words of Chriſts Inſtitution [THIS IS MY BODY] concerning the maner of the preſent Vnion of Chriſts Body with the Bodies of the Receivers by eating, &c.

  * CHAP. I.

The State of the Queſtion. SECT I.

That Proteſtants profeſſe not onely a Figurative and Sacramentall Participation and Communion with Chriſt's Body; but alſo a Spiritually-Reall. SECT. II.

That the Body of Chriſt, by this Sacrament, was ordayned onely for food to the Chriſtian man's Soule. SECT. III.

That the Spirituall feeding and Vnion with Chriſt's Body is more excellent and Reall than the Corporall Conjunction can be. SECT. IV.

  * CHAP. II.

That onely the Godly-faithfull Communicants are Partakers of the Body and Blood of Chriſt; and thereby united to Chriſt; in the judgement of Proteſtants. SECT. I.

That the wicked Communicants, albeit they eat not bodily Chriſt's Body, yet are they Guilty of the Lord's Body, for not receiving Spiritually, (namely) through their Contempt, in not receiving the Bleſsing offered thereby. SECT. II.

That ſome Fathers underſtood the Apoſtles words, 1. Corinth. 10. Spiritually, (namely) as ſignifying the Eating of Chriſts Fleſh, and drinking his Blood; both in the Old Teſtament and in the New. SECT. III.

That the wicked Receivers are called Guilty of Chriſts Body; not by properly Eating of his Body unworthily, but for unworthily Eating the Sacrament thereof Symbolically. SECT. IV.

That a Guiltineſſe of Contempt of Chriſts Body and Blood is to be acknowledged in all Prophane Neglect, even in not communicating thereof, by whatſoever perſon capable of this Bleſſed Sacrament. SECT. V.

That the Examples of Gods Vindicative Juſtice have appeared againſt the Contemners of many holy things, without reſpect to the Corporall preſence of Chriſt therein. SECT. VI.

That onely the Godly Chriſtians are partakers of the Body and Blood of Christ, and thereby Vnited unto him, is not Contrary to the Iudgement of Ancient Fathers, as is Objected. SECT. VII.

That the Vngodly do not Communicate of Chriſts Body in Receiving the Euchariſt, is the Determinate Iudgement of Antiquity, and Conſequently argueth a No-Corporall preſence of Chriſt, as an Vnion with him in the Euchariſt. SECT. VIII.

That Saint Auguſtine (to whom both ſides appeale) is a Direct Patron of our Proteſtant Cauſe, for proofe, that the Wicked eat not the Body of Chriſt: And Conſequently an Adverſary to the Romiſh Faith of a Corporall Preſence in this Sacrament; noting alſo an egregious Depravation of a Teſtimony of Saint Auguſtine, by a Romiſh Doctor. SECT. IX.

A Vindication of a Speciall Teſtimony of Saint Auguſtine, in the ſame point, againſt the notorious Falſification of his words, by Doctor Heskins. SECT. X.

  * CHAP. III.

1. That the Errour of the Capernaites, Iohn 6. was an Opinion of the Corporall Eating of the Fleſh of Chriſt. SECT I.

II. Proving the Objected Saint Auguſtine to Contradict the Romiſh Doctrine of Corporall Preſence, as Proteſtantly as can be. SECT. II.

  * CHAP. IV.

That the now Romiſh maner of Vnion, and Bodily receiving of the Body of Chriſt, is ſufficiently Capernaiticall in Five kinds. SECT. I.

⚜ That the Firſt maner of Romiſh Corporall Vnion of Chriſts Bodie with the Bodies of the Communicants, by Bodily Touch, is Capernaiticall, and the Teſtimonies of the Fathers are unconſcionably urged to the Contrary. SECT. II.

  * CHAP. V.

That the Second Romiſh Bodily maner of Vnion with the Body of Chriſt, which is by Orall Eating, once profeſſed in the Church of Rome, was both Capernaitically-Hereticall, and is alſo ſtill no leſſe, in the Profeſsion of divers in the ſame Church. SECT. I.

That the foreſayd Romane Faith, of Properly Eating the Body of Chriſt, is Capernaitically-Hereticall; as is proved by ſome of your owne Doctors of the now Romiſh Church. SECT. II.

That the former Romiſh and Popiſh Faith, for the Maner of receiving of the Body of Chriſt, is at this day but ſomewhat altered; yet miſerably inconſtant and Faithleſſe. SECT. III.

That the Orall Eating of the Sacrament, was anciently by Chewing. SECT. IV.

That the Corporall and Orall Eating of Chriſts Fleſh is a Capernaiticall Hereſie, is proved by the Doctrine of Ancient Fathers. SECT. V.

The Extreme Vnconſcionableneſſe of Romiſh Diſputers, in wreſting the Figurative Phraſes of Ancient Fathers to their Orall maner of Receiving the Bodie of Chriſt, proved by just evidences out of the Fathers themſelves. SECT. VI.

The Vnconſcionableneſſe of the Romiſh Diſputers, in Objecting the former Teſtimonies of Ancient Fathers: from the Confeſsions of the Romiſh Doctors themſelves. SECT. VII.

  *  CHAP. VI.

The Third Romiſh Corporall Vnion of the Bodie of Christ, with the Bodies of the Communicants, is with Swallowing it downe. SECT I.

That this former Doctrine is fully and filthily Capernaiticall SECT. II.

That the ſame Romiſh maner of Receiving it downe into the Belly, is proved to be Capernaiticall, by the Iudgement of Antiquity. SECT. III.

⚜ The miſerable ſtraights of Romiſh Diſputers, in anſwering the Definitive Sentence of Saint Auguſtine, concerning Chriſts words, of Eating his fleſh; and of the Romiſh Shift in ſaying, they do but Swallow it. SECT. IV.

  * CHAP. VII.

