







 
   
     
       
         The funeral of the mass, or, The mass dead and buried without hope of resurrection translated out of French.
         Tombeau de la messe. English
         Derodon, David, ca. 1600-1664.
      
       
         
           1673
        
      
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         ESTC R9376
         12329637
         ocm 12329637
         59620
         
           
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             The funeral of the mass, or, The mass dead and buried without hope of resurrection translated out of French.
             Tombeau de la messe. English
             Derodon, David, ca. 1600-1664.
             S. A.
          
           [15], 143 p.
           
             Printed by Andrew Clark and are to be sold by Randal Taylor ...,
             London :
             1673.
          
           
             Translation of: Tombeau de la messe.
             Written by David de Rodon and translated by S.A. Cf. Halkett & Laing (2nd ed.).
             Errata on p. [15].
             Reproduction of original in Bodleian Library.
          
        
      
    
     
       
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         eng
      
       
         
           Catholic Church -- Controversial literature.
           Mass -- Early works to 1800.
        
      
    
     
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           THE
           FUNERAL
           OF
           THE
           MASS
           :
           OR
           ,
           The
           MASS
           dead
           and
           buried
           ,
           without
           hope
           of
           Resurrection
           .
           Translated
           out
           of
           French.
           
        
         
           LONDON
           ,
           Printed
           by
           
             Andrew
             Clark
          
           ,
           and
           are
           to
           be
           sold
           by
           
             Randal
             Taylor
          
           at
           the
           sign
           of
           the
           Crown
           in
           
             Little
             Britain
          
           .
           1673.
           
        
      
       
         
         
         
           To
           the
           Right
           Honourable
           The
           Earl
           of
           SHAFTESBURY
           ,
           Lord
           High
           Chancellour
           OF
           ENGLAND
           ,
           &c.
           
        
         
           
             MY
             LORD
             ,
          
        
         
           I
           Could
           not
           without
           injustice
           ,
           have
           dedicated
           this
           Book
           to
           any
           but
           your
           Lordship
           ,
           because
           ,
           as
           there
           is
           no
           person
           to
           whom
           I
           am
           so
           much
           obliged
           ,
           so
           there
           is
           no
           member
           of
           either
           House
           of
           
           Parliament
           that
           hath
           so
           freely
           and
           generously
           owned
           the
           Protestant
           interest
           .
           As
           for
           my
           obligations
           to
           your
           Lordship
           ,
           because
           they
           are
           too
           great
           to
           be
           exprest
           ,
           it
           is
           my
           duty
           to
           take
           all
           occasions
           of
           expressing
           my
           thankfulness
           for
           them
           ,
           and
           therefore
           I
           take
           this
           occasion
           to
           proclaim
           my
           thankfulness
           to
           the
           World.
           As
           for
           your
           Lordships
           late
           owning
           the
           Protestant
           interest
           in
           the
           House
           of
           Peers
           ,
           it
           was
           so
           eminent
           ,
           and
           accompanied
           with
           such
           zeal
           and
           courage
           ,
           that
           (
           next
           under
           God
           ,
           and
           the
           King
           )
           your
           Lordship
           may
           deservedly
           be
           stiled
           the
           chief
           asserter
           and
           promoter
           of
           it
           ,
           and
           consequently
           the
           asserter
           and
           promoter
           of
           the
           interest
           of
           England
           .
           For
           the
           interest
           of
           the
           Protestant
           Religion
           ,
           
           and
           the
           interest
           of
           this
           Kingdom
           ,
           are
           so
           interwoven
           ,
           that
           the
           welfare
           or
           ruine
           of
           either
           ,
           is
           the
           welfare
           or
           ruine
           of
           both
           .
           Now
           being
           obliged
           by
           your
           Lordship
           ,
           both
           as
           an
           English
           Protestant
           ,
           and
           also
           more
           particularly
           in
           my
           private
           capacity
           ,
           I
           beseech
           God
           to
           grant
           that
           your
           life
           may
           be
           long
           and
           prosperous
           ,
           your
           memory
           and
           posterity
           honourable
           ,
           as
           long
           as
           the
           Sun
           and
           Moon
           shall
           endure
           ,
           and
           your
           soul
           and
           body
           eternally
           happy
           ,
           when
           time
           shall
           be
           no
           more
           .
           To
           this
           Prayer
           I
           shall
           only
           add
           ,
           that
           I
           am
           unfeignedly
           ,
        
         
           
             My
             Lord
             ,
          
           
             Your
             Lordships
             Most
             affectionate
             honourer
             ,
             and
             most
             humble
             Servant
             ,
             S.
             A.
             
          
        
      
       
         
         
         
           The
           PREFACE
           .
        
         
           THe
           Author
           of
           this
           Piece
           was
           one
           
             Mounsieur
             de
             Rodon
          
           ,
           Philosophy
           Professor
           in
           the
           Royal
           Colledge
           at
           Nismes
           ,
           a
           City
           of
           Languedoc
           in
           France
           ,
           where
           it
           was
           written
           .
           But
           as
           soon
           as
           it
           was
           Printed
           ,
           it
           was
           supprest
           by
           the
           command
           of
           Authority
           ,
           prohibiting
           all
           persons
           to
           keep
           any
           of
           them
           ,
           upon
           I
           know
           not
           what
           severe
           penalties
           ,
           and
           such
           Copies
           as
           could
           be
           found
           ,
           were
           publickly
           burnt
           by
           the
           Hang
           man
           ,
           about
           1660.
           
           Whereupon
           the
           poor
           Gentleman
           ,
           for
           fear
           of
           being
           condemned
           to
           keep
           company
           with
           his
           Books
           ,
           was
           forced
           to
           fly
           to
           Geneva
           ,
           where
           he
           not
           long
           after
           died
           .
           These
           severities
           of
           our
           Adversaries
           bring
           to
           my
           remembrance
           what
           a
           learned
           and
           ingenious
           Frenchman
           once
           told
           me
           ,
           viz.
           that
           this
           
           small
           Tract
           hath
           more
           netled
           their
           Party
           then
           any
           one
           Piece
           that
           ever
           was
           extant
           in
           France
           since
           the
           Reformation
           of
           Religion
           there
           .
           Whether
           that
           be
           a
           mistake
           ,
           I
           know
           not
           ,
           but
           this
           I
           dare
           affirm
           ,
           that
           though
           many
           famous
           men
           of
           that
           Kingdom
           have
           ,
           in
           the
           memory
           of
           this
           Age
           ,
           written
           very
           smartly
           against
           the
           Romish
           heresies
           ,
           yet
           there
           is
           not
           one
           of
           them
           whose
           person
           and
           writings
           have
           had
           such
           hard
           measure
           .
           Whence
           it
           appears
           that
           our
           Author
           (
           his
           very
           enemies
           being
           judges
           )
           hath
           made
           good
           what
           he
           undertook
           ,
           viz.
           he
           hath
           destroyed
           that
           great
           Diana
           the
           Mass
           ,
           and
           hath
           also
           ,
           by
           way
           of
           prevention
           ,
           destroyed
           all
           the
           Arguments
           made
           use
           of
           by
           the
           Romish
           Doctors
           for
           the
           restoring
           and
           re-establishing
           of
           her
           :
           which
           he
           hath
           so
           well
           performed
           ,
           that
           to
           this
           very
           day
           ,
           not
           one
           of
           them
           hath
           dared
           so
           much
           as
           to
           attempt
           to
           revive
           her
           ,
           by
           answering
           his
           Book
           ;
           so
           that
           here
           you
           may
           see
           her
           laid
           in
           her
           grave
           ,
           without
           hope
           of
           resurrection
           ;
           and
           
           therefore
           the
           Book
           may
           very
           fitly
           be
           termed
           ,
           
             The
             Funeral
             of
             the
             Mass
          
           ;
           and
           consequently
           the
           Funeral
           of
           Romish
           heresies
           and
           idolatries
           ,
           as
           the
           Author
           well
           observes
           .
           For
           the
           truth
           is
           the
           Mass
           and
           the
           Romish
           Religion
           are
           almost
           convertible
           terms
           ,
           so
           that
           if
           the
           former
           be
           destroyed
           ,
           the
           latter
           must
           vanish
           into
           its
           first
           nothing
           ,
           and
           therefore
           our
           Author
           having
           destroyed
           the
           Mass
           ,
           hath
           destroyed
           the
           thing
           called
           Popery
           too
           .
           As
           for
           the
           monstrous
           absurdities
           and
           blasphemies
           which
           flow
           from
           this
           one
           Romish
           doctrine
           of
           the
           sacrifice
           of
           the
           Mass
           ,
           they
           would
           fill
           whole
           volumes
           ;
           but
           I
           shall
           content
           my self
           to
           say
           that
           the
           Mass
           consists
           of
           more
           gross
           and
           abominable
           Superstitions
           ,
           Phanaticisms
           ,
           and
           Idolatries
           ,
           then
           ever
           have
           been
           believed
           or
           practised
           by
           the
           most
           ignorant
           Pagans
           .
           What
           the
           tenets
           of
           the
           Romanists
           are
           ,
           and
           what
           their
           practices
           have
           been
           in
           reference
           to
           Protestant
           Magistrates
           and
           People
           ,
           woful
           and
           sad
           experience
           hath
           
           sufficiently
           taught
           the
           World.
           I
           shall
           only
           add
           ,
           that
           they
           are
           as
           pernicious
           to
           our
           bodies
           ,
           and
           estates
           as
           their
           heretical
           Doctrines
           ,
           and
           idolatrous
           Services
           are
           to
           our
           Souls
           .
           And
           consequently
           to
           introduce
           Popery
           into
           this
           Kingdome
           would
           be
           an
           act
           as
           unpolitick
           as
           Anti-christian
           ,
           as
           hath
           been
           demonstrated
           in
           that
           incomparable
           piece
           ,
           entituled
           ,
           
             The
             established
             Religion
             in
             opposition
             to
             Popery
             .
          
           But
           because
           (
           I
           know
           not
           by
           what
           strange
           infatuation
           or
           enchantment
           ,
           or
           rather
           by
           what
           wonderful
           judgment
           of
           God
           )
           this
           monstrous
           ,
           absurd
           ,
           and
           destructive
           (
           shall
           I
           call
           it
           ?
           )
           Religion
           prevails
           amongst
           us
           ,
           I
           thought
           good
           to
           English
           and
           Print
           this
           small
           Treatise
           ,
           as
           the
           best
           Antidote
           against
           Popery
           (
           the
           Holy
           Scripture
           excepted
           )
           that
           ever
           I
           read
           ;
           and
           for
           ought
           I
           know
           ,
           it
           is
           not
           inferior
           to
           the
           best
           of
           this
           kind
           ,
           that
           ever
           was
           yet
           extant
           :
           to
           which
           opinion
           the
           harsh
           usage
           it
           hath
           had
           from
           our
           Adversaries
           ,
           as
           aforesaid
           ,
           doth
           certainly
           give
           no
           small
           
           Testimony
           .
           But
           I
           know
           that
           the
           holy
           Scripture
           it self
           cannot
           profit
           except
           God
           be
           pleased
           to
           give
           his
           blessing
           ,
           much
           less
           can
           this
           Book
           ;
           and
           therefore
           ,
           I
           earnestly
           beseech
           him
           that
           he
           would
           make
           it
           prosperous
           and
           successful
           for
           the
           good
           of
           Souls
           ;
           and
           if
           any
           shall
           receive
           benefit
           by
           it
           ,
           I
           desire
           them
           to
           give
           him
           all
           the
           glory
           ,
           and
           then
           I
           shall
           think
           my self
           infinitely
           recompensed
           for
           my
           pains
           in
           translating
           it
           .
        
      
       
         
         
         
           The
           Contents
           of
           the
           Chapters
           .
        
         
           
             
               Chap.
               I.
               
            
             1.
             
             COncerning
             the
             Exposition
             of
             these
             words
             ,
             
               This
               is
               my
               Body
               .
               Page
               1.
               
            
          
           
             
               Chap.
               II.
               
            
             2.
             
             Concerning
             the
             Exposition
             of
             these
             words
             ,
             
               He
               that
               eateth
               my
               flesh
               ,
               and
               drinketh
               my
               bloud
               hath
               eternal
               life
               .
               My
               flesh
               is
               meat
               indeed
               ,
               &c.
               
               P.
               10.
               
            
          
           
             
               Chap.
               III.
               
            
             3.
             
             Against
             Transubstantiation
             .
             P.
             19.
             
          
           
             
               Chap.
               IV.
               
            
             4.
             
             Against
             the
             real
             presence
             of
             Christs
             Body
             in
             the
             Host
             or
             consecrated
             Wafer
             .
             
               P.
               32.
            
             
          
           
             
               Chap.
               V.
               
            
             5.
             
             Against
             the
             adoration
             or
             worshiping
             of
             the
             Host
             .
             
               P.
               56.
            
             
          
           
             
               Chap.
               VI.
               
            
             6.
             
             Against
             the
             taking
             away
             of
             the
             cup.
             
               P.
               78.
            
             
          
           
             
               Chap.
               VII
               .
            
             7.
             
             Against
             the
             Mass
             .
             
               P.
               91.
            
             
          
           
             
               Chap.
               VIII
               .
            
             8.
             
             Containing
             answers
             to
             the
             objections
             of
             the
             Romish
             Doctors
             .
             
               P.
               112.
            
             
          
        
      
       
         
         
           Amend
           the
           following
           Errours
           of
           the
           Press
           thus
           :
        
         
           PAg.
           2.
           line
           5.
           for
           obscure
           read
           obscurely
           .
           p.
           23.
           l.
           7.
           for
           then
           read
           else
           :
           p.
           46.
           l.
           22.
           for
           accident
           read
           accidents
           .
           p.
           49.
           l.
           ●2
           .
           for
           being
           read
           seing
           .
           p.
           51.
           l.
           3.
           for
           that
           should
           read
           that
           it
           should
           .
           p.
           57.
           l.
           17.
           for
           creatures
           read
           creature
           .
           p.
           60.
           l.
           13.
           for
           tood
           read
           too
           p.
           66.
           l.
           17.
           for
           Apostles
           read
           Apostle
           .
           p.
           83.
           l.
           12.
           read
           Pastors
           only
           ,
           because
           .
           p.
           105.
           l.
           2.
           read
           Council
           of
           
             Trent
             ▪
             p.
          
           10●
           .
           l.
           4.
           for
           Mass
           read
           Cross
           .
           p.
           115.
           l.
           17.
           for
           that
           by
           read
           that
           if
           by
           .
           p.
           124.
           l.
           18.
           for
           Apostle
           read
           Apostles
           .
           p.
           130.
           l.
           2●
           ▪
           read
           Priest
           .
           )
           p.
           133.
           l.
           13.
           dele
           them
           .
        
      
    
     
       
         
         THE
         FUNERAL
         OF
         THE
         MASS
         .
      
       
         
           CHAP.
           I.
           
        
         
           Concerning
           the
           Exposition
           of
           these
           words
           ,
           
             This
             is
             my
             Body
          
           .
        
         
           THE
           Romanists
           are
           wont
           to
           tell
           us
           ,
           that
           these
           words
           of
           Jesus
           ,
           Christ
           ,
           
             This
             is
             my
             Body
          
           ,
           are
           so
           clear
           to
           prove
           the
           Real
           Presence
           of
           Christs
           Body
           in
           the
           Host
           ,
           and
           consequently
           to
           prove
           Transubstantiation
           (
           or
           the
           substantial
           conversion
           of
           the
           Bread
           into
           Christs
           Body
           )
           that
           they
           are
           amazed
           we
           cannot
           perceive
           so
           manifest
           
           a
           truth
           .
           Against
           which
           I
           form
           this
           Argument
           :
           He
           that
           speaks
           contrary
           to
           the
           usage
           of
           all
           the
           World
           ,
           and
           takes
           words
           otherwise
           then
           all
           other
           men
           do
           ,
           must
           without
           doubt
           ,
           speak
           very
           obscure
           :
           But
           if
           Jesus
           Christ
           by
           these
           words
           ,
           
             This
             is
             my
             Body
          
           ,
           had
           meant
           the
           real
           presence
           of
           his
           Body
           in
           the
           Host
           (
           as
           the
           Romish
           Doctors
           assert
           )
           and
           consequently
           had
           meant
           the
           substantial
           conversion
           of
           the
           Bread
           into
           his
           Body
           ,
           he
           had
           spoken
           contrary
           to
           the
           common
           usage
           of
           all
           the
           World
           ,
           and
           had
           taken
           the
           words
           otherwise
           then
           all
           other
           men
           do
           ,
           which
           I
           thus
           prove
           .
           There
           was
           never
           any
           Author
           either
           sacred
           ,
           or
           prophane
           ,
           that
           made
           use
           of
           such
           words
           as
           these
           ,
           
             This
             is
             my
             Body
          
           ,
           to
           signifie
           the
           substantial
           conversion
           of
           one
           thing
           into
           another
           ;
           or
           to
           signifie
           the
           real
           presence
           of
           a
           thing
           immediately
           after
           the
           pronouncing
           of
           them
           ,
           and
           not
           before
           .
           On
           the
           contrary
           ,
           there
           was
           never
           any
           man
           that
           did
           not
           use
           them
           to
           signifie
           ,
           that
           the
           thing
           was
           already
           that
           which
           it
           was
           said
           to
           be
           .
           For
           example
           ;
           When
           God
           the
           Father
           ,
           speaking
           of
           Jesus
           Christ
           ,
           said
           ,
           
             This
             is
             my
             beloved
             Son
          
           it
           is
           certain
           that
           Jesus
           Christ
           was
           the
           Son
           of
           God
           before
           God
           said
           it
           :
           and
           in
           common
           usage
           it
           is
           never
           said
           this
           is
           that
           ,
           except
           the
           thing
           be
           so
           before
           it
           is
           said
           to
           be
           so
           .
           For
           example
           ;
           We
           do
           not
           say
           
             this
             is
             a
             Table
          
           ,
           before
           that
           ,
           which
           we
           mean
           by
           the
           word
           
           this
           ,
           be
           a
           Table
           .
           Therefore
           it
           is
           contrary
           to
           the
           common
           stile
           of
           all
           Authors
           ,
           as
           well
           sacred
           as
           prophane
           ,
           and
           contrary
           to
           the
           common
           usage
           of
           all
           men
           ,
           to
           make
           these
           words
           of
           Jesus
           Christ
           ,
           
             This
             is
             my
             Body
          
           ,
           to
           signifie
           the
           substantial
           conversion
           of
           the
           Bread
           into
           Christs
           Body
           ,
           and
           the
           real
           presence
           of
           his
           Body
           in
           the
           Host
           immediately
           after
           the
           pronouncing
           of
           them
           by
           the
           Priest
           ,
           and
           not
           before
           .
           Seeing
           then
           that
           Jesus
           Christ
           ,
           when
           he
           said
           ,
           
             This
             is
             my
             Body
          
           ,
           did
           not
           speak
           contrary
           to
           the
           common
           usage
           of
           all
           the
           World
           ,
           and
           did
           not
           take
           the
           words
           otherwise
           then
           all
           other
           men
           do
           ,
           it
           necessarily
           follows
           that
           these
           words
           of
           Jesus
           Christ
           ,
           
             This
             is
             my
             Body
          
           ,
           do
           not
           signifie
           the
           substantial
           conversion
           of
           the
           Bread
           into
           Christs
           Body
           ,
           nor
           the
           real
           presence
           of
           Christs
           Body
           in
           the
           Host
           immediately
           after
           the
           Priest
           hath
           pronounced
           them
           ,
           and
           not
           before
           .
           And
           this
           being
           so
           ,
           the
           Romish
           Doctors
           must
           seek
           some
           other
           passages
           of
           Scripture
           ,
           than
           this
           ,
           
             This
             is
             my
             Body
          
           ,
           to
           prove
           such
           a
           conversion
           ,
           and
           such
           a
           presence
           ;
           and
           seeing
           they
           can
           find
           none
           ,
           I
           conclude
           that
           such
           a
           conversion
           and
           such
           a
           presence
           ,
           have
           no
           foundation
           in
           holy
           Scripture
           .
        
         
           2
           That
           which
           I
           have
           said
           concerning
           common
           usage
           is
           founded
           on
           this
           reason
           ,
           viz.
           because
           things
           must
           be
           before
           there
           can
           be
           any
           Image
           ,
           Picture
           ,
           or
           Representation
           of
           them
           ,
           
           and
           consequently
           Images
           are
           after
           the
           things
           ▪
           whereof
           they
           are
           Images
           :
           But
           words
           are
           the
           Images
           of
           conceptions
           ,
           and
           conceptions
           the
           Images
           of
           things
           :
           Therefore
           things
           are
           such
           before
           we
           can
           really
           conceive
           them
           to
           be
           such
           ,
           and
           we
           conceive
           them
           to
           be
           such
           ,
           before
           we
           can
           say
           they
           are
           such
           .
           Therefore
           that
           which
           Jesus
           Christ
           held
           ,
           and
           gave
           to
           his
           Disciples
           ,
           expressed
           by
           the
           word
           this
           ,
           was
           his
           body
           ,
           before
           he
           conceived
           that
           it
           was
           his
           body
           ,
           and
           he
           conceived
           that
           it
           was
           his
           body
           ,
           before
           he
           said
           
             This
             is
             my
             Body
          
           ;
           and
           consequently
           it
           is
           not
           by
           vertue
           of
           these
           words
           ,
           
             This
             is
             my
             Body
          
           ,
           that
           that
           which
           Jesus
           Christ
           gave
           to
           his
           Disciples
           ,
           expressed
           by
           the
           word
           this
           ,
           was
           his
           Body
           ;
           but
           rather
           it
           is
           by
           blessing
           the
           bread
           ,
           or
           thanksgiving
           that
           the
           bread
           was
           made
           the
           Body
           of
           Christ
           ,
           because
           it
           was
           made
           the
           Sacrament
           of
           it
           .
           Whence
           it
           follows
           that
           these
           words
           ,
           
             this
             is
             my
             body
          
           ,
           must
           be
           expounded
           thus
           ,
           
             this
             bread
             is
             my
             body
          
           ;
           and
           these
           words
           
             this
             bread
             is
             my
             body
          
           ,
           must
           be
           expounded
           thus
           ,
           
             this
             bread
             is
             the
             Sacrament
             of
             my
             body
          
           ;
           which
           I
           prove
           thus
           .
        
         
           3.
           
           A
           Proposition
           must
           be
           expounded
           according
           to
           the
           nature
           of
           the
           thing
           in
           question
           ;
           for
           example
           ,
           If
           a
           man
           ,
           pointing
           at
           the
           Kings
           Person
           ,
           should
           say
           ,
           
             this
             is
             the
             King
          
           ,
           the
           Proposition
           must
           be
           expounded
           thus
           ,
           
             this
             is
             the
             Kings
             Person
          
           ,
           because
           the
           Kings
           Person
           is
           meant
           :
           But
           if
           a
           
           man
           coming
           into
           a
           Painters
           Shop
           ,
           and
           pointing
           at
           the
           Kings
           Picture
           ,
           should
           say
           ,
           
             this
             is
             the
             King
          
           ,
           the
           Proposition
           must
           be
           expounded
           thus
           ,
           
             this
             is
             the
             Kings
             Picture
          
           ;
           because
           here
           his
           Picture
           is
           meant
           .
           Even
           so
           if
           Jesus
           Christ
           laying
           his
           hand
           on
           his
           Breast
           ,
           had
           said
           this
           is
           my
           Body
           ,
           we
           must
           without
           doubt
           have
           understood
           the
           Proposition
           concerning
           his
           real
           Body
           ,
           and
           not
           concerning
           the
           Sign
           ,
           or
           Sacrament
           of
           it
           ;
           because
           his
           very
           Body
           had
           been
           then
           meant
           ,
           and
           not
           the
           sign
           or
           Sacrament
           of
           it
           :
           But
           Jesus
           Christ
           ,
           being
           about
           to
           institute
           the
           Eucharist
           ,
           and
           to
           that
           end
           ,
           having
           taken
           bread
           ,
           blessed
           it
           ,
           and
           given
           it
           to
           his
           Disciples
           with
           these
           words
           ,
           
             Take
             ,
             eat
             ,
             this
             is
             my
             Body
             ,
          
           it
           is
           evident
           that
           they
           must
           be
           understood
           of
           the
           Sacrament
           of
           his
           Body
           ,
           and
           the
           Proposition
           must
           be
           expounded
           thus
           ,
           
             this
             is
             the
             Sacrament
             of
             my
             Body
             ▪
          
           because
           here
           the
           Sacrament
           of
           his
           Body
           is
           meant
           .
           And
           seeing
           a
           Sacrament
           is
           a
           visible
           sign
           of
           an
           invisible
           grace
           ,
           as
           the
           Council
           of
           Trent
           saith
           ,
           in
           its
           sixth
           Session
           ,
           it
           is
           evident
           that
           this
           Proposition
           ,
           
             This
             is
             my
             Body
          
           ,
           being
           expounded
           by
           this
           ,
           
             this
             is
             the
             Sacrament
             of
             my
             Body
             ,
          
           may
           be
           expounded
           thus
           ,
           
             this
             is
             the
             sign
             of
             my
             Body
          
           ;
           which
           I
           confirm
           thus
           .
        
         
           4
           In
           these
           two
           Propositions
           ,
           
             This
             is
             my
             body
             ,
             This
             cup
             is
             the
             New
             Testament
             in
             my
             bloud
             ,
          
           the
           word
           
             [
             is
          
           ]
           must
           be
           taken
           in
           the
           same
           sense
           ,
           because
           
           they
           are
           alike
           ,
           having
           been
           pronounced
           upon
           the
           same
           matter
           ,
           viz.
           the
           one
           upon
           one
           part
           of
           the
           Sacrament
           ,
           and
           the
           other
           upon
           the
           other
           part
           of
           it
           ;
           and
           because
           of
           like
           things
           we
           must
           give
           a
           like
           judgment
           .
           But
           in
           this
           Proposition
           ,
           
             this
             cup
             is
             the
             New
             Testament
             ,
          
           the
           word
           
             [
             is
          
           ]
           is
           not
           taken
           for
           a
           real
           and
           transubstantiated
           being
           ;
           but
           for
           a
           sacramental
           and
           significative
           being
           :
           because
           neither
           the
           cup
           ,
           nor
           that
           which
           is
           in
           the
           cup
           ,
           is
           changed
           into
           a
           Testament
           ;
           neither
           is
           it
           really
           and
           properly
           a
           Testament
           ,
           but
           the
           Sacrament
           of
           the
           New
           Testament
           .
           Therefore
           in
           this
           Proposition
           likewise
           ,
           
             this
             is
             my
             body
          
           ,
           the
           word
           
             [
             is
          
           ]
           is
           not
           taken
           for
           a
           real
           and
           transubstantiated
           being
           ;
           but
           for
           a
           sacramental
           and
           significative
           being
           :
           and
           consequently
           as
           this
           Proposition
           ,
           
             this
             cup
             is
             the
             New
             Testament
             ,
          
           must
           be
           expounded
           thus
           ;
           the
           Wine
           that
           is
           in
           the
           cup
           is
           the
           sign
           and
           Sacrament
           of
           the
           New
           Testament
           :
           So
           this
           Proposition
           ,
           
             this
             is
             my
             body
          
           ,
           must
           be
           expounded
           thus
           ,
           this
           Bread
           is
           the
           sign
           and
           Sacrament
           of
           my
           Body
           .
           Whence
           it
           follows
           that
           in
           one
           single
           Proposition
           of
           Jesus
           Christ
           in
           the
           institution
           of
           the
           Sacrament
           of
           the
           Eucharist
           ,
           
             viz.
             this
             cup
             is
             the
             New
             Testament
             ,
          
           there
           are
           two
           figures
           ,
           one
           in
           the
           word
           Cup
           ,
           being
           taken
           for
           that
           which
           is
           in
           the
           cup
           ;
           this
           is
           a
           figure
           called
           a
           Metonymie
           ,
           whereby
           the
           thing
           containing
           is
           taken
           for
           the
           thing
           contained
           .
           
           The
           other
           Figure
           is
           ,
           that
           the
           cup
           is
           called
           the
           New
           Testament
           :
           this
           is
           also
           a
           Figure
           called
           a
           Metonymie
           ,
           whereby
           the
           sign
           is
           called
           by
           the
           name
           of
           the
           thing
           signified
           .
           And
           therefore
           the
           Romish
           Doctors
           are
           mistaken
           when
           they
           tell
           us
           that
           all
           that
           Jesus
           Christ
           said
           when
           he
           instituted
           the
           Eucharist
           ,
           must
           be
           taken
           literally
           ,
           and
           without
           a
           figure
           .
           But
           withal
           we
           must
           not
           imagine
           that
           Jesus
           Christ
           spake
           obscurely
           ,
           because
           he
           spake
           figuratively
           ▪
           these
           figures
           and
           manners
           of
           speech
           ,
           being
           commonly
           and
           familiarly
           used
           by
           all
           the
           World.
           
        
         
           5.
           
           But
           when
           we
           say
           that
           these
           words
           ,
           
             this
             is
             my
             body
             ,
             this
             is
             my
             bloud
             ,
          
           must
           be
           expounded
           thus
           ,
           this
           Bread
           is
           the
           Sign
           and
           Sacrament
           of
           my
           Body
           ,
           this
           Wine
           is
           the
           Sign
           and
           Sacrament
           of
           my
           Bloud
           ,
           we
           do
           not
           mean
           that
           the
           Bread
           and
           Wine
           are
           barely
           and
           simply
           signs
           of
           Christs
           Body
           and
           Bloud
           ▪
           but
           we
           believe
           that
           the
           Bread
           and
           Wine
           in
           the
           Eucharist
           are
           signs
           that
           do
           exhibit
           the
           body
           and
           bloud
           of
           Christ
           to
           Believers
           :
           For
           when
           they
           do
           ,
           by
           the
           mouth
           of
           the
           body
           receive
           the
           Bread
           and
           Wine
           of
           the
           Eucharist
           ,
           they
           do
           at
           the
           same
           time
           ,
           by
           the
           mouth
           of
           the
           soul
           ,
           viz.
           by
           Faith
           ,
           receive
           the
           Body
           of
           Christ
           broken
           ,
           and
           his
           Bloud
           shed
           for
           the
           remission
           of
           their
           sins
           ,
           as
           will
           be
           proved
           in
           the
           next
           Chapter
           .
        
         
           6.
           
           Add
           hereunto
           this
           one
           Argument
           :
           When
           
           a
           man
           saith
           that
           a
           thing
           is
           such
           ,
           if
           it
           be
           not
           such
           ,
           during
           the
           whole
           time
           ,
           which
           he
           imploys
           in
           saying
           it
           is
           such
           ,
           he
           makes
           a
           false
           Proposition
           .
           For
           example
           ,
           When
           a
           man
           saith
           that
           a
           Wall
           is
           white
           ,
           if
           it
           be
           not
           white
           ,
           during
           the
           whole
           time
           he
           imploys
           in
           saying
           it
           is
           white
           ,
           he
           makes
           a
           false
           Proposition
           .
           But
           (
           according
           to
           the
           Romish
           Doctors
           )
           when
           Jesus
           Christ
           said
           ,
           
             this
             is
             my
             body
          
           ,
           it
           was
           not
           his
           body
           during
           the
           whole
           time
           which
           he
           imployed
           in
           saying
           
             this
             is
             my
             body
          
           ;
           for
           ,
           they
           say
           ,
           it
           was
           his
           body
           afterward
           only
           :
           Therefore
           ,
           according
           to
           the
           Romish
           Doctors
           ,
           Jesus
           Christ
           uttered
           a
           false
           Proposition
           :
           which
           being
           blasphemous
           to
           affirm
           ,
           we
           must
           lay
           down
           this
           for
           a
           foundation
           ,
           that
           that
           which
           Jesus
           Christ
           gave
           his
           Disciples
           when
           he
           said
           ,
           
             this
             is
             my
             body
          
           ,
           was
           his
           body
           ,
           not
           only
           after
           he
           had
           said
           it
           ,
           but
           also
           while
           he
           was
           saying
           it
           ,
           and
           before
           he
           said
           it
           .
           And
           here
           we
           have
           this
           advantage
           of
           those
           of
           the
           Romish
           Church
           ,
           that
           we
           believe
           the
           truth
           of
           these
           words
           of
           Jesus
           Christ
           ,
           
             this
             is
             my
             body
          
           ,
           much
           better
           then
           they
           do
           ;
           because
           they
           believe
           it
           at
           one
           time
           only
           ,
           viz.
           after
           he
           had
           said
           it
           :
           but
           we
           believe
           it
           at
           three
           several
           times
           ,
           viz.
           before
           he
           said
           it
           ,
           when
           he
           was
           saying
           it
           ,
           and
           after
           he
           had
           said
           it
           .
           But
           here
           some
           may
           object
           that
           we
           must
           not
           take
           the
           words
           of
           our
           Lord
           in
           too
           rigorous
           a
           sense
           ,
           and
           that
           in
           these
           words
           ,
           
             this
             is
             my
             body
          
           ,
           we
           must
           
           take
           the
           Present
           tense
           for
           the
           next
           Future
           ,
           and
           then
           the
           sense
           will
           be
           this
           ,
           this
           will
           immediately
           be
           my
           body
           .
           To
           which
           I
           answer
           ,
           that
           the
           Romish
           Doctors
           will
           have
           us
           take
           these
           words
           ,
           
             this
             is
             my
             body
          
           ,
           in
           the
           rigour
           of
           the
           literal
           sense
           ,
           and
           then
           the
           Proposition
           is
           evidently
           false
           .
           I
           know
           that
           the
           Present
           tense
           may
           be
           taken
           for
           the
           next
           Future
           ;
           as
           when
           Jesus
           Christ
           said
           ,
           
             I
             go
             to
             my
             Father
             ,
             and
             to
             your
             Father
             ;
             I
             go
             to
             my
             God
             ,
             and
             to
             your
             God
             :
          
           that
           is
           ,
           I
           shall
           go
           speedily
           .
           But
           who
           can
           be
           so
           bold
           and
           ignorant
           as
           to
           affirm
           that
           this
           speech
           is
           without
           a
           Figure
           ,
           seeing
           all
           Grammarians
           know
           that
           it
           is
           a
           Figure
           called
           Enallage
           of
           time
           ?
           Therefore
           the
           Romish
           Doctors
           must
           confess
           ,
           that
           by
           their
           own
           doctrine
           this
           Proposition
           of
           Jesus
           Christ
           ,
           
             this
             is
             my
             body
          
           ,
           is
           either
           false
           or
           figurative
           ;
           and
           that
           seeing
           it
           is
           not
           false
           ,
           it
           must
           be
           figurative
           ,
           and
           that
           the
           figure
           must
           be
           a
           Metonymie
           ,
           whereby
           the
           sign
           takes
           the
           name
           of
           the
           thing
           signified
           (
           as
           hath
           already
           been
           proved
           )
           and
           not
           an
           Enallage
           of
           time
           .
        
      
       
         
         
           CHAP.
           II.
           
        
         
           Concerning
           the
           Exposition
           of
           these
           words
           ,
        
         
           He
           that
           eateth
           my
           flesh
           ,
           and
           drinketh
           my
           bloud
           bath
           eternal
           life
           .
           My
           flesh
           is
           meat
           indeed
           ,
           &c.
           
        
         
           1.
           
           IN
           this
           Chapter
           I
           shall
           prove
           that
           Jesus
           Christ
           speaks
           of
           a
           spiritual
           eating
           and
           drinking
           by
           Faith
           ,
           and
           not
           of
           a
           corporal
           eating
           and
           drinking
           by
           the
           mouth
           of
           the
           body
           .
           My
           first
           Argument
           is
           this
           .
           When
           a
           man
           would
           satisfie
           his
           hunger
           ,
           and
           quench
           his
           thirst
           ,
           he
           eateth
           ,
           and
           drinketh
           that
           thing
           ,
           which
           he
           hungers
           and
           thirsts
           after
           ;
           because
           eating
           satisfieth
           hunger
           ,
           and
           drinking
           quencheth
           thirst
           :
           But
           it
           is
           by
           Faith
           ,
           that
           is
           ,
           by
           believing
           in
           Jesus
           Christ
           ,
           that
           we
           satisfie
           the
           hunger
           ,
           and
           quench
           the
           thirst
           which
           we
           have
           after
           Christ
           ;
           for
           it
           is
           in
           the
           sixth
           of
           St.
           
             John
             ,
             He
             that
             cometh
             to
             me
             shall
             never
             hunger
             ,
             and
             he
             that
             believeth
             in
             me
             shall
             never
             thirst
             :
          
           Therefore
           it
           is
           by
           Faith
           or
           by
           believing
           ,
           that
           we
           eat
           and
           drink
           Jesus
           Christ
           ;
           and
           consequently
           the
           eating
           of
           Christ
           flesh
           ,
           and
           drinking
           his
           bloud
           is
           spiritual
           ,
           and
           not
           corporal
           .
        
         
           2.
           
           My
           second
           Argument
           is
           this
           :
           Jesus
           Christ
           
           saith
           ,
           
             He
             that
             eateth
             my
             flesh
             ,
             and
             drinketh
             my
             blood
             hath
             eternal
             life
             .
          
           And
           
             except
             ye
             eat
             the
             flesh
             of
             the
             Son
             of
             man
             ▪
             and
             drink
             his
             bloud
             ,
             ye
             have
             no
             life
             in
             you
             ,
          
           John
           6.
           
           But
           it
           is
           the
           spiritual
           eating
           and
           drinking
           by
           Faith
           that
           gives
           life
           eternal
           ,
           and
           not
           the
           corporal
           eating
           and
           drinking
           by
           the
           mouth
           of
           the
           body
           ;
           because
           many
           Reprobates
           (
           according
           to
           the
           very
           doctrine
           of
           Rome
           it self
           )
           do
           corporally
           eat
           the
           flesh
           ,
           and
           drink
           the
           bloud
           of
           Christ
           ,
           and
           yet
           shall
           not
           inherit
           eternal
           life
           .
        
         
           
             3.
             
             The
             third
             Argument
             is
             taken
             from
             S.
          
           Augustine
           ,
           
             and
             Cardinal
          
           Cajetan
           ,
           
             who
             expound
             the
             words
             of
             Jesus
             Christ
             as
             we
             do
             .
             St.
          
           Augustin
           
             in
             Book
             3.
             of
          
           Christian
           Doctrine
           ,
           
             speaketh
             thus
          
           ,
           To
           eat
           the
           flesh
           of
           Christ
           is
           a
           figure
           ,
           teaching
           us
           to
           partake
           of
           Christs
           Passion
           ,
           and
           to
           imprint
           in
           our
           memories
           with
           delight
           and
           profit
           ,
           that
           Christ
           was
           crucified
           for
           us
           .
           Card.
           Cajetan
           
             in
             his
             Commentary
             on
             St.
          
           John
           
             6.
             saith
          
           ,
           To
           eat
           the
           flesh
           of
           Christ
           ,
           and
           drink
           his
           bloud
           ,
           is
           faith
           in
           Christs
           death
           ;
           so
           that
           the
           sense
           is
           this
           ,
           if
           you
           use
           not
           the
           death
           of
           the
           Son
           of
           man
           as
           meat
           and
           drink
           ,
           ye
           shall
           not
           have
           the
           life
           of
           the
           Spirit
           in
           you
           .
           
             And
             having
             sufficiently
             proved
             his
             Exposition
             ,
             he
             adds
             :
          
           To
           eat
           and
           drink
           the
           Sacrament
           is
           a
           thing
           common
           ,
           as
           well
           to
           those
           that
           eat
           unworthily
           ,
           as
           to
           those
           that
           eat
           worthily
           ,
           but
           that
           which
           Jesus
           Christ
           here
           speaks
           of
           ,
           is
           not
           common
           to
           both
           ,
           for
           he
           saith
           ,
           he
           
           that
           eateth
           my
           flesh
           ,
           and
           drinketh
           my
           bloud
           ,
           hath
           eternal
           life
           ;
           he
           saith
           not
           he
           that
           eateth
           worthily
           and
           drinketh
           worthily
           ,
           but
           he
           that
           eateth
           and
           drinketh
           .
           
             Whence
             it
             clearly
             appears
             ,
             that
             according
             to
             the
             Letter
             ,
             he
             speaks
             not
             of
             eating
             ,
             and
             drinking
             the
             Sacrament
             of
             the
             Eucharist
             ,
             but
             of
             eating
             and
             drinking
             the
             death
             of
             Jesus
             Christ
             .
          
        
         
           4.
           
           Now
           that
           we
           may
           clearly
           understand
           this
           doctrine
           ,
           we
           must
           consider
           ,
           wherein
           the
           life
           which
           Jesus
           Christ
           gives
           us
           ,
           doth
           consist
           ;
           for
           seeing
           the
           flesh
           of
           Jesus
           Christ
           is
           meat
           to
           us
           ,
           because
           it
           gives
           us
           life
           ;
           it
           is
           evident
           that
           if
           we
           know
           what
           life
           what
           life
           that
           is
           which
           Jesus
           Christ
           gives
           us
           ,
           we
           must
           know
           likewise
           how
           Jesus
           Christ
           is
           meat
           to
           us
           ,
           and
           consequently
           how
           we
           eat
           him
           .
           But
           to
           know
           what
           that
           life
           is
           which
           Jesus
           Christ
           gives
           us
           ,
           we
           must
           consider
           what
           that
           death
           is
           in
           which
           we
           were
           involved
           ,
           which
           is
           expressed
           by
           St.
           
             Paul
             ,
             Ephes
          
           .
           2.
           in
           these
           words
           :
           
             When
             we
             were
             dead
             in
             sins
             and
             trespasses
             God
             hath
             quickned
             us
             together
             with
             Christ
             :
             by
             grace
             ye
             are
             saved
          
           ;
           and
           consequently
           the
           death
           in
           which
           we
           were
           involved
           ,
           consists
           in
           two
           things
           ,
           first
           in
           the
           curse
           of
           the
           Law
           ,
           which
           imports
           the
           privation
           of
           felicity
           ,
           and
           the
           suffering
           of
           temporal
           and
           eternal
           punishment
           for
           our
           sins
           :
           Secondly
           it
           consists
           in
           an
           habitual
           corruption
           ,
           whereby
           sin
           raigns
           in
           us
           ;
           and
           therefore
           it
           is
           said
           1
           Tim.
           5.
           
           
           
             The
             widow
             that
             lives
             in
             pleasure
             is
             dead
             while
             she
             liveth
             .
          
           Also
           sins
           are
           called
           
             dead
             works
             ,
             Heb.
          
           10.
           
           So
           that
           the
           life
           which
           Jesus
           Christ
           hath
           purchased
           for
           us
           ,
           consists
           in
           two
           things
           .
           First
           ,
           In
           deliverance
           from
           the
           curse
           of
           the
           Law
           by
           the
           pardon
           of
           our
           sins
           ,
           as
           St.
           Paul
           tells
           us
           ,
           Colloss
           .
           2.
           
           
             God
             hath
             quickned
             you
             together
             with
             Christ
             ,
             having
             forgiven
             you
             all
             trespasses
             ,
             blotting
             out
             the
             obligation
             that
             was
             against
             us
          
           ;
           which
           obligation
           proceeded
           from
           the
           Law
           ,
           because
           it
           did
           oblige
           all
           the
           transgressors
           of
           it
           to
           a
           curse
           .
           Secondly
           ,
           It
           consists
           in
           regeneration
           ,
           or
           sanctification
           ,
           whereof
           Jesus
           Christ
           speaking
           in
           John
           3.
           saith
           ,
           
             Except
             a
             man
             be
             born
             again
             he
             cannot
             enter
             into
             the
             Kingdom
             of
             God
             :
          
           and
           S.
           
             Paul
             Heb.
          
           12.
           
