deny Mounsieur but that a man may sometimes better and more significantly express his minde with figurative words then with plain and clear words and therefore I say that figures may be used in Testaments and Covenants when there is need of them to express a thing with more energy or when one hath not proper words to serve his turn however figurative words are never as plain and clear as proper words are for a figurative expression although it may be more significative then a natural expression is yet in comparison to the natural and proper one it is essentially obscure because obscurity is essentiall to every figure Trope and therefore where there is no need especially in Testaments and Sacraments as there is no need of any figure or figurative sense in these words this is my body they ought not be used That Christ spoke to his disciples in Parables and figures in the passages mentioned by Mr. de Rodon what 's that to our purpose at the uttering of these Parables was he instituting Sacraments or making of Testaments our objection speaks of the establishing of articles of faith of the institution of Sacraments makâ—…ng of Testaments and covenants and not of 〈◊〉 〈◊〉 â—…ords sermons speeches and Parables to his disciples and to the vulgar people for we deny not but that our Lord spoke very often figuratively and parabolically to the people But we deny that when he instituted any of his Sacraments and especially the Eucharist he spoke figuratively or parabolically the matters and forms of all the Sacraments of the new Law have no figures in them the water of Baptism is no figure of water but natural water and these words I Baptize or wash thee in the name of the father son and holy Ghost amen are no figurative words No more is the oyl of confirmation a figurative but a real oyl and the form or words spoken by a Bishop viz. I signe thee with the signe of the cross and confirm thee with the crisme of salvation in the name of the father c. are no figurative or typical words no more are the man and woman that marry figurative but real persons nor their words of contract figurative but plain and proper words viz. I take thee to my wiâ—…e I take thee to my husband And so forth of all the rest of Christs Sacraments Even so I say of the Sacrament of the Eucharist for the bread and wine whereof 't is made are no figures or signes of bread and wine and the words of consecration which are the formal part of this Sacrament are not figurative but plain words so that although every Sacrament of the new Law doth signifie something that is Mystical yet the essence of the Sacramants doth not only consist in the meer signification of the Mystery it signifies but in its own plain matter and form also which form always consignifies something mystical and consequently the stile used in the Sacraments of the new Law is not figurative but rather proper and plain To what he adds I answer that it is pitty the Mounsieur was not with the Apostles when they askâ—… Jesus Christ the meaning of Parables and other things which they did not understand I say 't is pitty he was not with them to help them out concerning this question for when the Jewes askt him Quomodo potest hic carnem suam dare ad manducandum how can this man give his flesh to he eaten and they received no other Answer but this Amen I say unto you unless you eat the flesh of the son of man and drink his bloud ye shall not have life in you the Apostles who heard this answer replyed no more but humbly submitted and believed Christs words But if Mr. de Rodon had been by this answer belike would not have satisfied him he would argue the case with Jesus Christ more profoundly according to his Principles of Philosophy he would pose him and pose him again even until he sackt him if he could to fetch out how he could Transubstantiate bread and wine into his body and bloud or else he would not believe him So may he also misbelieve that Christ revived Lazarus until he shewes him the manner how he did it for it seems the Mounsieur allowes of no supernatural power in Christ for if he did he would never so often repeat these frivolous questions viz. how a human 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 c. Rodon 7. Lastly since Iesus Christ said drink ye all of this Cup all Priests whether Iesuits 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 untill they should confess that there are figures in the words of Iesus Christ in the celebration of the Eucharist Answ. No such constraint good Sir for the Romish doctors do allow that there is a figure in the word Cup but they allow not of any figure in the consecrated wine which is in the Cup Neither do they hold that the Cup is the Testament but the consecrated wine which is in the Cup. Therefore I pray give them leave to drink the consecrated wine which is their Testament and has no figure in it and since you are so great a lover of figures drink you the Cup molten or unmoulten if you can Objection 2. Romanists 8. The second objection is this The Sacrament of the Eucharist is more excellent then that of the Passeover because the Sacrament of the Passeover 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 