The Fourth Corporall maner of Vnion of Chriſt his Body, by a Bodily Mixture with the Bodies of the Communicants (profeſſed by ſome Romaniſts at this day) is Capernaiticall. SECT. I.

The Confutation and Expulſion of this Foggie Miſt of Error, by your owne more Common Confeſsions. SECT. II.

  * CHAP. VIII.

That the Objected Sentences of Fathers make not for the Romiſh Corporall Vnion; but are proved by their owne Dialect to be unconſcionably alleged. SECT. I.

⚜ The Romiſh Objections out of the Sentences of Ancient Fathers, more vehemently (and as unconſcionably) inſiſted upon for a Proper Corporall Mixture out of the Teſtimonies of Cyril. Alexand. and Hilarie Pictav. SECT. II.

The miſerable Vnconſcionableneſſe of the Romiſh Objecturs made clearely Diſcernable, by their owne Confeſsions, in granting that the Formerly alleged Teſtimonies of the Fathers are Not to be taken in a Literall Senſe. SECT. III.

That the Former Objected Teſtimonies of the Fathers, make flatly againſt the Romiſh Faith of a proper Corporall Conjunction and Mixture of Chriſts Body with the Bodies of the Communicants, in two more eſpeciall Points. SECT. IV.

  * CHAP. IX.

Of the Second kind of Objections out of the Fathers, from their Similitudes, eſpecially inſiſted upon by Romiſh Sophiſters, becauſe of their calling Chriſt both Feaſt and Gueſt, and the Euchariſt Viands and Pledge; Confuted by the like language of the ſame Fathers, in reſpect of other things. SECT. I.

That the former Objected Sentences of Antiquity, concerning Feaſt and Gueſt, &c. Viand and Pledge, do, in themſelves, altogether Confute your Romiſh Pretence, to the further manifeſtation of the Vnconſcionableneſſe of your Romiſh Diſputers. SECT. II.

That the Seeming Contradictory Sayings of the Fathers are Reconcilable in themſelves; and yet Repugnant to the Romiſh Profeſsion. SECT. III.

The meaning of the words of the Ancient Fathers is fully Conſonant to the Doctrine of Proteſtants. SECT. IV.

The Divine Contemplations, which the Holy Fathers had, in uttering their Phraſes of our Naturall and Corporall Conjunction with Chriſts Body, and Nouriſhment thereby to Immortality; for the Elevating of our minds to a Spirituall apprehenſion of his Body and Blood. SECT. V.

  * CHAP. X.

Of the Romiſh Hiſtoricall Objections Chiefely inſiſted upon, out of Iuſtine, concerning the Slander rayſed against Chriſtians of Eating mans fleſh, ſprung (as is pretended) from the Catholike Doctrine of Eating Chriſts Body in the Euchariſt; which is their Firſt Argument. SECT. I.

That the Romiſh Objection is, in it ſelfe, moſt Slanderous againſt the Hiſtoricall Truth taught by the Ancient Fathers; and Confeſſed by the Romiſh Doctors themſelves. SECT. II.

The Second Romiſh Argument out of Juſtine, termed Inſoluble before all others, is, becauſe when hee called the Eating of the Euchariſt, the Eating of the Body of Chriſt, hee wrot to an Heathen Emperour. SECT. III.

That the Hornes of your Cardinals Dilemma are eaſily blunted by a Three-fold Solution. The Firſ is by ſhewing the Cauſe to be Impertinent. SECT. IV.

The Second Solution, to prove their Dilemma Inſufficient. SECT. V.

The Impoſsibility that any Heathen could be offended at the former words of Juſtine. SECT. VI.

That Iuſtine himſelfe did accordingly argue againſt the Poſsibility of Chriſts Bodily Preſence on Earth; And that Attalas (objected) condemneth the Romiſh Capernaiticall Swallowing of Chriſts Body. SECT. VII.

Of Averroes his Imputing to Chriſtians the Devouring of their God. SECT. VIII.

  * CHAP. XI.

Shewing the Romiſh Doctrine of an Vnion of Chriſts Body with the Baſeſt parts of Mans Body, to be more Beaſtly than the Carnall and Capernaiticall conceipt of Eating Chriſts Body is read of ever to have deſcended unto. SECT I.

That the very Imagination of this Former Romiſh Beaſtly Doctrine would have beene held of the Ancient Fathers moſt Abominable. SECT. II.

That the Inſtitution of this Sacrament was ordained to be Food onely for the Soule, and not for the Body, according to the Iudgement of Antiquitie. SECT. III.

_ THE

SIXTH BOOKE, Entreating of the fourth Romiſh Conſequence, which concerneth the pretended proper Propitiatorie Sacrifice in the Romiſh Maſſe, ariſing from the depraved Senſe of the former words of Chriſt; [THIS IS MY BODY:] and confuted by the true Senſe of the words following, [IN REMEMBRANCE OF MEE.]

  *  The State of the Controverſie.

  * CHAP. I.

Firſt of Chriſts words. That there is no one word, in Chriſt his firſt Inſtitution, which can probably inferre a Proper Sacrifice; not the firſt and principall words of Luc. 22. [Hoc FACITE: DOE THIS.] SECT. I.

That a Proper Sacrifice cannot be collected out of any of theſe words of Chriſts Inſtitution; Is GIVEN, Is BROKEN, Is SHED. SECT. II.

That the words of Chriſt, [Given, Broken, Shed,] are taken for the Future Time; proved by the ſame Text of Scripture, and conſent of Ancient Fathers. SECT. III.

That the Objected words of Chriſt, and the whole Text, do utterly overthrow the pretended Sacrifice in the Romiſh Maſſe. SECT. IV.

That there was no Sacrificing Act in the whole Inſtitution of Chriſt, which the Romiſh Church can juſtly pretend for defence of her Proper Sacrifice; proved by your owne Confeſsions. SECT. V.