           
             Without
             holiness
             no
             man
             shall
             see
             the
             Lord.
          
           Therefore
           seeing
           that
           the
           life
           which
           Jesus
           Christ
           hath
           purchased
           for
           us
           ,
           consists
           in
           the
           pardon
           of
           our
           sins
           ▪
           and
           in
           our
           regeneration
           ,
           and
           sanctification
           ,
           which
           ends
           in
           glorification
           ;
           and
           that
           Jesus
           Christ
           is
           called
           meat
           in
           reference
           to
           this
           life
           ,
           we
           must
           consider
           the
           means
           ,
           whereby
           Jesus
           Christ
           hath
           purchased
           these
           things
           for
           us
           ;
           and
           seeing
           it
           is
           certain
           ,
           that
           his
           death
           is
           the
           means
           by
           which
           he
           hath
           purchased
           pardon
           of
           sins
           ,
           and
           regeneration
           ,
           we
           must
           conclude
           that
           Jesus
           Christ
           is
           the
           food
           and
           nourishment
           of
           our
           souls
           in
           regard
           of
           the
           merit
           of
           his
           death
           .
           But
           that
           Jesus
           Christ
           by
           his
           death
           hath
           purchased
           life
           for
           
           us
           ,
           (
           that
           is
           justification
           ,
           which
           consists
           in
           the
           pardon
           of
           our
           sins
           ,
           and
           regeneration
           ,
           which
           consists
           in
           holiness
           of
           life
           )
           appears
           by
           these
           passages
           of
           Scripture
           
             viz.
             We
             are
             justified
             by
             the
             bloud
             of
             Christ
             ,
             and
             reconciled
             to
             God
             by
             his
             death
             ,
          
           Rom.
           5.
           
           
             We
             have
             redemption
             by
             his
             bloud
             ,
             even
             the
             remission
             of
             sins
             .
          
           Ephes
           .
           1.
           
           
             He
             hath
             reconciled
             us
             in
             the
             body
             of
             his
             flesh
             by
             his
             death
             ,
             that
             he
             may
             present
             us
             holy
             ,
             without
             spot
             ,
             and
             blameless
             in
             his
             sight
             .
          
           Coll.
           1.
           
           
             We
             are
             sanctified
             by
             the
             offering
             of
             the
             body
             of
             Jesus
             Christ
             once
             for
             all
             .
          
           Heb.
           10.
           
           
             Christ
             loved
             the
             Church
             ,
             and
             gave
             himself
             for
             it
             ,
             that
             he
             might
             sanctifie
             and
             cleanse
             it
             with
             the
             washing
             of
             water
             by
             the
             word
             ,
             that
             he
             might
             present
             it
             unto
             himself
             a
             glorious
             Church
             ,
             &c.
             Eph.
          
           5.
           
           Therefore
           seeing
           Jesus
           Christ
           hath
           purchased
           life
           for
           us
           by
           his
           death
           ,
           and
           that
           his
           flesh
           and
           bloud
           are
           our
           meat
           and
           drink
           (
           because
           they
           purchased
           life
           eternal
           for
           us
           on
           the
           Cross
           ,
           viz.
           the
           remission
           of
           our
           sins
           ,
           and
           sanctification
           ,
           ending
           in
           glorification
           )
           it
           follows
           that
           the
           action
           whereby
           Jesus
           Christ
           is
           applied
           to
           us
           for
           righteousness
           and
           sanctification
           ,
           is
           the
           same
           by
           which
           we
           eat
           the
           flesh
           of
           Christ
           ,
           and
           drink
           his
           bloud
           .
           But
           this
           action
           is
           nothing
           else
           but
           Faith
           ,
           as
           the
           Scripture
           tells
           us
           :
           
             Being
             justified
             by
             faith
             we
             have
             peace
             with
             God.
          
           Rom.
           5.
           
           
             God
             purifies
             our
             hearts
             by
             faith
             .
          
           Act.
           15.
           
           
             He
             that
             believeth
             hath
             eternal
             life
             .
          
           Joh.
           6.
           
           From
           what
           hath
           been
           said
           I
           
           form
           this
           Argument
           .
           That
           Action
           whereby
           we
           obtain
           remission
           of
           sins
           ,
           and
           sanctification
           ,
           ending
           in
           glorification
           ,
           is
           the
           same
           ,
           whereby
           we
           have
           that
           life
           ,
           which
           Jesus
           Christ
           hath
           purchased
           for
           us
           by
           his
           death
           ;
           because
           that
           life
           principally
           consists
           in
           the
           remission
           of
           sins
           ,
           and
           sanctification
           ,
           as
           we
           have
           proved
           .
           But
           the
           spiritual
           eating
           ,
           and
           drinking
           by
           faith
           ,
           and
           not
           the
           corporal
           by
           the
           mouth
           ,
           is
           that
           action
           ,
           whereby
           we
           obtain
           remission
           of
           sins
           ,
           and
           sanctification
           ,
           as
           we
           have
           also
           proved
           .
           Therefore
           the
           spiritual
           eating
           and
           drinking
           by
           faith
           is
           the
           action
           ,
           whereby
           we
           have
           that
           life
           ,
           which
           Jesus
           Christ
           hath
           purchased
           for
           us
           by
           his
           death
           ,
           and
           not
           the
           corporal
           eating
           and
           drinking
           by
           the
           mouth
           .
           And
           consequently
           seeing
           in
           St.
           John
           6.
           a
           certain
           eating
           and
           drinking
           is
           spoken
           of
           ,
           whereby
           we
           have
           that
           life
           which
           Jesus
           Christ
           hath
           purchased
           for
           us
           by
           his
           death
           ;
           it
           is
           evident
           that
           a
           spiritual
           eating
           and
           drinking
           is
           there
           spoken
           of
           ,
           and
           not
           a
           corporal
           .
        
         
           5.
           
           From
           what
           hath
           been
           said
           it
           appears
           ,
           that
           when
           Jesus
           Christ
           saith
           ,
           
             my
             flesh
             is
             meat
             indeed
          
           ,
           &c.
           the
           figure
           falls
           upon
           the
           word
           meat
           ,
           which
           is
           taken
           not
           for
           corporal
           but
           spiritual
           meat
           .
           The
           reason
           whereof
           is
           ,
           that
           corporal
           food
           is
           that
           which
           is
           appointed
           for
           the
           nourishment
           of
           the
           body
           ,
           as
           spiritual
           food
           is
           that
           which
           is
           appointed
           for
           the
           nourishment
           
           of
           the
           soul
           ;
           so
           that
           although
           corporal
           food
           be
           taken
           by
           the
           mouth
           of
           the
           body
           ,
           yet
           that
           only
           doth
           not
           make
           it
           to
           be
           corporal
           food
           ,
           except
           it
           be
           taken
           for
           the
           nourishment
           of
           the
           body
           ;
           otherwise
           poison
           ,
           medicine
           ,
           a
           bullet
           ,
           &c.
           which
           a
           man
           should
           swallow
           would
           be
           corporal
           food
           ;
           which
           is
           absurd
           to
           affirm
           .
           But
           the
           flesh
           of
           Christ
           ,
           which
           is
           pretended
           to
           be
           eaten
           in
           the
           Eucharist
           by
           the
           mouth
           of
           the
           body
           ,
           is
           not
           appointed
           for
           the
           nourishment
           of
           the
           body
           ;
           because
           that
           food
           which
           is
           appointed
           for
           the
           nourishment
           of
           the
           body
           is
           changed
           into
           the
           substance
           of
           the
           body
           :
           but
           the
           body
           of
           Christ
           is
           not
           changed
           into
           the
           substance
           of
           our
           bodies
           :
           Therefore
           the
           flesh
           of
           Christ
           is
           not
           a
           corporal
           food
           ,
           but
           his
           flesh
           broken
           ,
           and
           his
           bloud
           shed
           on
           the
           cross
           is
           a
           spiritual
           food
           ,
           which
           nourisheth
           the
           souls
           of
           those
           ,
           who
           by
           a
           true
           and
           lively
           faith
           ,
           do
           embrace
           this
           flesh
           broken
           ,
           and
           this
           bloud
           shed
           ;
           that
           is
           ,
           who
           do
           wholy
           rest
           and
           rely
           on
           the
           merit
           of
           his
           death
           and
           passion
           for
           obtaining
           mercy
           from
           God.
           And
           certainly
           ,
           seeing
           that
           the
           life
           which
           Jesus
           Christ
           gives
           us
           by
           his
           death
           ,
           is
           spiritual
           ,
           that
           the
           nourishment
           is
           spiritual
           ,
           that
           the
           eating
           his
           body
           and
           drinking
           his
           bloud
           ,
           is
           spiritual
           (
           as
           hath
           been
           proved
           )
           it
           follows
           that
           his
           flesh
           must
           be
           spiritual
           meat
           ,
           and
           his
           bloud
           spiritual
           drink
           .
           And
           this
           flesh
           of
           Christ
           is
           incomparably
           better
           ,
           and
           more
           truly
           
           meat
           indeed
           in
           regard
           of
           its
           effects
           ,
           than
           corporal
           food
           can
           be
           ;
           because
           it
           doth
           better
           ,
           and
           more
           perfectly
           nourish
           the
           souls
           of
           Believers
           then
           corporal
           food
           doth
           their
           bodies
           ;
           this
           being
           corruptible
           food
           which
           gives
           temporal
           life
           only
           ;
           but
           that
           spiritual
           and
           incorruptible
           food
           which
           gives
           life
           eternal
           .
        
         
           6.
           
           I
           conclude
           this
           Chapter
           with
           this
           consideration
           .
           When
           a
           doctrine
           is
           proposed
           which
           is
           pretended
           to
           be
           divine
           ,
           and
           that
           passages
           of
           holy
           Scripture
           are
           alledged
           for
           the
           proof
           of
           it
           ,
           if
           it
           opposeth
           ,
           or
           seems
           to
           oppose
           sense
           and
           reason
           ,
           and
           to
           include
           contradictions
           ;
           and
           that
           a
           more
           suitable
           and
           rational
           sense
           can
           be
           found
           out
           for
           those
           passages
           ,
           so
           that
           all
           these
           inconveniences
           and
           contradictions
           may
           be
           avoided
           ;
           there
           is
           nothing
           more
           just
           than
           that
           we
           should
           embrace
           that
           probable
           and
           rational
           sense
           ,
           and
           reject
           that
           doctrine
           which
           opposeth
           sense
           and
           reason
           and
           seems
           to
           imply
           contradictions
           :
           But
           the
           doctrine
           of
           the
           real
           presence
           of
           the
           Manhood
           of
           Jesus
           Christ
           in
           the
           Host
           ,
           and
           the
           transubstantiation
           of
           the
           Bread
           into
           his
           Body
           ,
           is
           repugnant
           to
           sense
           and
           ▪
           reason
           ,
           and
           seems
           to
           include
           divers
           contradictions
           ;
           
             (
             viz.
          
           that
           a
           humane
           body
           is
           in
           a
           point
           without
           any
           local
           extension
           ,
           that
           a
           body
           may
           be
           in
           divers
           places
           at
           one
           and
           the
           same
           time
           ,
           that
           the
           Bread
           and
           Wine
           are
           changed
           into
           the
           Body
           and
           Blood
           
           of
           Christ
           ,
           which
           were
           before
           ;
           that
           accidents
           may
           be
           without
           a
           subject
           ,
           &c.
           )
           And
           the
           passages
           that
           are
           impertinently
           alledged
           to
           prove
           such
           a
           presence
           ,
           and
           such
           a
           change
           ,
           have
           a
           sense
           very
           commodious
           and
           rational
           ,
           for
           the
           avoiding
           all
           these
           contradictions
           ,
           as
           appears
           in
           this
           and
           the
           former
           Chapter
           ,
           where
           I
           have
           very
           rationally
           expounded
           those
           two
           passages
           which
           the
           Romish
           Doctors
           impertinently
           make
           use
           of
           for
           this
           subject
           .
           Therefore
           they
           ought
           to
           embrace
           that
           commodious
           and
           rational
           sense
           which
           we
           have
           given
           them
           ;
           and
           to
           reject
           the
           doctrine
           of
           the
           real
           presence
           of
           the
           body
           of
           Jesus
           Christ
           in
           the
           Host
           ,
           and
           the
           doctrine
           of
           Transubstantiation
           .
        
      
       
         
         
           CHAP.
           III.
           
        
         
           Against
           Transubstantiation
           .
        
         
           1.
           
           TRansubstantiation
           is
           the
           substantial
           conversion
           of
           the
           Bread
           and
           Wine
           into
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           which
           I
           destroy
           by
           divers
           Arguments
           ;
           the
           first
           whereof
           is
           this
           :
        
         
           In
           every
           substantial
           conversion
           ,
           that
           thing
           into
           which
           another
           thing
           is
           converted
           ,
           is
           always
           newly
           produced
           .
           For
           example
           ,
           when
           seed
           is
           converted
           into
           an
           animal
           ,
           that
           animal
           is
           newly
           produced
           ;
           when
           Jesus
           Christ
           turned
           the
           water
           into
           wine
           ,
           the
           wine
           was
           newly
           produced
           ,
           &c.
           
           But
           the
           Body
           and
           Bloud
           of
           Christ
           cannot
           be
           newly
           produced
           in
           the
           Sacrament
           of
           the
           Eucharist
           :
           Therefore
           the
           Bread
           and
           Wine
           are
           not
           substantially
           converted
           into
           the
           Body
           and
           Bloud
           of
           Christ
           in
           the
           Sacrament
           of
           the
           Eucharist
           .
           The
           second
           Proposition
           ,
           viz.
           that
           the
           Body
           and
           Bloud
           of
           Christ
           cannot
           be
           newly
           produced
           ,
           I
           prove
           thus
           :
           That
           which
           is
           newly
           produced
           receives
           a
           new
           being
           ;
           because
           to
           produce
           a
           thing
           ,
           and
           to
           give
           it
           a
           being
           is
           one
           and
           the
           same
           :
           But
           the
           Body
           and
           Bloud
           of
           Christ
           cannot
           receive
           a
           new
           being
           ,
           which
           I
           prove
           thus
           :
           A
           man
           cannot
           
           receive
           ●●●t
           which
           he
           hath
           ,
           while
           he
           hath
           it
           ,
           and
           therefore
           he
           cannot
           receive
           a
           being
           while
           he
           hath
           a
           being
           ;
           for
           as
           it
           is
           impossible
           to
           take
           away
           a
           being
           from
           that
           which
           hath
           no
           being
           ;
           so
           it
           is
           impossible
           to
           give
           a
           being
           to
           that
           which
           hath
           a
           being
           already
           :
           and
           as
           you
           cannot
           kill
           a
           dead
           man
           ,
           so
           you
           cannot
           give
           life
           to
           one
           that
           is
           living
           ▪
           But
           the
           Body
           and
           Bloud
           of
           Christ
           have
           ,
           and
           always
           will
           have
           a
           being
           :
           Therefore
           they
           cannot
           receive
           one
           ,
           and
           consequently
           cannot
           be
           reproduced
           in
           the
           Eucharist
           .
        
         
           2.
           
           My
           second
           Argument
           is
           this
           .
           In
           every
           substantial
           conversion
           ,
           that
           thing
           which
           is
           converted
           into
           another
           is
           destroyed
           .
           For
           example
           ,
           When
           the
           water
           was
           turned
           into
           wine
           ,
           the
           water
           was
           destroyed
           :
           But
           in
           the
           Sacrament
           of
           the
           Eucharist
           the
           Bread
           and
           Wine
           are
           not
           destroyed
           by
           the
           consecration
           ▪
           which
           I
           prove
           thus
           :
           In
           the
           celebration
           of
           the
           Eucharist
           there
           is
           breaking
           ,
           giving
           ,
           eating
           and
           drinking
           after
           the
           consecration
           ,
           as
           appears
           by
           the
           very
           practice
           of
           our
           Adversaries
           ,
           who
           after
           consecration
           ,
           break
           the
           Host
           ,
           and
           divide
           it
           into
           three
           parts
           ,
           give
           nothing
           to
           the
           Communicants
           but
           consecrated
           Hosts
           ▪
           and
           eat
           and
           drink
           nothing
           but
           what
           was
           consecrated
           :
           But
           the
           Scripture
           saith
           ,
           that
           in
           the
           celebration
           of
           the
           Eucharist
           ,
           Bread
           is
           broken
           ,
           that
           Bread
           and
           Wine
           are
           given
           ,
           and
           that
           Bread
           is
           eaten
           and
           Wine
           drunk
           ,
           as
           appears
           by
           
           these
           following
           passages
           .
           St.
           Paul
           1
           ▪
           Cor.
           10.
           saith
           ,
           
             The
             bread
             which
             we
             break
             is
             it
             not
             the
             communion
             of
             the
             body
             of
             Christ
             ?
          
           and
           1
           ▪
           Cor.
           11.
           
           St.
           Matth.
           26.
           
           St.
           Mark
           14.
           and
           St.
           Luke
           22.
           it
           is
           said
           that
           
             Jesus
             Christ
             took
             bread
             ,
             brake
             it
             and
             gave
             it
          
           ;
           and
           St.
           Mark
           14.
           and
           St.
           Matth.
           26.
           
           Jesus
           Christ
           after
           he
           had
           participated
           of
           the
           Sacrament
           of
           the
           Eucharist
           ,
           saith
           ,
           
             I
             will
             drink
             no
             more
             of
             this
             fruit
             of
             the
             Vine
             :
          
           and
           1
           Cor.
           11.
           
           
             As
             often
             as
             ye
             eat
             this
             bread
             and
             drink
             this
             cup.
             Let
             a
             man
             examine
             himself
             ,
             and
             so
             let
             him
             eat
             of
             that
             bread
             and
             drink
             of
             that
             cup.
             
          
        
         
           3.
           
           Secondly
           ,
           When
           Jesus
           Christ
           said
           to
           his
           Disciples
           ,
           
             Drink
             ye
             all
             of
             this
          
           ,
           St.
           Matth.
           26.
           that
           is
           ,
           drink
           ye
           all
           of
           this
           cup
           ,
           either
           he
           commanded
           to
           drink
           of
           a
           cup
           of
           Wine
           or
           of
           a
           cup
           of
           Bloud
           :
           if
           he
           commanded
           them
           to
           drink
           of
           a
           cup
           of
           Wine
           ,
           then
           it
           follows
           that
           they
           drank
           nothing
           but
           Wine
           ,
           because
           it
           is
           certain
           that
           they
           obeyed
           Jesus
           Christ
           ;
           for
           it
           is
           said
           St.
           Mark
           14.
           that
           
             they
             all
             drank
             ●f
             it
          
           .
           Or
           if
           he
           commanded
           them
           to
           drink
           of
           a
           cup
           of
           Bloud
           ,
           then
           it
           follows
           that
           the
           Wine
           was
           already
           changed
           into
           his
           Bloud
           ,
           because
           it
           is
           not
           probable
           that
           Jesus
           Christ
           said
           to
           them
           Drink
           ye
           all
           of
           this
           cup
           of
           Bloud
           ,
           and
           yet
           that
           it
           was
           not
           a
           cup
           of
           Bloud
           ,
           but
           a
           cup
           of
           Wine
           .
           But
           when
           Jesus
           Christ
           said
           ,
           
             Drink
             ye
             all
             of
             this
          
           ,
           he
           did
           not
           speak
           to
           them
           of
           a
           cup
           of
           Bloud
           for
           the
           Wine
           was
           
           not
           then
           converted
           into
           Christs
           Bloud
           ,
           because
           (
           according
           to
           our
           Adversaries
           )
           it
           was
           not
           changed
           until
           Jesus
           Christ
           had
           made
           an
           end
           of
           uttering
           these
           following
           words
           ,
           
             for
             this
             is
             my
             bloud
          
           .
           But
           he
           uttered
           these
           words
           ,
           
             Drink
             ye
             all
             of
             this
          
           ,
           before
           he
           uttered
           those
           ,
           
             for
             this
             is
             my
             bloud
          
           ;
           because
           a
           man
           must
           utter
           a
           Proposition
           before
           he
           can
           give
           the
           reason
           of
           it
           .
        
         
           4.
           
           Thirdly
           ,
           When
           a
           thing
           is
           converted
           into
           another
           ,
           we
           cannot
           see
           the
           effects
           and
           properties
           of
           the
           thing
           converted
           ,
           but
           only
           of
           that
           into
           which
           it
           is
           converted
           .
           For
           example
           ,
           When
           the
           seed
           is
           changed
           into
           an
           animal
           ,
           we
           can
           see
           no
           more
           the
           effects
           and
           properties
           of
           the
           seed
           ,
           but
           of
           the
           animal
           only
           ;
           and
           when
           Jesus
           Christ
           turned
           the
           Water
           into
           Wine
           ,
           the
           effects
           ,
           properties
           ,
           and
           accidents
           of
           the
           Water
           were
           no
           more
           seen
           ▪
           but
           of
           the
           Wine
           only
           ,
           &c.
           
           But
           in
           the
           Eucharist
           we
           cannot
           ,
           after
           the
           consecration
           ,
           perceive
           the
           effects
           ,
           properties
           ,
           accidents
           ,
           or
           parts
           of
           the
           Body
           and
           Bloud
           of
           Christ
           ;
           but
           we
           see
           there
           all
           the
           effects
           ,
           properties
           ,
           and
           accidents
           of
           Bread
           and
           Wine
           :
           Therefore
           in
           the
           Eucharist
           ,
           the
           Bread
           and
           Wine
           are
           not
           converted
           into
           the
           Body
           and
           Bloud
           of
           Christ
           .
           And
           the
           truth
           is
           ,
           if
           that
           which
           appears
           to
           be
           Bread
           ,
           and
           hath
           all
           the
           effects
           ,
           accidents
           ,
           and
           properties
           of
           Bread
           ,
           be
           not
           Bread
           ,
           but
           Christs
           Body
           cloathed
           with
           the
           accidents
           of
           Bread
           ;
           then
           it
           may
           
           likewise
           be
           said
           that
           they
           that
           appear
           to
           be
           men
           ,
           and
           have
           all
           the
           effects
           ,
           properties
           ,
           and
           accidents
           of
           men
           are
           not
           men
           ,
           but
           horses
           cloathed
           with
           the
           accidents
           of
           men
           .
        
         
           5.
           
           The
           fourth
           Argument
           is
           this
           .
           In
           every
           substantial
           conversion
           there
           must
           be
           a
           subject
           to
           pass
           from
           one
           substance
           to
           another
           ;
           for
           then
           it
           would
           be
           a
           Creation
           ,
           which
           is
           the
           sole
           action
           that
           doth
           not
           presuppose
           a
           subject
           .
           But
           in
           the
           Sacrament
           of
           the
           Eucharist
           ,
           after
           the
           consecration
           ,
           there
           is
           no
           subject
           ;
           because
           ,
           according
           to
           our
           Adversaries
           ,
           there
           remains
           no
           subject
           ;
           for
           ,
           as
           they
           assert
           ,
           the
           accidents
           of
           Bread
           and
           Wine
           remain
           without
           any
           subject
           at
           all
           :
           Therefore
           in
           the
           Sacrament
           of
           the
           Eucharist
           there
           is
           no
           substantial
           conversion
           .
        
         
           6.
           
           The
           fifth
           Argument
           is
           drawn
           from
           hence
           ,
           That
           Transubstantiation
           destroys
           the
           nature
           of
           accidents
           ,
           thus
           .
           That
           doctrine
           which
           asserts
           that
           accidents
           are
           not
           accidents
           but
           substances
           ,
           destroys
           the
           nature
           and
           essence
           of
           accidents
           ,
           because
           it
           is
           impossible
           that
           an
           accident
           can
           be
           a
           substance
           .
           But
           the
           doctrine
           of
           Transubstantiation
           asserts
           that
           accidents
           are
           not
           accidents
           ,
           but
           that
           they
           are
           substances
           ,
           which
           I
           prove
           thus
           .
           That
           doctrine
           which
           asserts
           that
           accidents
           are
           not
           inherent
           ,
           but
           that
           they
           subsist
           of
           themselves
           ,
           doth
           assert
           that
           accidents
           are
           not
           accidents
           ,
           but
           that
           they
           are
           substances
           ,
           
           because
           inherence
           is
           the
           essential
           difference
           of
           an
           accident
           ,
           and
           subsistence
           the
           essential
           difference
           of
           a
           substance
           .
           But
           the
           doctrine
           of
           Transubstantiation
           asserts
           that
           accidents
           are
           not
           inherent
           ,
           but
           that
           they
           subsist
           ,
           which
           I
           prove
           thus
           .
           That
           doctrine
           which
           asserts
           that
           accidents
           may
           be
           without
           a
           subject
           ,
           viz.
           the
           accidents
           of
           Bread
           and
           Wine
           without
           any
           substance
           ,
           and
           without
           any
           subject
           to
           sustain
           them
           ;
           for
           by
           Transubstantiation
           the
           substance
           of
           the
           Bread
           and
           Wine
           is
           gone
           ,
           and
           their
           accidents
           remain
           :
           Therefore
           the
           doctrine
           of
           Transubstantiation
           asserts
           that
           accidents
           are
           not
           inherent
           ,
           but
           do
           subsist
           by
           themselves
           ,
           and
           consequently
           asserts
           that
           accidents
           are
           not
           accidents
           ,
           but
           substances
           ,
           and
           so
           destroys
           the
           nature
           and
           essence
           of
           accidents
           .
           But
           here
           it
           may
           be
           said
           that
           actual
           inherence
           doth
           not
           constitute
           an
           accident
           ,
           but
           aptitudinal
           only
           .
           Against
           which
           I
           form
           this
           Argument
           .
           Whatsoever
           doth
           exist
           actually
           ,
           either
           it
           exists
           in
           something
           else
           actually
           so
           ,
           that
           it
           cannot
           be
           without
           it
           ,
           which
           Philosophers
           call
           actual
           inherence
           ,
           as
           walking
           :
           or
           else
           it
           exists
           in
           and
           by
           it self
           actually
           ,
           so
           that
           it
           may
           be
           alone
           by
           it self
           ,
           which
           
           Philosophers
           term
           
             actual
             existence
          
           ;
           the
           former
           of
           these
           constitutes
           an
           accident
           ,
           and
           the
           latter
           constitutes
           a
           substance
           .
           But
           the
           accidents
           of
           the
           Bread
           and
           Wine
           ,
           after
           consecration
           ,
           do
           exist
           actually
           :
           Therefore
           they
           must
           exist
           either
           in
           something
           else
           actually
           ,
           or
           in
           themselves
           actually
           .
           But
           they
           do
           not
           exist
           in
           and
           by
           themselves
           actually
           ,
           for
           then
           they
           would
           subsist
           by
           themselves
           ,
           and
           be
           real
           substances
           ,
           which
           is
           impossible
           :
           Therefore
           they
           exist
           in
           something
           else
           actually
           ,
           viz.
           in
           the
           substance
           of
           the
           Bread
           and
           Wine
           ,
           and
           consequently
           the
           substance
           of
           the
           Bread
           and
           Wine
           remains
           after
           the
           Consecration
           ,
           and
           so
           there
           can
           be
           no
           Transubstantiation
           .
        
         
           7.
           
           The
           sixth
           Argument
           is
           drawn
           from
           this
           ,
           That
           Transubstantiation
           destroys
           the
           nature
           of
           Sacraments
           ,
           because
           every
           Sacrament
           is
           a
           visible
           sign
           of
           an
           invisible
           grace
           ,
           as
           the
           Council
           of
           Trent
           saith
           in
           Sess
           .
           6.
           and
           every
           sign
           relates
           to
           the
           thing
           signified
           ,
           so
           that
           we
           must
           speak
           of
           signs
           and
           Sacraments
           ,
           as
           of
           things
           relating
           to
           something
           else
           .
           But
           all
           relative
           things
           have
           ,
           as
           it
           were
           ,
           a
           double
           being
           ,
           viz.
           an
           absolute
           being
           which
           is
           the
           natural
           being
           of
           the
           thing
           ,
           and
           a
           relative
           being
           whereby
           it
           relates
           to
           something
           else
           .
           For
           example
           ,
           In
           a
           man
           that
           hath
           begotten
           a
           child
           ,
           we
           consider
           his
           absolute
           and
           natural
           being
           as
           he
           is
           a
           man
           as
           others
           are
           ,
           and
           
           his
           relative
           being
           ,
           whereby
           he
           is
           a
           Father
           ,
           and
           is
           distinguished
           from
           other
           men
           that
           have
           no
           children
           ,
           and
           so
           are
           not
           Fathers
           .
           So
           in
           the
           Sacrament
           of
           Baptism
           ,
           the
           sign
           ,
           viz.
           the
           Water
           ,
           hath
           an
           absolute
           and
           natural
           being
           ,
           viz.
           it
           s
           cold
           and
           moist
           substance
           ,
           whereby
           it
           is
           water
           as
           other
           waters
           are
           ;
           and
           a
           relative
           ,
           sacramental
           ,
           and
           significative
           being
           ,
           whereby
           it
           is
           the
           sign
           and
           Sacrament
           of
           Christs
           Bloud
           ,
           and
           differs
           from
           other
           waters
           that
           are
           not
           imployed
           for
           this
           sacred
           use
           .
           Even
           so
           in
           the
           Sacrament
           of
           the
           Eucharist
           ,
           the
           Bread
           and
           Wine
           ,
           which
           are
           the
           signs
           ,
           have
           their
           natural
           and
           absolute
           being
           ,
           viz.
           their
           substance
           whereby
           they
           are
           Bread
           and
           Wine
           ,
           as
           other
           Bread
           and
           Wine
           ,
           which
           we
           commonly
           use
           ;
           and
           their
           relative
           ,
           sacramental
           ,
           and
           significative
           being
           ,
           whereby
           they
           are
           the
           Sacrament
           and
           signs
           of
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           and
           differ
           from
           all
           other
           Bread
           and
           Wine
           that
           is
           not
           thus
           imployed
           .
           To
           this
           I
           add
           ,
           That
           it
           is
           impossible
           a
           relative
           being
           should
           be
           without
           an
           absolute
           ,
           because
           a
           relative
           cannot
           be
           without
           its
           foundation
           .
           For
           example
           ,
           It
           is
           impossible
           to
           be
           a
           Father
           without
           being
           a
           Man
           ;
           to
           be
           equal
           without
           quantity
           ,
           &c.
           
           And
           this
           being
           granted
           ,
           I
           form
           my
           Argument
           thus
           ,
           That
           which
           takes
           away
           the
           natural
           being
           from
           signs
           and
           Sacraments
           ,
           destroys
           their
           nature
           and
           essence
           ;
           
           because
           the
           relative
           and
           sacramental
           being
           cannot
           be
           without
           the
           absolute
           and
           natural
           ,
           as
           hath
           been
           proved
           .
           But
           the
           doctrine
           of
           Transubstantiation
           destroys
           the
           natural
           being
           of
           the
           Bread
           and
           Wine
           ,
           which
           are
           signs
           and
           Sacraments
           of
           Christs
           Body
           and
           Bloud
           ;
           for
           by
           transubstantiation
           ,
           the
           whole
           substance
           of
           the
           Bread
           and
           Wine
           is
           destroyed
           :
           Therefore
           the
           doctrine
           of
           Transubstantiation
           destroys
           the
           nature
           and
           essence
           of
           Sacraments
           .
        
         
           8.
           
           To
           this
           Argument
           our
           Adversaries
           answer
           ,
           That
           in
           the
           Eucharist
           the
           Bread
           and
           Wine
           are
           not
           signs
           ,
           because
           by
           the
           consecration
           they
           are
           destroyed
           as
           to
           their
           substance
           .
           But
           some
           of
           them
           say
           that
           the
           signs
           are
           the
           accidents
           of
           the
           Bread
           and
           Wine
           ;
           others
           say
           that
           the
           Body
           and
           Bloud
           of
           Christ
           contained
           under
           the
           accidents
           of
           the
           Bread
           and
           Wine
           ,
           are
           the
           signs
           of
           the
           Body
           and
           Bloud
           of
           Jesus
           Christ
           crucified
           ;
           Lastly
           ,
           others
           say
           ,
           that
           neither
           the
           accidents
           of
           the
           Bread
           and
           Wine
           only
           ,
           nor
           the
           Body
           and
           Bloud
           of
           Christ
           only
           ,
           but
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           together
           with
           the
           accidents
           of
           the
           Bread
           and
           Wine
           ,
           are
           the
           signs
           of
           the
           Body
           and
           Bloud
           of
           Jesus
           Christ
           crucified
           :
           Therefore
           seeing
           the
           doctrine
           of
           Transubstantiation
           doth
           not
           destroy
           the
           natural
           being
           of
           Christs
           Body
           and
           Bloud
           ,
           nor
           the
           natural
           being
           of
           the
           accidents
           of
           the
           Bread
           and
           Wine
           ,
           they
           maintain
           
           that
           the
           doctrine
           of
           Transubstantiation
           doth
           not
           destroy
           the
           nature
           and
           essence
           of
           Sacraments
           .
        
         
           9.
           
           To
           this
           I
           reply
           ,
           That
           neither
           the
           accidents
           of
           the
           Bread
           and
           Wine
           only
           ,
           nor
           the
           Body
           and
           Bloud
           of
           Christ
           only
           ,
           nor
           the
           Body
           and
           Bloud
           of
           Christ
           together
           with
           the
           accidents
           of
           the
           Bread
           and
           Wine
           ,
           are
           the
           true
           signs
           of
           Jesus
           Christ
           crucified
           ;
           but
           the
           Bread
           and
           Wine
           only
           ,
           which
           I
           prove
           thus
           :
        
         
           First
           ,
           In
           Sacraments
           there
           ought
           to
           be
           an
           analogy
           and
           similitude
           between
           the
           sign
           ,
           and
           the
           thing
           signified
           ,
           as
           our
           Adversaries
           confess
           ,
           and
           particularly
           Card.
           Bellarmin
           Book
           1.
           of
           the
           
             Sacrament
             ,
             chap.
          
           9.
           in
           these
           words
           .
           
             The
             fourth
             thing
             required
             in
             a
             Sacrament
             ,
             is
             that
             the
             sign
             should
             have
             some
             similitude
             and
             analogy
             with
             the
             thing
             signified
             .
          
           And
           he
           quotes
           St.
           Augustine
           in
           Epist
           .
           23.
           to
           Boniface
           ,
           speaking
           thus
           :
           
             If
             Sacraments
             had
             not
             some
             similitude
             of
             the
             things
             whereof
             they
             are
             Sacraments
             they
             could
             be
             no
             Sacraments
             :
          
           But
           in
           the
           Sacrament
           of
           the
           Eucharist
           ,
           neither
           the
           accidents
           of
           the
           Bread
           and
           Wine
           ,
           nor
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           whether
           jointly
           or
           severally
           ,
           have
           that
           similitude
           and
           analogy
           to
           the
           thing
           signified
           which
           is
           required
           ,
           but
           only
           the
           Bread
           and
           Wine
           in
           substance
           ;
           because
           that
           which
           is
           principally
           signified
           ,
           and
           represented
           by
           the
           signs
           in
           the
           Sacrament
           
           of
           the
           Eucharist
           ,
           is
           the
           nourishment
           of
           our
           souls
           in
           the
           hope
           of
           eternal
           life
           :
           for
           as
           Baptism
           is
           the
           Sacrament
           of
           our
           Regeneration
           and
           spiritual
           birth
           ;
           so
           the
           Eucharist
           is
           the
           Sacrament
           of
           our
           spiritual
           nourishment
           ,
           as
           Card.
           Bellarmin
           confesseth
           in
           Book
           3.
           
             of
             the
             Eucharist
             ,
             chap.
          
           9.
           and
           in
           Book
           4.
           chap.
           19
           ▪
           he
           saith
           
             that
             the
             Sacrament
             of
             the
             Eucharist
             was
             ordained
             to
             preserve
             spiritual
             life
             ,
          
           which
           cannot
           be
           represented
           and
           signified
           ,
           but
           by
           signs
           which
           can
           nourish
           our
           bodies
           ;
           for
           the
           analogy
           and
           similitude
           consists
           in
           this
           ,
           that
           as
           the
           signs
           have
           vertue
           to
           nourish
           our
           bodies
           for
           the
           preservation
           of
           temporal
           life
           ;
           so
           the
           things
           signified
           have
           a
           vertue
           to
           nourish
           our
           souls
           in
           the
           hope
           of
           eternal
           life
           .
           But
           neither
           the
           accidents
           of
           the
           Bread
           and
           Wine
           ,
           nor
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           whether
           severally
           ,
           or
           jointly
           with
           the
           accidents
           ,
           can
           nourish
           our
           bodies
           ,
           (
           nourishment
           being
           essentially
           the
           conversion
           of
           aliment
           into
           the
           substance
           of
           a
           living
           body
           ,
           )
           and
           it
           is
           certain
           that
           neither
           the
           accidents
           of
           Bread
           and
           Wine
           ,
           nor
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           whether
           separately
           ,
           or
           jointly
           with
           them
           ,
           can
           be
           converted
           into
           our
           substance
           ,
           but
           only
           the
           substance
           of
           Bread
           and
           Wine
           ,
           and
           other
           aliments
           which
           we
           take
           :
           Therefore
           neither
           the
           accidents
           of
           the
           Bread
           and
           Wine
           ,
           nor
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           whether
           separately
           ,
           
           or
           jointly
           with
           them
           ,
           are
           the
           true
           signs
           ;
           but
           the
           Bread
           and
           Wine
           only
           ,
           which
           being
           the
           ordinary
           nourishment
           of
           our
           bodies
           ,
           do
           represent
           to
           us
           the
           spiritual
           nourishment
           of
           our
           souls
           by
           the
           Body
           and
           Bloud
           of
           Christ
           ,
           received
           by
           Faith.
           
        
         
           10.
           
           Secondly
           ,
           The
           Council
           of
           Trent
           in
           Session
           13.
           commands
           that
           the
           Sacrament
           of
           the
           Eucharist
           shall
           be
           adored
           with
           Latrie
           ,
           which
           according
           to
           our
           Adversaries
           ,
           is
           the
           sovereign
           worship
           due
           to
           God
           only
           .
           But
           the
           accidents
           of
           the
           Bread
           and
           Wine
           ought
           not
           to
           be
           adored
           ,
           because
           they
           are
           creatures
           ,
           and
           that
           God
           only
           must
           be
           adored
           :
           Therefore
           the
           accidents
           of
           the
           Bread
           and
           Wine
           are
           not
           the
           Sacrament
           of
           the
           Eucharist
           .
        
         
           Thirdly
           ,
           A
           Sacrament
           is
           a
           visible
           sign
           of
           an
           invisible
           grace
           ,
           as
           the
           Council
           of
           Trent
           defines
           it
           in
           Sessions
           6
           ,
           and
           13.
           
           But
           in
           the
           Eucharist
           the
           Body
           and
           Bloud
           of
           Christ
           are
           not
           visible
           :
           Therefore
           ,
           in
           the
           Eucharist
           the
           body
           and
           bloud
           of
           Christ
           ,
           are
           not
           the
           signs
           .
        
         
           Lastly
           ,
           I
           say
           ,
           that
           in
           every
           Sacrament
           the
           sign
           relates
           to
           the
           thing
           signified
           ;
           and
           Relation
           is
           always
           between
           two
           different
           things
           ;
           because
           nothing
           relates
           to
           it self
           ,
           and
           consequently
           nothing
           can
           be
           both
           the
           sign
           and
           thing
           signified
           .
           But
           the
           Body
           and
           Bloud
           of
           Christ
           are
           the
           things
           signified
           :
           Therefore
           the
           Body
           and
           
           Bloud
           of
           Christ
           are
           not
           the
           signs
           .
           And
           it
           is
           to
           no
           purpose
           to
           say
           that
           Jesus
           Christ
           in
           the
           Mass
           is
           the
           sign
           and
           figure
           of
           himself
           on
           the
           Cross
           ;
           for
           Jesus
           Christ
           wheresoever
           he
           is
           ,
           is
           one
           and
           the
           same
           yesterday
           ,
           to
           day
           ,
           and
           for
           ever
           .
           And
           therefore
           Jesus
           Christ
           not
           being
           different
           from
           himself
           ,
           cannot
           be
           relative
           to
           himself
           ,
           nor
           the
           sign
           of
           himself
           .
        
         
           Other
           reasons
           which
           are
           usually
           alledged
           against
           Transubstantiation
           will
           be
           more
           properly
           mentioned
           in
           the
           next
           Chapter
           .
        
      
       
         
         
           CHAP.
           IV.
           
        
         
           Against
           the
           real
           presence
           of
           Christs
           Body
           in
           the
           Host
           ,
           or
           consecrated
           Wafer
           .
        
         
           1.
           
           THe
           Romish
           Doctors
           affirm
           ,
           That
           immediately
           after
           the
           Priest
           in
           the
           celebration
           of
           the
           Mass
           ,
           hath
           pronounced
           these
           words
           ,
           
             this
             is
             my
             body
          
           ,
           the
           body
           of
           Christ
           is
           really
           present
           in
           the
           Host
           ,
           and
           that
           it
           is
           whole
           and
           entire
           in
           every
           part
           and
           point
           of
           the
           Host
           ;
           which
           doctrine
           I
           destroy
           by
           these
           following
           Arguments
           ,
           the
           first
           whreof
           is
           this
           .
        
         
           2.
           
           If
           a
           thing
           be
           created
           in
           a
           place
           ,
           either
           it
           must
           be
           produced
           there
           ,
           or
           it
           must
           come
           ,
           or
           be
           brought
           thither
           from
           some
           other
           place
           ;
           for
           it
           is
           impossible
           to
           find
           out
           a
           third
           way
           of
           putting
           any
           thing
           in
           a
           place
           .
           And
           the
           Romish
           Doctors
           have
           hitherto
           been
           able
           to
           invent
           but
           one
           of
           these
           two
           ways
           of
           putting
           Christs
           Body
           in
           the
           Host
           ,
           the
           Jacobins
           telling
           us
           that
           it
           is
           brought
           thither
           from
           some
           other
           place
           ,
           and
           the
           Jesuites
           that
           it
           is
           produced
           there
           .
           But
           the
           body
           of
           Christ
           can
           neither
           come
           ,
           nor
           be
           brought
           thither
           into
           the
           Host
           ▪
           nor
           can
           it
           be
           produced
           there
           :
           Therefore
           the
           body
           of
           Christ
           is
           not
           in
           the
           Host
           .
        
         
           3.
           
           First
           ,
           The
           body
           of
           Christ
           cannot
           come
           ,
           
           or
           be
           brought
           into
           the
           Host
           from
           any
           other
           place
           ,
           because
           it
           can
           ▪
           come
           from
           no
           place
           but
           Heaven
           ,
           being
           no
           where
           but
           in
           Heaven
           .
           But
           Christs
           body
           neither
           comes
           ,
           nor
           is
           brought
           from
           Heaven
           into
           the
           Host
           ;
           which
           I
           prove
           thus
           :
           When
           a
           body
           comes
           ,
           or
           is
           ▪
           carried
           from
           one
           place
           to
           another
           ,
           it
           must
           leave
           its
           first
           place
           .
           For
           example
           ,
           if
           a
           man
           would
           go
           from
           Paris
           to
           Rome
           ,
           he
           must
           leave
           Paris
           :
           But
           the
           body
           of
           Jesus
           Christ
           never
           leaves
           Heaven
           ;
           for
           
             the
             heavens
             must
             contain
             him
             until
             the
             time
             of
             the
             restitution
             of
             all
             things
             .
             Acts
          
           3.
           