  * CHAP. II.

That the other objected Scriptures, out of the new Teſtament, make not for any Proper Sacrifice among Chriſtians, to witt, not Acts 13. 2. of [〈 in non-Latin alphabet 〉]. SECT. I.

That the Second objected place out of the new Teſtament, to witt, 1. Cor. 10. cannot inferre any Proper Sacrifice. SECT. II.

  * CHAP. III.

That the firſt objected Typicall Scripture, concerning Melchiſedech, maketh not for proofe of a Proper Sacrifice in the Euchariſt. SECT. I. The State of the Queſtion.

That the Teſtimonies of the Fathers, for proofe of a Proper Sacrifice in the Euchariſt, from the Type of Melchiſedech's Sacrifice, are Sophiſtically, and unconſcionably objected out of Pſalm. 110. and Heb. 5. SECT. II.

That the Apoſtle to the Hebrewes, in comparing Melchiſedech with Chriſt, did not intimate any Analogie betweene the Sacrifice of Melchiſedeth, and of the Body and Blood of Chriſt in the Euchariſt. SECT. III.

Of the Prieſthood of Melchiſedech, as it is compared with the pretended Romiſh Prieſthood, out of the Epiſtle to the Hebrewes. SECT. IV.

That the Analogie betweene Melchiſedech his Prieſthood, and the eternall Prieſthood of Chriſt in himſelfe, is moſt perfect, and ſo declared to be, Heb. 5, 6, 7, Chapp. SECT. V.

That the nature of every other Prieſthood (be it of your Romiſh High-Prieſt) diſſenteth as much from the Prieſthood of Melchiſedech, as the Prieſthood of Melchiſedech agreeth with the Prieſthood of Chriſt. SECT. VI.

Of the Function of Chriſt his Prieſthood, now after his Aſcenſion into Heaven; and your Cardinall his Doctrine Sacrilegiouſly detracting from it. SECT. VII.

That the former Romiſh Sacrilegious Derogation, from Chriſts Prieſtly Function in Heaven, is contradicted by ancient Fathers; firſt in reſpect of Place, or Altar, and Function. SECT. VIII.

That the former Sacrilegious Derogation, from Chriſts Prieſtly Function in Heaven, is contradicted by Scriptures, and Fathers, in reſpect of the Time of the execution thereof. SECT. IX.

Of the ſecond Typicall Scripture, which is the Paſſeover: ſhewing the weakneſſe of the Argument taken from thence, for proofe of a proper Sacrifice in the Maſſe. SECT. X.

⚜ That the third objected Typicall Scripture out of Exod. 24. [The Blood of the Teſtament] is not juſtly objected for proofe of a Proper Sacrifice in the Maſſe. SECT. XI.

That your Cardinall Bellarmine hath Contradicted the Doctrine of the Ancient Church of Rome, taught by Pope Leo the Firſt. SECT. XII.

An Objection taken from the Compariſon between the figure of the Old Teſtament, and the thing figured in the New; earneſtly inſiſted upon, and as eaſily refuted. SECT. XIII.

  * CHAP. IV.

That the Romiſh Objection is grounded upon a falſe Text, which is in your Romiſh Vulgar Tranſlation; even by the judgement of Ancient Fathers. SECT. I.

That the Text of Malachy doth not imply a Proper Sacrifice in the Euchariſt, by the Expoſitions of Ancient Fathers. SECT. II.

That the Text of the Prophet Malachy doth confute the Romiſh Pretence of Sacrifice, even by the objected Teſtimonies of Ancient Fathers. SECT. III.

The ſecond Propheticall Text (as is pretended) is Pſal. 72. 16. concerning a [Handfull of Corne in the Top of the Mountaines:] objected to prove a Sacrifice in the Romiſh Maſſe; but yet as very Romiſhly, as were the reſt. SECT. IV.

CHALLENGE, ⚜ By way of Vindication of the truth of our Allegation of the words of Maſter Brerely; againſt a late ſlanderous Romiſh Traducer. SECT. V.

A Second Vindication, againſt another Siniſter Romiſh Detraction; ſhewing that the other Scriptures, which are ſaid to be Propheticall, are not Iudicially objected by your Cardinall. SECT. VI.

  * CHAP. V.

The firſt Demonſtration, That the Fathers called Bread and Wine a Sacrifice; (but Improperly) as being the Subject matter of the Euchariſt. SECT. I.

Our Second Demonſtration, That the Ancient Fathers held not the Body and Blood of Chriſt to be the proper Subject matter of the Euchariſt, in calling it a Sacrifice. SECT. II.

Our Third Demonſtration is, Becauſe the objected places of Antiquity, for proofe of a Repreſentative Sacrifice, Properly ſo called, do not point out anywhere the Body of Chriſt, as the proper Subject, but only as the Object of the Sacrifice ſpoken of. SECT. III. The neceſſary uſe of this Diſtinction.

The Demonſtration it ſelfe, Becauſe the Euchariſt, being onely Commemorative and Repreſentative, cannot be a Proper Sacrifice: anſwering the Romiſh Objection taken from the Sacrifices under the Law. SECT. IV.

The Confirmation of the former Demonſtration out of the Fathers; first Explaining of themſelves. SECT. V.

The fourth Demonſtration, From the Fathers Explanation of their meaning, by a kinde of Correction. SECT. VI.

The fifth Demonſtration, Becauſe the Body and Blood of Chriſt, as they are pretended by the Romiſh Church to be in this Sacrament, cannot be the Repreſentative Sacrifice ſpoken of by Ancient Fathers; againſt your vaine Inſtance in a Stage-play, being the laſt refuge of your deſperate Diſputers wherein their whole Defenſe conſiſteth. SECT. VII.

The Sixth Demonſtration Of the No-Proper Sacrifice in the Euchariſt, becauſe divers Epithets objected, as given by Fathers to this Sacrifice, are uſed alſo by them where there is no Proper Sacrifice. SECT. VIII.

The Seventh Demonſtration, Of No-Proper Sacrifice in the Euchriſt: Becauſe the Principall Epithet, of Vnbloody Sacrifice, uſed by the Fathers, and moſt urgently objected by your Doctors, for proofe of a Proper Sacrifice, doth evince the Contrarie. SECT. IX.

A Confirmation of the former Demonſtration, from the uſe of the word, Vnbloody, in the objected Sentences; wherein the Fathers make mention of the Body and Blood of Chriſt. SECT. X.

The eighth Demonſtration Of the no-Proper Sacrifice of the Maſſe; Becauſe the Ancient Fathers called the Euchariſt a Bloody Sacrifice, which all you will confeſſe to be Vnproperly ſpoken. SECT. XI.

An Elucidation of the Premiſes, by a Similitude of a Stage-play, manifeſting how the ſame Vnproper Sacrifice might furthermore have beene called both Bloody and Vnbloody, by Ancient Fathers. SECT. XII.

The ninth Demonſtration, Becauſe Ancient Fathers likewiſe called the Sacrament of Baptiſme a Sacrifice, for the Repreſentation-ſake which it hath of Chriſt's Death; which is Argumentum à paribus. SECT. XIII.

The tenth Demonſtration, Becauſe the Fathers called the Euchariſt a Sacrifice, in reſpect of divers ſuch Acts as are excluded by the Romiſh Doctors out of the Definition of a Proper Sacrifice. SECT. XIV.

Our Eleventh Demonſtration, Becauſe the Relatives of Sacrifice, which are Altar and Prieſt, Objected as Properly taken, are uſed Vnproperly of Ancient Fathers. SECT. XV.

  * CHAP. VI.

That the Thing, pretended to be Sacrificed, is not Properly in the Romane Maſſe. SECT. I.

I. That no Act, now uſed in the Romane Maſſe, can truly be called a proper Sacrificing Act: proved by your owne Principles. SECT. II.

II. That that, which is properly a Sacrificing Act, is wanting in the Romane Maſſe; proved by your owne Principles. SECT. III.

  * CHAP. VII.

I. That Spirituall Sacrifices, albeit Vnproper, are in one reſpect more true, and do farre excell all merely Corporall Sacrifices, according to Scripture. SECT. I.

II. That all theſe Spirituall Acts, although Improperly called Sacrifices, yet are they more excellent than all meerely Corporall and Proper Sacrifices; in the Iudgement of Ancient Fathers. SECT. II.

III. That Proteſtants profeſſe, in their Celebration, divers Sacrifices of chiefe Excellencie. SECT. III.

That Proteſtants in their Commemoration offer up the ſame Body and Blood of Chriſt, which was Sacrificed on the Croſſe, as the Object of Remembrance, and moſt abſolute Sacrifice of our Redemption: which is partly juſtified by the Romiſh Maſſe it ſelfe. SECT. IV.

  * CHAP. VIII.

The State of the Queſtion of Propitiatory, what it is. SECT. I.

That the Romiſh Propitiatory Sacrifice hath no foundation in the Inſtitution of Chriſt. SECT. II.

That many things are ſaid to pacifie and pleaſe God, which are not properly Propitiatory, by their owne Virtue, according to criptures and your owne Confeſsions. SECT. III.

The Doctrine of Ancient Fathers, concerning a Propitiatory Sacrifice. SECT. IV.

  * CHAP. IX.

That the objected Teſtimonies of Ancient Fathers might well be underſtood to call the Celebration of the Euchariſt A Propitiatory Sacrifice, in reſpect of divers Spirituall Acts therin, without any Conceit of a Proper Virtue of Propitiation it ſelfe. SECT. I.

That the Ancient Fathers called it a Propitiatory Sacrifice Objectively, for the Application of the Properly Propitiatory Sacrifice of the Croſſe, made by the faithfull in Celebration of the Memory thereof. SECT. II.

  * CHAP. X.

I. Confutation, from the confeſſed Imperfection of the Sacrifice. SECT. I.

II. Confutation, from the Romiſh Definition of a Propitiatory Sacrifice. SECT. II.

III. Confutation, from the Apoſtles Poſition, againſt the Vnbloodineſſe thereof. SECT. III.

IV. Confutation, from the Romiſh Diſvaluation of that which they call Chriſt's Sacrifice. SECT. IV.

  * CHAP. XI.

I. That the Church of Rome is not yet reſolved of the Extent of the Virtue of her Sacrifice of the Maſſe, for remiſsion of ſinnes or Puniſhment. SECT. I.

That the Ancient Fathers never taught any Application of Chriſts Paſſion, but that which is for a Plenary Remiſſion of ſinnes. SECT. II.

That the Romiſh Vſe of a ſingular Application of the Sacrifice of the Maſſe to Non-Communicants, becauſe of their preſent Attendance, is repugnant to the Doctrine of Antiquity.

SECT. III.

That the Romiſh Church leſſeneth the due eſtimation of Chriſt's Paſſion, in her Applying of it to others, for the increaſing of falſly-deviſed and unjuſt Gaine, in behalfe of the Prieſt; without all warrant of Antiquity. SECT. IV.

  * CHAP. XII.

That the Proteſtants, in their Celebration, offer to God a Spirituall Sacrifice, which is Propitiatory, by way of Complacencie. SECT. I.

That the Proteſtants may more truly be ſaid to offer to God a meritoriouſly Propitiatory Sacrifice for Remiſſion of Sinne, than the Romiſh do. SECT. II.