           Therefore
           Christs
           body
           neither
           comes
           ,
           nor
           is
           brought
           from
           Heaven
           into
           the
           Host
           .
           Besides
           ,
           it
           is
           impossible
           that
           Christs
           body
           should
           come
           or
           be
           brought
           into
           the
           host
           without
           passing
           through
           the
           space
           that
           is
           between
           Heaven
           and
           Earth
           where
           the
           consecrated
           Hosts
           are
           ;
           because
           a
           man
           cannot
           pass
           from
           one
           extream
           to
           another
           without
           passing
           through
           the
           space
           that
           is
           between
           them
           .
           But
           the
           space
           between
           Heaven
           and
           Earth
           is
           too
           vast
           to
           be
           passed
           through
           in
           a
           moment
           (
           for
           these
           Doctors
           will
           have
           it
           ,
           that
           immediately
           after
           the
           pronouncing
           of
           these
           words
           ,
           
             this
             is
             my
             body
          
           ,
           the
           body
           of
           Christ
           is
           brought
           into
           the
           Host
           .
           )
           Moreover
           it
           must
           in
           a
           moment
           be
           in
           all
           the
           Heavens
           ,
           and
           in
           all
           the
           Airs
           between
           the
           highest
           Heaven
           ,
           and
           this
           Earth
           where
           the
           Hosts
           are
           ,
           (
           because
           a
           man
           cannot
           pass
           through
           a
           place
           
           without
           being
           there
           )
           and
           then
           it
           would
           have
           three
           sorts
           of
           existences
           at
           once
           ,
           viz.
           one
           natural
           and
           glorious
           existence
           in
           Heaven
           ,
           one
           sacramental
           existence
           in
           the
           Host
           ,
           and
           one
           airy
           existence
           in
           the
           Air.
           But
           seeing
           all
           these
           things
           are
           absurd
           ,
           we
           must
           conclude
           that
           Christs
           body
           neither
           comes
           ,
           nor
           is
           brought
           into
           the
           Host
           .
        
         
           4.
           
           Secondly
           ,
           Christs
           body
           cannot
           be
           reproduced
           in
           the
           consecrated
           Host
           ,
           because
           a
           thing
           that
           is
           produced
           already
           ,
           cannot
           be
           produced
           again
           ,
           without
           a
           preceding
           destruction
           ;
           for
           as
           a
           dead
           man
           cannot
           be
           killed
           ,
           nor
           that
           be
           annihilated
           ,
           which
           is
           annihilated
           already
           ;
           so
           neither
           can
           that
           be
           produced
           which
           is
           produced
           already
           ,
           nor
           that
           receive
           a
           being
           which
           hath
           one
           already
           .
           This
           common
           conception
           of
           all
           men
           is
           founded
           upon
           this
           principle
           ,
           That
           every
           action
           ,
           whether
           it
           produceth
           or
           destroyeth
           a
           thing
           ,
           must
           necessarily
           have
           two
           distinct
           terms
           ,
           the
           one
           called
           in
           the
           Schools
           ,
           
             terminus
             à
             quo
          
           ,
           that
           is
           ,
           the
           term
           from
           which
           the
           thing
           comes
           ;
           and
           the
           other
           
             terminus
             ad
             quem
          
           ,
           that
           is
           ,
           the
           term
           to
           which
           it
           comes
           .
           But
           according
           to
           this
           principle
           ,
           that
           cannot
           be
           annihilated
           which
           is
           so
           already
           ,
           nor
           that
           receive
           a
           being
           which
           hath
           one
           already
           ;
           because
           the
           term
           from
           which
           it
           should
           come
           ,
           and
           the
           term
           to
           which
           it
           should
           come
           ,
           would
           be
           one
           and
           the
           same
           thing
           ;
           contrary
           to
           the
           Maxime
           already
           laid
           down
           ,
           viz.
           
           that
           the
           terms
           of
           action
           must
           necessarily
           be
           distinct
           ,
           and
           that
           one
           of
           them
           must
           be
           the
           negation
           or
           privation
           of
           the
           other
           .
        
         
           5.
           
           Here
           perhaps
           it
           may
           be
           objected
           ,
           That
           by
           Transubstantiation
           the
           substance
           of
           Christs
           body
           is
           not
           newly
           produced
           ,
           but
           only
           a
           new
           presence
           of
           him
           in
           the
           place
           where
           the
           substance
           of
           the
           bread
           was
           .
           But
           to
           this
           I
           answer
           ,
           That
           in
           all
           substantial
           conversions
           and
           actions
           ,
           a
           new
           substance
           must
           be
           produced
           ,
           as
           in
           accidental
           ,
           a
           new
           accident
           must
           be
           produced
           .
           But
           Transubstantiation
           (
           according
           to
           the
           Romish
           Doctors
           )
           is
           a
           substantial
           conversion
           :
           Therefore
           by
           Transubstantiation
           a
           new
           substance
           must
           be
           produced
           .
           And
           seeing
           that
           the
           new
           presence
           of
           Christs
           body
           in
           the
           place
           where
           the
           substance
           of
           the
           bread
           was
           ,
           is
           not
           a
           substance
           ,
           but
           an
           accident
           of
           the
           Catagorie
           which
           the
           Philosophers
           call
           Vbi
           ,
           it
           is
           evident
           that
           by
           Transubstantiation
           the
           presence
           of
           Christs
           body
           only
           is
           not
           produced
           in
           the
           place
           where
           the
           substance
           of
           the
           bread
           was
           ;
           and
           seeing
           that
           the
           substance
           of
           Christs
           body
           is
           not
           produced
           there
           (
           as
           hath
           been
           proved
           in
           the
           preceding
           number
           )
           we
           must
           conclude
           that
           there
           is
           no
           Transubstantiation
           nor
           real
           presence
           of
           Christs
           body
           in
           the
           Host
           .
           This
           instance
           doth
           also
           destroy
           the
           adduction
           of
           Christs
           body
           into
           the
           Host
           ,
           which
           hath
           been
           already
           refuted
           in
           number
           3.
           
        
         
         
           6.
           
           My
           second
           Argument
           is
           this
           .
           In
           a
           true
           humane
           body
           such
           as
           Christs
           body
           is
           ,
           there
           is
           something
           above
           ,
           and
           something
           under
           ,
           right
           and
           left
           ,
           before
           and
           behind
           ;
           for
           the
           head
           is
           above
           the
           neck
           ,
           and
           the
           neck
           above
           the
           shoulders
           ,
           the
           shoulders
           above
           the
           breast
           ,
           the
           breast
           above
           the
           stomach
           ,
           the
           stomach
           above
           the
           belly
           ,
           the
           belly
           above
           the
           thighs
           ,
           the
           thighs
           above
           the
           legs
           ,
           &c.
           
           But
           all
           the
           World
           knows
           that
           in
           a
           point
           there
           is
           nothing
           above
           or
           under
           ,
           right
           or
           left
           ,
           before
           or
           behind
           :
           Therefore
           Christs
           body
           is
           not
           in
           a
           point
           ,
           and
           consequently
           it
           is
           not
           in
           every
           point
           ,
           or
           part
           of
           the
           Host
           .
           To
           this
           I
           add
           ,
           that
           the
           quantity
           ▪
           and
           greatness
           of
           Christs
           body
           is
           nothing
           else
           but
           its
           length
           ,
           breadth
           ,
           and
           thickness
           ,
           which
           cannot
           be
           in
           a
           point
           .
           Lastly
           ,
           The
           quantity
           of
           Christs
           body
           is
           nothing
           else
           but
           its
           extent
           ,
           as
           we
           all
           know
           ;
           and
           a
           body
           is
           extended
           when
           it
           hath
           its
           parts
           one
           without
           another
           ;
           that
           is
           ,
           they
           are
           not
           one
           within
           another
           ,
           as
           all
           the
           Jesuites
           expound
           it
           .
           But
           the
           doctrine
           of
           the
           presence
           of
           Christs
           body
           in
           the
           Host
           ,
           puts
           all
           its
           parts
           one
           within
           another
           ,
           because
           it
           puts
           them
           all
           in
           a
           point
           :
           Therefore
           such
           a
           doctrine
           takes
           away
           its
           extent
           ,
           and
           consequently
           its
           quantity
           .
        
         
           7.
           
           My
           third
           Argument
           is
           this
           .
           To
           move
           and
           not
           to
           move
           at
           the
           same
           time
           ,
           to
           be
           eaten
           and
           not
           to
           be
           eaten
           at
           the
           same
           time
           ,
           to
           be
           in
           a
           point
           and
           not
           in
           a
           point
           at
           the
           same
           time
           ,
           to
           
           occupy
           a
           place
           and
           not
           to
           occupy
           it
           at
           the
           same
           time
           ,
           are
           contradictory
           things
           .
           But
           if
           the
           body
           of
           Christ
           were
           in
           divers
           consecrated
           Hosts
           ,
           it
           would
           move
           and
           not
           move
           at
           the
           same
           time
           .
           For
           example
           ,
           When
           a
           Priest
           carries
           a
           consecrated
           Host
           to
           a
           sick
           person
           ,
           the
           body
           of
           Christ
           which
           is
           pretended
           to
           be
           in
           it
           ,
           moves
           with
           the
           Host
           ;
           for
           it
           leaves
           the
           Altar
           ,
           and
           goes
           with
           the
           Priest
           toward
           the
           sick
           persons
           house
           ,
           and
           at
           the
           same
           time
           the
           body
           of
           Christ
           ,
           which
           is
           pretended
           to
           be
           in
           the
           other
           Hosts
           that
           remain
           on
           the
           Altar
           ,
           moves
           not
           ;
           and
           so
           the
           same
           body
           of
           Christ
           at
           the
           same
           time
           moves
           and
           moves
           not
           ,
           which
           is
           a
           contradiction
           .
           Seeing
           then
           it
           is
           impossible
           that
           one
           and
           the
           same
           body
           at
           one
           and
           the
           same
           time
           should
           move
           and
           not
           move
           ,
           it
           is
           likewise
           impossible
           that
           Christs
           body
           should
           be
           in
           divers
           Hosts
           at
           the
           same
           time
           .
           In
           like
           manner
           ,
           if
           Christs
           body
           were
           at
           the
           same
           time
           in
           Heaven
           ,
           and
           in
           the
           Host
           it
           would
           be
           eaten
           and
           not
           eaten
           at
           the
           same
           time
           ;
           for
           it
           would
           be
           eaten
           in
           the
           Host
           by
           the
           Priest
           ,
           and
           at
           the
           same
           time
           ,
           it
           would
           not
           be
           eaten
           in
           Heaven
           .
           Also
           it
           would
           be
           in
           a
           point
           and
           not
           in
           a
           point
           at
           the
           same
           time
           ;
           for
           in
           the
           Host
           it
           would
           be
           in
           a
           point
           ,
           and
           in
           Heaven
           it
           would
           not
           be
           in
           a
           point
           at
           the
           same
           time
           :
           Therefore
           seeing
           it
           is
           impossible
           that
           one
           and
           the
           same
           body
           at
           one
           and
           the
           same
           time
           should
           be
           eaten
           and
           not
           eaten
           ,
           should
           
           be
           in
           a
           point
           and
           not
           in
           a
           point
           ;
           it
           is
           also
           impossible
           that
           Christs
           body
           should
           be
           both
           in
           Heaven
           and
           in
           the
           Host
           at
           the
           same
           time
           .
        
         
           8
           The
           fourth
           Argument
           is
           this
           :
           Two
           relatives
           are
           always
           different
           ,
           as
           the
           Father
           and
           Son
           ,
           the
           Husband
           and
           the
           Wife
           ,
           &c.
           and
           relation
           is
           always
           between
           two
           things
           that
           really
           differ
           ;
           as
           the
           equality
           between
           two
           Ells
           ,
           the
           resemblance
           between
           two
           Crows
           ,
           &c.
           
           In
           a
           word
           ,
           nothing
           can
           have
           relation
           to
           it self
           ,
           but
           whatsoever
           hath
           relation
           must
           necessarily
           have
           it
           to
           something
           else
           ,
           as
           appears
           by
           the
           definition
           of
           Relation
           :
           But
           to
           be
           distant
           is
           a
           relative
           and
           not
           an
           absolute
           term
           ;
           for
           when
           we
           conceive
           an
           absolute
           term
           we
           conceive
           but
           one
           thing
           ,
           as
           when
           we
           conceive
           a
           Crow
           ;
           but
           when
           we
           conceive
           a
           relative
           term
           ,
           we
           necessarily
           conceive
           two
           things
           .
           For
           example
           ,
           We
           cannot
           conceive
           a
           Crow
           to
           be
           like
           ,
           without
           conceiving
           something
           else
           to
           which
           it
           is
           like
           .
           Seeing
           then
           we
           cannot
           conceive
           a
           thing
           to
           be
           distant
           without
           conceiving
           something
           else
           from
           which
           it
           is
           distant
           ,
           it
           is
           evident
           that
           to
           be
           distant
           is
           a
           relative
           term
           ,
           and
           that
           distant
           things
           are
           relatives
           ,
           and
           consequently
           are
           really
           different
           .
           Whence
           I
           form
           this
           Argument
           :
           Relative
           things
           are
           really
           different
           ,
           as
           hath
           been
           proved
           :
           But
           the
           body
           that
           is
           at
           Rome
           is
           distant
           from
           that
           which
           is
           at
           Paris
           ,
           by
           reason
           of
           the
           space
           of
           about
           300
           
           leagues
           that
           is
           between
           those
           two
           Cities
           ;
           and
           the
           body
           that
           is
           in
           the
           highest
           heavens
           is
           distant
           from
           that
           which
           is
           upon
           earth
           ,
           by
           reason
           of
           the
           many
           thousands
           of
           leagues
           that
           are
           between
           heaven
           and
           earth
           :
           Therefore
           the
           body
           that
           is
           at
           Rome
           is
           different
           from
           that
           which
           is
           at
           Paris
           ;
           and
           that
           which
           is
           in
           heaven
           ,
           is
           different
           from
           that
           which
           is
           upon
           earth
           ;
           and
           consequently
           one
           and
           the
           same
           body
           cannot
           be
           at
           the
           same
           time
           at
           Rome
           and
           at
           Paris
           ,
           in
           Heaven
           and
           upon
           Earth
           ;
           else
           one
           and
           the
           same
           body
           might
           be
           distant
           and
           different
           from
           it self
           ,
           which
           is
           a
           contradiction
           :
           Therefore
           seeing
           Jesus
           Christ
           is
           not
           distant
           ,
           and
           different
           from
           himself
           ,
           it
           follows
           that
           he
           cannot
           be
           at
           the
           same
           time
           in
           Heaven
           and
           in
           the
           Host
           ,
           nor
           at
           the
           same
           time
           in
           the
           consecrated
           Hosts
           at
           Rome
           and
           at
           Paris
           .
        
         
           9.
           
           But
           perhaps
           it
           may
           be
           said
           that
           a
           body
           being
           at
           the
           same
           time
           in
           two
           distant
           places
           is
           not
           distant
           from
           it self
           ,
           but
           that
           the
           places
           only
           are
           distant
           ;
           and
           therefore
           that
           Christs
           body
           in
           heaven
           is
           not
           distant
           from
           it self
           in
           the
           Host
           ,
           but
           it
           is
           the
           places
           only
           ,
           viz.
           heaven
           and
           earth
           (
           where
           the
           Host
           is
           )
           that
           are
           distant
           .
           To
           this
           I
           answer
           that
           it
           is
           only
           the
           distance
           of
           places
           that
           makes
           the
           distance
           of
           things
           existing
           in
           those
           distant
           places
           .
           For
           example
           :
           The
           reason
           why
           Peter
           that
           is
           at
           Rome
           is
           distant
           from
           Paul
           that
           is
           at
           Paris
           ,
           is
           not
           because
           they
           are
           two
           
           things
           really
           different
           ,
           else
           they
           would
           be
           always
           distant
           ,
           even
           when
           they
           are
           in
           one
           Bed
           together
           ,
           (
           for
           they
           are
           always
           really
           different
           )
           but
           all
           the
           reason
           of
           their
           distance
           is
           ,
           because
           they
           are
           in
           two
           distant
           places
           .
           Seeing
           then
           (
           according
           to
           our
           Adversaries
           )
           that
           Christs
           body
           is
           in
           two
           distant
           places
           at
           once
           ,
           viz.
           in
           Heaven
           and
           in
           the
           Host
           ,
           at
           Rome
           and
           at
           Paris
           in
           divers
           Hosts
           ,
           it
           follows
           that
           Christs
           body
           is
           distant
           ,
           and
           different
           from
           it self
           .
           And
           seeing
           it
           is
           impossible
           that
           it
           should
           be
           distant
           and
           different
           from
           it self
           ,
           it
           is
           evident
           that
           it
           cannot
           be
           in
           two
           distant
           places
           at
           once
           ;
           and
           consequently
           not
           in
           Heaven
           and
           in
           the
           Host
           .
        
         
           10.
           
           Besides
           ,
           Suppose
           that
           Peter
           could
           be
           at
           Rome
           and
           at
           Paris
           at
           once
           ,
           and
           that
           Peter
           that
           is
           at
           Rome
           should
           have
           a
           mind
           to
           go
           to
           Paris
           ,
           and
           should
           go
           accordingly
           ;
           and
           that
           the
           same
           Peter
           that
           is
           at
           Paris
           should
           have
           a
           mind
           to
           go
           to
           Rome
           ,
           and
           should
           go
           accordingly
           ,
           it
           is
           certain
           that
           Peter
           would
           draw
           near
           to
           himself
           ,
           and
           meet
           himself
           .
           But
           things
           that
           draw
           near
           to
           each
           other
           ,
           must
           of
           necessity
           have
           been
           at
           a
           distance
           before
           ;
           and
           therefore
           if
           a
           body
           draws
           near
           to
           it self
           ,
           it
           is
           certain
           that
           it
           was
           distant
           from
           it self
           before
           .
           And
           hereupon
           I
           would
           fain
           ask
           our
           Adversaries
           ,
           whether
           ,
           when
           Peter
           should
           meet
           himself
           ,
           he
           would
           let
           himself
           pass
           ,
           or
           not
           ?
           and
           if
           he
           should
           let
           himself
           pass
           ,
           whether
           
           Peter
           going
           to
           Rome
           ,
           would
           step
           aside
           and
           give
           way
           to
           himself
           going
           to
           Paris
           ,
           or
           else
           the
           contrary
           ?
           But
           if
           he
           should
           not
           step
           aside
           and
           give
           place
           to
           himself
           ,
           I
           would
           ask
           whether
           he
           would
           hinder
           himself
           from
           passing
           ,
           or
           not
           ?
           and
           if
           he
           should
           not
           hinder
           himself
           from
           passing
           ;
           whether
           he
           would
           pass
           thorow
           himself
           ,
           and
           so
           make
           another
           Janus
           with
           two
           faces
           ,
           &
           c
           ?
           Whatsoever
           answers
           they
           shall
           make
           to
           these
           Questions
           must
           (
           I
           am
           sure
           )
           be
           very
           absurd
           and
           ridiculous
           .
        
         
           11
           The
           fifth
           Argument
           is
           this
           :
           It
           is
           a
           perfect
           contradiction
           ,
           that
           a
           body
           should
           be
           one
           and
           not
           one
           :
           But
           if
           Christs
           body
           should
           be
           at
           the
           same
           time
           in
           heaven
           ,
           and
           upon
           earth
           in
           the
           host
           ,
           it
           would
           be
           one
           and
           not
           one
           ;
           for
           it
           would
           be
           one
           by
           our
           Adversaries
           own
           confession
           ,
           and
           it
           would
           not
           be
           one
           ;
           which
           I
           prove
           thus
           :
           That
           a
           thing
           may
           be
           one
           ,
           it
           must
           neither
           be
           divided
           in
           it self
           ,
           nor
           from
           it self
           ,
           as
           appears
           by
           the
           definition
           of
           Unity
           ;
           and
           it
           is
           certain
           that
           nothing
           is
           divided
           or
           separated
           from
           it self
           :
           But
           if
           Christs
           body
           be
           at
           the
           same
           time
           in
           heaven
           and
           upon
           earth
           in
           the
           host
           ,
           it
           will
           be
           divided
           ,
           and
           separated
           from
           it self
           ,
           that
           which
           is
           in
           heaven
           being
           divided
           and
           separated
           from
           that
           which
           is
           upon
           earth
           ,
           because
           it
           is
           not
           in
           the
           space
           between
           both
           .
        
         
           12.
           
           Here
           again
           it
           may
           be
           objected
           ,
           That
           a
           
           body
           in
           divers
           places
           is
           divided
           from
           it self
           locally
           ,
           because
           the
           places
           in
           which
           it
           is
           ,
           are
           divided
           ;
           but
           not
           entitatively
           ,
           because
           it
           is
           still
           one
           and
           the
           same
           entity
           of
           body
           .
           To
           which
           I
           answer
           ,
           1.
           
           That
           entitative
           division
           (
           which
           is
           nothing
           else
           but
           a
           plurality
           of
           beings
           ,
           or
           a
           plurality
           of
           things
           really
           different
           )
           is
           no
           true
           division
           ,
           for
           then
           the
           three
           divine
           Persons
           which
           are
           really
           different
           ,
           would
           also
           be
           really
           divided
           ;
           and
           the
           body
           and
           soul
           of
           a
           living
           man
           which
           do
           really
           differ
           ,
           would
           also
           be
           really
           divided
           .
           2.
           
           I
           say
           ,
           That
           if
           a
           body
           be
           divided
           and
           separated
           from
           bodies
           which
           it
           toucheth
           ,
           it
           is
           also
           divided
           and
           separated
           from
           bodies
           which
           it
           doth
           not
           touch
           ;
           and
           if
           a
           body
           be
           divided
           and
           separated
           from
           bodies
           to
           which
           it
           is
           near
           ,
           it
           is
           also
           divided
           and
           separated
           from
           bodies
           that
           are
           far
           distant
           from
           it
           ;
           but
           especially
           the
           division
           is
           true
           ,
           when
           between
           two
           there
           be
           bodies
           of
           divers
           natures
           ,
           to
           which
           there
           is
           no
           union
           .
           Therefore
           ,
           seeing
           that
           between
           Christs
           body
           ,
           which
           is
           really
           in
           heaven
           ,
           and
           the
           same
           body
           which
           is
           pretendedly
           upon
           earth
           in
           the
           consecrated
           Hosts
           ,
           there
           be
           divers
           bodies
           of
           divers
           natures
           ,
           to
           which
           it
           is
           not
           united
           ;
           it
           is
           evident
           by
           our
           Adversaries
           own
           doctrine
           ,
           that
           Christs
           body
           is
           really
           divided
           and
           separated
           from
           it self
           .
           And
           seeing
           it
           is
           impossible
           it
           should
           be
           separated
           from
           it self
           ,
           it
           is
           also
           impossible
           
           that
           it
           should
           be
           in
           heaven
           and
           in
           the
           host
           at
           the
           same
           time
           .
           3.
           
           I
           say
           ,
           That
           local
           division
           takes
           away
           entitative
           division
           ,
           and
           things
           that
           are
           divided
           locally
           ,
           are
           also
           divided
           entitatively
           ;
           that
           is
           ,
           they
           are
           also
           really
           different
           ;
           else
           no
           reason
           can
           be
           given
           why
           two
           glasses
           of
           water
           taken
           from
           the
           same
           fountain
           ,
           are
           really
           different
           ,
           seeing
           these
           waters
           are
           like
           in
           all
           things
           ,
           except
           in
           reference
           to
           place
           ,
           and
           there
           can
           no
           reason
           be
           given
           why
           the
           Ocean
           is
           not
           one
           single
           drop
           of
           water
           only
           ,
           reproduced
           in
           all
           places
           occupied
           by
           the
           Ocean
           ,
           except
           it
           be
           that
           one
           drop
           of
           water
           cannot
           be
           reproduced
           in
           all
           those
           places
           ;
           but
           if
           it
           be
           possible
           ,
           then
           Reason
           obligeth
           us
           to
           believe
           that
           it
           is
           really
           so
           ,
           because
           God
           and
           Nature
           do
           nothing
           in
           vain
           ;
           and
           it
           is
           in
           vain
           to
           do
           that
           by
           many
           things
           ,
           which
           may
           be
           done
           by
           one
           thing
           :
           and
           if
           it
           be
           really
           so
           ,
           then
           it
           follows
           ,
           That
           all
           the
           Sea-battles
           that
           ever
           have
           been
           ,
           were
           fought
           in
           one
           drop
           of
           water
           ,
           and
           many
           thousands
           of
           men
           have
           been
           drowned
           in
           one
           drop
           of
           water
           ,
           and
           all
           people
           since
           Adam
           have
           drunk
           but
           one
           drop
           of
           water
           ,
           which
           things
           are
           absurd
           and
           ridiculous
           .
        
         
           13.
           
           The
           sixth
           Argument
           is
           this
           :
           Jesus
           Christ
           as
           he
           is
           man
           ,
           cannot
           be
           in
           divers
           places
           at
           once
           ,
           if
           another
           man
           cannot
           be
           so
           too
           ,
           because
           Jesus
           Christ
           ,
           as
           he
           is
           man
           ,
           
             was
             made
             like
          
           
           
             unto
             us
             in
             all
             things
             ,
             sin
             only
             excepted
             ,
          
           as
           the
           Apostle
           to
           the
           Hebrews
           observes
           .
           But
           another
           man
           cannot
           be
           in
           divers
           places
           at
           once
           ;
           for
           example
           ,
           Peter
           cannot
           be
           at
           the
           same
           time
           at
           Paris
           and
           at
           Rome
           ,
           which
           I
           prove
           thus
           .
           It
           is
           impossible
           that
           Peter
           should
           be
           a
           man
           and
           no
           man
           at
           the
           same
           time
           :
           But
           if
           Peter
           could
           at
           the
           same
           time
           be
           at
           Paris
           and
           at
           Rome
           ,
           he
           might
           at
           the
           same
           time
           be
           a
           man
           and
           no
           man
           ,
           which
           I
           prove
           thus
           :
           He
           that
           may
           at
           the
           same
           time
           be
           both
           dead
           and
           alive
           ,
           may
           at
           the
           same
           time
           be
           a
           man
           and
           no
           man
           ;
           because
           he
           that
           is
           alive
           is
           a
           real
           man
           ,
           and
           he
           that
           is
           dead
           is
           no
           real
           man
           ,
           but
           a
           carcass
           :
           But
           if
           Peter
           could
           at
           the
           same
           time
           be
           at
           Paris
           and
           at
           Rome
           ,
           he
           might
           be
           both
           alive
           and
           dead
           at
           the
           same
           time
           ;
           for
           he
           might
           be
           mortally
           wounded
           at
           Paris
           and
           die
           there
           ,
           and
           ,
           at
           the
           same
           time
           not
           be
           hurt
           at
           Rome
           ,
           but
           alive
           and
           making
           merry
           there
           .
           Besides
           ,
           Peter
           might
           be
           divisibly
           at
           Paris
           ,
           and
           indivisibly
           at
           Rome
           ;
           (
           as
           Christs
           body
           ,
           according
           to
           our
           Adversaries
           ,
           is
           divisibly
           in
           heaven
           ,
           and
           indivisibly
           in
           the
           host
           :
           )
           But
           if
           at
           Paris
           (
           where
           he
           should
           be
           divisibly
           )
           his
           head
           should
           be
           cut
           off
           ,
           he
           would
           die
           ,
           and
           cease
           to
           be
           a
           man
           ;
           and
           at
           Rome
           (
           where
           he
           should
           be
           indivisibly
           and
           in
           a
           point
           )
           his
           head
           should
           not
           be
           cut
           off
           ,
           and
           so
           he
           should
           remain
           at
           the
           same
           time
           a
           living
           and
           real
           man
           ,
           which
           is
           a
           contradiction
           .
           In
           a
           word
           ,
           Peter
           might
           be
           
           at
           Paris
           in
           the
           midst
           of
           flames
           ,
           and
           be
           burnt
           and
           reduced
           to
           ashes
           ,
           and
           consequently
           should
           die
           ,
           and
           be
           no
           man
           ;
           whereas
           at
           the
           same
           time
           he
           might
           be
           at
           Rome
           in
           the
           River
           Tiber
           ,
           sound
           and
           brisk
           ,
           and
           consequently
           be
           a
           true
           living
           man
           :
           whence
           it
           follows
           that
           he
           might
           be
           a
           man
           ,
           and
           no
           man
           ,
           which
           is
           a
           contradiction
           .
        
         
           14.
           
           To
           this
           may
           be
           added
           other
           absurdities
           that
           would
           follow
           from
           this
           Position
           ,
           that
           one
           body
           may
           be
           in
           divers
           places
           at
           once
           ,
           viz.
           That
           one
           Candle
           lighted
           might
           give
           light
           to
           all
           the
           World
           ,
           if
           it
           were
           reproduced
           in
           all
           places
           of
           the
           World
           :
           That
           a
           great
           Army
           might
           be
           made
           of
           one
           man
           ,
           reproduced
           in
           a
           hundred
           thousand
           adjoining
           places
           :
           That
           all
           the
           debts
           in
           the
           World
           might
           be
           paid
           with
           one
           Crown
           ,
           reproduced
           as
           many
           times
           as
           there
           be
           Crowns
           due
           :
           That
           all
           the
           people
           in
           the
           World
           might
           quench
           their
           thirst
           with
           one
           Pottle
           of
           Wine
           ,
           reproduced
           as
           many
           times
           as
           there
           be
           inhabitants
           in
           the
           World
           :
           That
           all
           the
           men
           in
           the
           World
           might
           drink
           in
           one
           and
           the
           same
           Glass
           ,
           reproduced
           as
           many
           times
           as
           there
           be
           men
           in
           the
           World
           :
           (
           whereupon
           a
           man
           might
           be
           so
           curious
           as
           to
           ask
           ,
           whether
           if
           this
           Glass
           should
           be
           broken
           at
           Paris
           ,
           it
           would
           also
           be
           broken
           at
           
             Rome
             ,
             Constantinople
          
           ,
           and
           other
           places
           :
           )
           That
           one
           man
           reproduced
           in
           an
           hundred
           thousand
           places
           ,
           might
           at
           the
           same
           time
           marry
           an
           hundred
           thousand
           
           wives
           ,
           and
           lie
           with
           them
           ;
           whereupon
           a
           man
           might
           desire
           to
           know
           whether
           these
           women
           might
           not
           conceive
           ,
           and
           every
           one
           of
           them
           be
           delivered
           of
           a
           child
           at
           the
           end
           of
           nine
           months
           ;
           and
           consequently
           it
           may
           be
           said
           that
           one
           man
           did
           in
           one
           night
           beget
           a
           hundred
           thousand
           children
           ,
           &c.
           
        
         
           15.
           
           The
           seventh
           Argument
           is
           this
           :
           If
           Christs
           body
           were
           in
           the
           host
           ,
           it
           would
           be
           seen
           there
           ;
           for
           being
           there
           in
           its
           glory
           (
           as
           the
           Romish
           Doctors
           say
           it
           is
           )
           it
           would
           be
           there
           more
           visibly
           then
           it
           was
           when
           he
           conversed
           amongst
           men
           here
           below
           ;
           because
           the
           glory
           of
           Christs
           body
           doth
           principally
           consist
           in
           the
           brightness
           and
           splendor
           of
           an
           extraordinary
           light
           ,
           like
           to
           that
           which
           it
           had
           upon
           Mount
           Tabor
           ;
           but
           who
           dares
           affirm
           that
           such
           a
           glorious
           body
           is
           not
           visible
           wheresoever
           it
           is
           ;
           and
           yet
           it
           is
           certain
           that
           Christs
           body
           is
           not
           to
           be
           seen
           in
           the
           host
           ,
           which
           is
           an
           evident
           sign
           that
           it
           is
           not
           there
           .
           But
           it
           may
           be
           said
           that
           Christs
           body
           is
           under
           the
           accident
           of
           the
           Bread
           ,
           and
           that
           these
           accidents
           hide
           it
           from
           us
           .
           To
           this
           I
           answer
           ,
           that
           (
           according
           to
           our
           Adversaries
           )
           Christs
           body
           is
           in
           the
           place
           where
           the
           substance
           of
           the
           Bread
           was
           :
           But
           the
           substance
           of
           the
           Bread
           was
           not
           under
           the
           accidents
           ,
           and
           the
           accidents
           of
           the
           Bread
           were
           not
           upon
           their
           substance
           ,
           for
           then
           the
           substance
           of
           the
           Bread
           and
           its
           accidents
           had
           been
           in
           two
           
           different
           places
           ,
           above
           and
           under
           being
           two
           several
           differences
           of
           place
           ,
           and
           that
           which
           is
           under
           is
           not
           above
           ,
           &c.
           
           Therefore
           Christs
           body
           cannot
           be
           under
           the
           accidents
           of
           the
           Bread
           ,
           and
           consequently
           the
           accidents
           do
           not
           hide
           it
           from
           us
           .
           And
           seeing
           (
           as
           our
           Adversaries
           say
           )
           Christs
           body
           is
           in
           every
           part
           and
           point
           of
           the
           host
           ,
           it
           must
           needs
           be
           in
           the
           superficies
           ,
           and
           consequently
           cannot
           be
           hid
           or
           covered
           by
           the
           accidents
           of
           the
           Bread.
           Here
           again
           it
           may
           be
           said
           that
           Christs
           body
           is
           glorious
           ,
           luminous
           ,
           and
           visible
           of
           it self
           ,
           but
           God
           hinders
           us
           from
           seeing
           it
           .
           To
           this
           I
           answer
           ,
           That
           if
           God
           hinders
           ,
           it
           is
           only
           because
           he
           is
           pleased
           so
           to
           do
           ;
           and
           consequently
           if
           he
           were
           pleased
           not
           to
           hinder
           ,
           he
           would
           not
           do
           it
           ,
           but
           would
           permit
           it
           to
           be
           seen
           in
           the
           same
           posture
           as
           it
           is
           in
           the
           host
           .
           Whereupon
           I
           would
           ask
           our
           Adversaries
           in
           what
           posture
           it
           would
           be
           seen
           there
           ,
           whether
           sitting
           ,
           standing
           ,
           lying
           ,
           or
           in
           any
           other
           posture
           ,
           or
           whether
           it
           would
           be
           in
           any
           posture
           at
           all
           ?
           If
           it
           be
           in
           no
           posture
           ,
           it
           must
           be
           without
           any
           external
           form
           ,
           because
           posture
           or
           situation
           absolutely
           depends
           upon
           external
           form
           ,
           But
           how
           can
           a
           man
           be
           seen
           without
           an
           external
           form
           of
           a
           man
           ,
           and
           without
           being
           in
           any
           posture
           of
           a
           man
           ?
           and
           how
           can
           Christs
           body
           be
           without
           posture
           ,
           and
           without
           external
           form
           ;
           seeing
           (
           as
           our
           Adversaries
           say
           )
           it
           is
           whole
           and
           entire
           in
           
           the
           whole
           host
           ,
           and
           occupies
           the
           whole
           space
           of
           a
           great
           host
           ?
           But
           if
           it
           be
           sitting
           ,
           or
           standing
           ,
           or
           in
           any
           other
           posture
           ,
           and
           with
           the
           external
           form
           of
           a
           man
           ,
           and
           if
           (
           as
           they
           say
           )
           it
           be
           whole
           ,
           and
           entire
           in
           a
           point
           of
           the
           host
           ,
           then
           it
           will
           follow
           that
           a
           man
           may
           be
           seen
           sitting
           ,
           or
           standing
           in
           a
           point
           ;
           and
           seeing
           a
           man
           that
           is
           standing
           hath
           his
           head
           above
           and
           his
           feet
           below
           ,
           it
           will
           follow
           that
           Jesus
           Christ
           will
           be
           seen
           in
           a
           point
           of
           the
           host
           with
           his
           head
           above
           and
           his
           feet
           below
           ,
           though
           in
           a
           point
           there
           be
           nothing
           above
           or
           below
           .
           To
           this
           I
           add
           ,
           That
           if
           it
           could
           be
           seen
           in
           the
           host
           it
           would
           appear
           as
           big
           as
           the
           host
           ,
           because
           it
           would
           occupy
           the
           whole
           space
           of
           the
           host
           ;
           and
           it
           would
           appear
           round
           ,
           because
           it
           would
           be
           bounded
           by
           the
           space
           that
           the
           host
           occupies
           ,
           which
           is
           round
           .
           Besides
           ,
           if
           the
           host
           should
           be
           divided
           into
           two
           equal
           parts
           ,
           it
           would
           appear
           less
           by
           one
           half
           ,
           and
           in
           the
           form
           of
           a
           half
           circle
           ,
           because
           it
           would
           be
           whole
           and
           entire
           in
           the
           half
           of
           the
           host
           ,
           and
           occupy
           the
           space
           of
           it
           .
           It
           would
           also
           appear
           a
           hundred
           thousand
           times
           less
           ,
           and
           in
           a
           hundred
           thousand
           several
           forms
           ;
           for
           ,
           as
           they
           say
           ,
           it
           is
           whole
           and
           entire
           in
           a
           hundred
           thousand
           parts
           of
           the
           host
           ,
           and
           occupies
           the
           spaces
           of
           them
           .
           In
           a
           word
           ,
           There
           was
           never
           such
           a
           monstrous
           thing
           seen
           in
           the
           World
           ,
           as
           Christs
           body
           would
           be
           ,
           if
           it
           were
           really
           in
           the
           host
           in
           such
           a
           manner
           ,
           
           as
           our
           Adversaries
           affirm
           it
           to
           be
           .
        
         
           16.
           
           The
           eighth
           Argument
           is
           this
           :
           Either
           the
           Manhood
           of
           Jesus
           Christ
           ,
           which
           is
           pretended
           to
           be
           in
           the
           host
           ,
           can
           act
           there
           ,
           or
           it
           cannot
           :
           if
           it
           cannot
           act
           ,
           then
           it
           follows
           that
           it
           cannot
           see
           ,
           hear
           ,
           know
           ,
           or
           love
           ,
           or
           exercise
           any
           other
           function
           of
           the
           sensitive
           or
           rational
           soul
           :
           But
           if
           the
           Manhood
           of
           Christ
           in
           the
           host
           knows
           nothing
           ,
           nor
           loves
           nothing
           ,
           then
           it
           follows
           that
           it
           will
           not
           be
           happy
           ,
           because
           happiness
           chiefly
           consists
           in
           the
           knowledge
           and
           love
           of
           God.
           Also
           the
           Manhood
           of
           Christ
           in
           the
           host
           will
           be
           different
           from
           his
           Manhood
           in
           heaven
           ;
           for
           it
           will
           know
           in
           heaven
           ,
           and
           at
           the
           same
           time
           know
           nothing
           in
           the
           host
           ;
           it
           will
           love
           in
           heaven
           ,
           and
           love
           nothing
           in
           the
           host
           ;
           it
           will
           see
           in
           heaven
           ,
           and
           see
           nothing
           in
           the
           host
           .
           But
           if
           Christs
           Manhood
           can
           act
           in
           the
           host
           as
           it
           doth
           in
           heaven
           ,
           then
           it
           will
           follow
           that
           it
           will
           open
           its
           eyes
           ,
           and
           move
           its
           feet
           in
           a
           point
           ;
           because
           ,
           according
           to
           our
           Adversaries
           ,
           it
           is
           whole
           and
           entire
           in
           every
           point
           of
           the
           host
           .
           And
           being
           ,
           as
           they
           tell
           us
           ,
           God
           can
           as
           easily
           put
           the
           whole
           World
           into
           a
           point
           ,
           as
           he
           doth
           the
           whole
           Manhood
           of
           Christ
           into
           a
           point
           of
           the
           host
           ,
           it
           will
           follow
           that
           all
           the
           parts
           of
           the
           World
           existing
           in
           a
           point
           ,
           may
           do
           in
           it
           all
           those
           actions
           which
           they
           now
           do
           in
           a
           vast
           space
           ,
           as
           the
           parts
           of
           Christs
           Manhood
           existing
           in
           a
           point
           of
           the
           host
           can
           do
           
           in
           it
           all
           those
           actions
           which
           they
           do
           in
           heaven
           ;
           and
           so
           in
           a
           less
           space
           then
           is
           occupied
           by
           a
           grain
           of
           Corn
           the
           Sun
           may
           move
           from
           East
           to
           West
           ,
           the
           Sea
           may
           have
           its
           flouds
           and
           ebbs
           ,
           and
           the
           English
           may
           have
           a
           Sea-fight
           with
           the
           Spaniards
           .
           In
           a
           word
           ,
           A
           Sparrow
           may
           easily
           swallow
           all
           the
           World
           ,
           seeing
           the
           World
           will
           not
           occupy
           so
           much
           space
           as
           a
           grain
           of
           Corn
           doth
           ;
           and
           yet
           the
           World
           which
           it
           shall
           swallow
           ,
           will
           be
           as
           great
           as
           it
           is
           at
           ▪
           present
           ;
           even
           as
           Christs
           body
           in
           the
           host
           ,
           is
           as
           big
           and
           as
           tall
           as
           it
           was
           on
           the
           Cross
           ,
           as
           our
           Adversaries
           affirm
           .
        
         
           17.
           
           The
           ninth
           Argument
           is
           this
           :
           As
           a
           body
           cannot
           be
           in
           a
           place
           ,
           except
           it
           be
           produced
           there
           ,
           or
           that
           it
           comes
           ,
           or
           be
           brought
           thither
           from
           some
           other
           place
           ;
           so
           a
           body
           cannot
           cease
           to
           be
           in
           a
           place
           without
           being
           destroyed
           ,
           or
           going
           to
           some
           other
           place
           ;
           and
           consequently
           if
           Christs
           body
           ceaseth
           to
           be
           in
           the
           host
           after
           the
           consumption
           of
           the
           accidents
           ,
           it
           must
           necessarily
           either
           perish
           ,
           or
           go
           to
           some
           other
           place
           :
           But
           Christs
           body
           cannot
           perish
           ,
           for
           
             Jesus
             Christ
             dieth
             no
             more
             ,
             Rom.
          
           6.
           
           And
           Christs
           body
           goes
           to
           no
           other
           place
           ;
           for
           if
           it
           should
           go
           to
           any
           other
           place
           ,
           it
           would
           go
           to
           heaven
           :
           But
           it
           cannot
           go
           to
           heaven
           ,
           because
           it
           is
           there
           already
           ,
           and
           a
           man
           cannot
           go
           to
           a
           place
           where
           he
           is
           already
           :
           Therefore
           Christs
           body
           doth
           not
           cease
           to
           be
           in
           the
           
           host
           .
           Whence
           it
           follows
           ,
           that
           either
           Christs
           body
           still
           remains
           in
           the
           host
           ,
           and
           that
           it
           is
           impossible
           that
           should
           be
           consumed
           ,
           or
           else
           that
           it
           never
           was
           in
           the
           host
           :
           But
           every
           one
           knows
           by
           experience
           that
           the
           hosts
           are
           eaten
           and
           consumed
           ,
           and
           that
           Christs
           body
           cannot
           be
           there
           after
           the
           consumption
           of
           the
           accidents
           of
           the
           bread
           :
           Therefore
           it
           never
           was
           in
           the
           host
           .
        
         
           18.
           