_  THE

SEVENTH BOOKE, Concerning the laſt Romiſh Conſequence, derived from the depraved ſenſe of the words of Chriſt, [THIS IS MY BODY;] which is your Divine Adoration of the Sacrament; contrary to theſe other words of Chriſt, [IN REMEMBRANCE OF MEE.]

  * CHAP. I.

The State of the Queſtion, concerning Adoration of the Sacrament SECT. I.

Of the Inſtitution of Chriſt; ſhewing that there was therein neither Precept for this Adoration of the Sacrament, nor Practice thereof. SECT. II.

  * CHAP. II.

Of the Doctrine of Antiquity, concerning the Adoration of the Euchariſt. SECT. I.

That neither the objected maner of Invitation to come with Feare, nor of Aſſociation of Angels, ſpoken of by the Fathers, imply any Divine Adoration of the Eucharist. SECT. II.

That the moſt earneſtly-objected Phraſe [〈 in non-Latin alphabet 〉] and Adoration, uſed of the Fathers, doth not neceſſarily inferre any Divine Worſhip of the Euchariſt. SECT. III.

  * CHAP. III.

That no objected Act out of the Fathers, for proofe of an Invocation by Divine Adoration of the Euchariſt, is conſcionably alleged; not the firſt, which is their preſcribed Concealment of this Mysterie. SECT. I.

That the objected Elevation, or lifting up of the Hoaſt, and preſerving of it from falling, are no Arguments of Divine Adoration. SECT. II.

That the Objection taken from any Geſture, uſed in the daies of Antiquity, doth not prove a Divine Adoration of the Euchariſt. SECT. III.

That no Example of Invocation, objected out of Antiquity, can inferre the Divine Honour of the Sacrament, as is pretended. SECT. IV.

⚜ A Vindication of the Teſtimonies of Dionyſius, Pachymeres, and Nazianzen, againſt the late vaine Calumniations of a Romiſh Seducer. SECT. V.

  * CHAP. IV.

That the Divine Adoration of the Sacrament is thrice Repugnant to the Iudgement of Antiquity. Firſt by their Silence. SECT. I.

That the Ancient Fathers gain-ſayd the Corporall preſence of Chriſt in this Sacrament, and the Adoration therof, by their Preface, in their preſenting the Hoſt, ſaying, [Lift up your Hearts.] SECT. II.

That the ancient Fathers cendemned the Romiſh worſhip by their Deſcriptions of Divine Adoration. SECT. III.

  * CHAP. V.

That the Romiſh Adoration of the Hoſt, in the hand of the Prieſt, is neceſſarily a Materiall Idolatry, by reaſon of many hundred confeſſed Defects: whereof Seven concerne the Matter of the Sacrament. SECT. I.

That there are Sixe otherMiſſal. Roman in Can. Miſſ•e. Sex modis contingere poteſt formae variatio (nun•rùm) per Additionem, detractionem, alicujus vocis mutationem, vel ſi una pon•tur loco alterius, corruptionem vocis alicujus, detrahendo, vel mutando ſyllabam aliquam, tranſpoſitionē, id eſt, ordinis dictionum variatione, ac deinde per interruptionem, ut pronunciando unā partem formae, ac quicſcendo per aliquod ſpacium, vel loquendo aliquid impertinens. Minima variatio deſtruit integritatem ſubſtantialem, ſi pereat ſenſus. Bellarm. lib. 1. de Sacrament. in Gen. cap. 21. §. Secunda Prop.—Sacramenta rata non ſunt, ſi dum conferuntur unum tantùm verbum, quod ad ſubſtantiam pertinet, omittatur: imò ſi unius ſyllabae omiſſio ſenſum verborum mutaverit, aut corruperit, collatum Sacramentum non valet: ut ſi Sacerdos dixerit, Hoc eſt Cor meum, pro [Corpus meum.] Azor. Ieſ. Inſtitut. Moral. Tom. 1. lib. 5. cap. 28 §. Animadvert.—[Hoc eſt, &c.] Si quis diminueret aliquid, aut immutaret de forma Cōſecrationis, vel aliquid addat, quod ſignificationem mutaret, non conſiceret Sacramentum. Miſſal. Rom. pag. 33. Haec ſunt neceſſaria neceſſitate Sacramenti, quibus ſublatis, tollitur Sacramentum, ut nimirum non peccet Sacerdos corrumpendo verba Conſecrationis. Item Alan. de Sacram. in Gen. cap. 21. confeſſed Defects, incident to either Element in the Euchariſt, which may hinder the Conſecration; and neceſſarily inferre an Idolatrous Adoration, in reſpect of the Forme of Conſecrating. SECT. II.

That there are Foure other confeſſed kinde of Defects, in reſpect of the Prieſts Intention, whereby the Conſecration being hindred, the Romiſh Adoration muſt needs be materially Idolatrous. SECT. III.

That there are Sixe other Defects able to fruſtrate the Conſecration, by reaſon of the perſon of the Prieſt himſelfe, as being Incompetent for want of due Baptiſme. SECT. IV.

That there are manifold confeſſed poſſible Defects; diſabling the perſon of the Prieſt to Conſecrate, in reſpect of his undue Ordination; whereby is occaſioned a Materiall Idolatry. SECT. V.

That there are many hundred confeſſed Defects, which may nullifie the Conſecration, to make the Romiſh Adoration Idolatrous, in reſpect of Inſufficiencies, which might be incident unto the Prae-ordainers of that Prieſt, whoſoever hee be, that now Conſecrateth; for cauſing a Materiall Idolatry. SECT. VI.

  * CHAP. VI.

The State of the Queſtion. SECT. I.

That the Pretence of Morall Certainty of worſhipping of Bread, inſtead of Chriſt, cannot free the Romiſh Church from Formall Idolatry. SECT. II.

That the Second Romiſh Pretence, which is of a Good Intent, cannot free your Adoration of the Host from Formall Idolatry. SECT. III.