           The
           tenth
           Argument
           is
           drawn
           from
           hence
           ,
           That
           the
           pretended
           presence
           of
           Christs
           body
           in
           the
           host
           ,
           destroys
           the
           nature
           of
           Christs
           body
           ,
           thus
           :
           The
           properties
           of
           a
           Species
           are
           incommunicable
           to
           every
           other
           Species
           .
           For
           example
           :
           The
           properties
           of
           a
           man
           are
           incommunicable
           to
           a
           beast
           ;
           for
           ,
           seeing
           the
           properties
           flow
           from
           the
           essence
           ,
           or
           are
           the
           very
           essence
           it self
           ,
           it
           is
           evident
           that
           if
           the
           essence
           of
           a
           Species
           be
           incommunicable
           to
           another
           Species
           ,
           then
           the
           properties
           of
           a
           Species
           are
           also
           incommunicable
           to
           another
           :
           But
           the
           body
           and
           the
           Spirit
           are
           the
           two
           Species
           of
           substance
           :
           Therefore
           the
           properties
           of
           the
           Spirit
           cannot
           be
           communicated
           to
           the
           body
           ,
           as
           the
           properties
           of
           the
           body
           cannot
           be
           communicated
           to
           the
           spirit
           .
           But
           there
           are
           two
           principal
           properties
           which
           distinguish
           bodies
           from
           spirits
           :
           The
           first
           is
           ,
           That
           spirits
           are
           substances
           that
           are
           penetrable
           amongst
           themselves
           ,
           that
           is
           ,
           may
           be
           together
           in
           one
           
           and
           the
           same
           place
           ,
           but
           bodies
           are
           impenetrable
           substances
           amongst
           themselves
           ,
           that
           is
           ,
           they
           cannot
           be
           together
           in
           one
           and
           the
           same
           place
           .
           The
           second
           is
           ,
           That
           bodies
           are
           in
           a
           place
           circumscriptively
           ,
           that
           is
           ,
           all
           the
           body
           is
           in
           all
           the
           place
           ,
           but
           all
           the
           body
           is
           not
           in
           every
           part
           of
           the
           place
           ,
           but
           the
           parts
           of
           the
           body
           are
           in
           the
           parts
           of
           the
           place
           ;
           but
           spirits
           are
           in
           a
           place
           definitively
           ,
           that
           is
           ,
           all
           the
           spirit
           is
           in
           all
           the
           place
           ,
           and
           all
           the
           spirit
           is
           in
           every
           part
           of
           the
           place
           ;
           because
           a
           spirit
           having
           no
           parts
           ,
           must
           necessarily
           be
           all
           wheresoever
           it
           is
           .
           Whence
           I
           form
           my
           Argument
           thus
           :
           That
           doctrine
           which
           gives
           to
           a
           body
           the
           properties
           of
           a
           spirit
           ,
           changes
           the
           body
           into
           a
           spirit
           ,
           and
           consequently
           destroys
           the
           nature
           of
           a
           body
           ,
           seeing
           properties
           cannot
           be
           communicated
           without
           the
           essence
           :
           But
           the
           doctrine
           of
           the
           pretended
           presence
           of
           Christs
           body
           in
           the
           host
           ,
           gives
           to
           a
           body
           the
           properties
           of
           a
           spirit
           ,
           because
           it
           affirms
           that
           the
           quantity
           of
           Christs
           body
           penetrates
           the
           quantity
           of
           the
           Bread
           ,
           and
           is
           in
           the
           same
           place
           with
           it
           ;
           that
           all
           the
           parts
           of
           Christs
           body
           are
           penetrated
           amongst
           themselves
           ,
           and
           are
           all
           in
           one
           and
           the
           same
           place
           ;
           and
           that
           Christs
           body
           is
           all
           in
           all
           the
           host
           ,
           and
           all
           in
           every
           part
           of
           the
           host
           :
           Therefore
           the
           doctrine
           of
           the
           
             Romish
             Church
          
           touching
           the
           pretended
           presence
           of
           Christs
           body
           in
           the
           host
           ,
           destroys
           the
           nature
           of
           Christs
           body
           .
        
         
         
           19.
           
           The
           eleventh
           Argument
           is
           drawn
           from
           hence
           :
           That
           Jesus
           Christ
           being
           sate
           at
           Gods
           right
           hand
           is
           in
           a
           glorious
           estate
           :
           and
           yet
           the
           doctrine
           of
           the
           pretended
           presence
           of
           Christs
           body
           in
           the
           host
           subjects
           him
           to
           divers
           ignominies
           ,
           viz.
           that
           his
           body
           goes
           into
           peoples
           bellies
           ,
           and
           amongst
           their
           excrement
           ;
           that
           it
           is
           subject
           to
           be
           eaten
           by
           his
           enemies
           ,
           yea
           by
           Mice
           and
           other
           Beasts
           .
           Hear
           what
           
             Claude
             de
             Xaintes
          
           ,
           a
           famous
           Romish
           Doctor
           saith
           of
           it
           ,
           Repet
           .
           5.
           
           Chap.
           2.
           
           
             Of
             all
             these
             we
             exclude
             not
             one
             from
             the
             true
             and
             corporal
             receiving
             of
             the
             Lords
             fl●sh
             in
             the
             Sacrament
             ,
             let
             him
             be
             Turk
             ,
             Atheist
             ,
             Infidel
             ,
             or
             Hypocrite
             ;
             yea
             ,
             though
             he
             should
             be
             the
             Devil
             himself
             incarnate
             .
          
           It
           is
           also
           subject
           to
           be
           stoln
           ,
           for
           about
           25
           years
           since
           a
           Thief
           was
           executed
           at
           Paris
           for
           stealing
           out
           of
           a
           Church
           the
           Chalice
           and
           this
           God
           in
           it
           ;
           and
           the
           Priest
           went
           to
           the
           Prison
           in
           his
           sacerdotal
           Ornaments
           ,
           and
           falling
           on
           his
           knees
           before
           the
           Thiefs
           pocket
           ,
           pulled
           his
           God
           out
           of
           it
           .
           And
           as
           it
           is
           a
           God
           that
           cannot
           keep
           himself
           from
           being
           stoln
           ,
           so
           neither
           can
           he
           keep
           himself
           from
           being
           burnt
           ,
           as
           it
           appeared
           when
           the
           Palace-Hal
           at
           Paris
           was
           burnt
           .
           In
           short
           ,
           The
           host
           ,
           or
           God
           of
           the
           Mass
           ,
           hath
           been
           seen
           in
           the
           hands
           of
           one
           possessed
           by
           the
           Devil
           ,
           and
           consequently
           in
           the
           Devils
           power
           ;
           yea
           ,
           there
           are
           charms
           made
           by
           the
           Romish
           Priests
           to
           compel
           
           the
           Devil
           to
           restore
           God
           to
           them
           .
           A
           horrible
           and
           prodigious
           thing
           to
           put
           God
           into
           the
           Devils
           power
           ,
           and
           into
           a
           capacity
           of
           being
           eaten
           by
           the
           Devil
           incarnate
           ,
           especially
           ,
           seeing
           he
           is
           now
           glorious
           in
           heaven
           .
        
         
           20
           The
           twelfth
           Argument
           is
           drawn
           from
           hence
           :
           That
           God
           doth
           no
           miracles
           without
           necessity
           :
           But
           what
           necessity
           is
           there
           that
           he
           should
           do
           so
           many
           miracles
           in
           this
           Sacrament
           ,
           viz.
           that
           accidents
           should
           be
           without
           a
           subject
           ?
           that
           the
           Bread
           should
           be
           converted
           into
           Christs
           body
           ,
           which
           is
           already
           ?
           that
           Christs
           body
           should
           be
           in
           a
           point
           ,
           and
           in
           a
           hundred
           thousand
           places
           at
           once
           ?
           What
           necessity
           is
           there
           that
           it
           should
           be
           eaten
           by
           wicked
           men
           ,
           by
           Beasts
           ,
           and
           by
           Devils
           incarnate
           ?
           What
           necessity
           is
           there
           that
           it
           should
           be
           carried
           away
           by
           the
           Devil
           ,
           that
           it
           should
           be
           stoln
           ,
           burnt
           ,
           &c.
           
           Can
           it
           be
           said
           that
           it
           is
           for
           the
           salvation
           of
           the
           soul
           of
           him
           that
           eats
           it
           ?
           But
           Reprobates
           ,
           as
           our
           Adversaries
           confess
           ,
           eat
           it
           too
           ;
           and
           the
           Faithful
           under
           the
           Old
           Testament
           did
           not
           eat
           it
           ,
           nor
           do
           the
           little
           children
           of
           Believers
           under
           the
           New
           ,
           and
           yet
           they
           are
           saved
           for
           all
           that
           .
           Can
           it
           be
           said
           with
           Bellarmin
           and
           Perron
           ,
           that
           the
           host
           being
           eaten
           ,
           serves
           as
           an
           incorruptible
           seed
           for
           a
           glorious
           Resurrection
           ?
           But
           the
           Faithful
           of
           the
           Old
           Testament
           ,
           and
           the
           little
           children
           of
           Believers
           under
           the
           New
           ,
           will
           rise
           again
           gloriously
           ,
           though
           they
           never
           participated
           
           of
           the
           Eucharist
           .
           And
           St.
           Paul
           tells
           us
           Rom.
           8.
           that
           this
           seed
           of
           the
           resurrection
           of
           our
           Bodies
           is
           not
           Christs
           flesh
           ,
           but
           his
           Spirit
           ,
           in
           these
           words
           ,
           
             If
             the
             Spirit
             of
             him
             that
             raised
             up
             Jesus
             from
             the
             dead
             ,
             dwell
             in
             you
             ,
             he
             shall
             also
             quicken
             your
             mortal
             bodies
             by
             his
             Spirit
             that
             dwelleth
             in
             you
             .
          
        
         
           21.
           
           Lastly
           ,
           The
           holy
           Scripture
           ▪
           is
           clear
           in
           this
           matter
           ;
           for
           Jesus
           Christ
           is
           asceuded
           into
           heaven
           ,
           Acts
           1.
           
           
             And
             the
             heavens
             must
             contain
             him
             until
             the
             time
             of
             the
             restitution
             of
             all
             things
             ,
             Acts
          
           3.
           and
           he
           himself
           saith
           ,
           
             I
             leave
             the
             World
             and
             go
             to
             the
             Father
             ,
          
           St.
           John
           16.
           
           
             The
             poor
             ye
             have
             always
             with
             you
             ,
             but
             me
             ye
             have
             not
             always
             ,
          
           St.
           Matth.
           26.
           
           To
           which
           may
           be
           added
           what
           Jesus
           Christ
           saith
           ,
           St.
           Matth.
           24.
           viz.
           
             In
             the
             last
             days
             false
             Prophets
             will
             come
             ▪
             that
             shall
             say
             ,
             Christ
             is
             here
             or
             there
             ,
             and
             that
             he
             is
             in
             the
             secret
             chambers
             ,
          
           (
           or
           Cabinets
           )
           which
           cannot
           be
           but
           by
           the
           doctrine
           of
           the
           
             Romish
             Church
          
           ,
           which
           puts
           Christs
           body
           in
           divers
           places
           ,
           and
           shuts
           it
           up
           in
           several
           Cabinets
           on
           their
           Altars
           ;
           and
           it
           is
           very
           remarkable
           that
           in
           the
           Greek
           it
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           in
           the
           Cupboards
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           being
           properly
           a
           Cupboard
           to
           keep
           meat
           in
           .
        
      
       
         
         
           CHAP.
           V.
           
        
         
           Against
           the
           adoration
           or
           worshiping
           of
           the
           Host
           .
        
         
           1.
           
           AGainst
           the
           adoration
           of
           the
           host
           ,
           I
           form
           three
           Propositions
           ;
           The
           first
           is
           this
           ,
           We
           are
           not
           obliged
           to
           adore
           or
           worship
           God
           every
           where
           ,
           or
           in
           all
           places
           where
           he
           is
           ,
           at
           least
           not
           with
           external
           adoration
           ,
           but
           we
           are
           only
           obliged
           to
           worship
           him
           in
           all
           places
           where
           he
           appears
           in
           his
           glorious
           Majesty
           .
           The
           first
           part
           of
           this
           Proposition
           ,
           viz.
           That
           we
           are
           not
           obliged
           to
           worship
           God
           in
           all
           places
           where
           he
           is
           ,
           appears
           by
           the
           practice
           of
           all
           Christians
           .
           For
           God
           being
           every
           where
           ,
           and
           consequently
           in
           Stones
           ,
           Trees
           ,
           Beasts
           ,
           Devils
           ,
           and
           all
           other
           Creatures
           ,
           there
           is
           no
           man
           so
           extravagant
           as
           to
           fall
           on
           his
           knees
           before
           a
           Tree
           ,
           an
           Ass
           ,
           or
           a
           Devil
           ,
           that
           he
           may
           worship
           God
           in
           them
           ,
           who
           is
           as
           really
           present
           in
           them
           ,
           as
           he
           is
           in
           heaven
           .
        
         
           2.
           
           The
           second
           part
           of
           this
           Proposition
           ,
           viz.
           that
           we
           are
           only
           obliged
           to
           worship
           God
           both
           with
           internal
           and
           external
           adoration
           in
           all
           places
           where
           he
           appears
           in
           his
           glorious
           Majesty
           ,
           is
           proved
           ,
           first
           ,
           by
           the
           commands
           which
           Jesus
           Christ
           gave
           his
           Apostles
           when
           they
           asked
           
           him
           how
           they
           should
           pray
           ;
           for
           he
           answers
           them
           thus
           ;
           
             When
             ye
             pray
             ,
             say
             ,
             Our
             Father
             which
             art
             in
             Heaven
             ,
          
           St.
           Matth.
           6.
           
           St.
           Luke
           11.
           
           Why
           doth
           he
           say
           ,
           
             which
             art
             in
             heaven
          
           ,
           and
           not
           which
           art
           on
           Earth
           ,
           or
           in
           the
           Sea
           ,
           or
           in
           the
           Air
           ,
           seeing
           God
           is
           equally
           in
           all
           these
           places
           ?
           but
           only
           because
           God
           appears
           in
           heaven
           in
           his
           glorious
           Majesty
           and
           there
           crowns
           all
           the
           blessed
           Spirits
           with
           his
           glory
           .
           Secondly
           ,
           When
           God
           appeared
           to
           Moses
           in
           the
           burning
           bush
           ,
           which
           was
           not
           consumed
           ,
           he
           said
           to
           him
           ,
           
             Take
             thy
             shoes
             from
             off
             thy
             feet
             ,
             for
             the
             place
             where
             thou
             standest
             is
             holy
             ground
             ,
             Exod.
          
           3.
           
           Why
           is
           this
           ground
           called
           holy
           ,
           and
           Moses
           commanded
           to
           approach
           it
           with
           reverence
           ,
           submission
           ,
           and
           adoration
           ,
           seeing
           any
           other
           ground
           is
           equally
           Gods
           creatures
           ,
           and
           that
           he
           is
           equally
           present
           every
           where
           ?
           but
           only
           because
           God
           did
           manifest
           somewhat
           of
           his
           power
           and
           glory
           in
           that
           place
           ,
           by
           causing
           the
           Bush
           to
           burn
           without
           being
           consumed
           .
           Thirdly
           ,
           
             Joshua
             and
             the
             Israelites
             did
             prostrate
             themselves
             before
             the
             Ark
             of
             the
             Covenant
             ,
             Joshua
          
           7.
           6.
           because
           God
           appeared
           there
           in
           a
           peculiar
           and
           glorious
           manner
           ,
           for
           ,
           from
           the
           Mercy-seat
           which
           covered
           it
           ,
           he
           gave
           his
           oracles
           and
           made
           known
           his
           will
           ,
           Exod.
           25.
           22.
           
           Numb
           .
           7.
           
        
         
           Fourthly
           ,
           When
           the
           Priest
           celebrates
           Mass
           ,
           a
           little
           before
           the
           consecration
           ,
           he
           recommends
           the
           
             sursùm
             corda
          
           ,
           that
           is
           ,
           the
           lifting
           up
           of
           their
           
           hearts
           ;
           Why
           the
           lifting
           them
           up
           ,
           seeing
           God
           is
           equally
           both
           above
           and
           below
           ?
           but
           only
           because
           God
           appears
           above
           in
           heaven
           in
           his
           glorious
           majesty
           ;
           and
           consequently
           it
           is
           thither
           that
           we
           must
           direct
           our
           Vows
           ,
           our
           Prayers
           ,
           and
           our
           Worship
           .
        
         
           3.
           
           The
           second
           Proposition
           is
           this
           :
           We
           are
           not
           obliged
           to
           adore
           Jesus
           Christ
           in
           the
           water
           of
           Baptism
           ,
           though
           he
           be
           really
           there
           in
           regard
           of
           all
           that
           is
           adorable
           in
           him
           .
           The
           first
           part
           of
           this
           Proposition
           ,
           viz.
           That
           we
           are
           not
           obliged
           to
           worship
           Jesus
           Christ
           in
           the
           Water
           of
           Baptism
           ,
           is
           chiefly
           proved
           by
           the
           practice
           of
           all
           Christians
           ;
           for
           no
           man
           ever
           fell
           on
           his
           knees
           before
           the
           Water
           of
           Baptism
           and
           adored
           Jesus
           Christ
           in
           it
           ,
           at
           least
           not
           with
           external
           worship
           ,
           which
           is
           only
           here
           intended
           ;
           and
           doubtless
           the
           reason
           is
           ,
           because
           Jesus
           Christ
           discovers
           no
           beam
           of
           his
           glory
           there
           ;
           nor
           doth
           he
           appear
           in
           the
           Water
           of
           Baptism
           any
           more
           then
           in
           other
           waters
           ;
           so
           that
           as
           we
           are
           not
           obliged
           to
           worship
           God
           ,
           save
           only
           where
           he
           appears
           in
           his
           glorious
           Majesty
           ,
           as
           hath
           been
           proved
           ,
           so
           neither
           are
           we
           obliged
           to
           worship
           Jesus
           Christ
           ,
           but
           only
           where
           he
           discovers
           some
           beam
           of
           his
           glory
           ,
           which
           he
           doth
           not
           in
           the
           Water
           of
           Baptism
           .
        
         
           4.
           
           The
           second
           part
           of
           this
           Proposition
           ,
           viz.
           That
           Jesus
           Christ
           is
           really
           present
           in
           the
           Water
           of
           Baptism
           in
           respect
           of
           all
           that
           is
           to
           be
           adored
           
           in
           him
           ,
           is
           proved
           thus
           :
           All
           that
           is
           of
           it self
           adorable
           in
           Jesus
           Christ
           ,
           is
           either
           his
           Godhead
           ,
           or
           his
           divine
           Person
           ,
           or
           his
           divine
           Attributes
           .
           As
           for
           his
           Godhead
           ,
           seeing
           it
           is
           really
           every
           where
           it
           cannot
           be
           denied
           but
           that
           it
           is
           also
           in
           the
           Water
           of
           Baptism
           .
           As
           for
           his
           Person
           ,
           seeing
           it
           is
           divine
           ,
           and
           eternal
           ,
           and
           infinite
           ,
           it
           is
           really
           every
           where
           ,
           and
           consequently
           in
           the
           Water
           of
           Baptism
           :
           and
           as
           for
           his
           divine
           attributes
           ,
           seeing
           they
           are
           not
           really
           different
           from
           the
           Godhead
           ,
           or
           the
           person
           of
           Jesus
           Christ
           ,
           it
           necessarily
           follows
           ,
           that
           seeing
           the
           Godhead
           and
           Person
           of
           Jesus
           Christ
           ,
           are
           really
           in
           the
           Water
           of
           Baptism
           ,
           his
           divine
           Attributes
           must
           really
           be
           there
           likewise
           .
        
         
           5.
           
           The
           third
           Proposition
           is
           this
           :
           We
           are
           not
           obliged
           to
           adore
           Jesus
           Christ
           in
           the
           host
           ,
           though
           he
           be
           really
           there
           in
           respect
           of
           all
           that
           is
           to
           be
           adored
           in
           him
           ,
           viz.
           in
           respect
           of
           his
           Godhead
           ,
           his
           divine
           Person
           ,
           and
           his
           divine
           Attributes
           ;
           yea
           ,
           though
           he
           were
           there
           invisibly
           in
           respect
           of
           his
           Manhood
           too
           .
           The
           principal
           reason
           of
           this
           hath
           been
           toucht
           upon
           already
           ,
           viz.
           That
           as
           we
           are
           not
           obliged
           to
           worship
           God
           in
           all
           places
           where
           he
           is
           (
           at
           least
           not
           with
           external
           worship
           )
           but
           there
           only
           where
           he
           appears
           in
           his
           glorious
           Majesty
           ,
           viz.
           ordinarily
           in
           heaven
           ,
           and
           extraordinarily
           elsewhere
           ,
           as
           hath
           been
           proved
           in
           the
           first
           Proposition
           .
           
           And
           as
           we
           are
           not
           obliged
           to
           worship
           Jesus
           Christ
           in
           the
           Water
           of
           Baptism
           with
           external
           adoration
           ,
           though
           he
           be
           really
           there
           in
           respect
           of
           all
           that
           is
           adorable
           in
           him
           ,
           because
           he
           doth
           not
           discover
           the
           least
           beam
           of
           his
           glory
           there
           ,
           nor
           appears
           in
           the
           Water
           of
           Baptism
           more
           then
           in
           other
           waters
           ,
           as
           hath
           been
           proved
           in
           the
           second
           Proposition
           :
           Even
           so
           we
           are
           not
           obliged
           to
           worship
           Jesus
           Christ
           in
           the
           host
           with
           external
           adoration
           ,
           although
           he
           be
           there
           in
           respect
           of
           all
           that
           is
           to
           be
           adored
           in
           him
           ,
           yea
           ,
           though
           he
           were
           there
           in
           respect
           of
           his
           Manhood
           ●ood
           ;
           because
           Jesus
           Christ
           doth
           not
           discover
           any
           beam
           of
           his
           glory
           there
           ,
           nor
           doth
           he
           appear
           in
           the
           consecrated
           hosts
           any
           more
           then
           in
           those
           that
           are
           not
           consecrated
           ,
           for
           no
           man
           can
           distinguish
           the
           one
           from
           the
           other
           .
           And
           as
           for
           his
           Manhood
           which
           is
           pretended
           to
           be
           there
           invisibly
           ,
           I
           say
           that
           there
           is
           no
           sensible
           mark
           of
           its
           presence
           ,
           and
           consequently
           nothing
           which
           obligeth
           us
           to
           external
           worship
           ,
           for
           the
           same
           reason
           as
           is
           already
           alledged
           ;
           for
           if
           the
           invisible
           presence
           of
           the
           Godhead
           ,
           divine
           Person
           ,
           and
           divine
           Attributes
           of
           Jesus
           Christ
           which
           are
           of
           themselves
           adorable
           ,
           do
           not
           oblige
           us
           to
           external
           worship
           in
           the
           Water
           of
           Baptism
           ,
           why
           should
           the
           Manhood
           of
           Jesus
           Christ
           ,
           which
           is
           not
           of
           it self
           adorable
           ,
           oblige
           us
           to
           external
           adoration
           
           though
           it
           were
           in
           the
           Host
           ,
           it
           being
           there
           only
           ,
           as
           they
           say
           ,
           invisibly
           ?
           In
           a
           word
           ,
           They
           must
           shew
           us
           the
           disparity
           ,
           and
           tell
           us
           the
           reason
           why
           we
           are
           not
           obliged
           to
           adore
           Jesus
           Christ
           with
           external
           worship
           in
           the
           Water
           of
           Baptism
           ,
           though
           he
           be
           really
           there
           present
           in
           respect
           of
           all
           that
           which
           is
           adorable
           in
           him
           ,
           viz.
           in
           respect
           of
           his
           Godhead
           ,
           his
           divine
           Person
           ,
           and
           his
           divine
           Attributes
           ,
           and
           yet
           are
           obliged
           to
           worship
           Jesus
           Christ
           in
           the
           Host
           with
           an
           external
           worship
           ,
           though
           nothing
           renders
           him
           more
           adorable
           there
           then
           in
           the
           water
           of
           Baptism
           .
        
         
           6.
           
           To
           this
           the
           Jesuite
           
             S.
             Rigant
          
           ,
           one
           of
           the
           most
           learned
           of
           his
           Order
           ,
           answers
           ,
           That
           although
           there
           be
           nothing
           in
           the
           consecrated
           Host
           that
           renders
           him
           more
           adorable
           then
           in
           the
           Water
           of
           Baptism
           ;
           yet
           there
           is
           something
           in
           the
           Host
           which
           obligeth
           us
           to
           external
           worship
           ,
           which
           is
           not
           in
           the
           Water
           of
           Baptism
           ;
           because
           ,
           saith
           he
           ,
           the
           Manhood
           of
           Jesus
           Christ
           is
           in
           the
           Host
           ,
           and
           is
           there
           in
           stead
           of
           a
           ray
           of
           glory
           ;
           and
           God
           will
           be
           adored
           in
           all
           places
           ,
           where
           the
           Manhood
           personally
           united
           to
           the
           Godhead
           ,
           is
           present
           :
           But
           in
           the
           Water
           of
           Baptism
           Jesus
           Christ
           discovers
           no
           beam
           of
           his
           glory
           ,
           and
           his
           Manhood
           which
           is
           equivalent
           to
           a
           ray
           of
           glory
           ,
           is
           not
           there
           .
        
         
           7.
           
           To
           this
           I
           reply
           ,
           That
           the
           rays
           or
           beams
           of
           glory
           which
           oblige
           us
           to
           external
           adoration
           in
           
           a
           certain
           place
           ,
           must
           be
           sensibly
           in
           that
           place
           .
           And
           therefore
           seeing
           the
           Manhood
           of
           Jesus
           Christ
           which
           is
           pretended
           and
           supposed
           to
           be
           really
           present
           in
           the
           host
           ,
           is
           neither
           visible
           nor
           sensible
           ,
           it
           cannot
           be
           equivalent
           to
           a
           beam
           of
           glory
           .
           To
           which
           I
           add
           ,
           That
           as
           the
           Godhead
           and
           divine
           Person
           of
           Jesus
           Christ
           which
           are
           equally
           present
           in
           the
           Water
           of
           Baptism
           ,
           and
           in
           the
           Host
           ,
           do
           not
           oblige
           us
           to
           external
           worship
           ,
           for
           this
           only
           reason
           ,
           viz.
           because
           they
           do
           not
           discover
           any
           ray
           of
           their
           glory
           there
           :
           so
           neither
           doth
           the
           Manhood
           of
           Jesus
           Christ
           ,
           pretended
           and
           supposed
           to
           be
           really
           present
           in
           the
           host
           ,
           oblige
           us
           to
           external
           adoration
           ,
           for
           this
           only
           reason
           ,
           viz.
           because
           it
           appears
           not
           there
           ,
           nor
           discovers
           any
           ray
           of
           its
           glory
           .
           Lastly
           ,
           I
           affirm
           that
           by
           the
           very
           doctrine
           and
           practice
           of
           the
           Romish
           Church
           it self
           ,
           we
           are
           not
           obliged
           to
           adore
           Jesus
           Christ
           in
           all
           places
           where
           his
           Manhood
           is
           ,
           because
           ,
           as
           the
           Romish
           Doctors
           confess
           ,
           we
           are
           not
           obliged
           to
           adore
           Jesus
           Christ
           in
           that
           host
           which
           the
           Priest
           hath
           newly
           eaten
           ,
           and
           whose
           accidents
           are
           not
           yet
           destroyed
           ;
           nor
           in
           that
           host
           which
           is
           lockt
           up
           in
           the
           Cupboard
           that
           is
           on
           the
           Altar
           ;
           nor
           in
           that
           host
           which
           a
           Priest
           carries
           under
           his
           Cloak
           to
           a
           sick
           person
           in
           the
           Country
           .
        
         
           8.
           
           To
           this
           the
           same
           Jesuite
           answers
           ,
           That
           although
           the
           glory
           of
           Christs
           Manhood
           appears
           
           not
           to
           our
           bodily
           eyes
           ,
           yet
           it
           appears
           to
           the
           eyes
           of
           our
           soul
           ,
           viz.
           to
           our
           faith
           ;
           for
           the
           greatest
           glory
           of
           Christs
           Manhood
           consists
           in
           its
           being
           personally
           united
           to
           the
           Godhead
           ,
           and
           in
           being
           sustained
           in
           a
           peculiar
           manner
           by
           the
           Word
           .
           Suppose
           then
           ,
           says
           he
           ,
           that
           Jesus
           Christ
           be
           in
           the
           host
           ,
           we
           are
           sure
           that
           it
           is
           personally
           united
           to
           the
           Godhead
           ;
           and
           consequently
           ,
           the
           glory
           of
           Christs
           Manhood
           ,
           which
           consists
           in
           this
           personal
           union
           ,
           doth
           certainly
           appear
           to
           our
           Faith
           ,
           which
           is
           sufficient
           to
           oblige
           us
           to
           an
           external
           adoration
           of
           Jesus
           Christ
           in
           the
           Host
           .
        
         
           9.
           
           To
           this
           I
           reply
           ,
           That
           there
           is
           a
           twofold
           glory
           of
           God
           ,
           and
           of
           Jesus
           Christ
           ,
           or
           of
           his
           Manhood
           ,
           viz.
           the
           one
           essential
           ,
           internal
           ,
           and
           hid
           from
           our
           senses
           ;
           the
           other
           accidental
           ,
           external
           and
           apparent
           to
           our
           senses
           :
           the
           essential
           and
           internal
           glory
           of
           God
           which
           is
           hid
           from
           our
           senses
           ,
           consists
           in
           the
           eminence
           of
           his
           perfections
           ,
           which
           are
           to
           be
           infinite
           ,
           almighty
           ,
           most
           wise
           ,
           &c.
           and
           the
           accidental
           and
           external
           glory
           of
           God
           ,
           which
           appears
           to
           our
           senses
           ,
           consists
           in
           some
           miraculous
           and
           extraordinary
           effect
           ,
           which
           is
           sensible
           ;
           as
           when
           God
           caused
           a
           Bush
           to
           burn
           without
           being
           consumed
           ,
           when
           he
           pronounced
           his
           Oracles
           from
           above
           the
           Mercy-seat
           ;
           and
           when
           ,
           being
           made
           man
           ,
           and
           having
           manifested
           himself
           in
           the
           flesh
           ,
           he
           commanded
           
           the
           Winds
           and
           the
           Waves
           ,
           cast
           out
           Devils
           ,
           raised
           the
           dead
           ,
           &c.
           
           But
           I
           affirm
           that
           we
           are
           not
           obliged
           to
           worship
           God
           with
           an
           external
           adoration
           in
           all
           places
           where
           he
           is
           ,
           in
           his
           essential
           and
           internal
           glory
           only
           ,
           although
           it
           appears
           to
           our
           Faith
           ,
           because
           God
           being
           every
           where
           with
           this
           essential
           ,
           and
           internal
           glory
           ,
           we
           should
           be
           obliged
           to
           worship
           him
           with
           an
           external
           adoration
           in
           Trees
           ,
           in
           Beasts
           ,
           yea
           and
           in
           Devils
           too
           ,
           which
           is
           absurd
           :
           But
           we
           are
           only
           obliged
           to
           worship
           God
           with
           external
           worship
           in
           all
           places
           where
           he
           makes
           his
           essential
           and
           internal
           glory
           appear
           by
           some
           accidental
           and
           external
           glory
           ,
           viz.
           by
           some
           miraculous
           or
           extraordinary
           effect
           ,
           which
           is
           sensible
           ,
           and
           equivalent
           to
           a
           ray
           of
           his
           essential
           and
           internal
           glory
           ,
           as
           appears
           by
           what
           is
           said
           in
           the
           first
           Proposition
           .
           In
           like
           manner
           the
           personal
           union
           of
           the
           Godhead
           and
           Manhood
           ,
           being
           an
           essential
           glory
           of
           Jesus
           Christ
           ,
           and
           an
           internal
           glory
           of
           his
           Manhood
           ,
           wholly
           hid
           from
           our
           senses
           ,
           doth
           not
           oblige
           us
           to
           the
           external
           adoration
           of
           Jesus
           Christ
           ,
           although
           it
           certainly
           appears
           to
           our
           Faith
           ,
           except
           it
           be
           accompanied
           with
           an
           external
           and
           sensible
           glory
           ;
           for
           if
           the
           essential
           and
           internal
           glory
           of
           the
           Godhead
           and
           divine
           Person
           of
           Jesus
           Christ
           ,
           which
           appear
           equally
           present
           to
           our
           Faith
           in
           the
           Water
           of
           Baptism
           ,
           do
           not
           oblige
           us
           to
           an
           external
           adoration
           of
           
           Jesus
           Christ
           ,
           except
           it
           be
           accompanied
           with
           an
           accidental
           ,
           external
           and
           sensible
           glory
           ;
           why
           should
           the
           internal
           glory
           of
           Christs
           Manhood
           ,
           which
           is
           infinitely
           beneath
           the
           essential
           and
           internal
           glory
           of
           the
           Godhead
           ,
           and
           appears
           present
           to
           the
           Faith
           of
           those
           of
           the
           Romish
           Church
           ,
           oblige
           them
           to
           the
           external
           adoration
           of
           Jesus
           Christ
           ,
           if
           it
           be
           separated
           from
           all
           external
           and
           sensible
           glory
           ?
           To
           this
           I
           add
           ,
           That
           according
           to
           the
           doctrine
           and
           practice
           of
           the
           Romish
           Church
           ,
           we
           are
           not
           obliged
           to
           adore
           Jesus
           Christ
           with
           external
           adoration
           in
           all
           places
           where
           the
           personal
           union
           of
           the
           Manhood
           with
           the
           Word
           ,
           appears
           to
           the
           Faith
           of
           those
           of
           that
           Church
           ;
           for
           we
           are
           not
           obliged
           to
           adore
           Jesus
           Christ
           in
           that
           host
           which
           a
           Priest
           hath
           newly
           swallowed
           ;
           nor
           in
           that
           host
           which
           is
           lockt
           up
           ,
           nor
           in
           that
           host
           which
           a
           Priest
           carries
           under
           his
           Cloak
           to
           a
           sick
           person
           in
           the
           Country
           ;
           although
           the
           essential
           glory
           of
           Jesus
           Christ
           ,
           and
           the
           internal
           glory
           of
           his
           Manhood
           (
           which
           this
           Jesuits
           makes
           to
           consist
           in
           the
           personal
           union
           of
           the
           Manhood
           with
           the
           Word
           )
           appear
           certain
           to
           the
           Faith
           of
           those
           of
           the
           Romish
           Church
           .
        
         
           10.
           
           To
           this
           the
           Jesuite
           answers
           ,
           That
           as
           if
           we
           would
           obtain
           any
           grace
           from
           God
           ,
           considered
           as
           he
           really
           exists
           in
           a
           stone
           ,
           we
           should
           be
           obliged
           to
           prostration
           and
           external
           worship
           of
           the
           Godhead
           really
           present
           in
           that
           stone
           :
           
           so
           ,
           if
           we
           would
           obtain
           any
           grace
           from
           Jesus
           Christ
           really
           existing
           in
           the
           host
           ,
           we
           are
           obliged
           to
           approach
           unto
           it
           with
           reverence
           ,
           and
           external
           adoration
           ;
           and
           consequently
           we
           are
           obliged
           to
           worship
           Jesus
           Christ
           in
           the
           host
           with
           external
           adoration
           whensoever
           we
           would
           obtain
           any
           grace
           from
           him
           ,
           as
           he
           exists
           in
           the
           host
           .
        
         
           11.
           
           To
           this
           I
           reply
           ,
           That
           as
           we
           are
           never
           obliged
           to
           beg
           grace
           of
           God
           ,
           as
           he
           exists
           in
           a
           stone
           ,
           except
           he
           discovers
           some
           beam
           of
           his
           glory
           there
           ,
           (
           for
           it
           is
           sufficient
           to
           beg
           grace
           of
           God
           ,
           considered
           as
           he
           exists
           in
           heaven
           ,
           where
           he
           appears
           in
           his
           glorious
           Majesty
           ,
           according
           to
           the
           command
           of
           Jesus
           Christ
           ,
           
             when
             ye
             pray
             ,
             say
             ,
             Our
             Father
             which
             art
             in
             heaven
             ,
          
           and
           according
           to
           the
           command
           of
           the
           Apostles
           ,
           
             lift
             up
             your
             hearts
          
           )
           so
           we
           are
           never
           obliged
           to
           beg
           grace
           of
           God
           or
           Jesus
           Christ
           ,
           considered
           as
           existing
           in
           the
           host
           ,
           because
           he
           discovers
           no
           ray
           of
           his
           glory
           there
           ;
           but
           it
           is
           sufficient
           to
           beg
           grace
           of
           God
           or
           Jesus
           Christ
           ,
           considered
           as
           existing
           in
           heaven
           ,
           because
           he
           always
           appears
           there
           in
           his
           glorious
           Majesty
           .
           Therefore
           as
           we
           are
           never
           obliged
           to
           beg
           grace
           of
           God
           ,
           considered
           as
           existing
           in
           a
           stone
           ,
           so
           we
           are
           never
           obliged
           to
           adore
           him
           there
           :
           and
           as
           we
           are
           never
           obliged
           to
           beg
           grace
           of
           God
           or
           Jesus
           Christ
           ,
           considered
           as
           existing
           in
           the
           host
           ,
           so
           we
           are
           never
           obliged
           
           to
           adore
           him
           there
           with
           external
           adoration
           .
        
         
           12.
           
           To
           this
           the
           Jesuit
           answers
           ,
           That
           God
           hath
           done
           many
           miracles
           by
           this
           Sacrament
           ,
           and
           in
           it
           ,
           both
           by
           punishing
           prophane
           persons
           ,
           and
           the
           despisers
           of
           it
           ;
           and
           also
           by
           making
           a
           little
           child
           appear
           upon
           the
           Altar
           ,
           or
           flesh
           in
           stead
           of
           the
           bread
           ,
           or
           bloud
           in
           stead
           of
           the
           wine
           ;
           all
           which
           ought
           to
           be
           acknowledged
           as
           so
           many
           rays
           of
           the
           glory
           of
           Christs
           Manhood
           ,
           and
           that
           they
           ever
           oblige
           us
           to
           the
           external
           adoration
           of
           Jesus
           Christ
           in
           the
           host
           .
        
         
           13.
           
           To
           this
           I
           reply
           ,
           That
           I
           do
           not
           at
           all
           doubt
           but
           that
           God
           hath
           many
           times
           punished
           prophane
           persons
           ,
           and
           the
           contemners
           of
           this
           Sacrament
           ,
           both
           ordinarily
           and
           extraordinarily
           ;
           for
           St.
           Paul
           1
           Cor.
           11.
           tells
           us
           that
           many
           of
           those
           that
           did
           receive
           this
           Sacrament
           unworthily
           ,
           were
           sick
           ,
           and
           many
           slept
           ,
           that
           is
           ,
           were
           dead
           :
           and
           St.
           Cyprian
           in
           the
           Treatise
           of
           those
           that
           fall
           ,
           observes
           Gods
           judgment
           against
           wicked
           and
           prophane
           persons
           ,
           and
           the
           contemners
           of
           this
           Sacrament
           .
           But
           as
           for
           those
           apparitions
           of
           Jesus
           Christ
           in
           form
           of
           a
           child
           ,
           and
           of
           flesh
           and
           bloud
           ,
           &c.
           
           I
           look
           on
           them
           as
           fabulous
           stories
           invented
           by
           Monks
           and
           other
           superstitious
           persons
           ,
           above
           seven
           or
           eight
           hundred
           years
           after
           Christ
           ,
           when
           the
           doctrine
           of
           the
           real
           presence
           of
           Christs
           Manhood
           in
           the
           host
           ,
           began
           
           to
           prevail
           ▪
           and
           was
           powerfully
           opposed
           by
           Gods
           people
           in
           those
           days
           .
        
         
           
             14.
             
             Secondly
             ,
             I
             say
             ,
             That
             although
             there
             had
             been
             such
             apparitions
             yet
             we
             must
             not
             infer
             from
             thence
             ,
             either
             the
             presence
             of
             Christs
             Manhood
             ,
             or
             external
             adoration
             ;
             because
             that
             is
             not
             Christs
             flesh
             which
             seems
             to
             be
             so
             ;
             and
             these
             apparitions
             may
             be
             illusions
             of
             the
             Devil
             .
             The
             Jesuite
          
           Vasquez
           in
           Disput
           .
           193.
           chap.
           
             2.
             speaks
             thus
          
           .
           I
           answer
           ,
           That
           which
           appears
           is
           not
           the
           flesh
           of
           Christ
           ,
           nor
           of
           any
           other
           that
           is
           really
           flesh
           ;
           but
           it
           is
           only
           an
           effigies
           ,
           or
           appearance
           of
           flesh
           ,
           as
           St.
           Thomas
           saith
           :
           and
           whereas
           the
           simple
           are
           deceived
           ,
           and
           do
           believe
           that
           Christs
           flesh
           is
           there
           in
           a
           divisible
           and
           bloudy
           manner
           ,
           it
           is
           no
           great
           matter
           ,
           and
           this
           deceit
           must
           be
           corrected
           by
           the
           right
           instruction
           of
           the
           Doctors
           .
           Gabriel
           Biell
           ,
           
             a
             famous
             Doctor
             of
             the
          
           Romish
           Church
           ,
           Lesson
           
             51.
             upon
             the
          
           Canon
           of
           the
           Mass
           ,
           saith
           ,
           That
           such
           apparitions
           of
           flesh
           and
           bloud
           may
           be
           made
           by
           the
           illusions
           of
           the
           Devil
           ,
           to
           deceive
           the
           simple
           ,
           God
           permitting
           it
           to
           be
           so
           ;
           
             and
             he
             gives
             an
             example
             of
             it
             ,
          
           viz.
           That
           in
           a
           Convent
           of
           Minor
           Friers
           at
           Ysennes
           in
           Thuringia
           ,
           a
           certain
           person
           like
           unto
           an
           Angel
           ,
           appeared
           to
           a
           Lay-Frier
           that
           was
           preparing
           himself
           for
           the
           Communion
           ,
           and
           thrust
           into
           his
           mouth
           a
           piece
           of
           flesh
           ,
           which
           as
           soon
           as
           he
           had
           swallowed
           ,
           he
           was
           possessed
           ,
           and
           grievously
           tormented
           by
           the
           Devil
           .
           
             The
             Jesuit
          
           Suarez
           ,
           
           Tom.
           3.
           
           Disp
           .
           55.
           
           Sect.
           
             3.
             speaks
             thus
          
           .
           Experience
           tells
           us
           that
           by
           length
           of
           time
           this
           flesh
           and
           this
           bloud
           which
           appear
           in
           the
           Eucharist
           ,
           are
           changed
           and
           corrupted
           .
           
             But
             when
             this
             happens
             ,
             saith
             that
             famous
          
           Romish
           Doctor
           Alexander
           Hales
           ,
           Sent.
           4.
           
           Quest
           .
           11.
           
           It
           is
           a
           sign
           that
           the
           apparition
           which
           was
           made
           in
           that
           form
           ,
           was
           not
           made
           by
           the
           power
           of
           God
           ,
           but
           by
           the
           power
           of
           the
           Devil
           ,
           or
           by
           the
           craft
           of
           man.
           
        
         
           15.
           
           Thirdly
           ,
           If
           it
           were
           as
           true
           as
           it
           is
           false
           ,
           that
           Jesus
           Christ
           hath
           appeared
           sometimes
           in
           the
           Sacrament
           of
           the
           Eucharist
           in
           the
           form
           of
           a
           little
           child
           ,
           or
           of
           flesh
           and
           of
           bloud
           ;
           yet
           I
           say
           ,
           that
           as
           God
           ,
           when
           he
           appeared
           to
           Moses
           in
           the
           Bush
           that
           burned
           without
           being
           consumed
           ,
           was
           to
           be
           worshiped
           there
           ,
           for
           this
           only
           reason
           ,
           because
           he
           discovered
           a
           beam
           of
           his
           glory
           by
           causing
           the
           Bush
           to
           burn
           without
           being
           consumed
           ;
           but
           it
           doth
           not
           follow
           that
           God
           must
           be
           worshiped
           in
           all
           other
           Bushes
           ,
           though
           he
           be
           as
           really
           in
           them
           as
           he
           was
           in
           that
           ,
           for
           this
           only
           reason
           ,
           because
           he
           doth
           not
           discover
           in
           them
           any
           ray
           of
           his
           glory
           :
           so
           ,
           if
           Jesus
           Christ
           hath
           sometimes
           appeared
           visibly
           in
           the
           host
           (
           which
           I
           do
           not
           grant
           )
           I
           think
           then
           he
           should
           have
           been
           worshiped
           ,
           because
           of
           such
           a
           visible
           appearance
           ,
           which
           is
           equivalent
           to
           a
           ray
           of
           glory
           ;
           but
           it
           follows
           not
           that
           Jesus
           Christ
           must
           be
           adored
           in
           other
           hosts
           ,
           where
           his
           Manhood
           appear
           ;
           
           not
           ,
           though
           it
           be
           really
           there
           ,
           for
           this
           only
           reason
           ,
           because
           no
           ray
           of
           his
           glory
           appears
           there
           .
        
         
           16.
           
           To
           the
           three
           foregoing
           Propositions
           I
           add
           this
           Argument
           ,
           which
           is
           very
           considerable
           :
           In
           lawful
           adoration
           it
           is
           requisite
           that
           he
           that
           adores
           ,
           be
           well
           assured
           that
           what
           he
           adores
           is
           the
           true
           God
           ,
           else
           he
           may
           justy
           be
           reproached
           ,
           as
           Jesus
           Christ
           reproached
           the
           woman
           of
           
             Samaria
             ,
             Ye
             worship
             ye
             know
             not
             what
             .
          
           But
           the
           Romanists
           can
           never
           be
           assured
           (
           according
           to
           their
           own
           maxims
           )
           that
           the
           host
           which
           they
           worship
           is
           the
           true
           God
           ,
           and
           they
           have
           always
           cause
           to
           suspect
           that
           they
           worship
           a
           morsel
           of
           Bread
           in
           stead
           of
           the
           Redeemer
           of
           the
           World
           ;
           because
           according
           to
           their
           own
           doctrine
           ,
           the
           real
           presence
           of
           Christs
           body
           in
           the
           host
           depends
           on
           lawful
           consecration
           ;
           and
           lawful
           consecration
           depends
           on
           the
           quality
           of
           the
           Priest
           ,
           and
           on
           the
           pronouncing
           of
           the
           words
           of
           consecration
           ,
           and
           on
           his
           intention
           in
           pronouncing
           them
           ;
           for
           there
           is
           no
           consecration
           (
           as
           they
           say
           )
           when
           either
           he
           that
           celebrates
           Mass
           is
           no
           Priest
           ,
           or
           doth
           not
           pronounce
           the
           words
           that
           are
           essentially
           requisite
           to
           consecration
           ,
           
             viz.
             this
             is
             my
             body
          
           ,
           &c.
           or
           doth
           not
           pronounce
           them
           with
           intention
           to
           consecrate
           ;
           and
           consequently
           in
           these
           cases
           the
           host
           remains
           meer
           bread
           .
           But
           it
           is
           impossible
           certainly
           to
           know
           these
           three
           
           things
           :
           For
           as
           for
           the
           quality
           of
           the
           Priest
           ,
           he
           must
           have
           been
           baptized
           ;
           and
           he
           that
           baptized
           him
           must
           have
           observed
           the
           essential
           form
           of
           Baptism
           ,
           and
           have
           had
           intention
           to
           baptize
           him
           :
           Again
           ,
           he
           must
           have
           received
           Ordination
           from
           a
           true
           Bishop
           ;
           and
           the
           Bishop
           must
           have
           observed
           the
           essential
           form
           of
           Ordination
           ,
           and
           have
           had
           intention
           to
           make
           him
           a
           Priest
           ;
           and
           to
           make
           this
           Bishop
           a
           true
           Bishop
           ,
           he
           must
           have
           been
           baptized
           in
           due
           form
           ,
           and
           with
           the
           requisite
           intention
           ,
           and
           must
           have
           received
           Ordination
           in
           due
           form
           ,
           and
           with
           the
           requisite
           intention
           from
           other
           Bishops
           ;
           and
           they
           again
           ,
           for
           the
           making
           them
           true
           Bishops
           ,
           must
           also
           have
           received
           Baptism
           and
           Ordination
           in
           due
           form
           ,
           and
           with
           the
           requisite
           intention
           ,
           from
           other
           true
           Bishops
           ,
           and
           these
           from
           others
           ,
           and
           so
           back
           to
           the
           Apostles
           .
           But
           who
           can
           be
           assured
           that
           from
           the
           Apostles
           to
           a
           Bishop
           ,
           or
           Priest
           ,
           now
           adays
           ,
           there
           hath
           been
           no
           failing
           ,
           either
           in
           the
           essential
           form
           of
           Baptism
           or
           Ordination
           ,
           or
           in
           the
           requisite
           intention
           ?
           As
           for
           the
           pronouncing
           of
           the
           words
           requisite
           to
           consecration
           ,
           none
           but
           the
           Priest
           can
           know
           whether
           he
           hath
           pronounced
           them
           or
           not
           ,
           because
           in
           the
           celebration
           of
           the
           Mass
           ,
           those
           words
           are
           pronounced
           so
           softly
           ,
           that
           no
           person
           present
           can
           hear
           them
           .
           And
           as
           for
           the
           intention
           ,
           it
           is
           evident
           that
           no
           man
           but
           himself
           
           can
           know
           it
           .
           Besides
           ,
           It
           is
           known
           that
           some
           Priests
           are
           Magicians
           ,
           as
           
             Lewis
             Goffredi
          
           ,
           and
           other
           wicked
           Priests
           ,
           who
           do
           neither
           consecrate
           in
           due
           form
           ,
           nor
           with
           the
           requisite
           intention
           ,
           especially
           such
           as
           believe
           nothing
           of
           what
           they
           profess
           ;
           yea
           ,
           divers
           Monks
           and
           Priests
           that
           have
           been
           converted
           to
           our
           Religion
           ,
           have
           assured
           us
           that
           for
           a
           long
           time
           before
           their
           conversion
           they
           did
           abhor
           the
           Idolatry
           that
           was
           practised
           in
           the
           adoration
           of
           the
           host
           .
           Judge
           then
           if
           such
           persons
           as
           these
           had
           any
           intention
           to
           consecrate
           in
           the
           celebration
           of
           the
           Mass
           .
        
         
           17.
           
           The
           Romish
           Doctors
           have
           sought
           all
           the
           remedies
           imaginable
           to
           prevent
           this
           danger
           .
           Pope
           
             Adrian
             Quest
          
           .
           3.
           speaks
           thus
           :
           
             In
             the
             adoration
             of
             the
             Eucharist
             ,
             there
             is
             always
             a
             tacite
             condition
             ,
          
           viz.
           
             if
             the
             consecration
             be
             duly
             made
             ;
             (
             as
             bath
             been
             decided
             at
             the
             Council
             of
             Constance
             )
             otherwise
             they
             could
             not
             be
             excused
             from
             idolatry
             ,
             that
             worship
             the
             host
             when
             the
             Priest
             pretends
             to
             celebrate
             ,
             but
             celebrates
             not
             ;
             or
             pretends
             to
             celebrate
             ,
             and
             is
             no
             Priest
             ,
             as
             it
             many
             times
             happens
             .
          
           Observe
           these
           words
           ,
           
             it
             many
             times
             happens
          
           ,
           for
           they
           shew
           that
           there
           is
           great
           cause
           of
           doubting
           ,
           and
           that
           much
           caution
           must
           be
           used
           .
           For
           ,
           as
           if
           a
           woman
           ,
           in
           her
           husbands
           absence
           ,
           should
           say
           to
           a
           man
           that
           comes
           to
           her
           ,
           and
           tells
           her
           he
           is
           her
           husband
           ,
           (
           and
           she
           hath
           probable
           grounds
           
           to
           suspect
           him
           )
           
             If
             thou
             art
             my
             husband
             I
             will
             receive
             thee
             ,
          
           and
           thereupon
           endeavours
           to
           clear
           it
           before
           she
           admits
           him
           to
           any
           privacy
           ;
           this
           condition
           frees
           her
           promise
           from
           blame
           ;
           but
           if
           she
           gives
           her self
           up
           to
           him
           ,
           before
           she
           clears
           this
           doubt
           ,
           saying
           ,
           
             I
             will
             receive
             thee
             if
             thou
             art
             my
             husband
             ,
          
           this
           condition
           doth
           not
           free
           her
           action
           from
           blame
           ,
           but
           she
           will
           be
           reputed
           an
           adulteress
           .
           Even
           so
           if
           a
           man
           to
           whom
           an
           host
           is
           proposed
           to
           be
           adored
           ,
           and
           he
           hath
           reason
           to
           doubt
           whether
           it
           ought
           to
           be
           adored
           ,
           should
           only
           say
           ,
           
             If
             thou
             art
             Christ
             I
             will
             adore
             thee
             ,
          
           and
           should
           not
           adore
           it
           before
           he
           be
           well
           assured
           of
           it
           ,
           this
           condition
           would
           render
           him
           blameless
           ;
           but
           if
           ,
           notwithstanding
           his
           doubt
           ,
           he
           adores
           it
           ,
           this
           condition
           ,
           
             if
             thou
             art
             Christ
             ,
             I
             adore
             thee
             ,
          
           doth
           not
           exempt
           him
           from
           the
           crime
           of
           Idolatry
           ;
           for
           to
           what
           purpose
           is
           the
           condition
           ,
           whether
           it
           be
           tacite
           ,
           or
           exprest
           ,
           
             I
             adore
             thee
             if
             thou
             art
             Christ
             ,
          
           because
           he
           actually
           adores
           it
           ,
           without
           knowing
           whether
           it
           be
           so
           or
           not
           .
        
         
           18.
           
           To
           what
           hath
           been
           said
           ,
           I
           add
           ,
           That
           the
           Primitive
           Church
           never
           adored
           the
           host
           ,
           nor
           believed
           that
           the
           body
           and
           bloud
           of
           Christ
           were
           really
           and
           invisibly
           in
           the
           Sacrament
           of
           the
           Eucharist
           ;
           for
           if
           the
           Christians
           of
           the
           Primitive
           Church
           had
           believed
           it
           ,
           they
           had
           furnished
           the
           Heathens
           with
           specious
           pretences
           to
           excuse
           the
           idolatry
           of
           their
           Image-worship
           ,
           and
           
           to
           retort
           upon
           the
           Christians
           those
           very
           arguments
           which
           they
           had
           made
           use
           of
           against
           them
           .
        
         
           19.
           
           First
           ,
           The
           Heathens
           did
           maintain
           that
           their
           Idols
           were
           composed
           of
           two
           things
           ,
           viz.
           of
           a
           visible
           Image
           and
           an
           invisible
           Deity
           dwelling
           in
           it
           .
           
             They
             bring
             their
             gods
          
           ,
           saith
           St.
           Chrysostom
           in
           Theodoret
           in
           
             Atrep
             ,
             into
             their
             base
             images
             of
             wood
             and
             stone
             ,
             and
             shut
             them
             up
             there
             as
             in
             a
             prison
             .
             Your
             gods
             ,
          
           saith
           Arnobius
           ,
           Book
           6.
           
             dwell
             in
             Plaister
             and
             Baked
             Earth
             ;
             and
             ,
             that
             they
             may
             make
             these
             materials
             more
             venerable
             ,
             they
             suffer
             themselves
             to
             be
             shut
             up
             ,
             and
             to
             remain
             hid
             and
             detained
             in
             an
             obscure
             Prison
             .
          
           But
           might
           not
           the
           Heathens
           have
           justly
           replied
           to
           the
           Ancient
           Christians
           ,
           if
           they
           had
           believed
           what
           the
           Romish
           Doctors
           do
           now
           adays
           .
           And
           do
           not
           you
           believe
           the
           very
           same
           of
           your
           host
           ,
           that
           it
           is
           composed
           of
           two
           things
           ,
           viz.
           of
           the
           visible
           species
           of
           bread
           ,
           and
           the
           invisible
           body
           of
           Christ
           ,
           which
           is
           hid
           under
           the
           species
           ?
           Doth
           not
           your
           Christ
           dwell
           in
           baked
           dough
           ,
           and
           that
           he
           may
           make
           a
           piece
           of
           bread
           more
           venerable
           ,
           doth
           he
           not
           suffer
           himself
           to
           be
           shut
           up
           ,
           and
           doth
           he
           not
           remain
           hid
           ,
           as
           in
           a
           Prison
           ?
        
         
           20.
           
           Secondly
           ,
           The
           Heathens
           held
           that
           consecration
           was
           the
           means
           whereby
           the
           Deity
           ,
           which
           they
           adored
           ,
           was
           made
           present
           in
           the
           Image
           .
           So
           Tertullian
           in
           his
           
             Apolog.
             chap.
          
           12.
           
           saith
           ,
           
             I
             find
             nothing
             to
             object
             against
             Images
             ,
             but
             that
             the
             matter
             of
             them
             is
             such
             as
             our
             Frying-pans
             and
             Kettles
             are
             made
             of
             ,
             which
             changeth
             its
             destiny
             by
             consecration
             .
          
           And
           
             Minutius
             Felix
          
           speaks
           thus
           of
           a
           Pagan
           Image
           ,
           
             Behold
             it
             is
             melted
             ,
             forged
             ,
             fashioned
             ,
             and
             yet
             it
             is
             not
             God
             ;
             behold
             it
             is
             gilded
             ,
             finished
             ,
             erected
             ,
             and
             yet
             it
             is
             not
             God
             ;
             behold
             it
             is
             adorned
             ,
             consecrated
             ,
             and
             worshiped
             ,
             and
             then
             it
             is
             God.
          
           And
           Arnobius
           in
           Book
           6.
           
           
             Dedication
             or
             Consecration
             makes
             them
             dwell
             in
             Images
             ,
             they
             refuse
             not
             to
             dwell
             in
             habitations
             of
             Earth
             ,
             or
             rather
             ,
             being
             forced
             to
             go
             into
             them
             by
             the
             right
             of
             Dedication
             ,
             they
             are
             incorporated
             ,
             and
             joined
             to
             the
             Images
             .
          
           But
           might
           not
           the
           Heathens
           have
           replied
           to
           the
           Christians
           thus
           .
           We
           find
           it
           just
           so
           in
           your
           Eucharist
           ,
           viz.
           that
           the
           signs
           are
           of
           the
           same
           matter
           with
           our
           common
           Bread
           and
           Wine
           ,
           but
           change
           their
           destiny
           by
           consecration
           ;
           behold
           it
           is
           kneaded
           ,
           and
           moulded
           ,
           and
           yet
           it
           is
           not
           God
           ;
           behold
           it
           is
           baked
           in
           the
           Oven
           ,
           and
           yet
           it
           is
           not
           God
           ;
           behold
           it
           is
           consecrated
           and
           adored
           ,
           and
           then
           it
           is
           God
           ;
           for
           your
           Christ
           doth
           not
           refuse
           to
           enter
           into
           these
           earthy
           matters
           ,
           or
           rather
           ,
           being
           forced
           to
           go
           into
           them
           by
           the
           right
           of
           consecration
           ,
           he
           is
           incorporated
           and
           joined
           to
           the
           species
           of
           the
           Bread
           and
           Wine
           .
        
         
           21.
           
           Thirdly
           ,
           The
           Heathens
           had
           both
           great
           and
           little
           Images
           ,
           and
           did
           believe
           that
           the
           Deity
           which
           they
           worshiped
           ,
           was
           as
           well
           in
           the
           little
           
           as
           in
           the
           great
           ones
           .
           Arnobius
           in
           Book
           6.
           jears
           them
           for
           this
           ,
           saying
           ,
           that
           ,
           
             If
             their
             Gods
             had
             their
             great
             and
             little
             Images
             in
             which
             they
             dwelt
             ,
             they
             must
             needs
             be
             straightned
             for
             want
             of
             room
             in
             the
             little
             ones
             ,
             whereas
             in
             the
             great
             ones
             they
             might
             stretch
             themselves
             out
             at
             their
             full
             length
             .
          
           But
           might
           not
           the
           Heathens
           have
           reproached
           the
           Christians
           of
           those
           times
           in
           the
           same
           manner
           if
           they
           had
           believed
           that
           Jesus
           Christ
           had
           been
           wholly
           contained
           as
           well
           in
           a
           little
           host
           as
           in
           a
           great
           one
           ,
           and
           as
           well
           in
           the
           least
           part
           of
           the
           host
           as
           in
           the
           greatest
           ?
        
         
           22.
           
           Lastly
           ,
           The
           Heathens
           were
           reproached
           for
           worshiping
           Wood
           and
           Stone
           ,
           the
           work
           of
           mens
           hands
           ;
           things
           that
           cannot
           see
           ,
           hear
           ,
           smell
           ,
           taste
           ,
           breath
           ,
           speak
           ,
           or
           move
           ;
           things
           exposed
           to
           age
           ,
           rust
           ,
           corruption
           ,
           dust
           ,
           falling
           ,
           breaking
           ,
           burning
           ,
           &c.
           to
           the
           injuries
           of
           Worms
           ,
           Mice
           ,
           and
           other
           Beasts
           ;
           subject
           to
           the
           power
           of
           Enemies
           ,
           to
           be
           stoln
           ,
           lockt
           up
           ,
           &c.
           as
           you
           may
           read
           in
           
             Arnobius
             ,
             Lactantius
             ,
             Minutius
             Felix
             ,
          
           and
           other
           ancient
           Doctors
           of
           the
           Church
           .
           But
           if
           those
           ancient
           Christians
           had
           believed
           what
           the
           Romanists
           now
           do
           ,
           might
           not
           the
           Heathens
           have
           replied
           thus
           ;
           And
           can
           you
           deny
           that
           the
           host
           which
           you
           worship
           is
           the
           work
           of
           a
           mans
           hands
           ,
           that
           moulded
           it
           ,
           and
           gave
           it
           such
           a
           form
           as
           pleased
           him
           ,
           and
           then
           consecrated
           it
           with
           certain
           words
           to
           make
           your
           Christ
           come
           into
           
           it
           whole
           and
           entire
           ?
           Do
           not
           you
           adore
           your
           host
           ,
           which
           neither
           sees
           ,
           nor
           hears
           ,
           nor
           smells
           ,
           nor
           breaths
           ,
           nor
           walks
           ,
           nor
           speaks
           ,
           nor
           moves
           ?
           Is
           not
           your
           host
           subject
           to
           age
           ,
           dust
           ,
           felling
           ,
           burning
           ,
           to
           Worms
           ,
           to
           Mice
           ,
           and
           other
           Beasts
           ?
           Is
           it
           not
           subject
           to
           be
           taken
           away
           ,
           stolen
           ,
           lockt
           up
           ,
           &c.
           
           But
           if
           it
           be
           said
           that
           the
           accidents
           of
           the
           host
           are
           only
           subject
           to
           these
           inconveniences
           ,
           and
           not
           Jesus
           Christ
           that
           is
           under
           them
           ,
           I
           answer
           that
           the
           Heathens
           had
           said
           the
           same
           ,
           viz.
           that
           their
           Gods
           were
           not
           subject
           to
           these
           inconveniences
           ,
           but
           the
           Images
           only
           in
           which
           they
           were
           ;
           for
           in
           Arnobius
           his
           6.
           
           Book
           ,
           they
           speak
           thus
           :
           
             We
             believe
             not
             the
             Copper
             ,
             Gold
             ,
             and
             Silver
             ,
             whereof
             the
             Images
             are
             made
             ,
             to
             be
             Gods
             and
             Deities
             ,
             that
             of
             themselves
             deserve
             adoration
             ;
             but
             in
             these
             materials
             we
             adore
             those
             that
             sacred
             dedication
             introduceth
             ,
             and
             causeth
             to
             dwell
             in
             the
             Images
             .
          
        
      
       
         
         
           CHAP.
           VI.
           
        
         
           Against
           the
           taking
           away
           of
           the
           Cup.
           
        
         
           
             1.
             
             THe
             taking
             away
             of
             the
             Eucharistical
             Cup
             was
             established
             as
             an
             Article
             of
             Faith
             by
             the
          
           Romish
           
             Church
             Representative
             ,
             assembled
             in
             Council
             at
          
           Constance
           ,
           Anno
           1415.
           
           Session
           
             13.
             in
             a
             Canon
             ,
             the
             chief
             clauses
             whereof
             are
             these
             :
          
           Seeing
           that
           in
           divers
           parts
           of
           the
           World
           there
           be
           some
           who
           rashly
           presume
           to
           say
           ,
           that
           Christian
           people
           ought
           to
           partake
           of
           the
           Sacrament
           of
           the
           Eucharist
           under
           both
           species
           of
           the
           Bread
           and
           Wine
           ;
           and
           do
           give
           the
           Communion
           to
           Lay-people
           ,
           not
           only
           under
           the
           species
           of
           the
           Bread
           ,
           but
           also
           under
           the
           species
           of
           the
           Wine
           ;
           this
           present
           holy
           general
           Council
           of
           Constance
           ,
           lawfully
           assembled
           in
           the
           name
           of
           the
           Holy
           Ghost
           ,
           being
           desirous
           to
           provide
           for
           the
           safety
           of
           the
           faithful
           against
           this
           errour
           ,
           doth
           therefore
           declare
           ,
           decree
           ,
           and
           determine
           ,
           that
           although
           Jesus
           Christ
           did
           administer
           this
           venerable
           Sacrament
           to
           his
           Disciples
           under
           both
           the
           species
           of
           Bread
           and
           Wine
           ;
           and
           although
           in
           the
           Primitive
           Church
           the
           Faithful
           did
           receive
           this
           Sacrament
           under
           both
           species
           ,
           yet
           notwithstanding
           that
           (
           for
           the
           avoiding
           of
           certain
           dangers
           and
           scandals
           )
           this
           custom
           ,
           which
           was
           introduced
           with
           reason
           ,
           ought
           
           to
           be
           kept
           ,
           viz.
           that
           Priests
           that
           say
           Mass
           shall
           communicate
           under
           both
           the
           species
           of
           the
           Bread
           and
           Wine
           ,
           but
           that
           Lay-persons
           shall
           communicate
           under
           the
           species
           of
           Bread
           only
           :
           and
           they
           that
           shall
           say
           the
           contrary
           ,
           ought
           to
           be
           expelled
           as
           Hereticks
           ,
           and
           grievously
           punished
           by
           the
           Bishops
           ,
           or
           their
           Officials
           .
           
             This
             Canon
             was
             confirmed
             by
             the
             succeeding
          
           Romish
           
             Councils
             ,
             and
             particularly
             by
             the
             Council
             of
          
           Trent
           .
        
         
           2.
           
           Against
           so
           horrible
           a
           Canon
           and
           so
           strange
           a
           Law
           ,
           it
           is
           very
           difficult
           to
           oppose
           any
           thing
           ;
           for
           ,
           if
           you
           tell
           them
           that
           this
           Law
           is
           contrary
           to
           the
           Institution
           and
           command
           of
           Jesus
           Christ
           ,
           they
           freely
           confess
           it
           ;
           seeing
           that
           although
           Jesus
           Christ
           did
           institute
           and
           administer
           the
           Eucharist
           under
           both
           species
           ,
           yet
           they
           will
           not
           have
           it
           so
           practised
           .
           If
           you
           tell
           them
           that
           this
           Law
           is
           contrary
           to
           the
           command
           of
           St.
           Paul
           ,
           and
           practice
           of
           the
           Primitive
           Church
           ,
           they
           ingeniously
           own
           it
           ;
           for
           they
           openly
           declare
           ,
           that
           although
           the
           Faithful
           in
           the
           Primitive
           Church
           did
           receive
           the
           Sacrament
           of
           the
           Eucharist
           under
           both
           species
           ,
           yet
           they
           that
           practise
           it
           thus
           ought
           to
           be
           expelled
           and
           punished
           as
           Hereticks
           .
           This
           is
           the
           true
           way
           of
           ending
           all
           Controversies
           ,
           and
           of
           keeping
           us
           from
           disputing
           with
           them
           .
           For
           example
           ,
           If
           we
           alledge
           that
           St.
           Paul
           1
           Tim.
           4.
           saith
           ,
           that
           
             they
             who
             forbid
             to
             marry
             ,
             and
             command
             to
             abstain
             from
             meats
             ,
             do
             teach
             the
          
           
           
             doctrines
             of
             Devils
          
           ;
           they
           need
           only
           answer
           ,
           That
           although
           St.
           Paul
           doth
           say
           so
           ,
           yet
           we
           must
           not
           believe
           it
           ,
           because
           the
           Romish
           Church
           hath
           determined
           otherwise
           .
           Again
           ,
           If
           we
           alledge
           ,
           That
           the
           same
           Apostle
           Ephes
           .
           2.
           saith
           ,
           that
           
             we
             are
             saved
             by
             grace
             ,
             through
             faith
             ;
             and
             that
             not
             of
             our selues
             ,
             it
             is
             the
             gift
             of
             God
             ;
             not
             of
             works
             ,
             least
             any
             man
             should
             boast
          
           ;
           they
           need
           only
           answer
           ,
           That
           although
           this
           was
           written
           by
           the
           Apostle
           ,
           yet
           we
           must
           not
           believe
           it
           ,
           because
           the
           Romish
           Church
           hath
           determined
           ,
           that
           we
           are
           saved
           by
           works
           and
           faith
           as
           coming
           from
           our selves
           ,
           and
           from
           the
           strength
           of
           our
           own
           free
           will
           ,
           &c.
           
           And
           now
           I
           leave
           you
           to
           judge
           whom
           we
           ought
           to
           follow
           ,
           whether
           these
           lying
           Doctors
           ,
           or
           Jesus
           Christ
           and
           his
           Apostles
           .
           But
           that
           which
           I
           find
           utterly
           insupportable
           is
           this
           ,
           viz.
           that
           they
           accuse
           of
           rashness
           ,
           errour
           ,
           and
           heresie
           ,
           those
           that
           by
           obeying
           Jesus
           Christ
           and
           his
           Apostles
           ,
           and
           following
           the
           practice
           of
           the
           Primitive
           Church
           ,
           do
           affirm
           that
           we
           ought
           to
           partake
           of
           the
           Cup
           as
           well
           as
           of
           the
           Bread.
           Again
           ,
           I
           find
           it
           an
           insufferable
           piece
           of
           impudence
           ,
           that
           they
           boast
           so
           much
           of
           antiquity
           ,
           and
           of
           the
           conformity
           of
           their
           Creed
           to
           that
           of
           the
           Primitive
           Church
           ,
           and
           yet
           can
           so
           openly
           renounce
           both
           in
           this
           chief
           and
           principal
           point
           of
           doctrine
           .
        
         
           3.
           
           Here
           the
           Romish
           Doctors
           now
           adays
           think
           
           to
           shelter
           themselves
           ,
           by
           telling
           us
           it
           is
           true
           that
           Jesus
           Christ
           did
           institute
           the
           Sacrament
           of
           the
           Eucharist
           under
           both
           the
           species
           of
           the
           Bread
           and
           Wine
           ;
           and
           that
           the
           Primitive
           Church
           did
           so
           celebrate
           it
           ,
           not
           by
           any
           express
           command
           of
           Jesus
           Christ
           and
           his
           Apostles
           ,
           but
           meerly
           by
           Ecclesias●ical
           policy
           ,
           which
           may
           be
           changed
           ,
           as
           several
           occasions
           and
           circumstances
           require
           .
           And
           they
           add
           ,
           That
           it
           is
           sufficient
           to
           observe
           that
           which
           is
           of
           the
           essence
           of
           the
           Sacrament
           ,
           viz.
           to
           receive
           the
           body
           and
           bloud
           of
           Christ
           ;
           but
           that
           the
           Church
           may
           change
           that
           which
           is
           accidental
           ,
           viz.
           to
           receive
           them
           under
           both
           the
           species
           ,
           or
           under
           one
           species
           only
           ;
           for
           they
           will
           have
           it
           ,
           that
           the
           bloud
           of
           Christ
           is
           under
           the
           species
           of
           the
           Bread
           ,
           by
           concommitance
           ▪
           and
           that
           his
           body
           is
           under
           the
           species
           of
           the
           Wine
           by
           concommitance
           ;
           because
           Jesus
           Christ
           being
           now
           glorious
           ,
           his
           body
           and
           bloud
           cannot
           be
           separated
           .
        
         
           4.
           
           To
           this
           I
           reply
           ,
           First
           ,
           That
           there
           is
           an
           express
           command
           of
           Jesus
           Christ
           to
           take
           the
           Cup
           and
           drink
           ,
           St.
           Matth.
           26.
           in
           these
           words
           ,
           
             drink
             ye
             all
             of
             it
          
           .
           To
           this
           the
           Romish
           Doctors
           answer
           ,
           That
           the
           word
           all
           is
           not
           extended
           to
           all
           men
           ;
           for
           then
           we
           should
           say
           that
           the
           Eucharistical
           Cup
           ought
           to
           be
           given
           to
           
             Turks
             ,
             Jews
          
           ,
           and
           all
           other
           Infidels
           .
           And
           they
           add
           ,
           that
           the
           word
           all
           doth
           not
           extend
           to
           all
           those
           that
           are
           of
           the
           body
           
           of
           the
           Church
           of
           the
           Elect
           ,
           for
           then
           the
           Eucharistical
           cup
           should
           be
           given
           to
           little
           children
           ,
           whom
           God
           hath
           elected
           to
           eternal
           life
           :
           But
           say
           they
           ,
           the
           word
           all
           is
           extended
           only
           to
           all
           those
           ,
           to
           whom
           Jesus
           Christ
           gave
           the
           cup
           ,
           viz.
           to
           the
           Apostles
           ,
           considered
           as
           they
           were
           Pastors
           .
        
         
           5.
           
           To
           this
           I
           reply
           ,
           That
           although
           Jesus
           Christ
           gave
           this
           command
           to
           drink
           of
           the
           Eucharistical
           cup
           to
           his
           Apostles
           only
           ,
           yet
           we
           must
           know
           in
           what
           quality
           they
           received
           this
           command
           .
           But
           it
           was
           not
           in
           the
           quality
           of
           Apostles
           ,
           for
           then
           none
           but
           Apostles
           could
           partake
           of
           the
           cup
           ;
           and
           there
           being
           now
           no
           more
           Apostles
           ,
           it
           should
           be
           quite
           taken
           away
           ,
           and
           so
           Mass
           could
           be
           no
           more
           celebrated
           .
           And
           it
           was
           not
           in
           quality
           of
           Pastors
           ,
           or
           sacrificing
           Priests
           ;
           for
           Jesus
           Christ
           was
           then
           the
           only
           Sacrificer
           ,
           as
           the
           Romish
           Doctors
           say
           ,
           and
           the
           Apostles
           did
           not
           then
           exercise
           the
           function
           of
           sacrificing
           Priests
           .
           Besides
           it
           belongs
           to
           Pastors
           ,
           and
           those
           that
           administer
           the
           Sacraments
           ,
           being
           publick
           persons
           to
           give
           ,
           but
           to
           private
           persons
           to
           receive
           only
           :
           But
           the
           Apostles
           in
           the
           celebration
           of
           the
           Eucharist
           ,
           did
           only
           receive
           of
           Jesus
           Christ
           their
           Master
           and
           Pastor
           :
           Therefore
           they
           received
           the
           command
           to
           drink
           of
           the
           cup
           ,
           as
           they
           were
           Believers
           .
           Whence
           it
           follows
           that
           all
           the
           faithful
           that
           partake
           of
           the
           Sacrament
           of
           the
           Eucharist
           ,
           are
           obliged
           by
           the
           command
           of
           
           Jesus
           Christ
           to
           drink
           of
           the
           cup.
           So
           then
           the
           Romish
           Doctors
           are
           mistaken
           when
           they
           tell
           us
           that
           none
           but
           Priests
           that
           sacrifice
           ,
           have
           a
           right
           to
           drink
           of
           the
           cup
           ,
           and
           that
           those
           Priests
           that
           do
           not
           sacrifice
           ,
           must
           communicate
           under
           the
           species
           of
           the
           bread
           only
           ,
           for
           at
           that
           time
           the
           Apostles
           did
           not
           sacrifice
           .
           To
           this
           may
           be
           added
           ,
           that
           if
           the
           command
           of
           Jesus
           Christ
           ,
           
             drink
             ye
             all
             of
             it
          
           ,
           was
           spoken
           to
           Pastors
           only
           ,
           because
           they
           to
           whom
           Christ
           spake
           were
           Pastors
           ;
           then
           it
           follows
           that
           the
           command
           of
           Jesus
           Christ
           ,
           
             Take
             ,
             eat
          
           ,
           was
           spoken
           to
           Pastors
           ,
           because
           they
           to
           whom
           Jesus
           Christ
           spake
           were
           Pastors
           ;
           and
           so
           the
           people
           will
           not
           be
           obliged
           by
           any
           command
           to
           communicate
           under
           the
           species
           of
           the
           bread
           ,
           and
           consequently
           will
           be
           wholy
           deprived
           of
           the
           Sacrament
           ,
           which
           is
           very
           absurd
           and
           contrary
           to
           Christian
           Religion
           .
        
         
           6.
           
           Secondly
           ,
           I
           say
           ,
           That
           in
           1
           Cor.
           1.
           there
           is
           an
           express
           command
           to
           all
           the
           Faithful
           to
           drink
           of
           the
           cup
           ,
           in
           these
           words
           ,
           
             Let
             a
             man
             examine
             himself
             ,
             and
             so
             let
             him
             eat
             of
             this
             bread
             ,
             and
             drink
             of
             this
             cup.
          
           In
           which
           words
           the
           Apostle
           speaks
           to
           all
           Believers
           ,
           who
           ,
           no
           doubt
           ,
           have
           cause
           to
           examine
           themselves
           .
           And
           this
           is
           apparent
           ,
           because
           St.
           Paul
           directs
           his
           Epistle
           (
           and
           consequently
           these
           words
           )
           to
           all
           those
           of
           the
           Church
           of
           Corinth
           ,
           as
           well
           Lay-men
           as
           Ecclesiastical
           ;
           for
           in
           chap.
           1.
           vers
           .
           2.
           he
           directs
           it
           to
           
           
             all
             that
             in
             every
             place
             call
             upon
             the
             name
             of
             Jesus
             Christ
             our
             Lord.
          
           To
           this
           I
           add
           ,
           That
           Jesus
           Christ
           doth
           not
           only
           say
           ,
           
             as
             often
             as
             ye
             eat
             this
             bread
             ,
          
           but
           also
           ,
           
             as
             often
             as
             ye
             drink
             this
             cup
             ye
             do
             shew
             the
             Lords
             death
             till
             he
             come
          
           ;
           so
           that
           we
           do
           as
           much
           commemorate
           Christs
           death
           by
           partaking
           of
           the
           cup
           in
           the
           Eucharist
           ,
           as
           we
           do
           by
           partaking
           of
           the
           bread
           .
           And
           this
           is
           very
           proper
           ,
           for
           seeing
           that
           not
           only
           the
           body
           of
           Christ
           was
           broken
           ,
           but
           also
           his
           bloud
           shed
           on
           the
           Cross
           ;
           and
           that
           in
           every
           propitiation
           and
           expiation
           for
           sin
           ,
           the
           effusion
           of
           bloud
           was
           very
           considerable
           (
           because
           it
           represents
           death
           better
           then
           any
           thing
           else
           doth
           )
           it
           is
           certain
           that
           they
           do
           not
           celebrate
           the
           memory
           of
           Christs
           death
           as
           they
           ought
           ,
           that
           do
           not
           partake
           of
           this
           part
           of
           the
           Sacrament
           ,
           whereby
           only
           we
           commemorate
           the
           effusion
           of
           Christs
           bloud
           .
        
         
           7.
           
           Thirdly
           ,
           I
           say
           ,
           that
           in
           the
           dispute
           about
           the
           Eucharist
           ,
           our
           Adversaries
           do
           alledge
           to
           us
           the
           words
           of
           Jesus
           Christ
           in
           chap.
           6.
           of
           St.
           Johns
           Gospel
           ,
           
             Except
             ye
             drink
             the
             bloud
             of
             the
             son
             of
             man
             ,
             ye
             have
             no
             life
             in
             you
             .
          
           Why
           then
           do
           they
           deprive
           the
           people
           of
           life
           ,
           by
           taking
           the
           cup
           from
           them
           and
           hindering
           them
           from
           drinking
           ?
           And
           it
           is
           not
           at
           all
           to
           the
           purpose
           here
           to
           alledge
           concommitance
           ,
           and
           to
           tell
           us
           that
           by
           taking
           Christs
           body
           under
           the
           species
           of
           the
           bread
           ,
           we
           take
           his
           bloud
           also
           ,
           because
           't
           is
           inseparable
           
           from
           his
           body
           .
           For
           ,
           to
           this
           I
           answer
           ,
           First
           ,
           That
           to
           take
           Christs
           bloud
           in
           taking
           the
           host
           ,
           is
           not
           to
           drink
           it
           :
           But
           Jesus
           Christ
           saith
           expresly
           ,
           Except
           a
           man
           drink
           his
           bloud
           he
           hath
           no
           life
           in
           him
           .
           Secondly
           ,
           I
           say
           ,
           That
           although
           in
           some
           places
           by
           the
           body
           ,
           should
           be
           meant
           the
           body
           and
           bloud
           too
           ,
           yet
           it
           could
           not
           be
           in
           those
           places
           where
           a
           manifest
           distinction
           is
           made
           between
           the
           body
           and
           the
           bloud
           :
           But
           in
           the
           Sacrament
           of
           the
           Eucharist
           this
           distinction
           is
           very
           apparent
           ;
           for
           Jesus
           Christ
           gave
           first
           the
           Sacrament
           and
           sign
           of
           his
           body
           ,
           in
           these
           words
           ,
           
             Take
             ;
             eat
             ,
             this
             is
             my
             body
             ,
             which
             is
             broken
             for
             you
          
           ;
           and
           then
           separately
           the
           Sacrament
           of
           his
           bloud
           ,
           in
           these
           words
           ,
           
             Drink
             ye
             all
             of
             it
             ,
             for
             this
             is
             my
             bloud
             ,
             which
             is
             shed
             for
             you
             .
          
           And
           he
           not
           only
           speaks
           of
           them
           separately
           ,
           but
           represents
           them
           as
           really
           separated
           in
           his
           death
           ▪
           for
           he
           saith
           ,
           
             my
             body
             broken
             for
             you
             ,
             and
             my
             bloud
             shed
             for
             you
             .
          
           In
           which
           words
           there
           is
           no
           place
           for
           concomitance
           ;
           for
           the
           body
           broken
           by
           divers
           wounds
           doth
           not
           contain
           the
           bloud
           ,
           and
           the
           bloud
           being
           shed
           ,
           is
           not
           contained
           in
           the
           body
           .
           Also
           our
           Adversaries
           affirm
           ,
           that
           the
           sacramental
           words
           do
           operate
           that
           which
           they
           signifie
           ;
           But
           by
           their
           own
           confession
           ,
           they
           signifie
           the
           separation
           of
           Christs
           body
           from
           his
           bloud
           ,
           as
           Card.
           Perron
           acknowledgeth
           in
           his
           reply
           to
           the
           King
           of
           
             Great
             Britain
             ,
             pag.
          
           1108.
           in
           these
           words
           ,
           The
           
           
             scope
             of
             the
             entireness
             of
             this
             Sacrament
             ,
             is
             to
             put
             us
             in
             mind
             that
             this
             body
             and
             this
             bloud
             which
             we
             receive
             ,
             were
             divided
             by
             his
             death
             on
             the
             Cross
          
           ;
           whence
           St.
           Paul
           saith
           ,
           
             as
             often
             as
             we
             eat
             this
             bread
             ,
             and
             drink
             this
             cup
             ,
             we
             shew
             the
             Lords
             death
             till
             he
             come
             .
          
           Thirdly
           ,
           I
           say
           ,
           That
           as
           he
           that
           eats
           bread
           dipt
           in
           wine
           ,
           hath
           indeed
           wine
           in
           his
           mouth
           ,
           but
           doth
           not
           drink
           it
           ;
           so
           he
           that
           should
           eat
           or
           swallow
           a
           consecrated
           host
           ,
           would
           not
           drink
           Christs
           bloud
           ,
           though
           it
           were
           in
           it
           .
        
         
           8.
           
           Lastly
           ,
           I
           say
           ,
           That
           seeing
           the
           Sacraments
           were
           instituted
           to
           assure
           us
           the
           more
           of
           the
           truth
           of
           Gods
           promises
           ,
           and
           that
           all
           our
           comfort
           depends
           on
           this
           perswasion
           ,
           that
           all
           Gods
           promises
           are
           most
           true
           ;
           it
           necessarily
           follows
           ,
           that
           as
           much
           of
           the
           Sacrament
           as
           is
           taken
           away
           ,
           so
           much
           of
           the
           certainty
           of
           this
           perswasion
           is
           diminished
           .
           And
           't
           is
           to
           no
           purpose
           to
           say
           that
           one
           part
           of
           the
           Sacrament
           doth
           as
           much
           confirm
           Gods
           promises
           as
           the
           whole
           Sacrament
           doth
           ;
           for
           if
           it
           be
           so
           ,
           then
           God
           hath
           unnecessarily
           instituted
           two
           Sacraments
           ;
           for
           it
           had
           been
           enough
           to
           have
           instituted
           Baptism
           only
           ,
           seeing
           it
           is
           ordained
           to
           confirm
           Gods
           promises
           .
           But
           ,
           if
           for
           such
           a
           confirmation
           two
           Sacraments
           are
           better
           then
           one
           ,
           and
           if
           two
           pledges
           ,
           and
           two
           seals
           for
           that
           purpose
           ,
           are
           of
           more
           consequence
           then
           ,
           one
           alone
           ;
           then
           in
           one
           Sacrament
           also
           ,
           two
           signs
           are
           of
           more
           weight
           then
           one
           
           alone
           ,
           for
           the
           confirmation
           of
           Gods
           promises
           .
           and
           seeing
           it
           is
           said
           St.
           Luke
           22.
           and
           1
           Cor.
           11.
           that
           the
           cup
           is
           the
           New
           Testament
           ,
           and
           the
           New
           Covenant
           in
           the
           bloud
           of
           Christ
           ,
           because
           it
           is
           the
           Sacrament
           of
           it
           ,
           why
           then
           are
           people
           deprived
           of
           it
           ?
        
         
           9.
           
           As
           for
           the
           imaginary
           dangers
           and
           scandals
           which
           the
           Romish
           Doctors
           find
           in
           peoples
           partaking
           of
           the
           cup
           ,
           I
           say
           in
           general
           ,
           that
           Jesus
           Christ
           (
           in
           whom
           the
           treasures
           of
           wisdom
           are
           hid
           ,
           and
           in
           whom
           the
           fulness
           of
           the
           Godhead
           dwells
           bodily
           )
           foresaw
           them
           as
           well
           as
           they
           ;
           and
           yet
           he
           instituted
           and
           administred
           the
           cup
           ,
           and
           commanded
           all
           to
           drink
           of
           it
           .
           And
           St.
           Paul
           who
           was
           extraordinarily
           inspired
           by
           the
           Holy
           Ghost
           ,
           doth
           (
           notwithstanding
           these
           pretended
           dangers
           and
           scandals
           )
           command
           the
           Corinthians
           ,
           as
           well
           Lay
           persons
           as
           Ecclesiastical
           ,
           to
           drink
           of
           the
           cup
           ,
           as
           hath
           been
           already
           proved
           .
        
         
           10.
           
           The
           first
           inconvenience
           which
           our
           Adversaries
           find
           in
           peoples
           partaking
           of
           the
           cup
           ,
           is
           that
           they
           fear
           they
           may
           dip
           their
           moustaches
           in
           the
           Chalice
           ,
           and
           so
           the
           bloud
           of
           Christ
           may
           remain
           on
           some
           hair
           of
           the
           moustache
           ;
           also
           they
           fear
           that
           the
           species
           of
           the
           wine
           ,
           and
           consequently
           Christs
           bloud
           ,
           may
           fall
           to
           the
           ground
           ,
           and
           being
           fallen
           it
           cannot
           be
           gathered
           up
           again
           .
        