That the Third Romiſh Pretence of an Habituall Condition, in the Worſhipper, excuſeth him not from formall Idolatry; proved firſt by Scripture. SECT. IV.

That the former Romiſh Pretences have no warrant from Antiquity. SECT. V.

  * CHAP. VII.

The first is your Definition of Idolatry. SECT. I.

II. That Romiſh Worſhip is proved to be Formally Idolatrous, by Conſequence taken from a Romiſh Principle, concerning Co-adoration, or joynt-worſhip of Chriſt with Bread. SECT. II.

III. That the Romiſh Worſhip is proved to be Formally Idolatrous in your Maſſe, by a Conſequence from Romiſh Doctrine, touching Canonization of Saints. SECT. III.

IV. That the Romiſh Worſhip is proved to be a Formall Idolatry, by the Conſequence uſed from the Conſecration of your Popes. SECT. IV.

⚜ An Anſwer to a Conceited and Deceiptfull Impious Objection of a bold Spectacle-maker, a Ieſuite; Shewing his Spectacles to be but Counterfeit. SECT. V.

  * CHAP. VIII.

That the Romiſh Adoration, by your former Pretences, juſtifieth the vileſt kind of Idolatry among the Heathen. SECT. I.

That the Romiſh Worſhip of that, which may poſsibly be Bread, may ſeeme to be in one reſpect worſe than almoſt the worſt of the Pagans. SECT. II.

  * CHAP. IX.

Our Examination of the Reverence profeſſed by Proteſtants, and the Securitie of their Profeſsion therein; Firſt, defining and diſtinguiſhing the Properties of Reverence. SECT. I.

That the Reverence uſed by Proteſtants, in receiving this Sacrament, is Chriſtianly Religious. SECT. II.

That Proteſtants, in their Profeſsion and Practice, ſtand ſecure from the firſt two Romiſh Perplexities, in reſpect of Preparation of the Elements, and undue Pronunciation of the words of Conſecration. SECT. III.

The Proteſtants Security, in reſpect of the third Romiſh Perplexity, of Adoring in a Morall Certaintie. SECT. IV.

That the Proteſtants ſtand ſecure, in reſpect of the Fourth Romiſh Perplexity, by defect in the Prieſtly Intention. SECT. V.

Our fifth Securitie from your Romiſh Perplexitie, touching Ordination. SECT. VI.

Our laſt Securitie from the Romiſh Perplexity of Habituall Condition. SECT. VII.

_  THE

EIGHTH BOOKE, Of the Additionalls; by a Summary Diſcovery of the manifold Abominations of the Romiſh Maſſe; and, of the Iniquities of the Defenders thereof.

  * CHAP. I.

Of the peremptory Superſtitiouſneſſe of the Romiſh Maſſe; in a Synopſis. SECT. I.

Of the Sacrilegiouſneſſe of the Romiſh Maſſe, and Defence thereof, in the point of Sacrifice; comprized in this Synopſis.

SECT. II.

A New Inſtance, for proofe of Romiſh Sacrilegiouſneſſe, in the Prayer ſet downe in the Liturgie of their Maſſe. SECT. III.

That the former Romiſh Prayer, as it was Ancient, doth in the (then) true meaning thereof condemne the now Romiſh Church of the former Sacrilegious Innovation. SECT. IV.

A Synopſis of the Idolatrouſneſſe of the Romiſh Maſſe, and Defence thereof; by many Evidences from Antiquity. SECT. V.

  * CHAP. II.

Of the exceeding Obſtinacie of the Romiſh Diſputers, made palpable by their owne Contradictions; and of the Defence thereof, as being Contradictory in it ſelfe. SECT. I.

One Example, inſtead of many, of a ſtupendious Obſtinacie, in urging the Iudgement of Antiquity, for Defence of your Romiſh Maſſe, in the chiefect parts thereof; proved by inſtancing onely in their like Sayings concerning Baptiſme. SECT. II.

A Synopſis of the Speeches of Ancient Fathers, objected throughout this whole Treatiſe, for proofe of a Corporall Preſence of Chriſt's Body in the Euchariſt; and aſſoyled and ſatisfied by the Parallels and like Equivalent Sayings of the ſame Fathers; to the manifold and manifeſt Conviction of all Romiſh Deliration, in this their Controverſie of the Maſſe. SECT. III.

A Synopſis of manifold Overtures of Perjuries, in Defence of the Romiſh Maſſe. SECT. IV.

Our laſt Advertiſement followeth. Of the Mixture of many old Hereſies with the former Defence of the Romiſh Maſſe. SECT. V.

#####Back#####

1. AN INDEX Of the Matters contained in the Eight precedent Bookes, againſt the ROMISH MASSE.

2. AN INDEX Of the Principall places of Scripture, Oppoſed by Vs; and Objected againſt us, throughout this whole Controverſie.

3. FAVLTS eſcaped in this Second Edition, thorow the abſence of the R. Author; The Corrector's Negligence, and the Printers Precipitancie.