         
           To
           this
           I
           answer
           :
           First
           ,
           That
           Women
           ,
           
           Eunuchs
           ,
           and
           such
           young
           men
           as
           have
           no
           beards
           ,
           ought
           not
           to
           be
           excluded
           .
        
         
           Secondly
           ,
           It
           is
           better
           to
           be
           without
           Moustaches
           then
           without
           the
           participation
           of
           the
           whole
           Sacrament
           .
        
         
           Thirdly
           ,
           This
           inconvenience
           proceeds
           only
           from
           a
           false
           supposition
           ,
           viz.
           that
           Christs
           bloud
           is
           under
           the
           species
           of
           the
           wine
           ;
           but
           if
           in
           the
           Sacrament
           of
           the
           Eucharist
           there
           be
           nothing
           but
           Bread
           and
           Wine
           in
           substance
           ,
           and
           any
           of
           it
           should
           fall
           to
           the
           ground
           accidentally
           ,
           and
           not
           through
           any
           fault
           of
           ours
           ,
           this
           inconvenience
           is
           not
           great
           enough
           to
           violate
           the
           institution
           and
           command
           of
           Jesus
           Christ
           and
           his
           Apostles
           .
        
         
           11.
           
           The
           second
           inconvenience
           is
           ,
           That
           it
           is
           almost
           impossible
           to
           observe
           this
           Law
           where
           there
           is
           a
           great
           number
           of
           people
           and
           but
           one
           Priest
           .
        
         
           To
           this
           I
           answer
           ,
           First
           ,
           That
           in
           places
           where
           there
           is
           much
           people
           ,
           as
           in
           Cities
           ,
           there
           are
           divers
           Priests
           .
        
         
           Secondly
           ,
           If
           one
           Priest
           be
           not
           enough
           ,
           another
           must
           be
           called
           from
           some
           neighbouring
           place
           .
        
         
           Thirdly
           ,
           That
           which
           cannot
           be
           done
           in
           one
           day
           ,
           must
           be
           done
           in
           two
           or
           three
           days
           ,
           rather
           then
           the
           command
           of
           Jesus
           Christ
           should
           be
           violated
           ,
           and
           the
           practice
           of
           the
           Primitive
           Church
           abandoned
           .
        
         
         
           12.
           
           The
           third
           inconvenience
           is
           ,
           that
           some
           have
           a
           natural
           antipathy
           ,
           or
           aversion
           to
           Wine
           ,
           and
           consequently
           cannot
           drink
           of
           the
           cup.
           
        
         
           To
           this
           I
           answer
           ,
           That
           because
           corporal
           actions
           do
           depend
           on
           certain
           natural
           powers
           ,
           they
           are
           supposed
           to
           be
           commanded
           to
           those
           that
           have
           natural
           powers
           proper
           to
           exercise
           those
           actions
           ,
           and
           to
           none
           else
           .
           For
           example
           ,
           The
           hearing
           of
           Gods
           Word
           is
           not
           commanded
           to
           deaf
           persons
           ,
           but
           to
           those
           that
           can
           hear
           it
           ;
           but
           drinking
           of
           Wine
           is
           a
           corporal
           action
           ,
           and
           therefore
           commanded
           to
           those
           only
           that
           can
           drink
           it
           .
           So
           that
           if
           the
           cup
           must
           be
           taken
           from
           all
           Lay-people
           ,
           because
           some
           of
           them
           have
           a
           natural
           antipathy
           to
           Wine
           ;
           then
           the
           preaching
           of
           the
           Gospel
           must
           be
           taken
           from
           Christians
           ,
           because
           some
           of
           them
           are
           deaf
           and
           cannot
           hear
           it
           .
        
         
           13.
           
           The
           fourth
           inconvenience
           is
           ,
           That
           there
           are
           some
           Countries
           where
           no
           Wine
           grows
           ,
           as
           in
           
             Lapland
             ,
             Norway
          
           ,
           &c.
           
        
         
           To
           this
           I
           answer
           ;
           First
           ,
           That
           although
           no
           Wine
           grows
           in
           those
           Countries
           ,
           yet
           some
           may
           be
           brought
           thither
           .
        
         
           Secondly
           ,
           But
           if
           none
           can
           be
           brought
           without
           being
           spoiled
           ,
           and
           its
           form
           changed
           ,
           then
           it
           is
           better
           to
           substitute
           the
           ordinary
           drink
           of
           the
           Country
           in
           stead
           of
           Wine
           .
        
         
           Thirdly
           ,
           But
           if
           this
           common
           drink
           of
           
           the
           Country
           may
           not
           be
           substituted
           in
           stead
           of
           Wine
           ,
           then
           they
           that
           cannot
           have
           Wine
           ,
           do
           abstain
           from
           it
           ,
           because
           they
           are
           forced
           thereunto
           ;
           and
           it
           is
           neither
           impudence
           nor
           contempt
           ,
           to
           abstain
           from
           a
           thing
           commanded
           by
           Jesus
           Christ
           ,
           when
           it
           is
           not
           to
           be
           had
           :
           but
           to
           ordain
           that
           they
           that
           have
           wine
           in
           abundance
           shall
           abstain
           from
           the
           cup
           ,
           is
           an
           insufferable
           boldness
           ,
           and
           a
           most
           unchristian
           contempt
           of
           the
           Sacrament
           .
        
      
       
         
         
           CHAP.
           VII
           .
        
         
           Against
           the
           Mass
           .
        
         
           1.
           
           THe
           Mass
           ,
           according
           to
           the
           Romish
           Doctors
           ,
           is
           a
           Sacrifice
           of
           the
           Body
           and
           Bloud
           of
           Christ
           propitiatory
           for
           the
           sins
           of
           the
           living
           and
           dead
           ;
           and
           so
           it
           is
           defined
           by
           the
           Council
           of
           
             Trent
             ,
             Session
          
           22.
           
           Against
           such
           a
           Mass
           we
           might
           alleadge
           all
           the
           Arguments
           already
           made
           use
           of
           against
           Transubstantiation
           ,
           and
           the
           pretended
           presence
           of
           Christs
           body
           in
           the
           host
           ;
           for
           our
           Adversaries
           confess
           that
           those
           reasons
           which
           destroy
           Transubstantiation
           ,
           and
           the
           pretended
           presence
           of
           Christs
           body
           in
           the
           host
           ,
           do
           also
           destroy
           the
           Mass
           .
           But
           in
           this
           Chapter
           we
           shall
           only
           use
           such
           Arguments
           as
           are
           directly
           against
           the
           Mass
           ,
           and
           do
           utterly
           destroy
           it
           .
        
         
           2.
           
           The
           first
           Argument
           is
           drawn
           from
           this
           ,
           viz.
           that
           in
           the
           institution
           and
           first
           celebration
           of
           the
           Eucharist
           ,
           Jesus
           Christ
           did
           not
           sacrifice
           nor
           offer
           his
           body
           and
           bloud
           to
           his
           Father
           ,
           as
           appears
           by
           what
           is
           mentioned
           in
           the
           three
           Evangelists
           and
           the
           Apostle
           St.
           Paul
           ,
           in
           which
           there
           is
           not
           the
           least
           foot-step
           to
           be
           seen
           of
           a
           sacrifice
           ,
           or
           oblation
           of
           Christs
           body
           and
           bloud
           .
           This
           
           Bellarmin
           confesseth
           in
           Book
           1.
           of
           the
           
             Mass
             ,
             chap.
          
           27.
           in
           these
           words
           ,
           
             The
             oblation
             which
             is
             made
             after
             consecration
             ,
             belongs
             to
             the
             entireness
             of
             the
             Sacrament
             ,
             but
             is
             not
             of
             its
             essence
             ;
             which
             I
             prove
             ,
             because
             neither
             our
             Lord
             nor
             his
             Apostles
             ,
             did
             make
             this
             oblation
             at
             the
             first
             ,
             as
             we
             have
             demonstrated
             out
             of
          
           Gregory
           .
           The
           Jesuite
           Salmeron
           in
           Tom.
           13.
           of
           his
           Commentaries
           on
           the
           Epistles
           of
           St.
           Paul
           ,
           makes
           a
           Catalogue
           of
           unwritten
           Traditions
           ,
           in
           which
           he
           puts
           the
           
             Ecclesiastical
             Hierarchie
             ,
             the
             worshiping
             of
             Images
             ,
             the
             Mass
             ,
             the
             manner
             of
             sacrificing
             ,
             and
             the
             tradition
             that
             Jesus
             Christ
             did
             offer
             a
             sacrifice
             in
             the
             Bread
             and
             Wine
             .
          
           Card.
           Baronius
           in
           his
           Annals
           on
           the
           year
           53.
           freely
           confesseth
           that
           the
           sacrifice
           of
           the
           Eucharist
           is
           an
           unwritten
           Tradition
           .
           A
           strange
           thing
           that
           the
           Mass
           ,
           which
           is
           the
           foundation
           of
           the
           Romish
           Church
           (
           for
           the
           Doctors
           require
           nothing
           of
           the
           people
           ,
           but
           that
           they
           should
           go
           to
           Mass
           )
           cannot
           be
           found
           to
           have
           been
           instituted
           or
           commanded
           by
           Jesus
           Christ
           .
           And
           the
           truth
           is
           ,
           if
           Jesus
           Christ
           in
           the
           celebration
           of
           the
           Eucharist
           had
           offered
           unto
           God
           his
           Father
           a
           sacrifice
           of
           his
           Body
           and
           Bloud
           ,
           propitiatory
           for
           the
           sins
           of
           the
           living
           and
           dead
           ,
           then
           there
           had
           been
           no
           need
           that
           he
           should
           have
           been
           sacrificed
           again
           on
           the
           Cross
           ,
           because
           ,
           having
           already
           expiated
           our
           sins
           in
           the
           sacrifice
           of
           the
           Eucharist
           ,
           there
           was
           no
           need
           he
           should
           expiate
           
           them
           again
           on
           the
           Cross
           .
           To
           this
           I
           add
           ,
           that
           St.
           
             Paul
             ,
             Ephes
          
           .
           4.
           11.
           mentions
           the
           Offices
           which
           Jesus
           Christ
           left
           his
           Church
           when
           he
           ascended
           into
           Heaven
           ,
           in
           these
           words
           ,
           
             He
             gave
             some
             Apostles
             ,
             and
             some
             Prophets
             ,
             and
             some
             Evangelists
             ,
             and
             some
             Pastors
             ,
             and
             Teachers
             ,
          
           but
           makes
           no
           mention
           at
           all
           of
           the
           Sacrificers
           of
           Christs
           body
           and
           bloud
           ,
           nor
           in
           1
           Tim.
           nor
           in
           the
           Epistle
           to
           Titus
           ,
           when
           he
           describes
           the
           duty
           of
           Bishops
           ,
           Presbyters
           ,
           and
           Deacons
           ,
           without
           making
           the
           least
           mention
           of
           this
           sacrificing
           of
           Christs
           body
           and
           bloud
           .
        
         
           3.
           
           The
           second
           Argument
           is
           drawn
           from
           the
           definition
           of
           a
           Sacrifice
           ,
           as
           it
           is
           given
           us
           by
           our
           Adversaries
           ,
           Card.
           Bellarmin
           in
           Book
           1.
           of
           the
           
             Mass
             ,
             chap.
          
           2.
           defines
           it
           thus
           :
           
             Sacrifice
             is
             an
             external
             oblation
             made
             to
             God
             alone
             ,
             whereby
             in
             acknowledgment
             of
             humane
             infirmity
             ,
             and
             the
             divine
             Majesty
             ,
             the
             lawful
             Minister
             consecrates
             by
             a
             mystical
             ceremony
             ,
             and
             destroys
             something
             that
             is
             sensible
             and
             permanent
             .
          
           From
           these
           last
           words
           ,
           viz.
           that
           the
           lawful
           Minister
           destroys
           something
           that
           is
           sensible
           ,
           I
           form
           two
           Arguments
           which
           destroy
           the
           sacrifice
           of
           the
           Mass
           .
        
         
           The
           first
           is
           this
           ,
           In
           every
           sacrifice
           the
           thing
           sacrificed
           must
           fall
           under
           our
           senses
           ;
           for
           our
           Adversaries
           say
           it
           is
           a
           sensible
           thing
           :
           But
           the
           body
           and
           bloud
           of
           Christ
           ,
           which
           are
           pretended
           to
           be
           sacrificed
           in
           the
           Mass
           ,
           under
           the
           accidents
           
           of
           the
           bread
           and
           wine
           ,
           do
           not
           fall
           under
           our
           senses
           ,
           as
           we
           find
           by
           experience
           :
           Therefore
           the
           body
           and
           bloud
           of
           Christ
           ,
           which
           are
           pretended
           to
           be
           under
           the
           accidents
           of
           the
           bread
           and
           wine
           ,
           are
           not
           the
           thing
           sacrificed
           .
        
         
           The
           second
           Argument
           is
           this
           :
           In
           every
           true
           sacrifice
           the
           thing
           sacrificed
           must
           be
           utterly
           destroyed
           ;
           that
           is
           ,
           it
           must
           be
           so
           changed
           ,
           that
           it
           must
           cease
           to
           be
           what
           it
           was
           before
           ,
           as
           Bellarmin
           saith
           in
           express
           terms
           in
           the
           place
           above
           cited
           :
           But
           in
           the
           pretended
           Sacrifice
           of
           the
           Mass
           Christs
           body
           and
           bloud
           are
           not
           destroyed
           ,
           for
           
             Jesus
             Christ
             dieth
             no
             more
             ,
             Rom.
          
           6.
           
           Therefore
           in
           the
           pretended
           Sacrifice
           of
           the
           Mass
           ,
           the
           body
           and
           bloud
           of
           Christ
           are
           not
           the
           thing
           sacrificed
           .
        
         
           4.
           
           To
           these
           two
           Arguments
           Bellarmin
           in
           Book
           1.
           of
           the
           
             Mass
             ,
             ch
          
           .
           27.
           and
           other
           Romish
           Doctors
           answer
           ,
           that
           Christs
           body
           simply
           is
           not
           the
           thing
           sacrificed
           in
           the
           Mass
           ,
           but
           it
           is
           Christs
           body
           ,
           as
           it
           is
           under
           the
           species
           of
           the
           bread
           ;
           and
           that
           it
           is
           in
           reference
           to
           the
           species
           of
           the
           bread
           ,
           that
           Christs
           body
           is
           sensible
           and
           visible
           .
        
         
           Secondly
           ,
           They
           answer
           that
           in
           the
           sacrifice
           of
           the
           Mass
           Christs
           body
           is
           destroyed
           in
           respect
           of
           its
           sacramental
           being
           ,
           but
           not
           in
           respect
           of
           its
           natural
           being
           ;
           for
           when
           it
           is
           eaten
           in
           the
           sacrament
           it
           ceaseth
           to
           be
           under
           the
           species
           of
           the
           bread
           .
        
         
         
           5
           To
           these
           answers
           I
           reply
           ,
           First
           ,
           That
           Christ
           body
           is
           not
           visible
           by
           the
           species
           of
           the
           bread
           ,
           because
           ,
           as
           our
           Adversaries
           say
           ,
           that
           hides
           it
           from
           us
           ,
           and
           hinders
           us
           from
           seeing
           it
           .
           And
           although
           a
           substance
           may
           be
           said
           to
           be
           visible
           ,
           and
           cognizable
           by
           its
           accidents
           ,
           yet
           it
           is
           never
           so
           by
           the
           accidents
           of
           another
           substance
           ;
           and
           consequently
           Jesus
           Christ
           may
           be
           said
           to
           be
           visible
           by
           his
           own
           accidents
           ,
           but
           not
           by
           the
           accidents
           of
           the
           bread
           ,
           which
           are
           just
           alike
           both
           in
           the
           consecrated
           and
           unconsecrated
           hosts
           ;
           and
           't
           is
           a
           ridiculous
           shift
           to
           say
           that
           Christs
           body
           is
           visible
           under
           the
           species
           of
           the
           bread
           ,
           because
           that
           species
           is
           visible
           ;
           for
           as
           we
           cannot
           see
           Wine
           that
           is
           in
           a
           Hogshead
           ,
           because
           we
           see
           the
           Hogshead
           ;
           and
           we
           cannot
           see
           Money
           that
           is
           in
           a
           Purse
           closed
           ,
           because
           we
           see
           the
           Purse
           ;
           so
           neither
           can
           we
           see
           the
           body
           under
           the
           species
           of
           the
           bread
           ,
           because
           we
           see
           the
           species
           ;
           for
           as
           our
           Adversaries
           say
           ,
           that
           species
           hinders
           us
           from
           seeing
           it
           .
        
         
           6.
           
           Secondly
           ,
           I
           say
           ,
           That
           by
           the
           sacramental
           being
           is
           understood
           ,
           only
           an
           accidental
           being
           of
           Jesus
           Christ
           (
           for
           example
           his
           presence
           in
           the
           Sacrament
           )
           or
           else
           besides
           that
           ,
           is
           understood
           his
           substantial
           being
           too
           .
           If
           his
           substantial
           being
           be
           also
           understood
           (
           seeing
           the
           substantial
           being
           of
           a
           thing
           is
           nothing
           else
           but
           its
           substance
           and
           nature
           )
           then
           it
           will
           follow
           that
           if
           Jesus
           
           Christ
           be
           destroyed
           in
           the
           Sacrament
           of
           the
           Eucharist
           in
           respect
           of
           his
           substantial
           being
           ,
           he
           must
           also
           be
           destroyed
           in
           respect
           of
           his
           natural
           being
           ,
           which
           is
           contrary
           to
           what
           the
           Apostle
           saith
           ,
           Rom.
           6.
           that
           
             Jesus
             Christ
             dieth
             no
             more
          
           .
           If
           an
           accidental
           being
           of
           Jesus
           Christ
           be
           only
           understood
           (
           for
           example
           ,
           his
           presence
           in
           the
           Sacrament
           )
           then
           these
           absurdities
           will
           follow
           ,
           viz.
           
        
         
           First
           ,
           That
           the
           sacrifice
           of
           the
           Mass
           will
           be
           the
           sacrifice
           of
           an
           accident
           only
           ,
           and
           not
           of
           Jesus
           Christ
           ,
           because
           the
           presence
           of
           Jesus
           Christ
           is
           not
           Jesus
           Christ
           himself
           ,
           but
           an
           accident
           of
           him
           .
        
         
           Secondly
           ,
           It
           will
           follow
           that
           the
           sacrifice
           of
           the
           Mass
           ,
           and
           that
           of
           the
           Cross
           will
           not
           be
           the
           same
           sacrifice
           in
           reference
           to
           the
           thing
           sacrificed
           ,
           because
           Jesus
           Christ
           ,
           and
           his
           presence
           are
           not
           the
           same
           thing
           ;
           Jesus
           Christ
           being
           a
           substance
           ,
           and
           his
           presence
           an
           accident
           ,
           which
           is
           contrary
           to
           the
           decision
           of
           the
           Council
           of
           Trent
           ,
           which
           hath
           determined
           that
           the
           sacrifice
           of
           the
           Mass
           ,
           and
           that
           of
           the
           Cross
           ,
           are
           the
           same
           in
           reference
           to
           the
           thing
           sacrificed
           .
        
         
           Thirdly
           ,
           It
           will
           follow
           that
           the
           thing
           which
           is
           destroyed
           in
           the
           Sacrament
           ,
           is
           not
           the
           same
           with
           that
           ,
           which
           was
           produced
           there
           ,
           because
           there
           is
           only
           an
           accident
           destroyed
           ,
           whereas
           a
           substance
           was
           produced
           by
           Transubstantiation
           ,
           
           which
           is
           a
           substantial
           conversion
           ,
           as
           hath
           been
           sufficiently
           proved
           .
        
         
           Fourthly
           ,
           It
           will
           follow
           that
           the
           sacrifice
           of
           the
           Mass
           will
           be
           offered
           in
           the
           Priests
           stomach
           only
           ,
           because
           this
           presence
           is
           not
           destroyed
           till
           the
           Priest
           hath
           eaten
           the
           host
           ;
           and
           consequently
           ,
           the
           sacrifice
           of
           the
           Mass
           will
           be
           offered
           after
           the
           Mass
           ,
           for
           this
           presence
           is
           only
           destroyed
           by
           the
           destruction
           of
           the
           accidents
           ;
           and
           commonly
           these
           accidents
           are
           not
           destroyed
           till
           after
           Mass
           is
           said
           .
        
         
           Fifthly
           ,
           It
           will
           follow
           that
           the
           justice
           of
           God
           will
           cease
           to
           be
           the
           same
           ;
           for
           whereas
           heretofore
           it
           could
           not
           be
           satisfied
           but
           by
           the
           death
           of
           Christ
           ,
           and
           by
           the
           destruction
           of
           his
           natural
           being
           ;
           now
           God
           is
           appeased
           ,
           our
           sins
           expiated
           ,
           and
           Gods
           justice
           satisfied
           by
           the
           destruction
           of
           his
           sacramental
           being
           only
           ;
           for
           they
           will
           have
           it
           ,
           that
           the
           sacrifice
           of
           the
           Mass
           is
           propitiatory
           for
           the
           sins
           of
           the
           living
           and
           the
           dead
           .
        
         
           7.
           
           The
           third
           Argument
           is
           drawn
           from
           these
           words
           of
           the
           Apostle
           ,
           Heb.
           9.
           
           
             Almost
             all
             things
             are
             by
             the
             Law
             purged
             with
             bloud
             ,
             and
             without
             shedding
             of
             bloud
             is
             no
             remission
             :
             It
             was
             therefore
             necessary
             that
             the
             patterns
             of
             things
             in
             the
             Heavens
             should
             be
             purified
             with
             these
             ,
             but
             the
             heavenly
             things
             themselves
             with
             better
             sacrifices
             ▪
             then
             these
             .
          
           From
           which
           words
           I
           form
           this
           Argument
           .
           
           There
           is
           no
           propitiation
           ,
           or
           remission
           of
           sins
           without
           sheding
           of
           bloud
           ,
           as
           the
           Apostle
           saith
           :
           But
           in
           the
           Mass
           there
           is
           no
           sheding
           of
           bloud
           (
           for
           it
           is
           called
           an
           Unbloudy
           sacrifice
           :
           )
           Therefore
           in
           the
           Mass
           there
           is
           no
           propitiation
           or
           remission
           of
           sins
           ;
           and
           consequently
           no
           propitiatory
           sacrifice
           for
           sin
           .
           This
           Argument
           may
           be
           thus
           confirmed
           :
           Under
           the
           Old
           Testament
           there
           was
           no
           propitiation
           ,
           or
           purification
           ,
           without
           sheding
           of
           bloud
           ,
           and
           the
           types
           of
           heavenly
           things
           were
           so
           purified
           ,
           as
           the
           Apostle
           saith
           ,
           Heb.
           9.
           
           Therefore
           under
           the
           New
           Testament
           also
           there
           can
           be
           no
           propitiation
           or
           purification
           without
           sheding
           of
           bloud
           ,
           and
           heavenly
           things
           ,
           being
           represented
           by
           the
           legal
           types
           ,
           must
           be
           purified
           by
           a
           more
           excellent
           sacrifice
           ,
           viz.
           by
           the
           sheding
           of
           Christs
           bloud
           .
           And
           although
           the
           Apostle
           useth
           the
           word
           Sacrifices
           in
           the
           plural
           number
           ,
           yet
           we
           must
           understand
           the
           only
           sacrifice
           of
           Christ
           on
           the
           Cross
           ;
           because
           when
           one
           thing
           is
           opposed
           to
           many
           ,
           it
           is
           often
           expressed
           in
           the
           plural
           number
           ;
           as
           when
           Baptism
           ,
           which
           is
           but
           one
           ,
           is
           called
           Baptisms
           ,
           Heb.
           6.
           2.
           
           But
           the
           only
           sacrifice
           of
           the
           Cross
           of
           Christ
           in
           the
           Text
           above
           cited
           ,
           Heb.
           9.
           23.
           is
           opposed
           to
           the
           old
           Sacrifices
           ,
           which
           were
           types
           and
           figures
           of
           the
           sacrifice
           of
           the
           Cross
           .
        
         
           8.
           
           The
           fourth
           Argument
           is
           drawn
           from
           the
           
           words
           of
           the
           Apostle
           ,
           Heb.
           10.
           16.
           
           
             This
             is
             the
             Covenant
             which
             I
             will
             make
             with
             them
             after
             those
             days
             saith
             the
             Lord
             ,
             I
             will
             put
             my
             laws
             into
             their
             hearts
             ,
             and
             in
             their
             minds
             will
             I
             write
             them
             ,
             and
             their
             sins
             and
             iniquities
             will
             I
             remember
             no
             more
             .
             Now
             where
             remission
             of
             these
             is
             ,
             there
             is
             no
             more
             offering
             for
             sin
             .
          
           Whence
           I
           form
           this
           Argument
           :
           Where
           there
           is
           remission
           of
           sins
           there
           is
           no
           need
           of
           an
           oblation
           ,
           or
           a
           propitiatory
           sacrifice
           for
           sin
           ,
           as
           the
           Apostle
           saith
           .
           But
           in
           the
           Christian
           Church
           ,
           by
           vertue
           of
           the
           New
           Testament
           ,
           or
           New
           Covenant
           ,
           confirmed
           by
           the
           bloud
           of
           Christ
           ,
           there
           is
           remission
           of
           sins
           ,
           Heb.
           10.
           16
           ,
           17.
           
           Therefore
           in
           the
           Christian
           Church
           now
           adays
           ,
           there
           is
           no
           need
           of
           an
           oblation
           ,
           or
           propitiatory
           sacrifice
           ,
           and
           consequently
           no
           need
           of
           the
           sacrifice
           of
           the
           Mass
           .
        
         
           
             9.
             
             The
             fifth
             Argument
             is
             drawn
             from
             the
             words
             of
             the
             Apostle
             ,
          
           Heb.
           9.
           
           Jesus
           Christ
           offereth
           not
           himself
           often
           ,
           as
           the
           High
           Priest
           entereth
           into
           the
           holy
           place
           every
           year
           with
           the
           bloud
           of
           others
           ;
           for
           then
           must
           he
           often
           have
           suffered
           from
           the
           foundation
           of
           the
           World
           ,
           but
           now
           once
           in
           the
           end
           of
           the
           World
           ,
           hath
           he
           appeared
           to
           put
           away
           sin
           by
           the
           sacrifice
           of
           himself
           .
           And
           as
           it
           is
           appointed
           to
           men
           once
           to
           die
           ,
           but
           after
           this
           the
           judgment
           ,
           so
           Christ
           was
           once
           offered
           to
           bear
           the
           sins
           of
           many
           ,
           and
           unto
           them
           that
           look
           for
           him
           shall
           he
           appear
           the
           second
           time
           without
           sin
           unto
           salvation
           .
           
           
             This
             is
             confirmed
             by
             the
             words
             of
             the
             same
             Apostle
             ,
          
           Heb.
           10.
           
           The
           Law
           having
           a
           shadow
           of
           good
           things
           to
           come
           ,
           and
           not
           the
           very
           image
           of
           the
           things
           ,
           can
           never
           with
           those
           sacrifices
           which
           they
           offered
           year
           by
           year
           ,
           continually
           make
           the
           comers
           thereunto
           perfect
           ,
           for
           then
           would
           they
           not
           have
           ceased
           to
           be
           offered
           ,
           because
           the
           worshipers
           once
           purged
           ,
           should
           have
           had
           no
           more
           conscience
           of
           sins
           .
           But
           in
           those
           a
           remembrance
           is
           made
           again
           of
           sins
           every
           year
           ;
           for
           it
           is
           not
           possible
           that
           the
           bloud
           of
           bulls
           and
           of
           goats
           should
           take
           away
           sins
           ,
           &c.
           
           And
           every
           High
           Priest
           standeth
           dayly
           ministring
           and
           offering
           often
           times
           the
           same
           sacrifices
           which
           can
           never
           take
           away
           sins
           ;
           but
           this
           man
           after
           he
           had
           offered
           one
           sacrifice
           for
           sins
           ,
           for
           ever
           sate
           down
           on
           the
           right
           hand
           of
           God.
           For
           by
           one
           offering
           he
           hath
           for
           ever
           perfected
           them
           that
           are
           sanctified
           :
           
             which
             is
             conformable
             to
             what
             he
             had
             said
             a
             little
             before
             ,
             that
          
           we
           are
           sanctified
           by
           the
           offering
           of
           the
           body
           of
           Jesus
           Christ
           once
           for
           all
           .
           
             From
             all
             which
             I
             form
             these
             Arguments
             .
          
        
         
           10.
           
           First
           the
           old
           sacrifices
           were
           reiterated
           ,
           for
           the
           Apostle
           saith
           that
           
             the
             High
             Priest
             entereth
             into
             the
             holy
             place
             every
             year
             with
             the
             bloud
             of
             others
             :
          
           but
           the
           sacrifice
           of
           Jesus
           Christ
           must
           not
           be
           reiterated
           ,
           for
           the
           same
           Apostle
           saith
           that
           
             Jesus
             Christ
             offereth
             not
             himself
             often
          
           ;
           and
           that
           
             he
             hath
             once
             appeared
             to
             put
             away
             sin
             by
             the
             sacrifice
             of
             himself
             :
          
           Therefore
           the
           sacrifice
           of
           
           the
           Mass
           is
           not
           the
           sacrifice
           of
           the
           Cross
           reiterated
           ,
           or
           the
           reiteration
           of
           the
           sacrifice
           of
           the
           Cross
           ,
           as
           our
           Adversaries
           would
           have
           it
           .
        
         
           11.
           
           Secondly
           ,
           The
           Apostle
           adding
           ,
           
             else
             he
             should
             often
             have
             suffered
             from
             the
             foundation
             of
             the
             World
             ,
          
           Makes
           it
           apparent
           that
           Christ
           cannot
           be
           offered
           without
           suffering
           :
           For
           ,
           as
           he
           that
           should
           say
           ,
           this
           is
           not
           fire
           else
           it
           would
           be
           hot
           ,
           doth
           necessarily
           presuppose
           that
           fire
           is
           hot
           ;
           and
           as
           he
           that
           should
           say
           he
           is
           no
           man
           else
           he
           would
           be
           rational
           ,
           doth
           necessarily
           presuppose
           that
           man
           is
           rational
           :
           so
           when
           the
           Apostle
           saith
           ,
           that
           
             Jesus
             Christ
             offereth
             not
             himself
             often
             ,
             otherwise
             he
             should
             often
             bave
             suffered
             ,
          
           doth
           necessarily
           presuppose
           that
           Jesus
           Christ
           cannot
           offer
           himself
           without
           suffering
           ▪
           But
           Jesus
           Christ
           doth
           not
           suffer
           every
           day
           in
           the
           Mass
           :
           Therefore
           he
           is
           not
           offered
           every
           day
           in
           the
           Mass
           by
           the
           ministry
           of
           Priests
           .
        
         
           12
           ,
           Thirdly
           ,
           These
           words
           ,
           
             from
             the
             foundation
             of
             the
             World
             ,
          
           are
           of
           great
           weight
           ,
           for
           't
           is
           as
           much
           as
           if
           the
           Apostle
           had
           said
           ,
           if
           the
           only
           sacrifice
           of
           Christ
           on
           the
           Cross
           be
           not
           sufficient
           to
           take
           away
           sins
           which
           shall
           be
           committed
           hereafter
           ,
           it
           follows
           that
           it
           was
           not
           sufficient
           to
           take
           away
           sins
           which
           have
           been
           committed
           heretofore
           from
           the
           creation
           of
           the
           World
           ;
           for
           it
           is
           very
           unsuitable
           that
           the
           sacrifice
           of
           Christ
           on
           the
           Cross
           should
           have
           more
           vertue
           
           before
           it
           was
           offered
           then
           since
           :
           But
           the
           sacrifice
           of
           Christ
           on
           the
           Cross
           ,
           had
           the
           vertue
           to
           take
           away
           sins
           before
           it
           was
           ,
           otherwise
           (
           saith
           the
           Apostle
           )
           
             he
             should
             often
             have
             suffered
             from
             the
             foundation
             of
             the
             World
             :
          
           Therefore
           it
           hath
           also
           vertue
           to
           take
           away
           sins
           committed
           since
           it
           was
           ,
           and
           consequently
           there
           is
           no
           need
           that
           it
           should
           be
           reiterated
           in
           the
           Mass
           .
        
         
           13.
           
           Fourthly
           ,
           The
           Apostles
           comparison
           is
           considerable
           ,
           the
           sense
           whereof
           is
           this
           :
           As
           men
           suffer
           death
           but
           once
           ,
           and
           after
           death
           appear
           no
           more
           till
           the
           day
           of
           the
           resurrection
           ,
           and
           day
           of
           judgment
           ;
           so
           Christ
           hath
           offered
           himself
           to
           his
           Father
           once
           for
           all
           on
           the
           Cross
           to
           take
           away
           sins
           ,
           and
           will
           be
           no
           more
           on
           earth
           until
           he
           comes
           to
           judge
           the
           quick
           and
           the
           dead
           .
           This
           utterly
           destroys
           the
           Mass
           ,
           in
           which
           Jesus
           Christ
           is
           said
           to
           be
           offered
           and
           sacrificed
           continually
           by
           the
           ministry
           of
           Priests
           .
        
         
           14.
           
           Fifthly
           ,
           Sacrifices
           that
           take
           away
           sins
           ,
           and
           sanctifie
           those
           that
           come
           thereunto
           ,
           ought
           not
           to
           be
           reiterated
           ;
           for
           the
           only
           reason
           which
           the
           Apostle
           alledgeth
           ,
           why
           the
           old
           sacrifices
           of
           the
           Law
           were
           reiterated
           ,
           is
           because
           they
           could
           not
           take
           away
           sins
           ,
           nor
           sanctifie
           the
           comers
           thereunto
           as
           appears
           by
           the
           Text
           above
           cited
           .
           But
           the
           sacrifice
           of
           Jesus
           Christ
           on
           the
           Cross
           ,
           takes
           away
           sins
           and
           sanctifies
           those
           that
           come
           thereunto
           :
           Therefore
           the
           sacrifice
           of
           Jesus
           
           Christ
           on
           the
           Cross
           ,
           ought
           not
           to
           be
           reiterated
           ,
           and
           consequently
           is
           not
           reiterated
           in
           the
           Mass
           .
        
         
           15.
           
           If
           Jesus
           Christ
           did
           offer
           himself
           a
           sacrifice
           on
           the
           Cross
           that
           he
           might
           sanctifie
           us
           for
           ever
           ,
           and
           purchase
           eternal
           redemption
           for
           us
           ,
           then
           it
           is
           evident
           that
           the
           fruit
           and
           efficacy
           of
           this
           sacrifice
           endures
           for
           ever
           ,
           and
           that
           we
           must
           have
           recourse
           to
           no
           other
           sacrifice
           but
           to
           that
           of
           the
           Cross
           :
           But
           Jesus
           Christ
           did
           offer
           himself
           a
           sacrifice
           on
           the
           Cross
           ,
           that
           he
           might
           sanctifie
           us
           for
           ever
           ,
           and
           purchase
           eternal
           redemption
           for
           us
           ,
           as
           appears
           by
           the
           Texts
           aforesaid
           :
           Therefore
           the
           efficacy
           of
           the
           sacrifice
           of
           the
           Cross
           endures
           for
           ever
           ,
           and
           we
           must
           have
           recourse
           to
           no
           other
           Sacrifice
           but
           to
           that
           of
           the
           Cross
           .
           In
           a
           word
           ,
           either
           we
           must
           confess
           that
           the
           sacrifice
           of
           the
           Cross
           hath
           no
           vertue
           to
           take
           away
           sins
           ,
           and
           to
           sanctifie
           us
           for
           ever
           ,
           (
           which
           is
           contrary
           to
           what
           the
           Apostle
           saith
           )
           or
           else
           if
           it
           hath
           this
           vertue
           and
           sufficiency
           ,
           then
           Jesus
           Christ
           hath
           offered
           one
           only
           sacrifice
           once
           for
           all
           ,
           and
           consequently
           is
           not
           offered
           dayly
           in
           the
           Mass
           by
           the
           Ministry
           of
           Priests
           .
        
         
           16.
           
           Lastly
           ,
           The
           Apostle
           almost
           throughout
           the
           whole
           Epistle
           to
           the
           
             Hebren
             ▪
             s
          
           ,
           saith
           ,
           that
           Jesus
           Christ
           was
           constituted
           and
           consecrated
           by
           his
           Father
           ,
           High
           Priest
           for
           ever
           ;
           and
           particularly
           chap.
           7.
           he
           saith
           ,
           That
           
             many
             were
             made
             Priests
             ,
             because
             they
             were
             not
             suffered
             to
             continue
             by
             reason
          
           
           
             of
             death
             ;
             but
             Jesus
             Christ
             because
             he
             continueth
             forever
             ,
             hath
             an
             unchangeable
             Priesthood
             ;
             and
             that
             he
             is
             able
             to
             save
             them
             to
             the
             uttermost
             that
             come
             unto
             God
             by
             him
             ,
             seeing
             he
             ever
             liveth
             to
             make
             intercession
             for
             them
          
           ;
           and
           consequently
           he
           hath
           no
           need
           of
           Vicars
           or
           companions
           in
           his
           Priesthood
           .
        
         
           17.
           
           In
           answer
           to
           these
           Arguments
           the
           Romish
           Doctors
           are
           wont
           to
           say
           that
           the
           sacrifice
           of
           the
           Mass
           is
           the
           same
           with
           that
           of
           the
           Cross
           ,
           in
           respect
           of
           the
           essence
           of
           the
           Sacrifice
           ,
           the
           same
           thing
           being
           offered
           in
           both
           ,
           viz.
           the
           body
           and
           bloud
           of
           Christ
           by
           the
           same
           Priest
           ,
           viz.
           by
           Jesus
           Christ
           .
           But
           it
           differs
           in
           respect
           of
           the
           manner
           of
           offering
           ;
           for
           on
           the
           Cross
           Jesus
           Christ
           offered
           himself
           bloudily
           ,
           that
           is
           ,
           when
           he
           died
           he
           shed
           his
           bloud
           for
           mankind
           ;
           but
           in
           the
           Mass
           he
           offers
           himself
           unbloudily
           ,
           that
           is
           ,
           without
           sheding
           his
           bloud
           ,
           and
           without
           dying
           :
           On
           the
           Cross
           Jesus
           Christ
           was
           destroyed
           in
           respect
           of
           his
           natural
           being
           ,
           but
           in
           the
           Mass
           he
           is
           destroyed
           in
           respect
           of
           his
           sacramental
           being
           .
           They
           add
           ,
           that
           all
           the
           Arguments
           drawn
           from
           the
           Epistle
           to
           the
           Hebrews
           ,
           respect
           only
           that
           bloudy
           oblation
           which
           was
           once
           offered
           on
           the
           Cross
           ;
           but
           besides
           this
           bloudy
           sacrifice
           there
           is
           another
           that
           is
           unbloudy
           ,
           which
           is
           daily
           offered
           in
           the
           Mass
           .
           Lastly
           ,
           They
           say
           ,
           that
           the
           sacrifice
           of
           the
           Cross
           is
           primitive
           and
           original
           ,
           but
           this
           of
           the
           Mass
           representative
           ,
           
           commemorative
           ,
           and
           applicative
           of
           that
           of
           the
           Cross
           as
           the
           Council
           hath
           it
           in
           its
           22.
           
           Session
           .
        
         
           18.
           
           To
           these
           distinctions
           I
           reply
           ,
           That
           the
           sacrifice
           of
           the
           Mass
           doth
           not
           differ
           from
           that
           of
           the
           Cross
           in
           respect
           of
           the
           manner
           only
           ,
           (
           which
           is
           but
           an
           accidental
           difference
           )
           but
           it
           differs
           in
           respect
           of
           essence
           too
           .
        
         
           First
           ,
           Because
           the
           natural
           death
           of
           Jesus
           Christ
           is
           of
           the
           essence
           of
           the
           sacrifice
           of
           the
           Cross
           :
           But
           the
           sacrifice
           of
           the
           Mass
           doth
           not
           comprehend
           the
           natural
           death
           of
           Jesus
           Christ
           ,
           for
           
             Jesus
             Christ
             dieth
             no
             more
             ,
             Rom.
          
           6.
           
           Therefore
           the
           sacrifice
           of
           the
           Mass
           doth
           not
           comprehend
           that
           which
           is
           of
           the
           essence
           of
           the
           sacrifice
           of
           the
           Cross
           ,
           and
           consequently
           differs
           from
           it
           essentially
           ,
           and
           not
           in
           respect
           of
           the
           manner
           only
           .
        
         
           Secondly
           ,
           Because
           the
           representation
           of
           a
           thing
           differs
           essentially
           from
           the
           thing
           represented
           :
           For
           example
           ,
           The
           Kings
           Picture
           differs
           essentially
           from
           the
           King.
           Also
           the
           memorial
           of
           a
           thing
           differs
           essentially
           from
           the
           thing
           whereof
           it
           is
           a
           memorial
           :
           For
           example
           ,
           The
           celebration
           of
           the
           Passover
           ,
           which
           was
           a
           memorial
           of
           the
           Angels
           favourable
           passing
           over
           the
           houses
           of
           the
           Israelites
           ,
           differs
           essentially
           from
           that
           passing
           over
           .
           And
           lastly
           ,
           the
           application
           of
           a
           thing
           differs
           essentially
           from
           it
           :
           For
           example
           ,
           The
           application
           of
           a
           Plaister
           differs
           essentially
           
           from
           the
           Plaister
           .
           But
           according
           to
           the
           determination
           of
           the
           Council
           of
           Trent
           ,
           in
           Session
           22.
           the
           sacrifice
           of
           the
           Mass
           is
           representative
           ,
           commemorative
           ,
           and
           applicative
           of
           that
           of
           the
           Cross
           :
           Therefore
           the
           sacrifice
           of
           the
           Mass
           differs
           essentially
           from
           that
           of
           the
           Cross
           .
        
         
           Thirdly
           ,
           Because
           the
           sacrifice
           of
           the
           Cross
           is
           of
           an
           infinite
           value
           ,
           and
           consequently
           ought
           not
           to
           be
           reiterated
           ;
           for
           its
           value
           being
           infinite
           ,
           it
           is
           sufficient
           to
           take
           away
           all
           sins
           past
           ,
           present
           ,
           and
           to
           come
           ,
           as
           Bellarmin
           saith
           Book
           I.
           of
           the
           
             Mass
             ,
             chap.
          
           4.
           
           But
           the
           sacrifice
           of
           the
           Mass
           is
           of
           a
           finite
           price
           and
           value
           ,
           according
           to
           the
           same
           Bellarmin
           and
           other
           Romish
           Doctors
           ;
           at
           which
           we
           may
           justly
           wonder
           ,
           seeing
           ,
           as
           our
           Adversaries
           say
           ,
           it
           differs
           not
           from
           the
           sacrifice
           of
           the
           Cross
           ,
           either
           in
           respect
           of
           the
           thing
           sacrificed
           ,
           or
           in
           respect
           of
           the
           chief
           Priest
           ,
           and
           yet
           from
           these
           the
           sacrifice
           hath
           all
           its
           price
           and
           value
           .
        
         
           19.
           
           Secondly
           ,
           I
           say
           that
           an
           unbloudy
           propitiatory
           sacrifice
           is
           a
           feigned
           ,
           and
           an
           imaginary
           thing
           ,
           and
           that
           the
           Arguments
           drawn
           from
           the
           Epistle
           to
           the
           Hebrews
           ,
           do
           wholy
           destroy
           it
           .
        
         
           First
           ,
           Because
           it
           is
           said
           ,
           Heb.
           9.
           
             that
             without
             sheding
             of
             bloud
             there
             is
             no
             remission
             of
             sins
             :
          
           Therefore
           in
           the
           unbloudy
           sacrifice
           of
           the
           Mass
           ,
           there
           can
           be
           no
           remission
           of
           sins
           ,
           and
           
           consequently
           it
           cannot
           be
           a
           propitiatory
           sacrifice
           for
           sin
           .
        
         
           Secondly
           ,
           Because
           Jesus
           Christ
           cannot
           be
           offered
           without
           suffering
           ;
           for
           the
           Apostle
           saith
           ,
           Heb.
           6.
           
           
             Jesus
             Christ
             offereth
             not
             himself
             often
             ,
             otherwise
             he
             should
             often
             have
             suffered
             :
          
           But
           the
           sacrifice
           of
           Jesus
           Christ
           with
           suffering
           ,
           is
           a
           bloudy
           sacrifice
           :
           Therefore
           there
           is
           no
           unbloudy
           sacrifice
           .
        
         
           Thirdly
           ,
           Because
           the
           bloudy
           sacrifice
           of
           the
           Cross
           ,
           being
           of
           an
           infinite
           value
           ,
           hath
           purchased
           an
           eternal
           redemption
           ,
           Heb.
           9.
           and
           hath
           taken
           away
           all
           sins
           ,
           past
           ,
           present
           ,
           and
           to
           come
           .
           Whence
           it
           follows
           that
           there
           is
           no
           other
           sacrifice
           either
           bloudy
           or
           unbloudy
           ,
           that
           can
           purchase
           the
           pardon
           of
           our
           sins
           ▪
           the
           sacrifice
           of
           the
           Cross
           having
           sufficiently
           done
           it
           .
        
         
           Fourthly
           ,
           Because
           the
           justice
           of
           God
           requires
           that
           sins
           shall
           be
           expiated
           by
           the
           punishment
           that
           is
           due
           to
           them
           ;
           and
           this
           is
           so
           true
           that
           the
           wrath
           of
           God
           could
           not
           be
           appeased
           but
           by
           the
           bloudy
           and
           ignominious
           death
           of
           the
           Cross
           :
           Therefore
           the
           justice
           of
           God
           must
           have
           changed
           its
           nature
           if
           sins
           can
           be
           expiated
           in
           the
           Mass
           without
           pain
           ,
           or
           suffering
           .
        
         
           20.
           
           Thirdly
           ,
           To
           the
           distinction
           of
           Primitive
           sacrifice
           ,
           which
           was
           offered
           on
           the
           Cross
           ,
           and
           representative
           ,
           commemorative
           ,
           and
           applicative
           ,
           which
           is
           daily
           offered
           in
           the
           Mass
           ,
           I
           
           reply
           ,
           First
           ,
           That
           what
           the
           Council
           of
           Trent
           saith
           in
           Session
           22.
           viz.
           that
           in
           the
           Eucharist
           there
           is
           a
           sacrifice
           representative
           ,
           commemorative
           ,
           and
           applicative
           of
           that
           of
           the
           Mass
           ,
           may
           bear
           a
           good
           sense
           ,
           viz.
           that
           there
           is
           in
           it
           a
           representation
           ,
           commemoration
           ,
           and
           application
           of
           the
           sacrifice
           of
           the
           Cross
           ,
           viz.
           a
           representation
           ,
           because
           the
           bread
           broken
           ,
           represents
           the
           body
           broken
           ;
           and
           the
           wine
           poured
           into
           the
           cup
           ,
           represents
           the
           bloud
           of
           Christ
           shed
           for
           the
           remission
           of
           sins
           :
           a
           commemoration
           ,
           because
           all
           that
           is
           done
           in
           it
           ,
           is
           done
           in
           remembrance
           of
           Jesus
           Christ
           and
           his
           death
           according
           to
           his
           own
           command
           in
           these
           words
           ,
           
             Do
             this
             in
             remembrance
             of
             me
             ,
          
           and
           according
           to
           what
           St.
           Paul
           saith
           ,
           1
           Cor.
           11.
           
           
             As
             often
             as
             ye
             eat
             this
             bread
             ,
             and
             drink
             this
             cup
             ,
             ye
             do
             shew
             the
             Lords
             death
             till
             he
             come
             :
          
           and
           an
           application
           ,
           because
           the
           merit
           of
           the
           sacrifice
           of
           the
           Cross
           is
           applied
           to
           us
           not
           only
           by
           the
           word
           ,
           but
           also
           by
           the
           Sacraments
           ,
           as
           we
           shall
           shew
           hereafter
           .
           But
           our
           Adversaries
           are
           not
           content
           with
           this
           ,
           for
           they
           will
           have
           it
           that
           in
           the
           celebration
           of
           the
           Eucharist
           ,
           there
           is
           offered
           a
           true
           and
           proper
           sacrifice
           propitiatory
           for
           the
           sins
           of
           the
           living
           and
           the
           dead
           ,
           which
           hath
           been
           already
           refuted
           at
           large
           .
        
         
           Secondly
           ,
           I
           say
           that
           the
           application
           of
           the
           sacrifice
           of
           the
           Cross
           may
           be
           considered
           on
           
           Gods
           part
           ,
           or
           on
           mans
           part
           :
           on
           Gods
           part
           ,
           when
           he
           offers
           Jesus
           Christ
           to
           us
           ,
           with
           all
           his
           benefits
           ,
           both
           in
           his
           Word
           and
           Sacraments
           :
           on
           mans
           part
           ,
           when
           by
           a
           true
           and
           lively
           faith
           ,
           working
           by
           love
           ,
           we
           embrace
           Jesus
           Christ
           with
           all
           his
           benefits
           offered
           to
           us
           both
           in
           his
           Word
           and
           Sacraments
           .
           And
           this
           is
           it
           that
           Jesus
           Christ
           teacheth
           us
           ,
           St.
           John
           3.
           in
           these
           words
           ,
           
             As
             Moses
             lifted
             up
             the
             serpent
             in
             the
             Wilderness
             ,
             even
             so
             must
             the
             Son
             of
             man
             be
             lifted
             up
             ,
             (
             viz.
          
           on
           the
           Cross
           )
           
             that
             whosoever
             believeth
             in
             him
             should
             not
             perish
             ,
             but
             have
             eternal
             life
             :
             For
             God
             so
             loved
             the
             world
             that
             he
             gave
             his
             only
             begotten
             Son
             ,
             (
             viz.
          
           to
           die
           )
           
             that
             whosoever
             believeth
             in
             him
             should
             not
             perish
             ,
             but
             have
             everlasting
             life
             :
          
           he
           doth
           not
           say
           ,
           whosoever
           sacrificeth
           him
           in
           the
           Mass
           ,
           but
           whosoever
           believeth
           ,
           &c.
           And
           St.
           Paul
           shews
           it
           clearly
           in
           these
           words
           ,
           
             God
             hath
             set
             forth
             Jesus
             Christ
             to
             be
             a
             propitiation
             through
             faith
             in
             his
             bloud
          
           ;
           he
           doth
           not
           say
           through
           the
           sacrifice
           of
           the
           Mass
           but
           through
           faith
           .
           And
           we
           really
           and
           truly
           apply
           the
           sacrifice
           of
           Christs
           Cross
           when
           we
           have
           recourse
           to
           him
           ,
           as
           a
           man
           applies
           a
           Plaister
           when
           he
           hath
           recourse
           to
           it
           ,
           and
           lays
           it
           on
           the
           wound
           :
           But
           the
           recourse
           or
           refuge
           of
           a
           penitent
           sinner
           to
           the
           sacrifice
           of
           the
           Cross
           for
           obtaining
           mercy
           from
           God
           ,
           is
           nothing
           else
           but
           Faith.
           As
           for
           the
           distinction
           of
           the
           sacramental
           and
           
           natural
           being
           of
           Jesus
           Christ
           ,
           it
           hath
           been
           already
           refuted
           in
           the
           6.
           
           Number
           .
        
         
           21.
           
           
             I
             shall
             conclude
             this
             discourse
             with
             the
             testimony
             of
          
           Thomas
           Aquinas
           ,
           
             the
             most
             famous
             of
             all
             the
          
           Romish
           
             Doctors
             ,
             and
             called
             by
             our
             Adversaries
             ,
             the
             Angelical
             Doctor
             .
             This
          
           Thomas
           in
           Part.
           3.
           
           Quest
           .
           83.
           
           Artic.
           
             1.
             having
             proposed
             this
             Question
          
           ,
           viz.
           
             Whether
             Christ
             be
             sacrificed
             in
             the
             Sacrament
             of
             the
             Eucharist
             ,
             he
             concludes
             with
             these
             memorable
             words
             .
          
           The
           celebration
           of
           this
           Sacrament
           is
           very
           fitly
           called
           a
           sacrificing
           of
           Christ
           ,
           as
           well
           because
           it
           is
           the
           representation
           of
           Christs
           Passion
           ,
           as
           because
           by
           this
           Sacrament
           we
           are
           made
           partakers
           of
           the
           fruit
           of
           the
           Lords
           Passion
           .
           
             And
             afterward
             he
             gives
             his
             answer
             ,
             in
             these
             words
             :
          
           I
           answer
           ,
           We
           must
           say
           that
           the
           celebration
           of
           this
           Sacrament
           is
           called
           a
           sacrificing
           of
           Christ
           ,
           in
           two
           respects
           .
           First
           ,
           Because
           (
           as
           Augustine
           to
           Simplicius
           saith
           )
           we
           are
           wont
           to
           give
           to
           Images
           the
           name
           of
           the
           things
           whereof
           they
           are
           Images
           ,
           as
           when
           we
           see
           Pictures
           on
           a
           Wall
           ,
           or
           in
           a
           Frame
           ,
           we
           say
           this
           is
           Cicero
           ,
           that
           is
           Salust
           ,
           &c.
           
           But
           the
           celebration
           of
           this
           Sacrament
           (
           as
           hath
           been
           said
           above
           )
           is
           a
           representative
           Image
           of
           Christs
           Passion
           ;
           which
           Passion
           is
           the
           true
           sacrificing
           of
           Christ
           ,
           and
           so
           the
           celebration
           of
           this
           Sacrament
           is
           the
           sacrificing
           of
           Christ.
           Secondly
           ,
           The
           celebration
           of
           this
           Sacrament
           is
           called
           the
           sacrificing
           of
           Christ
           in
           regard
           of
           the
           effect
           of
           Christs
           
           Passion
           because
           by
           this
           Sacrament
           we
           are
           made
           partakers
           of
           the
           fruit
           of
           the
           Lords
           Passion
           .
           
             Let
             the
          
           Romanists
           
             keep
             to
             this
             decision
             of
             their
             Angelical
             Doctor
             ,
             and
             we
             shall
             agree
             with
             them
             in
             this
             point
             ;
             for
             I
             am
             confident
             that
             there
             is
             not
             one
             of
             the
             Reformed
             Religion
             but
             will
             subscribe
             this
             true
             doctrine
             of
          
           Thomas
           Aquinas
           .
        
      
       
         
         
           CHAP.
           VIII
           .
        
         
           Containing
           Answers
           to
           the
           Objections
           of
           the
           Romish
           Doctors
           .
        
         
           1.
           
           IN
           the
           two
           first
           Chapters
           we
           have
           answered
           the
           two
           principal
           Objections
           of
           the
           Romish
           Doctors
           ,
           drawn
           from
           these
           words
           ,
           
             This
             is
             my
             body
          
           ,
           &c.
           and
           from
           these
           ,
           
             he
             that
             eateth
             my
             flesh
             and
             drinketh
             my
             bloud
             ,
             hath
             eternal
             life
             ,
          
           &c.
           
           Now
           we
           must
           answer
           the
           rest
           .
        
         
           
             Objection
             .
             1.
             
          
           
             2.
             
             The
             first
             Objection
             is
             this
             .
             When
             the
             establishing
             of
             Articles
             of
             Faith
             ,
             the
             Institution
             of
             Sacraments
             ,
             and
             the
             making
             Testaments
             and
             Covenants
             are
             in
             agitation
             ,
             men
             speak
             plainly
             and
             properly
             ,
             and
             not
             obscurely
             or
             figuravitely
             :
             But
             in
             the
             celebration
             of
             the
             Eucharist
             Jesus
             Christ
             established
             an
             Article
             of
             Faith
             ,
             instituted
             the
             Sacrament
             of
             the
             Eucharist
             ,
             and
             spake
             of
             a
             Testament
             and
             a
             Covenant
             ;
             for
             it
             is
             said
             of
             the
             Cup
             that
             it
             is
             the
             New
             Testament
             and
             the
             New
             Covenant
             in
             the
             bloud
             of
             Christ
             ;
             yea
             ,
             he
             spake
             then
             to
             his
             Disciples
             ,
             to
             whom
             he
             spake
             in
             plain
             and
             proper
             terms
             ,
             and
             not
             
             in
             obscure
             terms
             ,
             or
             in
             figures
             or
             parables
             ,
             as
             he
             did
             to
             the
             people
             .
          
           
             
               Answer
               .
            
             
               3.
               
               To
               this
               objection
               I
               answer
               ,
               First
               ,
               That
               it
               is
               false
               that
               Articles
               of
               Faith
               are
               always
               expressed
               in
               proper
               terms
               in
               holy
               Scripture
               ,
               as
               when
               it
               is
               said
               in
               the
               Creed
               that
               
                 Jesus
                 Christ
                 sitteth
                 on
                 the
                 right
                 hand
                 of
                 God
                 ,
              
               it
               is
               evident
               that
               this
               is
               a
               Figure
               and
               a
               Metaphor
               ,
               for
               God
               being
               a
               Spirit
               ,
               hath
               neither
               right
               hand
               nor
               left
               ;
               and
               all
               interpreters
               expound
               this
               sitting
               on
               Gods
               right
               hand
               ,
               metaphorically
               ,
               viz.
               for
               that
               Lordship
               both
               of
               Heaven
               and
               Earth
               ,
               which
               he
               hath
               received
               from
               God
               his
               Father
               ,
               as
               earthly
               Princes
               make
               their
               Lieutenants
               ,
               whom
               they
               appoint
               to
               govern
               in
               their
               name
               ,
               to
               sit
               on
               the
               right
               side
               of
               them
               .
               Again
               ,
               When
               it
               is
               said
               ,
               St.
               Matth.
               16.
               
               
                 Vpon
                 this
                 rock
                 I
                 will
                 build
                 my
                 Church
                 ,
                 and
                 the
                 gates
                 of
                 Hell
                 shall
                 not
                 prevail
                 against
                 it
                 ,
                 and
                 I
                 will
                 give
                 thee
                 the
                 Keys
                 of
                 the
                 kingdom
                 of
                 Heaven
                 ,
                 and
                 whatsoever
                 thou
                 shalt
                 bind
                 on
                 earth
                 shall
                 be
                 bound
                 in
                 heaven
                 ,
              
               &c.
               
               It
               is
               manifest
               that
               these
               are
               Figures
               and
               Metaphors
               ,
               as
               Bellarmin
               confesseth
               in
               Book
               1.
               of
               the
               Bishop
               of
               
                 Rome
                 ,
                 chap.
              
               10.
               and
               yet
               it
               is
               chiefly
               by
               this
               passage
               that
               they
               endeavour
               to
               prove
               the
               Popes
               authority
               .
            
             
             
               4.
               
               Secondly
               ,
               I
               answer
               ,
               That
               the
               holy
               Scripture
               commonly
               speaks
               of
               Sacraments
               in
               figurative
               terms
               ;
               thus
               Circumcision
               is
               called
               Gods
               Covenant
               ,
               Gen.
               17.
               in
               these
               words
               ,
               
                 This
                 is
                 my
                 Covenant
                 ,
                 every
                 male
                 shall
                 be
                 circumcised
                 ,
              
               that
               is
               ,
               this
               is
               the
               sign
               of
               the
               Covenant
               ,
               as
               appears
               by
               the
               following
               verse
               ,
               
                 Ye
                 shall
                 circumcise
                 the
                 flesh
                 of
                 your
                 foreskin
                 ,
                 and
                 it
                 shall
                 be
                 a
                 token
                 of
                 the
                 Covenant
                 between
                 me
                 and
                 you
                 .
              
               So
               the
               Paschal
               Lamb
               is
               called
               the
               Lords
               Passover
               ,
               Exod.
               12.
               because
               the
               bloud
               of
               this
               Lamb
               sprinkled
               on
               the
               dore-posts
               ,
               was
               given
               as
               a
               sign
               of
               the
               Angels
               favourable
               passing
               over
               the
               houses
               of
               the
               Israelites
               ;
               as
               appears
               by
               verse
               13.
               of
               the
               same
               Chapter
               .
               So
               Baptism
               is
               called
               
                 the
                 washing
                 of
                 Regeneration
              
               ,
               because
               it
               is
               the
               Sacrament
               of
               it
               .
               In
               a
               word
               ,
               The
               Eucharistical
               cup
               is
               called
               the
               New
               Testament
               ,
               because
               it
               is
               the
               sign
               ,
               seal
               ,
               and
               sacrament
               of
               it
               .
            
             
               5.
               
               Thirdly
               ,
               I
               answer
               ,
               That
               in
               holy
               Scripture
               ,
               Testaments
               are
               not
               always
               expressed
               in
               proper
               terms
               without
               a
               Figure
               ;
               for
               the
               Testament
               of
               
                 Jacob
                 ,
                 Gen.
              
               49.
               and
               that
               of
               
                 Moses
                 ,
                 Deut.
              
               33.
               are
               nothing
               else
               but
               a
               chain
               of
               Metaphors
               ,
               and
               other
               Figures
               .
               And
               Civilians
               will
               have
               it
               ,
               that
               in
               Testaments
               we
               should
               not
               regard
               the
               proper
               signification
               of
               the
               words
               ,
               but
               the
               intention
               of
               the
               Testator
               .
               To
               this
               I
               add
               that
               Jesus
               Christ
               did
               not
               then
               make
               the
               New
               Testament
               
               and
               the
               New
               Covenant
               ,
               but
               only
               instituted
               the
               Seal
               and
               Sacrament
               of
               them
               :
               For
               the
               Covenant
               was
               made
               with
               all
               mankind
               in
               the
               person
               of
               Adam
               after
               the
               Fall
               ,
               when
               God
               promised
               him
               that
               the
               seed
               of
               the
               Woman
               should
               break
               the
               Serpents
               head
               .
               This
               was
               afterward
               renewed
               with
               Abraham
               ,
               when
               God
               promised
               him
               that
               in
               his
               seed
               all
               the
               Nations
               of
               the
               Earth
               should
               be
               blessed
               ,
               viz.
               in
               Christ
               ,
               the
               blessed
               seed
               ,
               who
               hath
               destroyed
               the
               Kingdom
               of
               Satan
               .
               After
               this
               it
               was
               confirmed
               by
               the
               bloud
               of
               Christ
               shed
               on
               the
               Cross
               :
               Then
               it
               was
               published
               through
               all
               the
               World
               when
               the
               Apostles
               had
               received
               the
               Holy
               Ghost
               .
               And
               lastly
               ,
               Baptism
               and
               the
               Eucharist
               are
               the
               Signs
               ,
               Seals
               ,
               and
               Sacraments
               of
               it
               .
            
             
               6.
               
               Fourthly
               ,
               I
               answer
               ,
               That
               by
               these
               words
               ,
               
                 To
                 speak
                 clearly
                 or
                 plainly
              
               ,
               be
               understood
               ,
               to
               speak
               intelligibly
               ,
               so
               that
               the
               Apostles
               might
               and
               ought
               to
               understand
               what
               he
               said
               to
               them
               ,
               then
               it
               ▪
               is
               certain
               that
               Jesus
               Christ
               did
               speak
               clearly
               ;
               for
               to
               speak
               sacramentally
               ,
               and
               according
               to
               the
               stile
               used
               in
               all
               Sacraments
               ,
               was
               to
               speak
               clearly
               and
               not
               obscurely
               :
               But
               if
               by
               these
               words
               ,
               
                 to
                 speak
                 clearly
              
               ,
               be
               understood
               to
               speak
               without
               a
               figure
               ,
               then
               it
               is
               false
               that
               he
               always
               spake
               clearly
               to
               his
               Disciples
               ,
               witness
               the
               calling
               of
               his
               Disciples
               to
               whom
               he
               said
               St.
               Matth.
               4.
               
                 follow
                 me
                 ,
                 and
                 I
                 will
                 make
                 you
                 fishers
                 of
                 men
                 :
              
               
               And
               when
               he
               saith
               else
               where
               ,
               
                 ye
                 are
                 the
                 salt
                 of
                 the
                 earth
                 ,
                 the
                 light
                 of
                 the
                 world
              
               &c.
               
               To
               this
               I
               add
               ,
               The
               Apostles
               did
               ask
               Jesus
               Christ
               the
               meaning
               of
               Parables
               ,
               and
               other
               things
               which
               they
               did
               not
               understand
               ;
               and
               therefore
               certainly
               they
               had
               much
               more
               reason
               to
               ask
               the
               meaning
               of
               so
               many
               strange
               things
               as
               follow
               from
               the
               Mass
               ,
               from
               Transubstantiation
               ,
               and
               from
               the
               pretended
               presence
               of
               Christs
               body
               in
               the
               Host
               ,
               viz.
               how
               a
               humane
               body
               can
               be
               in
               a
               point
               ,
               and
               in
               divers
               places
               at
               once
               ?
               how
               the
               head
               of
               Jesus
               Christ
               and
               his
               whole
               body
               could
               be
               in
               his
               mouth
               ?
               how
               accidents
               can
               be
               without
               a
               subject
               ?
               &c.
               
            
             
               7.
               
               Lastly
               ,
               Seeing
               Jesus
               Christ
               said
               ,
               
                 drink
                 ye
                 all
                 of
                 this
                 cup
                 ,
              
               all
               Priests
               ,
               whether
               Jesuites
               ,
               Monks
               ,
               or
               other
               Romish
               Doctors
               ,
               would
               of
               necessity
               be
               constrained
               ,
               really
               ,
               properly
               ,
               and
               without
               a
               figure
               ,
               to
               drink
               of
               the
               cup
               ,
               whether
               melted
               or
               not
               ,
               and
               really
               to
               swallow
               it
               ,
               until
               they
               should
               confess
               that
               there
               are
               figures
               in
               the
               words
               of
               Jesus
               Christ
               in
               the
               celebration
               of
               the
               Eucharist
               .
            
          
        
         
           
             Objection
             2.
             
          
           
             8.
             
             The
             second
             Objection
             is
             this
             :
             The
             Sacrament
             of
             the
             Eucharist
             is
             more
             excellent
             then
             that
             of
             the
             Passover
             ,
             because
             the
             Sacrament
             of
             
             the
             Passover
             is
             a
             type
             of
             the
             Sacrament
             of
             the
             Eucharist
             ,
             and
             the
             thing
             typified
             is
             always
             more
             excellent
             then
             the
             type
             :
             But
             if
             the
             Sacrament
             of
             the
             Eucharist
             did
             not
             really
             contain
             the
             body
             and
             bloud
             of
             Christ
             ,
             but
             was
             only
             the
             sign
             of
             it
             ,
             then
             it
             would
             follow
             that
             the
             Sacrament
             of
             the
             Eucharist
             would
             not
             be
             more
             excellent
             then
             that
             of
             the
             Passover
             ;
             nay
             ,
             the
             Sacrament
             of
             the
             Passover
             would
             be
             more
             excellent
             then
             that
             of
             the
             Eucharist
             ;
             because
             a
             Lamb
             and
             its
             bloud
             is
             more
             excellent
             then
             Bread
             and
             Wine
             ;
             and
             the
             death
             of
             a
             Lamb
             ,
             and
             the
             shedding
             of
             its
             bloud
             ,
             doth
             much
             better
             represent
             the
             death
             of
             Christ
             ,
             and
             the
             shedding
             of
             his
             bloud
             on
             the
             Cross
             ,
             then
             Bread
             broken
             ,
             and
             Wine
             poured
             into
             a
             cup
             can
             do
             .
          
           
             
               Answer
               .
            
             
               9.
               
               To
               this
               I
               answer
               ,
               First
               ,
               That
               the
               thing
               typified
               by
               the
               Paschal
               Lamb
               ,
               is
               Jesus
               Christ
               ,
               and
               not
               the
               Sacrament
               of
               the
               Eucharist
               ;
               as
               St.
               Paul
               shews
               clearly
               ,
               1
               Cor.
               5.
               when
               he
               calls
               Jesus
               Christ
               our
               Passover
               ,
               in
               these
               words
               ,
               
                 Christ
                 our
                 Passover
                 was
                 crucified
                 for
                 us
                 .
              
               The
               truth
               is
               ,
               a
               whole
               Lamb
               without
               spot
               or
               blemish
               killed
               and
               burnt
               toward
               the
               evening
               ,
               and
               its
               bloud
               shed
               ,
               doth
               very
               well
               represent
               Jesus
               Christ
               perfect
               ,
               without
               sin
               ,
               put
               to
               death
               ,
               and
               his
               bloud
               
               shed
               toward
               the
               end
               of
               the
               World
               ,
               and
               in
               the
               fulness
               of
               time
               ;
               but
               such
               a
               Lamb
               represents
               nothing
               of
               that
               which
               is
               seen
               in
               the
               Eucharist
               .
               Besides
               the
               Types
               and
               Sacraments
               of
               the
               Old
               Testament
               were
               instituted
               that
               the
               Faithful
               of
               those
               Times
               might
               come
               to
               the
               knowledge
               of
               the
               things
               typified
               and
               signified
               ,
               for
               the
               salvation
               of
               their
               souls
               :
               But
               the
               Faithful
               under
               the
               Old
               Testament
               never
               came
               to
               the
               knowledge
               of
               the
               Eucharist
               by
               the
               Paschal
               Lamb
               ;
               and
               though
               they
               had
               come
               to
               the
               knowledge
               of
               it
               ,
               yet
               they
               had
               had
               no
               benefit
               thereby
               .
               In
               a
               word
               ,
               seeing
               the
               Passover
               and
               the
               Eucharist
               are
               types
               ,
               images
               ,
               and
               signs
               ,
               of
               Jesus
               Christ
               ,
               't
               is
               very
               impertinent
               to
               say
               ,
               that
               the
               Passover
               is
               the
               type
               of
               the
               Eucharist
               ,
               because
               a
               type
               is
               not
               properly
               the
               type
               of
               another
               type
               ,
               but
               only
               of
               the
               thing
               typified
               ;
               as
               the
               image
               of
               Caesar
               is
               not
               the
               image
               of
               another
               image
               of
               Caesar
               ,
               but
               only
               of
               Caesar
               himself
               .
            
             
               10.
               
               Secondly
               ,
               I
               answer
               ,
               that
               the
               excellence
               of
               one
               Sacrament
               above
               another
               ,
               must
               be
               drawn
               from
               its
               form
               and
               efficacie
               ,
               and
               not
               from
               its
               matter
               ,
               because
               it
               is
               form
               that
               chiefly
               gives
               being
               to
               things
               composed
               of
               matter
               and
               form
               .
               But
               the
               form
               of
               Sacraments
               depends
               on
               the
               words
               of
               Institution
               ,
               because
               being
               signs
               of
               divine
               Institution
               ,
               their
               form
               can
               only
               depend
               upon
               the
               will
               of
               God
               ,
               who
               chooseth
               certain
               
               things
               to
               signifie
               other
               things
               ;
               and
               this
               will
               of
               God
               cannot
               be
               known
               but
               by
               revelation
               ,
               which
               is
               the
               Word
               ;
               so
               that
               it
               is
               properly
               said
               that
               the
               Word
               joined
               with
               the
               Element
               makes
               the
               Sacrament
               :
               Therefore
               ,
               although
               the
               Sacrament
               of
               the
               Passover
               be
               more
               excellent
               then
               the
               Eucharist
               in
               respect
               of
               its
               matter
               ,
               because
               the
               Paschal
               Lamb
               and
               its
               bloud
               ,
               are
               more
               excellent
               then
               the
               Bread
               and
               Wine
               of
               the
               Eucharist
               ;
               and
               that
               the
               Lamb
               and
               its
               bloud
               have
               a
               greater
               analogie
               with
               Jesus
               Christ
               and
               his
               bloud
               shed
               on
               the
               Cross
               ,
               then
               the
               Bread
               and
               Wine
               of
               the
               Eucharist
               have
               ;
               yet
               the
               Sacrament
               of
               the
               Eucharist
               is
               much
               more
               excellent
               then
               that
               of
               the
               Passover
               in
               respect
               of
               its
               form
               ,
               which
               depends
               on
               the
               words
               of
               Institution
               ,
               because
               that
               at
               the
               institution
               of
               the
               Sacrament
               of
               the
               Passover
               God
               spake
               not
               one
               word
               of
               the
               principal
               end
               for
               which
               he
               did
               institute
               it
               ,
               viz.
               to
               be
               the
               type
               of
               Jesus
               Christ
               and
               his
               death
               .
               But
               at
               the
               institution
               of
               the
               Sacrament
               of
               the
               Eucharist
               Christ
               declared
               in
               express
               terms
               ,
               that
               he
               did
               institute
               the
               eating
               of
               the
               bread
               broken
               ,
               and
               the
               drinking
               of
               the
               wine
               ,
               poured
               into
               the
               cup
               ,
               to
               be
               commemorative
               signs
               of
               himself
               ,
               and
               his
               death
               .
               The
               Sacrament
               of
               the
               Eucharist
               is
               yet
               more
               excellent
               then
               that
               of
               the
               Passover
               ,
               in
               respect
               of
               its
               efficacy
               ,
               which
               depends
               on
               two
               things
               ,
               viz.
               on
               the
               form
               ,
               which
               being
               more
               
               manifest
               in
               the
               Eucharist
               ,
               doth
               also
               operate
               with
               more
               efficacy
               ,
               and
               also
               because
               it
               represents
               a
               thing
               past
               ,
               viz.
               the
               death
               of
               Christ
               .
               But
               the
               knowledge
               of
               things
               past
               is
               more
               clear
               and
               perfect
               then
               the
               knowledge
               of
               things
               to
               come
               ;
               and
               we
               are
               more
               toucht
               with
               the
               memory
               of
               things
               past
               ,
               when
               some
               symbole
               brings
               them
               to
               our
               thoughts
               ,
               then
               when
               we
               consider
               things
               to
               come
               ,
               through
               clouds
               and
               shadows
               .
               To
               this
               I
               add
               that
               the
               bread
               and
               wine
               of
               the
               Eucharist
               have
               a
               greater
               analogie
               with
               Jesus
               Christ
               then
               the
               Paschal
               Lamb
               had
               ,
               in
               one
               respect
               ,
               viz.
               in
               regard
               of
               the
               spiritual
               nourishment
               which
               we
               receive
               by
               Christs
               death
               ;
               for
               as
               Baptism
               is
               the
               Sacrament
               of
               our
               spiritual
               birth
               ,
               so
               the
               Eucharist
               is
               the
               Sacrament
               of
               our
               spiritual
               nourishment
               .
               But
               this
               nourishment
               is
               much
               better
               represented
               by
               bread
               and
               wine
               which
               are
               the
               ordinary
               nourishment
               of
               our
               bodies
               ,
               then
               by
               a
               Lamb.
               
            
             
               Lastly
               ,
               I
               answer
               ,
               That
               it
               is
               far
               less
               inconvenient
               to
               give
               some
               prerogative
               to
               the
               Pasover
               above
               the
               Eucharist
               ,
               
                 (
                 ●●z
              
               .
               to
               give
               it
               a
               more
               excellent
               matter
               and
               analogie
               )
               then
               to
               assert
               the
               corporal
               presence
               of
               Christ
               in
               the
               Host
               ,
               by
               an
               unheard
               of
               Transubstantiation
               ,
               which
               destroys
               the
               nature
               of
               Sacraments
               ,
               gives
               our
               Lord
               a
               monstrous
               body
               ,
               includes
               notorious
               absurdities
               and
               contradictions
               ,
               and
               gives
               the
               lye
               to
               
               Sense
               ,
               Reason
               ,
               and
               holy
               Scripture
               ;
               as
               hath
               been
               proved
               .
            
          
        
         
           
             Objection
             3.
             
          
           
             11
             The
             third
             Objection
             was
             proposed
             at
             
               Nismes
               ,
               Anno
            
             1657.
             by
             the
             Jesuite
             S.
             Rigaut
             ,
             thus
             .
             God
             doth
             communicate
             ,
             or
             can
             communicate
             to
             the
             creature
             in
             a
             finite
             degree
             that
             which
             he
             possesseth
             in
             an
             infinite
             degree
             .
             For
             example
             ;
             God
             hath
             an
             infinite
             power
             whereby
             he
             can
             do
             all
             things
             at
             once
             ;
             therefore
             he
             communicates
             ,
             or
             can
             communicate
             to
             the
             creature
             a
             finite
             and
             limited
             power
             ,
             whereby
             it
             may
             do
             divers
             things
             at
             once
             ,
             as
             appears
             in
             a
             man
             ,
             for
             he
             can
             see
             ,
             hear
             talk
             ,
             and
             walk
             at
             the
             same
             time
             .
             God
             hath
             also
             an
             infinite
             wisdom
             and
             knowledge
             ,
             whereby
             he
             knows
             all
             things
             at
             once
             ;
             therefore
             he
             communicates
             ,
             or
             can
             communicate
             to
             the
             creature
             a
             finite
             knowledge
             ,
             whereby
             it
             may
             know
             divers
             things
             at
             once
             .
             And
             even
             so
             God
             hath
             a
             virtual
             infinite
             extent
             ,
             which
             is
             called
             immensity
             ,
             whereby
             he
             fills
             all
             things
             and
             all
             places
             at
             once
             :
             Therefore
             God
             communicates
             or
             can
             communicate
             to
             the
             creature
             ,
             viz.
             to
             a
             body
             a
             finite
             extent
             ,
             whereby
             it
             may
             fill
             divers
             spaces
             ,
             and
             occupy
             several
             places
             at
             once
             .
             Whence
             it
             follows
             that
             Christs
             body
             may
             be
             in
             divers
             places
             at
             the
             same
             time
             ,
             viz.
             in
             Heaven
             and
             in
             the
             Host
             .
          
           
             
             
               Answer
               .
            
             
               12.
               
               To
               this
               I
               answer
               ,
               That
               as
               God
               cannot
               be
               in
               two
               places
               (
               for
               example
               ,
               in
               heaven
               and
               upon
               earth
               )
               without
               being
               in
               all
               those
               places
               that
               are
               between
               both
               ,
               (
               for
               then
               he
               would
               be
               distant
               ,
               and
               separated
               from
               himself
               )
               so
               Christs
               body
               cannot
               be
               in
               two
               distant
               places
               ,
               viz.
               at
               Paris
               and
               at
               Rome
               ,
               in
               Heaven
               and
               upon
               Earth
               in
               the
               host
               ,
               without
               being
               in
               all
               those
               places
               that
               are
               between
               both
               ,
               for
               then
               it
               would
               be
               distant
               and
               separated
               from
               it self
               ,
               which
               is
               impossible
               ,
               as
               hath
               been
               sufficiently
               proved
               .
               Therefore
               seeing
               Christs
               body
               is
               not
               in
               all
               places
               between
               Paris
               and
               Rome
               ,
               and
               between
               Heaven
               and
               Earth
               ,
               it
               follows
               that
               it
               is
               not
               in
               heaven
               and
               upon
               Earth
               in
               the
               host
               ,
               nor
               at
               Paris
               and
               Rome
               in
               consecrated
               hosts
               .
               So
               that
               to
               make
               a
               creature
               ,
               for
               example
               the
               body
               of
               Christ
               ,
               partaker
               of
               Gods
               extent
               or
               immensity
               ,
               it
               is
               sufficient
               that
               as
               God
               by
               his
               infinite
               extent
               occupies
               all
               places
               ,
               so
               Christs
               body
               should
               by
               its
               finite
               extent
               occupy
               some
               place
               .
               But
               if
               to
               make
               it
               partake
               in
               a
               finite
               degree
               of
               this
               divine
               attribute
               of
               immensity
               ,
               it
               must
               be
               in
               divers
               places
               ,
               yet
               it
               is
               sufficient
               that
               it
               be
               in
               divers
               places
               successively
               and
               not
               at
               once
               ;
               or
               if
               to
               make
               it
               partake
               of
               this
               attribute
               it
               must
               be
               
               in
               divers
               places
               at
               once
               ,
               yet
               it
               is
               sufficient
               that
               it
               occupies
               them
               by
               its
               several
               parts
               ;
               for
               example
               ,
               that
               the
               head
               be
               in
               one
               place
               ,
               and
               the
               feet
               in
               another
               ,
               &c.
               
               In
               a
               word
               ,
               that
               it
               be
               without
               discontinuance
               or
               separation
               ,
               as
               God
               is
               every
               where
               without
               discontinuance
               .
               Thus
               the
               learned
               ,
               Master
               Bruguier
               then
               answered
               and
               much
               better
               ,
               but
               I
               cannot
               remember
               his
               full
               and
               compleat
               answer
               .
            
          
        
         
           
             Objection
             4.
             
          
           
             13.
             
             The
             fourth
             Objection
             is
             this
             .
             If
             divers
             bodies
             may
             miraculously
             be
             in
             one
             and
             the
             same
             place
             ,
             then
             it
             also
             follows
             that
             one
             body
             may
             miraculously
             be
             in
             divers
             places
             ,
             there
             being
             no
             more
             difficulty
             or
             impossibility
             in
             the
             one
             then
             in
             the
             other
             .
             But
             divers
             bodies
             may
             miraculously
             be
             in
             one
             and
             the
             same
             place
             ;
             for
             Jesus
             Christ
             came
             into
             the
             room
             where
             his
             Disciples
             were
             ,
             the
             dores
             being
             shut
             ,
             which
             he
             could
             not
             have
             done
             ,
             if
             his
             body
             had
             not
             penetrated
             the
             dores
             .
             Besides
             ,
             It
             is
             said
             that
             Jesus
             Christ
             was
             born
             of
             the
             Virgin
             Mary
             ,
             and
             consequently
             Mary
             was
             a
             Virgin
             both
             before
             and
             after
             his
             birth
             ,
             which
             could
             not
             have
             been
             if
             Jesus
             Christ
             had
             not
             penetrated
             her
             belly
             and
             come
             forth
             without
             fraction
             or
             overture
             .
             Lastly
             ,
             Jesus
             Christ
             penetrated
             the
             stone
             that
             
             was
             laid
             on
             his
             sepulchre
             when
             he
             rose
             again
             ;
             and
             it
             is
             said
             that
             he
             penetrated
             the
             heavens
             when
             he
             ascended
             .
          
           
             
               Answer
               .
            
             
               14
               To
               this
               I
               answer
               ,
               First
               ,
               That
               it
               is
               not
               said
               that
               Jesus
               Christ
               came
               in
               ,
               the
               dores
               being
               shut
               ;
               for
               these
               are
               the
               words
               ,
               
                 The
                 same
                 day
                 when
                 it
                 was
                 evening
                 ,
                 and
                 the
                 dores
                 having
                 been
                 shut
                 for
                 fear
                 of
                 the
                 Jews
                 ,
                 Jesus
                 came
                 ,
              
               &c.
               which
               words
               do
               indeed
               shew
               the
               time
               when
               Jesus
               came
               in
               unto
               his
               Disciples
               ,
               but
               not
               the
               manner
               of
               his
               entry
               by
               penetration
               ,
               but
               if
               the
               words
               be
               translated
               ,
               
                 the
                 dores
                 being
                 shut
              
               ,
               and
               that
               they
               do
               import
               that
               the
               dores
               were
               not
               opened
               by
               any
               body
               ,
               yet
               they
               do
               not
               exclude
               the
               opening
               of
               them
               in
               the
               twinckling
               of
               an
               eye
               by
               the
               divine
               power
               ,
               sith
               we
               have
               examples
               of
               this
               in
               holy
               Scripture
               ;
               for
               Acts
               5.
               we
               read
               that
               the
               Apostle
               went
               out
               of
               Prison
               ,
               though
               the
               dores
               had
               been
               fast
               shut
               ,
               but
               it
               is
               said
               that
               
                 the
                 Angel
                 of
                 God
                 opened
                 them
                 .
              
               And
               Acts
               12.
               
               
                 The
                 dore
                 of
                 the
                 Prison
                 opened
                 to
                 S.
                 Peter
                 of
                 its
                 own
                 accord
              
               ;
               that
               is
               ,
               without
               being
               opened
               by
               any
               body
               .
               And
               so
               it
               is
               said
               that
               Jesus
               Christ
               entered
               ,
               
                 the
                 dores
                 being
                 shut
                 ,
                 or
                 having
                 been
                 shut
              
               ;
               which
               excludes
               the
               opening
               of
               them
               by
               any
               body
               ,
               but
               not
               the
               opening
               of
               them
               by
               a
               divine
               
               power
               in
               so
               short
               a
               time
               that
               it
               was
               undiscernable
               .
            
             
               Secondly
               I
               answer
               ,
               That
               the
               Virgin
               Mary
               was
               a
               true
               Virgin
               both
               before
               and
               after
               her
               delivery
               ,
               if
               by
               being
               a
               Virgin
               be
               meant
               not
               to
               have
               had
               the
               company
               of
               a
               man
               ;
               but
               it
               is
               certain
               that
               Jesus
               Christ
               came
               out
               of
               the
               Virgins
               belly
               by
               opening
               her
               womb
               ;
               for
               it
               is
               said
               ,
               St.
               Luke
               2.
               that
               
                 Joseph
                 and
                 Mary
                 carried
                 Jesus
                 Christ
                 to
                 Jerusalem
                 to
                 present
                 him
                 to
                 the
                 Lord
                 ;
                 as
                 it
                 is
                 written
                 in
                 the
                 Law
                 ,
                 every
                 male
                 that
                 openeth
                 the
                 womb
                 shall
                 be
                 holy
                 unto
                 the
                 Lord.
                 
              
            
             
               Thirdly
               I
               answer
               ,
               That
               Jesus
               Christ
               did
               not
               penetrate
               the
               stone
               that
               was
               laid
               on
               his
               sepulchre
               ;
               for
               it
               is
               said
               ,
               St.
               Matth.
               28.
               
               That
               
                 the
                 Angel
                 of
                 God
                 rolled
                 it
                 back
                 from
                 the
                 dore
                 of
                 the
                 sepulchre
                 .
              
            
             
               Fourthly
               I
               answer
               ,
               That
               when
               it
               is
               said
               ,
               Heb.
               4.
               that
               Jesus
               Christ
               penetrated
               the
               heavens
               ,
               we
               must
               understand
               it
               improperly
               ,
               in
               the
               same
               manner
               as
               it
               is
               commonly
               said
               that
               an
               Arrow
               penetrates
               the
               Air
               ;
               that
               is
               ,
               the
               Air
               gives
               way
               to
               the
               Arrow
               that
               passeth
               through
               the
               Air
               ;
               and
               so
               Jesus
               Christ
               penetrated
               the
               Heavens
               ,
               because
               the
               Heavens
               gave
               way
               to
               his
               body
               ,
               and
               not
               that
               the
               Heavens
               and
               his
               Body
               were
               in
               one
               and
               the
               same
               place
               .
            
             
               15.
               