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tcp:30849:215 (2), tcp:30849:216 (2), tcp:30849:217 (2), tcp:30849:218 (2), tcp:30849:219 (2), tcp:30849:220 (2), tcp:30849:221 (2), tcp:30849:222 (2), tcp:30849:223 (2), tcp:30849:224 (2), tcp:30849:225 (2), tcp:30849:226 (2), tcp:30849:227 (2), tcp:30849:228 (2), tcp:30849:229 (2), tcp:30849:230 (2), tcp:30849:231 (2), tcp:30849:232 (2), tcp:30849:233 (2), tcp:30849:234 (2), tcp:30849:235 (2), tcp:30849:236 (2), tcp:30849:237 (2), tcp:30849:238 (2), tcp:30849:239 (2), tcp:30849:240 (2), tcp:30849:241 (2), tcp:30849:242 (2), tcp:30849:243 (2), tcp:30849:244 (2), tcp:30849:245 (2), tcp:30849:246 (2), tcp:30849:247 (2), tcp:30849:248 (2), tcp:30849:249 (2), tcp:30849:250 (2), tcp:30849:251 (2), tcp:30849:252 (2), tcp:30849:253 (2), tcp:30849:254 (2), tcp:30849:255 (2), tcp:30849:256 (2), tcp:30849:257 (2), tcp:30849:258 (2), tcp:30849:259 (2), tcp:30849:260 (2), tcp:30849:261 (2), tcp:30849:262 (2), tcp:30849:263 (2), tcp:30849:264 (2), tcp:30849:265 (2), tcp:30849:266 (2), tcp:30849:267 (2), tcp:30849:268 (2), tcp:30849:269 (2), tcp:30849:270 (2), tcp:30849:271 (2), tcp:30849:272 (2), tcp:30849:273 (2), tcp:30849:274 (2), tcp:30849:275 (2), tcp:30849:276 (2), tcp:30849:277 (2), tcp:30849:278 (2), tcp:30849:279 (2), tcp:30849:280 (2), tcp:30849:281 (2), tcp:30849:282 (2), tcp:30849:283 (2), tcp:30849:284 (2), tcp:30849:285 (2), tcp:30849:286 (2), tcp:30849:287 (2), tcp:30849:288 (2), tcp:30849:289 (2), tcp:30849:290 (2), tcp:30849:291 (2), tcp:30849:292 (2), tcp:30849:293 (2), tcp:30849:294 (2), tcp:30849:295 (2), tcp:30849:296 (2), tcp:30849:297 (2), tcp:30849:298 (2), tcp:30849:299 (2), tcp:30849:300 (2), tcp:30849:301 (2), tcp:30849:302 (2), tcp:30849:303 (2), tcp:30849:304 (4), tcp:30849:305 (4), tcp:30849:306 (4), tcp:30849:307 (2), tcp:30849:308 (2), tcp:30849:309 (2), tcp:30849:310 (2), tcp:30849:311 (2), tcp:30849:312 (2), tcp:30849:313 (2), tcp:30849:314 (2), tcp:30849:315 (2), tcp:30849:316 (2), tcp:30849:317 (2), tcp:30849:318 (2), tcp:30849:319 (2), tcp:30849:320 (2), tcp:30849:321 (2), tcp:30849:322 (2), tcp:30849:323 (2), tcp:30849:324 (2), tcp:30849:325 (2), tcp:30849:326 (2), tcp:30849:327 (2), tcp:30849:328 (2), tcp:30849:329 (2) • @rendition (11) : simple:additions (11) • @n (595) : 1 (1), 2 (1), 3 (1), 4 (1), 5 (1), 6 (1), 7 (1), 8 (1), 9 (1), 10 (1), 11 (1), 12 (1), 13 (1), 14 (1), 15 (1), 16 (1), 17 (1), 18 (1), 19 (1), 20 (1), 21 (1), 22 (1), 23 (1), 24 (1), 25 (1), 26 (1), 27 (1), 28 (1), 29 (1), 30 (1), 31 (1), 32 (1), 33 (1), 34 (1), 35 (1), 36 (1), 37 (1), 38 (1), 39 (1), 40 (1), 41 (1), 42 (1), 43 (1), 44 (1), 45 (1), 46 (1), 47 (1), 48 (1), 49 (1), 50 (1), 51 (1), 52 (1), 53 (1), 54 (1), 55 (1), 56 (1), 57 (1), 58 (1), 59 (1), 60 (1), 61 (1), 62 (1), 63 (1), 64 (1), 65 (1), 66 (1), 67 (1), 68 (1), 69 (1), 70 (1), 71 (1), 72 (1), 73 (1), 74 (1), 75 (1), 76 (1), 77 (1), 78 (1), 79 (1), 80 (1), 81 (1), 82 (1), 83 (1), 84 (1), 85 (1), 86 (1), 87 (1), 88 (1), 89 (1), 90 (1), 91 (1), 92 (1), 93 (1), 94 (1), 95 (1), 96 (1), 97 (1), 98 (1), 99 (1), 100 (1), 101 (1), 102 (1), 103 (1), 104 (1), 105 (1), 106 (1), 107 (1), 108 (1), 109 (1), 110 (1), 111 (1), 112 (1), 113 (1), 114 (1), 115 (1), 116 (1), 117 (1), 118 (1), 119 (1), 120 (1), 121 (1), 122 (1), 123 (1), 124 (1), 125 (1), 126 (1), 127 (1), 128 (1), 129 (1), 130 (1), 131 (1), 132 (1), 133 (1), 134 (1), 135 (1), 136 (1), 137 (1), 138 (1), 139 (1), 140 (1), 141 (1), 142 (1), 143 (1), 144 (1), 145 (1), 146 (1), 147 (1), 148 (1), 149 (1), 150 (1), 151 (1), 152 (1), 153 (1), 154 (1), 155 (1), 156 (1), 157 (1), 158 (1), 159 (1), 160 (1), 161 (1), 162 (1), 163 (1), 164 (1), 165 (1), 166 (1), 167 (1), 168 (1), 169 (1), 170 (1), 171 (1), 172 (1), 173 (1), 