               All
               the
               Romish
               Doctors
               agree
               with
               us
               ,
               that
               modal
               accidents
               (
               which
               are
               nothing
               else
               
               but
               the
               manners
               of
               the
               being
               of
               substances
               ,
               as
               action
               ,
               passion
               ,
               relation
               ,
               figure
               ,
               &c.
               )
               cannot
               be
               without
               a
               subject
               ,
               no
               not
               by
               the
               power
               of
               God
               himself
               .
               But
               all
               the
               Objections
               by
               which
               they
               endeavour
               to
               prove
               that
               the
               accidents
               of
               the
               bread
               and
               wine
               may
               exist
               without
               a
               subject
               ,
               (
               that
               is
               ,
               without
               their
               substance
               )
               do
               prove
               the
               same
               thing
               of
               modal
               accidents
               too
               .
               So
               that
               I
               shall
               not
               stay
               now
               to
               repeat
               those
               Objections
               with
               their
               Answers
               ,
               which
               are
               set
               down
               at
               large
               in
               my
               dispute
               about
               the
               Eucharist
               .
            
          
        
         
           
             Objection
             5.
             
          
           
             16.
             
             The
             fifth
             Objection
             is
             drawn
             from
             Mal.
             1.
             in
             these
             words
             ,
             
               From
               the
               rising
               of
               the
               Sun
               unto
               the
               going
               down
               of
               the
               same
               my
               name
               shall
               be
               great
               among
               the
               Gentiles
               ;
               and
               in
               every
               place
               shall
               they
               offer
               incense
               to
               my
               name
               ,
               and
               a
               new
               and
               pure
               offering
               :
            
             where
             by
             this
             new
             and
             pure
             offering
             nothing
             can
             be
             understood
             but
             the
             sacrifice
             of
             the
             Mass
             ;
             because
             by
             this
             offering
             we
             cannot
             understand
             Prayers
             ,
             Alms
             ,
             Contrition
             of
             heart
             ,
             and
             other
             good
             works
             ,
             which
             are
             sometimes
             in
             Scripture
             called
             Oblations
             and
             Sacrifices
             ,
             for
             the
             Prophet
             Malachi
             promiseth
             a
             new
             offering
             .
             But
             Prayers
             ,
             Alms
             ,
             and
             other
             good
             works
             were
             common
             amongst
             the
             Jews
             ;
             and
             besides
             ,
             they
             of
             the
             Reformed
             Church
             do
             believe
             that
             all
             the
             
             actions
             of
             the
             Faithful
             are
             poluted
             ,
             and
             the
             Prophet
             speaks
             of
             a
             pure
             and
             clean
             offering
             .
             Again
             ,
             By
             this
             offering
             which
             Malachi
             speaks
             of
             ,
             cannot
             be
             understood
             Lambs
             ,
             Bulls
             ,
             and
             such
             like
             Animals
             ,
             which
             were
             wont
             to
             be
             sacrificed
             in
             Solomons
             Temple
             ;
             because
             the
             Prophet
             promiseth
             that
             it
             shall
             be
             offered
             in
             every
             place
             ,
             even
             amongst
             the
             Heathen
             .
             Lastly
             ,
             By
             this
             offering
             cannot
             be
             understood
             the
             bloudy
             sacrifice
             which
             Jesus
             Christ
             offered
             on
             the
             Cross
             ,
             because
             that
             bloudy
             sacrifice
             was
             offered
             but
             once
             upon
             Mount
             Calvary
             in
             Judea
             ,
             and
             the
             Prophet
             speaks
             of
             an
             oblation
             that
             shall
             be
             offered
             in
             every
             place
             :
             Therefore
             by
             this
             offering
             must
             be
             understood
             the
             sacrifice
             of
             the
             body
             and
             bloud
             of
             Christ
             ,
             under
             the
             species
             of
             the
             bread
             and
             wine
             ,
             which
             is
             nothing
             else
             but
             the
             Mass
             .
          
           
             
               Answer
               .
            
             
               17.
               
               To
               this
               I
               answer
               ,
               First
               ,
               That
               by
               the
               offering
               whereof
               Malachy
               speaks
               ,
               must
               be
               understood
               that
               spiritual
               Worship
               and
               Service
               which
               Believers
               should
               perform
               unto
               God
               under
               the
               New
               Testament
               ,
               which
               is
               comprised
               in
               that
               sacrifice
               which
               they
               offer
               to
               God
               ,
               both
               of
               their
               persons
               and
               religious
               actions
               ;
               and
               this
               is
               the
               reason
               why
               St.
               
                 Paul
                 ,
                 Rom.
              
               12.
               speaks
               thus
               .
               
                 I
                 beseech
                 you
                 therefore
                 ,
                 Brethren
                 ▪
                 by
                 the
                 mercies
                 of
              
               
               
                 God
                 that
                 ye
                 present
                 your
                 bodies
                 a
                 living
                 sacrifice
                 ,
                 holy
                 ,
                 acceptable
                 unto
                 God
                 ,
                 which
                 is
                 your
                 reasonable
                 service
                 .
              
               And
               chap.
               15.
               speaking
               of
               the
               grace
               that
               was
               given
               him
               of
               God
               ,
               he
               saith
               ,
               
                 it
                 is
                 given
                 him
                 that
                 he
                 should
                 be
                 the
                 Minister
                 of
                 Jesus
                 Christ
                 to
                 the
                 Gentiles
                 ,
                 ministring
                 the
                 Gospel
                 of
                 God
                 ,
                 that
                 the
                 offering
                 up
                 of
                 the
                 Gentiles
                 might
                 be
                 acceptable
                 ,
                 being
                 sanctified
                 by
                 the
                 Holy
                 Ghost
                 .
              
               Whence
               it
               appears
               that
               by
               this
               oblation
               whereof
               Malachy
               speaks
               ,
               we
               must
               not
               understand
               the
               offering
               of
               Christs
               body
               and
               bloud
               under
               the
               accidents
               of
               bread
               and
               wine
               ,
               but
               the
               offering
               up
               of
               the
               persons
               and
               religious
               actions
               of
               those
               that
               should
               be
               brought
               unto
               God
               by
               the
               preaching
               of
               the
               Gospel
               ,
               and
               particularly
               the
               Gentiles
               .
            
             
               18.
               
               Secondly
               I
               answer
               ,
               That
               in
               the
               whole
               passage
               of
               Malachy
               above
               cited
               ,
               the
               words
               
                 new
                 offering
              
               are
               not
               to
               be
               found
               ,
               but
               only
               
                 clean
                 offering
              
               .
               And
               though
               a
               new
               offering
               had
               been
               there
               spoken
               of
               ,
               yet
               I
               say
               that
               things
               may
               be
               said
               to
               be
               new
               ,
               when
               being
               spoiled
               and
               corrupted
               ,
               they
               are
               restored
               and
               made
               sound
               again
               .
               But
               the
               service
               of
               God
               which
               had
               been
               corrupted
               under
               the
               Law
               ,
               was
               re-established
               by
               Jesus
               Christ
               and
               his
               Apostles
               under
               the
               Gospel
               ,
               so
               that
               all
               things
               were
               made
               new
               ;
               a
               new
               Time
               ,
               viz.
               the
               time
               of
               the
               preaching
               of
               the
               Gospel
               ;
               a
               new
               People
               ,
               viz.
               the
               Christian
               People
               ;
               a
               new
               place
               ,
               viz.
               all
               parts
               of
               the
               World
               ,
               and
               not
               at
               
               Jerusalem
               only
               ;
               a
               new
               Prayer
               ,
               viz.
               the
               Lords
               Prayer
               ;
               new
               Sacraments
               ,
               viz.
               Baptism
               and
               the
               Lords
               Supper
               ;
               and
               new
               Preaching
               ,
               viz.
               the
               preaching
               of
               salvation
               by
               Jesus
               Christ
               .
            
             
               19.
               
               Thirdly
               I
               answer
               that
               the
               oblation
               which
               is
               offered
               unto
               God
               under
               the
               Gospel
               ,
               is
               pure
               and
               clean
               ;
               the
               service
               which
               is
               performed
               to
               him
               ,
               according
               to
               his
               Word
               ,
               is
               pure
               ;
               the
               preaching
               of
               the
               Gospel
               is
               pure
               .
               In
               a
               word
               ,
               the
               Christian
               Religion
               is
               pure
               ,
               though
               there
               be
               many
               failings
               in
               those
               that
               profess
               it
               .
               And
               although
               the
               Faithful
               that
               present
               their
               bodies
               a
               living
               sacrifice
               ,
               holy
               ,
               acceptable
               to
               God
               ,
               be
               compassed
               about
               with
               many
               infirmities
               ,
               and
               that
               their
               religious
               actions
               be
               accompanied
               with
               divers
               failings
               ,
               yet
               their
               persons
               and
               works
               may
               be
               said
               to
               be
               pure
               and
               clean
               in
               Jesus
               Christ
               ,
               in
               whose
               name
               they
               are
               presented
               to
               God
               ;
               so
               that
               although
               they
               cannot
               of
               themselves
               please
               or
               satisfie
               God
               ;
               yet
               as
               they
               are
               members
               of
               Christ
               ,
               they
               are
               reputed
               holy
               before
               God
               :
               for
               it
               is
               these
               St.
               Peter
               speaks
               of
               in
               Epist
               .
               1.
               chap.
               2.
               
                 who
                 as
                 living
                 stones
                 ,
                 are
                 built
                 up
                 a
                 spiritual
                 house
                 ,
                 a
                 holy
                 Priesthood
                 ,
                 to
                 offer
                 up
                 spiritual
                 sacrifices
                 ,
                 acceptable
                 to
                 God
                 by
                 Jesus
                 Christ
                 .
              
               And
               so
               our
               sacrifices
               are
               a
               pure
               and
               clean
               offering
               ,
               but
               it
               is
               through
               Jesus
               Christ
               ,
               who
               covers
               them
               with
               his
               purity
               and
               holiness
               ,
               so
               that
               the
               defects
               of
               them
               are
               not
               imputed
               to
               
               us
               .
               To
               this
               I
               add
               ,
               That
               besides
               the
               perfect
               purity
               which
               we
               have
               by
               the
               imputation
               of
               Christs
               righteousness
               ,
               we
               have
               also
               a
               purity
               begun
               by
               the
               Holy
               Ghost
               ;
               of
               which
               St.
               Paul
               speaks
               Rom.
               15.
               in
               these
               words
               ,
               that
               
                 the
                 offering
                 of
                 the
                 Gentiles
                 might
                 be
                 acceptable
                 ,
                 being
                 sanctified
                 by
                 the
                 Holy
                 Ghost
                 :
              
               for
               that
               which
               God
               hath
               decreed
               ,
               Je●us
               Christ
               hath
               purchased
               ,
               and
               the
               Holy
               Ghost
               hath
               begun
               ,
               is
               reputed
               by
               God
               perfect
               and
               compleat
               .
               And
               St.
               Paul
               shews
               clearly
               the
               truth
               of
               what
               hath
               been
               said
               ,
               1
               Tim.
               2.
               8.
               in
               these
               words
               ,
               
                 I
                 will
                 that
                 men
                 pray
                 every
                 where
                 ,
                 listing
                 up
                 holy
                 hands
                 ,
                 without
                 wrath
                 and
                 doubting
                 .
              
               And
               Ephes
               .
               5.
               
               
                 Jesus
                 Christ
                 loved
                 the
                 Church
                 ,
                 and
                 gave
                 himself
                 for
                 it
                 ,
                 that
                 he
                 might
                 sanctifie
                 and
                 cleanse
                 it
                 with
                 the
                 washing
                 of
                 water
                 by
                 the
                 Word
                 ,
                 that
                 he
                 might
                 present
                 it
                 to
                 himself
                 ,
                 a
                 glorious
                 Church
                 ,
                 not
                 having
                 spot
                 or
                 wrinkle
                 ,
                 or
                 any
                 such
                 thing
                 ,
                 but
                 that
                 it
                 should
                 be
                 holy
                 and
                 without
                 blemish
                 .
              
            
          
        
         
           
             Objection
             6.
             
          
           
             20.
             
             The
             sixth
             Objection
             is
             drawn
             from
             Gen.
             14.
             in
             these
             words
             :
             
               And
               Melchisedec
               King
               of
               Salem
               ,
               bringing
               forth
               bread
               and
               wine
               (
               for
               he
               was
               a
               Priest
               blessed
               him
               .
            
             And
             from
             Psal
             .
             110.
             and
             from
             Heb.
             7.
             where
             it
             is
             said
             ,
             
               Thou
               art
               a
               Priest
               for
               ever
               ,
               after
               the
               order
               of
               Melchisedec
               .
            
             From
             which
             words
             our
             Adversaries
             argue
             thus
             .
             
             First
             ,
             They
             say
             that
             Jesus
             Christ
             is
             a
             Priest
             ,
             not
             after
             the
             order
             of
             Aaron
             ,
             but
             after
             the
             order
             of
             Melchisedec
             ;
             the
             difference
             between
             Aaron
             and
             Melchisedec
             consisting
             in
             this
             ,
             viz.
             that
             Aaron
             and
             the
             other
             Levitical
             Priests
             offered
             bloudy
             Sacrifices
             ,
             killing
             and
             shedding
             the
             bloud
             of
             Beasts
             ,
             which
             they
             sacrificed
             to
             God
             ,
             as
             a
             sign
             and
             figure
             of
             the
             bloudy
             sacrifice
             of
             Jesus
             Christ
             on
             the
             Cross
             .
             But
             Melchisedec
             offered
             an
             unbloudy
             sacrifice
             ,
             for
             when
             he
             went
             to
             meet
             Abraham
             returning
             from
             the
             slaughter
             of
             the
             Kings
             ,
             he
             offered
             to
             God
             Bread
             and
             Wine
             .
             And
             seeing
             this
             Bread
             and
             Wine
             offered
             to
             God
             by
             Melchisedec
             were
             signs
             and
             types
             of
             Christs
             body
             and
             bloud
             ,
             Jesus
             Christ
             was
             obliged
             to
             offer
             an
             unbloudy
             sacrifice
             ,
             viz.
             his
             body
             and
             bloud
             under
             the
             species
             of
             bread
             and
             wine
             ,
             which
             he
             did
             at
             the
             institution
             and
             celebration
             of
             the
             Sacrament
             of
             the
             Eucharist
             ,
             that
             so
             the
             reality
             of
             the
             thing
             typified
             might
             answer
             those
             shadows
             and
             types
             .
             Secondly
             ,
             That
             although
             Melchisedec
             had
             brought
             all
             this
             bread
             and
             wine
             for
             the
             refreshment
             of
             Abraham
             and
             his
             Army
             that
             returned
             from
             the
             slaughter
             of
             the
             Kings
             ,
             yet
             he
             first
             offered
             it
             to
             God
             ,
             and
             then
             gave
             it
             to
             them
             ,
             that
             so
             they
             might
             partake
             of
             the
             sacrifice
             of
             bread
             and
             wine
             .
             And
             the
             reason
             of
             this
             is
             ,
             because
             the
             Scripture
             saith
             that
             Abraham
             returned
             from
             the
             battel
             with
             great
             spoils
             ;
             amongst
             
             which
             there
             was
             meat
             and
             drink
             enough
             for
             the
             refreshment
             of
             himself
             and
             his
             people
             :
             also
             it
             saith
             expresly
             that
             Abrahams
             people
             had
             taken
             such
             refreshment
             as
             was
             necessary
             before
             Melchisedec
             met
             them
             ;
             and
             consequently
             they
             had
             no
             need
             of
             the
             bread
             and
             wine
             which
             he
             brought
             ,
             except
             it
             had
             been
             to
             partake
             of
             the
             sacrifice
             of
             the
             bread
             and
             wine
             which
             he
             offered
             .
             Thirdly
             ,
             They
             say
             this
             is
             strongly
             proved
             by
             the
             following
             words
             ,
             
               for
               he
               was
               Priest
               of
               the
               most
               high
               God
               ,
            
             which
             shew
             the
             reason
             why
             Melchisedec
             brought
             bread
             and
             wine
             ,
             viz.
             to
             make
             an
             oblation
             or
             offering
             of
             it
             to
             God
             ;
             for
             if
             he
             had
             brought
             this
             bread
             and
             wine
             for
             the
             refreshment
             of
             Abraham
             and
             his
             people
             ,
             the
             Scripture
             would
             have
             said
             that
             he
             had
             brought
             this
             bread
             and
             wine
             ,
             because
             that
             Abraham
             and
             his
             Army
             being
             faint
             and
             tired
             ,
             had
             need
             of
             meat
             and
             drink
             ;
             but
             it
             speaks
             nothing
             of
             this
             :
             on
             the
             contrary
             it
             saith
             that
             he
             brought
             bread
             and
             wine
             ,
             
               for
               he
               was
               Priest
            
             .
             Fourthly
             ,
             They
             say
             that
             
               Jesus
               Christ
               is
               a
               Priest
               for
               ever
               ,
               after
               the
               order
               of
               Melchisedec
            
             ;
             and
             seeing
             there
             can
             be
             no
             Priest
             without
             a
             sacrifice
             ,
             there
             can
             be
             no
             eternal
             Priest
             without
             an
             eternal
             or
             perpetual
             sacrifice
             .
             But
             the
             sacrifice
             of
             the
             Cross
             was
             offered
             but
             once
             ,
             and
             cannot
             be
             reiterated
             ,
             
               for
               Jesus
               Christ
               dieth
               no
               more
               ,
               Rom.
            
             6.
             
             Therefore
             there
             must
             be
             another
             perpetual
             sacrifice
             in
             the
             Church
             ,
             which
             Jesus
             
             Christ
             offereth
             by
             the
             hands
             of
             Priests
             ,
             which
             can
             be
             nothing
             else
             but
             the
             sacrifice
             of
             the
             Mass
             ,
             viz.
             the
             sacrifice
             of
             Christs
             body
             and
             bloud
             under
             the
             species
             of
             the
             bread
             and
             wine
             ,
             typified
             by
             the
             sacrifice
             of
             the
             bread
             and
             wine
             of
             Melchisedec
             .
          
           
             
               Answer
               .
            
             
               21.
               
               To
               this
               I
               answer
               ,
               First
               ,
               That
               the
               Hebrew
               word
               doth
               not
               signifie
               bringing
               but
               brought
               ,
               drew
               out
               ,
               caused
               to
               be
               brought
               ,
               &c.
               but
               our
               Adversaries
               falsifie
               the
               Text
               thus
               ,
               to
               make
               way
               for
               another
               falsification
               ,
               viz.
               to
               put
               these
               words
               in
               a
               Parenthesis
               
                 (
                 for
                 he
                 was
                 Priest
              
               )
               in
               stead
               of
               putting
               them
               without
               a
               Parenthesis
               ,
               
                 and
                 he
                 was
                 Priest
              
               ;
               so
               that
               we
               may
               say
               that
               in
               these
               few
               words
               they
               have
               made
               three
               falsifications
               ;
               first
               ,
               when
               they
               translate
               it
               proferens
               ,
               that
               is
               bringing
               ,
               in
               stead
               of
               translating
               it
               protulit
               ,
               that
               is
               brought
               ,
               or
               drew
               out
               :
               secondly
               ,
               when
               they
               translate
               it
               
                 erat
                 enim
                 sacerdos
              
               ,
               that
               is
               ,
               
                 for
                 he
                 was
                 Priest
              
               ,
               in
               stead
               of
               translating
               it
               ,
               
                 and
                 he
                 was
                 Priest
              
               :
               thirdly
               ,
               when
               they
               translate
               it
               
                 benedixit
                 ei
              
               ,
               that
               is
               ,
               
                 blessed
                 him
              
               ,
               instead
               of
               translating
               it
               &
               
                 benedixit
                 ei
              
               ,
               that
               is
               ,
               
                 and
                 he
                 blessed
                 him
              
               .
               And
               so
               of
               three
               different
               propositions
               ,
               
                 viz.
                 Melchisedech
              
               also
               brought
               bread
               and
               wine
               ,
               and
               he
               was
               Priest
               ,
               and
               he
               blessed
               him
               ;
               they
               
               
               
               
               
               have
               made
               but
               one
               ,
               with
               a
               Parenthesis
               ,
               thus
               :
               Melchisedec
               bringing
               bread
               and
               wine
               (
               for
               he
               was
               Priest
               )
               blessed
               him
               .
            
             
               22.
               
               Secondly
               ,
               I
               answer
               that
               the
               Hebrew
               word
               used
               by
               Moses
               ,
               signifies
               commonly
               brought
               ,
               drew
               out
               ,
               caused
               to
               be
               brought
               ,
               caused
               to
               be
               drawn
               out
               ,
               caused
               to
               come
               ,
               &c.
               
               But
               we
               must
               not
               stray
               from
               the
               proper
               signification
               of
               words
               but
               upon
               very
               great
               necessity
               ,
               which
               appears
               not
               in
               this
               Text.
               And
               although
               this
               Hebrew
               word
               should
               signifie
               
                 brought
                 to
                 offer
              
               ,
               and
               that
               it
               should
               be
               taken
               for
               offered
               ,
               yet
               our
               Adversaries
               would
               gain
               nothing
               by
               it
               ;
               for
               it
               is
               not
               said
               in
               the
               Text
               that
               he
               brought
               bread
               and
               wine
               to
               offer
               unto
               God
               ;
               but
               we
               must
               rather
               expound
               it
               thus
               ,
               viz.
               that
               he
               brought
               bread
               and
               wine
               to
               offer
               and
               present
               it
               to
               Abraham
               :
               And
               indeed
               the
               following
               words
               ,
               
                 viz.
                 and
                 blessed
                 him
              
               ,
               do
               clearly
               shew
               it
               ,
               for
               the
               Pronoun
               Relative
               him
               ,
               relates
               to
               Abraham
               ,
               according
               to
               the
               exposition
               of
               the
               Apostle
               ,
               Heb.
               7.
               where
               he
               saith
               expresly
               that
               
                 Melchisedec
                 met
                 Abraham
                 and
                 blessed
                 him
                 .
              
               And
               a
               little
               after
               he
               saith
               ,
               that
               
                 Melchisedec
                 blessed
                 him
                 that
                 had
                 the
                 promises
                 ;
                 and
                 that
                 the
                 less
                 is
                 blessed
                 of
                 the
                 greater
                 .
              
               But
               if
               these
               words
               ,
               
                 he
                 brought
                 bread
                 and
                 wine
              
               ,
               must
               be
               expounded
               thus
               ,
               he
               offered
               bread
               and
               wine
               to
               God
               ,
               then
               it
               must
               necessarily
               follow
               that
               Melchisedec
               blessed
               God
               and
               not
               Abraham
               ;
               for
               in
               these
               words
               ,
               viz.
               
               he
               offered
               bread
               and
               wine
               to
               God
               ,
               and
               blessed
               him
               ,
               the
               Pronoun
               him
               can
               relate
               to
               none
               but
               God.
               
            
             
               23.
               
               Thirdly
               ,
               I
               answer
               ,
               That
               Melchisedec
               brought
               bread
               and
               wine
               to
               Abraham
               to
               refresh
               him
               and
               his
               people
               ,
               and
               not
               to
               offer
               unto
               God.
               Bellarmin
               in
               Book
               1.
               of
               the
               
                 Mass
                 ,
                 chap.
              
               6.
               confesseth
               that
               Melchisedec
               brought
               bread
               and
               wine
               to
               Abraham
               to
               refresh
               him
               and
               his
               people
               ,
               who
               returned
               faint
               and
               tired
               from
               the
               slaughter
               of
               the
               Kings
               ,
               which
               is
               true
               ;
               but
               he
               adds
               that
               Jesus
               Christ
               had
               offered
               it
               to
               God
               before
               ,
               which
               is
               false
               ,
               and
               cannot
               be
               proved
               .
               Jerome
               in
               his
               Epistle
               to
               Euagrius
               ,
               writes
               that
               the
               Jews
               understood
               it
               that
               Melchisedec
               meeting
               Abraham
               after
               his
               victory
               ,
               brought
               bread
               and
               wine
               to
               refresh
               him
               and
               his
               people
               .
               Josephus
               writing
               this
               History
               ,
               saith
               ,
               that
               Melchisedec
               presented
               bread
               and
               wine
               to
               Abraham
               to
               refresh
               him
               and
               his
               Army
               .
               
                 Damascene
                 ,
                 Book
              
               4.
               of
               the
               
                 Orthodox
                 Faith
              
               ,
               saith
               that
               Melchisedec
               treated
               Abraham
               with
               bread
               and
               wine
               .
            
             
               24.
               
               Fourthly
               ,
               The
               Reasons
               of
               our
               Adversaries
               ,
               mentioned
               in
               the
               Objections
               to
               prove
               that
               Melchisedec
               brought
               bread
               and
               wine
               to
               Abraham
               that
               he
               might
               partake
               of
               the
               sacrifice
               which
               he
               had
               offered
               ,
               are
               not
               considerable
               ;
               viz.
               because
               Abraham
               returned
               from
               the
               battle
               with
               great
               spoils
               ;
               and
               so
               there
               was
               meat
               and
               drink
               enough
               
               for
               him
               and
               his
               people
               ;
               and
               that
               they
               had
               taken
               their
               repast
               before
               Melchisedec
               met
               them
               ,
               &c.
               
               These
               Reasons
               ,
               I
               say
               ,
               are
               inconsiderable
               ,
               because
               although
               Abraham
               had
               great
               spoils
               ,
               yet
               he
               restored
               all
               to
               the
               King
               of
               Sodom
               ;
               and
               though
               his
               people
               had
               eaten
               and
               drank
               of
               such
               as
               they
               found
               amongst
               the
               spoils
               ,
               yet
               it
               is
               not
               said
               that
               Abraham
               did
               eat
               and
               drink
               ;
               and
               though
               both
               he
               and
               his
               people
               had
               eaten
               and
               drank
               ,
               yet
               it
               is
               not
               said
               how
               long
               it
               was
               since
               ,
               and
               that
               they
               had
               no
               need
               of
               more
               provision
               ;
               and
               though
               they
               had
               no
               need
               of
               more
               ,
               yet
               Melchisedec
               not
               knowing
               that
               they
               had
               eaten
               and
               drank
               ,
               did
               ,
               that
               which
               prudent
               men
               are
               wont
               to
               do
               ,
               viz.
               provide
               all
               that
               may
               be
               needful
               in
               case
               of
               necessity
               .
            
             
               25.
               
               Fifthly
               ,
               I
               answer
               ,
               That
               the
               principal
               reason
               which
               our
               Adversaires
               bring
               to
               prove
               that
               Melchisedec
               offered
               unto
               God
               bread
               and
               wine
               ,
               viz.
               because
               it
               is
               in
               the
               Hebrew
               Text
               ,
               
                 for
                 he
                 was
                 Priest
              
               ,
               is
               a
               manifest
               falsification
               ;
               for
               it
               is
               in
               the
               Hebrew
               Text
               ,
               
                 and
                 he
                 was
                 Priest
              
               .
               Also
               the
               old
               Latine
               Interpreter
               ,
               and
               the
               Greek
               Septuagint
               translate
               it
               as
               we
               do
               ,
               
                 viz.
                 and
                 he
                 was
                 Priest
              
               :
               And
               it
               is
               very
               probable
               that
               this
               passage
               hath
               been
               corrupted
               in
               Jeroms
               Latine
               Translation
               ,
               because
               in
               his
               Hebrew
               Questions
               ,
               and
               in
               his
               Epistle
               to
               Evagrius
               ,
               he
               translates
               it
               ,
               
                 and
                 he
                 was
                 Priest
              
               .
               St.
               Cyprian
               in
               his
               Epistle
               to
               Caecilius
               ,
               
               and
               St.
               
                 August
                 .
                 Book
              
               4.
               of
               
                 Christian
                 Doctrine
                 ,
                 chap.
              
               21.
               and
               elsewhere
               ,
               translate
               it
               ,
               
                 and
                 he
                 was
                 Priest
              
               .
               So
               that
               although
               the
               Hebrew
               particle
               used
               by
               Moses
               ,
               do
               sometimes
               signifie
               ,
               for
               ,
               yet
               seeing
               that
               both
               its
               proper
               and
               common
               signification
               is
               and
               ;
               and
               that
               for
               one
               place
               where
               it
               signifies
               for
               ,
               there
               are
               a
               thousand
               at
               least
               where
               it
               signifies
               and
               ;
               and
               that
               there
               is
               nothing
               that
               obligeth
               us
               to
               translate
               it
               for
               ;
               it
               is
               evident
               that
               the
               Argument
               of
               our
               Adversaries
               is
               of
               no
               force
               at
               all
               .
               Therefore
               it
               is
               more
               pertinent
               to
               refer
               these
               words
               ,
               
                 and
                 he
                 was
                 Priest
              
               ,
               to
               what
               follows
               ,
               
                 viz.
                 and
                 blessed
                 him
              
               ,
               then
               to
               what
               goes
               before
               ,
               
                 viz.
                 brought
                 bread
                 and
                 wine
              
               .
               For
               as
               Melchisedec
               ,
               being
               a
               liberal
               King
               ,
               brought
               bread
               and
               wine
               to
               Abraham
               ,
               to
               refresh
               him
               and
               his
               people
               ;
               so
               ,
               as
               he
               was
               a
               Priest
               much
               more
               excellent
               then
               Abraham
               ,
               he
               blessed
               him
               .
               And
               though
               it
               should
               be
               translated
               ,
               
                 for
                 he
                 was
                 Priest
              
               ,
               yet
               it
               would
               not
               follow
               that
               Melchisedec
               did
               sacrifice
               bread
               and
               wine
               unto
               God
               ;
               for
               it
               might
               be
               said
               that
               Moses
               would
               shew
               the
               reason
               of
               the
               good
               will
               of
               Melchisedec
               toward
               
                 Abraham
                 ;
                 viz.
              
               it
               was
               very
               fit
               that
               he
               that
               was
               Priest
               of
               the
               most
               high
               God
               ,
               should
               testifie
               his
               kindness
               to
               so
               eminent
               a
               servant
               of
               God
               as
               was
               Abraham
               ,
               by
               presenting
               bread
               and
               wine
               to
               him
               ,
               whereof
               he
               thought
               there
               was
               need
               .
            
             
               26.
               
               Sixthly
               ,
               I
               answer
               ,
               That
               from
               what
               is
               
               said
               ,
               Psal
               .
               110.
               and
               Heb.
               7.
               viz.
               that
               Jesus
               Christ
               is
               a
               Priest
               for
               ever
               ,
               it
               will
               not
               follow
               that
               he
               must
               offer
               himself
               every
               day
               in
               the
               Mass
               ,
               under
               the
               species
               of
               bread
               and
               wine
               ,
               by
               the
               ministry
               of
               Priests
               ;
               for
               the
               Apostle
               writing
               to
               the
               Hebrews
               ,
               placeth
               the
               perpetuity
               of
               the
               Priesthood
               partly
               in
               this
               ,
               viz.
               that
               there
               is
               no
               need
               he
               should
               be
               offered
               any
               more
               ,
               seeing
               by
               one
               oblation
               he
               hath
               consecrated
               for
               ever
               those
               that
               are
               sanctified
               ;
               and
               partly
               in
               this
               ,
               viz.
               that
               being
               exalted
               far
               above
               the
               heavens
               ,
               he
               intercedes
               continually
               for
               us
               ;
               for
               the
               Priesthood
               consists
               in
               certain
               functions
               ,
               and
               in
               the
               virtue
               and
               efficacy
               of
               them
               .
               And
               seeing
               there
               are
               two
               parts
               of
               Christs
               Priesthood
               ,
               whereof
               one
               relates
               to
               the
               oblation
               of
               himself
               ,
               which
               he
               offered
               on
               the
               Cross
               ;
               and
               the
               other
               to
               his
               intercession
               ;
               it
               is
               certain
               that
               the
               virtue
               and
               efficacy
               of
               the
               oblation
               is
               eternal
               ,
               and
               that
               the
               intercession
               will
               continue
               unto
               the
               end
               of
               the
               World.
               
            
             
               27.
               
               Seaventhly
               ,
               I
               answer
               ,
               That
               in
               all
               the
               holy
               Scripture
               where
               the
               Priesthood
               of
               Melchisedec
               is
               spoken
               of
               ,
               three
               things
               only
               are
               mentioned
               of
               him
               ,
               viz.
               that
               he
               was
               a
               Priest
               ,
               that
               he
               was
               a
               Priest
               for
               ever
               ,
               and
               that
               he
               was
               so
               with
               an
               oath
               ,
               according
               to
               the
               application
               that
               is
               made
               of
               it
               to
               Jesus
               Christ
               in
               Psal
               .
               110.
               and
               Heb.
               7.
               in
               these
               words
               ,
               
                 The
                 Lord
                 hath
                 sworn
                 and
                 will
                 not
                 repent
                 ,
                 thou
                 art
                 a
                 Priest
                 for
                 ever
                 ,
                 after
              
               
               
                 the
                 order
                 of
                 Melchisedec
              
               ,
               but
               there
               is
               nothing
               at
               all
               spoken
               of
               the
               sacrifice
               of
               Melchisedec
               ,
               nor
               is
               it
               said
               wherein
               it
               did
               consist
               :
               for
               as
               it
               was
               fit
               that
               all
               the
               offices
               which
               we
               find
               ,
               were
               born
               by
               the
               greatest
               Kings
               ,
               Priests
               ,
               and
               Prophets
               under
               the
               Old
               Testament
               ,
               should
               be
               collected
               in
               the
               person
               of
               the
               Messiah
               ;
               which
               was
               done
               by
               proposing
               them
               as
               types
               and
               figures
               of
               Jesus
               Christ
               ;
               and
               that
               the
               most
               illustrious
               type
               was
               Melchisedec
               ;
               so
               it
               was
               more
               expedient
               not
               to
               speak
               of
               the
               nature
               of
               the
               sacrifice
               of
               Melchisedec
               ,
               because
               it
               was
               not
               expedient
               then
               to
               speak
               of
               the
               nature
               of
               the
               sacrifice
               of
               the
               Messiah
               .
               And
               therefore
               although
               we
               know
               not
               the
               nature
               and
               quality
               of
               the
               sacrifice
               of
               Melchisedec
               ,
               yet
               we
               know
               that
               he
               was
               a
               Priest
               :
               Even
               as
               we
               know
               that
               Melchisedec
               was
               a
               King
               ,
               though
               we
               know
               not
               in
               what
               manner
               he
               executed
               his
               Kingly
               Office.
               
            
             
               28.
               
               Lastly
               ,
               I
               answer
               ,
               That
               it
               is
               false
               that
               the
               difference
               between
               the
               Priesthood
               of
               Melchisedec
               and
               that
               of
               Aaron
               did
               consist
               in
               this
               ,
               viz.
               that
               Aaron
               offered
               the
               bloudy
               sacrifices
               of
               Beasts
               ,
               and
               Melchisedec
               offered
               an
               unbloudy
               sacrifice
               of
               bread
               and
               wine
               .
               It
               is
               also
               false
               that
               the
               likeness
               of
               the
               Priesthood
               of
               Melchisedec
               to
               that
               of
               Jesus
               Christ
               doth
               consist
               in
               this
               ,
               viz.
               that
               as
               Melchisedec
               did
               sacrifice
               bread
               and
               wine
               ,
               so
               Christ
               did
               sacrifice
               his
               body
               and
               bloud
               under
               
               the
               species
               of
               bread
               and
               wine
               :
               these
               are
               humane
               inventions
               ,
               and
               are
               founded
               neither
               on
               Scripture
               nor
               Reason
               ,
               for
               on
               the
               contrary
               ,
               the
               Apostle
               writing
               to
               the
               Hebrews
               ,
               placeth
               the
               difference
               between
               the
               Priesthood
               of
               Melchisedec
               ,
               and
               that
               of
               Aaron
               ,
               and
               its
               likeness
               to
               that
               of
               Christ
               in
               quite
               another
               thing
               .
               First
               ,
               He
               is
               called
               Melchisedec
               ,
               which
               being
               interpreted
               (
               as
               the
               Apostle
               saith
               Heb.
               7.
               )
               is
               King
               of
               righteousness
               ;
               and
               then
               King
               of
               Salem
               ,
               that
               is
               ,
               King
               of
               Peace
               ;
               and
               herein
               he
               very
               well
               represents
               our
               Lord
               Jesus
               Christ
               ,
               who
               is
               truly
               King
               of
               righteousness
               ,
               not
               only
               because
               he
               is
               righteous
               ,
               and
               was
               always
               without
               sin
               ;
               but
               also
               because
               by
               his
               satisfaction
               he
               hath
               purchased
               righteousness
               for
               us
               ,
               
                 being
                 made
                 unto
                 us
                 of
                 God
                 ,
                 righteousness
                 .
              
               He
               is
               also
               truly
               King
               of
               peace
               ,
               in
               that
               he
               hath
               reconciled
               men
               unto
               God
               ,
               made
               their
               peace
               with
               the
               Angels
               and
               hath
               particularly
               recommended
               peace
               to
               them
               .
               As
               for
               Aaron
               ,
               and
               other
               High
               Priests
               ,
               they
               were
               no
               Kings
               ,
               much
               less
               are
               the
               Priests
               of
               the
               Romish
               Church
               so
               ,
               and
               consequently
               cannot
               be
               after
               the
               order
               of
               Melchisedec
               ,
               and
               they
               that
               have
               written
               the
               lives
               of
               the
               Popes
               have
               sufficiently
               declared
               what
               righteousness
               and
               peace
               they
               have
               procured
               for
               the
               true
               and
               faithful
               servants
               of
               Jesus
               Christ
               ,
               as
               I
               shall
               shew
               at
               large
               elsewhere
               .
               Secondly
               ,
               The
               Apostle
               Heb.
               7.
               represents
               Melchisedec
               
               to
               us
               as
               a
               man
               come
               from
               heaven
               ,
               
                 without
                 father
                 ,
                 without
                 mother
                 ,
                 without
                 descent
                 ,
                 having
                 neither
                 beginning
                 of
                 days
                 ,
                 nor
                 end
                 of
                 life
                 :
              
               not
               that
               he
               was
               really
               such
               a
               one
               ,
               but
               because
               Moses
               hath
               wholy
               concealed
               from
               us
               his
               Father
               ,
               Mother
               ,
               Descent
               ,
               Birth
               ,
               and
               Death
               ,
               that
               he
               might
               be
               the
               type
               of
               Christ
               ,
               who
               was
               without
               Father
               ,
               as
               he
               is
               Man
               ;
               without
               Mother
               ,
               as
               God
               ;
               without
               Descent
               ,
               both
               as
               God
               and
               as
               man
               ;
               having
               neither
               beginning
               of
               days
               as
               God
               ,
               nor
               end
               of
               life
               ,
               as
               God
               or
               as
               Man.
               But
               the
               Fathers
               ,
               Descent
               ,
               Birth
               ,
               and
               Death
               of
               Aaron
               ,
               and
               other
               High
               Priests
               ,
               are
               exactly
               described
               by
               Moses
               .
               And
               there
               were
               never
               any
               Popes
               ,
               Bishops
               ,
               or
               Priests
               ,
               whose
               Parents
               ,
               Birth
               ,
               and
               Death
               ,
               were
               not
               known
               ,
               and
               consequently
               they
               cannot
               be
               after
               the
               order
               of
               Melchisedec
               .
               Thirdly
               ,
               The
               Apostle
               adds
               ,
               that
               
                 Melchisedec
                 being
                 made
                 like
                 unto
                 the
                 Son
                 of
                 God
                 ,
                 abideth
                 a
                 Priest
                 for
                 ever
              
               ;
               because
               Moses
               makes
               no
               mention
               of
               his
               death
               ,
               nor
               of
               any
               one
               that
               succeeded
               him
               in
               his
               Priestly
               office
               ;
               that
               so
               he
               might
               be
               the
               type
               of
               Jesus
               Christ
               ,
               who
               never
               left
               his
               Priestly
               office
               ,
               but
               will
               exercise
               it
               until
               the
               end
               of
               the
               World
               ,
               always
               inter●●ding
               for
               those
               that
               are
               his
               ,
               by
               presenting
               his
               sacrifice
               to
               God
               the
               Father
               continually
               .
               As
               for
               Aaron
               and
               other
               Priests
               ,
               they
               are
               dead
               ,
               and
               have
               had
               successors
               .
               And
               the
               Popes
               ,
               Bishops
               ,
               and
               Priests
               ,
               die
               daily
               ,
               and
               have
               
               successors
               ;
               and
               consequently
               are
               not
               after
               the
               order
               of
               Melchisedec
               .
               Fourthly
               ,
               The
               Apostle
               saith
               likewise
               ,
               that
               Melchisedec
               took
               tithes
               of
               Abraham
               ,
               and
               adds
               that
               Melchisedec
               blessed
               him
               that
               had
               the
               Promises
               ,
               
                 viz.
                 Abraham
              
               ,
               and
               that
               the
               less
               is
               blessed
               of
               the
               greater
               .
               Whence
               it
               appears
               that
               Melchisedec
               having
               taken
               tithes
               of
               Abraham
               ,
               and
               blessed
               him
               ,
               and
               Levi
               ,
               and
               all
               the
               Priests
               in
               his
               person
               ,
               was
               more
               excellent
               then
               
                 Abraham
                 ,
                 Levi
              
               ,
               and
               all
               the
               Priests
               .
               In
               which
               respect
               he
               was
               a
               type
               of
               Jesus
               Christ
               ,
               who
               was
               infinitely
               more
               excellent
               then
               Abraham
               and
               all
               his
               successors
               ,
               because
               he
               in
               whom
               all
               the
               promises
               were
               fulfilled
               ,
               must
               needs
               be
               incomparably
               more
               excellent
               then
               he
               that
               received
               them
               only
               .
               But
               I
               do
               not
               believe
               that
               the
               Priests
               of
               the
               Romish
               Church
               are
               so
               bold
               as
               to
               prefer
               themselves
               before
               Abraham
               ,
               the
               Father
               of
               the
               Faithful
               ,
               in
               whose
               seed
               all
               the
               Nations
               of
               the
               Earth
               are
               blessed
               ;
               and
               consequently
               are
               not
               after
               the
               order
               of
               Melchisedec
               .
               Fifthly
               ;
               The
               Apostle
               never
               spake
               of
               the
               sacrifice
               of
               Melchisedec
               ,
               so
               far
               was
               he
               from
               comparing
               it
               with
               the
               sacrifice
               of
               Jesus
               Christ
               ,
               as
               being
               like
               it
               ,
               or
               with
               that
               of
               Aaron
               ,
               as
               being
               unlike
               it
               ;
               so
               that
               all
               that
               our
               Adversaries
               say
               of
               it
               ,
               is
               nothing
               else
               but
               meer
               humane
               invention
               .
            
             
               29.
               
               I
               conclude
               my
               answer
               with
               this
               Argument
               ,
               Jesus
               Christ
               hath
               offered
               no
               sacrifice
               but
               
               after
               the
               order
               whereof
               he
               was
               established
               a
               Priest
               .
               But
               he
               was
               established
               a
               Priest
               after
               the
               order
               of
               Melchisedec
               only
               ,
               as
               the
               Apostle
               observes
               .
               Therefore
               he
               hath
               offered
               no
               sacrifice
               but
               after
               the
               order
               of
               Melchisedec
               :
               But
               (
               according
               to
               the
               Romish
               Doctors
               )
               there
               is
               no
               other
               sacrifice
               after
               the
               order
               of
               Melchisedec
               ,
               but
               that
               of
               the
               Mass
               :
               Therefore
               (
               according
               to
               the
               Romish
               Doctors
               )
               Jesus
               Christ
               hath
               offered
               no
               other
               sacrifice
               ,
               but
               that
               of
               the
               Mass
               .
               And
               seeing
               (
               according
               to
               them
               )
               the
               sacrifice
               of
               the
               Mass
               is
               an
               unbloudy
               sacrifice
               ,
               it
               follows
               that
               Jesus
               Christ
               hath
               offered
               no
               other
               sacrifice
               ,
               but
               an
               unbloudy
               sacrifice
               ;
               and
               consequently
               he
               hath
               not
               offered
               a
               bloudy
               sacrifice
               on
               the
               Cross
               ,
               which
               is
               blasphemy
               .
            
          
        
      
       
         THE
         END
         .
      
    
     
  