174 (1), 175 (1), 176 (1), 177 (1), 178 (1), 179 (1), 180 (1), 181 (1), 182 (1), 183 (1), 184 (2), 185 (2), 186 (1), 187 (1), 188 (1), 189 (1), 190 (1), 191 (1), 192 (1), 193 (1), 194 (1), 195 (1), 196 (1), 197 (1), 198 (1), 199 (1), 200 (1), 201 (1), 202 (1), 203 (1), 204 (1), 205 (1), 206 (1), 207 (1), 208 (1), 209 (1), 210 (1), 211 (1), 212 (1), 213 (1), 214 (1), 215 (1), 216 (1), 217 (1), 218 (1), 219 (1), 220 (1), 221 (1), 222 (1), 223 (1), 224 (1), 225 (1), 226 (1), 227 (1), 228 (1), 229 (1), 230 (1), 231 (1), 232 (1), 233 (1), 234 (1), 235 (1), 236 (1), 237 (1), 238 (1), 239 (1), 240 (1), 241 (1), 242 (1), 243 (1), 244 (1), 245 (2), 246 (1), 247 (1), 248 (1), 249 (1), 250 (1), 251 (1), 252 (1), 254 (1), 255 (1), 256 (1), 257 (1), 258 (1), 259 (1), 260 (1), 291 (2), 262 (1), 263 (1), 264 (1), 265 (1), 266 (1), 267 (1), 268 (1), 269 (1), 270 (1), 271 (1), 272 (1), 273 (1), 274 (1), 275 (1), 276 (1), 277 (1), 278 (1), 279 (1), 280 (1), 281 (1), 282 (1), 283 (1), 284 (1), 285 (1), 286 (1), 287 (1), 288 (1), 289 (1), 290 (1), 292 (1), 293 (1), 294 (1), 295 (1), 296 (1), 397 (2), 298 (1), 299 (1), 300 (1), 301 (1), 302 (1), 303 (1), 304 (1), 305 (1), 306 (1), 307 (1), 308 (1), 309 (1), 310 (1), 311 (1), 312 (2), 313 (2), 314 (1), 315 (1), 316 (1), 317 (1), 318 (1), 319 (1), 320 (1), 321 (1), 322 (1), 323 (1), 324 (2), 325 (1), 326 (1), 327 (1), 328 (1), 329 (1), 330 (1), 331 (1), 332 (1), 333 (1), 335 (1), 336 (1), 337 (1), 338 (1), 339 (1), 340 (1), 341 (1), 342 (1), 343 (1), 344 (1), 345 (1), 346 (1), 347 (1), 348 (1), 349 (1), 350 (1), 351 (1), 352 (1), 353 (1), 354 (1), 355 (1), 356 (1), 357 (1), 358 (1), 359 (1), 360 (1), 361 (1), 362 (1), 363 (1), 364 (1), 365 (1), 366 (1), 367 (1), 368 (1), 369 (1), 370 (1), 371 (1), 372 (1), 373 (1), 374 (1), 375 (1), 376 (1), 377 (1), 378 (1), 379 (1), 380 (1), 381 (1), 382 (1), 383 (1), 384 (1), 385 (1), 386 (1), 387 (1), 389 (1), 390 (1), 391 (1), 392 (1), 393 (1), 394 (1), 395 (1), 396 (1), 398 (1), 399 (1), 400 (1), 401 (1), 402 (1), 403 (1), 404 (1), 405 (1), 406 (1), 407 (1), 408 (1), 409 (1), 410 (1), 411 (1), 412 (1), 413 (1), 414 (1), 415 (1), 416 (1), 417 (1), 418 (1), 419 (1), 420 (1), 421 (1), 422 (1), 423 (1), 424 (1), 425 (1), 426 (1), 427 (1), 428 (1), 429 (1), 430 (1), 431 (1), 432 (1), 433 (1), 434 (1), 435 (1), 436 (1), 437 (1), 438 (1), 439 (1), 440 (1), 441 (1), 442 (1), 443 (1), 444 (1), 445 (1), 446 (1), 447 (1), 448 (1), 449 (1), 450 (1), 451 (1), 452 (1), 453 (1), 454 (1), 455 (1), 456 (1), 457 (1), 458 (1), 459 (1), 460 (1), 461 (1), 462 (1), 463 (1), 464 (1), 465 (1), 466 (1), 467 (1), 468 (1), 469 (1), 470 (1), 471 (1), 472 (1), 473 (1), 474 (1), 475 (1), 476 (1), 477 (1), 478 (1), 479 (1), 480 (1), 481 (1), 482 (1), 483 (1), 484 (1), 485 (1), 486 (1), 487 (1), 488 (1), 489 (1), 490 (1), 491 (1), 492 (1), 493 (1), 494 (1), 495 (1), 496 (1), 497 (1), 498 (1), 499 (1), 500 (1), 501 (1), 502 (1), 503 (1), 504 (1), 505 (1), 506 (1), 507 (1), 508 (1), 509 (1), 510 (1), 511 (1), 512 (1), 513 (1), 514 (1), 515 (1), 516 (1), 517 (1), 518 (1), 519 (1), 520 (1), 521 (1), 522 (1), 523 (1), 524 (1), 525 (1), 526 (1), 527 (1), 528 (1), 529 (1), 530 (1), 531 (1), 532 (1), 533 (1), 534 (1), 535 (1), 536 (1), 537 (1), 538 (1), 539 (1), 540 (1), 541 (1), 542 (1), 543 (1), 544 (1), 545 (1), 546 (1), 547 (1), 548 (1), 549 (1), 550 (1), 551 (1), 552 (1), 553 (1), 554 (1), 555 (1), 556 (1), 557 (1), 558 (1), 559 (1), 560 (1), 561 (1), 562 (1), 563 (1), 564 (1), 565 (1), 566 (1), 567 (1), 568 (2), 569 (2), 570 (2), 571 (2), 572 (2), 573 (2), 574 (1), 575 (1), 576 (1), 577 (1), 578 (1), 579 (1), 580 (1), 581 (1), 582 (1), 583 (1), 584 (1), 585 (1), 586 (1)
20.	q	90
21.	seg	64	@rend (64) : decorInit (64)
22.	signed	2
23.	trailer	3