realy contain the body and bloud of Christ but was only the signe of it then it would follow that the Sacrament of the Eucharist would not be more excellent then that of the Passeover nay the Sacrament of the Passeover 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 his bloud doth much better represent the death of Christ and the shedding of his bloud on the Cross then bread broken and wine powred into a cup can do Answer Rodon 9. To this I answer first that the thing typified by the Paschat lamb is Iesus Christ and not the Sacrament of the Eucharist as S. Paul shews clearly 1. Cor. 5. when he calls Iesus Christ our Passeover in these words Christ our Passeover was crucified for us The truth is a whole lamb without spot or blemish killed and burnt towards the Evening and its bloud shed doth very well represent Iesus 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
your consequences to be but frivolous and strange Therefore to the first part of this third principal reply of yours I answer also that the mediate representation commemoration and application which you found out in a good sense to be in the Sacrament or Mass we are glad you found some good thing in it if it contains any such good thing it hinders not but that an immediate representation commemoration and application according to the holy fathers and Council of Trents meaning may be also found in it which immediate representation commemoration and application because they are of far more efficacy and vertue then the former are they may be very well called a true proper sacrifice propitiatorie for the sins of the living and dead which propitiatory sacrifice Mr. de Rodon hath not as yet refuted nor will be ever able to do having all the holy fathers and practise of Gods Church against him Rodon 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 Iesus 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 Iesus Christ with all his benefits offered to us both in his word and Sacraments And this is that Iesus Christ teacheth us S. 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. 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 S. 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 applys a pluister when he hath recourse to it and lays it on the wound But the recourse or refuge of a penitent sinneâ—… 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 Iesus Christ it hath been already refuâ—…ed in the 6. number Answ. This second part of his reply I answer thus that Christ being offered not to us as the Mounsieur says but for us as the holy Evangelist tells us we ought on our parts by a true and lively faith to embrace him with all his benefits offered us by vertue of his passion both in word and Sacraments And since by his word we are to believe that it is his body which is offered for us in the Sacrament we ought to believe it without any staggering or hesitation because he himself said absolutely this is my body And as in S. Iohn the third is said that as Moses lifted up the Serpent in the wilderness even so must the son of man be lifted up So must we also believe that he was lifted up bloudily on the Cross and is lifted up dayly unbloudily in the Mass for our sins because our mother the Church commands us so to believe and Christ said he that hears not the Church let him be to thee as a heathen and publican Math. 18. However although belief be a condition requisite that the vertue of Christs Passion and his Sacraments should be applyed unto us yet it is not the principal cause of our sanctification but Christs body offered upon the Cross and in the Sacrament for Christs body offered for us is the principal cause of our salvation and the healing Plaister which is applyed to a sick soul to heaâ—… her spiritual wounds and faith whether it be actuall or habituall cannot alone do the deed and consequently S. Paul in the place alleadged where he says God hath set forth Iesus Christ to be a Propitiation through faith in his bloud must be understood through faith as a condition requisite and not through faith as the Principal cause in his bloud for the principal cause of Propitiation is Christs body and bloud offered for us once bloudily upon the Cross and dayly offered for us in the sacrifice of the Mass so that although the Apostle says not explicitly through the sacrifice of the Mass yet he says it implicitly because Christs bloud is there offered and so there is an end to all Mr. de Rodons replys As to the distinction concerning the natural and sacramental being of Jesus Christ the Prudent Reader may judge whether its refutation be not sufficiently answered by me where I solved all his arguments of the said sixth number Rodon 21. I shall conclude this discourse with the testimony of Thomas Aquinas the most famous of all the doctors of the Romish dâ—…ctors and called by our adversaries the Angelical doctor This Thomas in part 3. Quest. 8. Art 1. having proposed this question viz. whether Christ be sacrificed in the Sacrament of the Eucharist he concluds wiâ—…e these memorable words The celebration of this Sacrament is very fittly 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 afterwards he gives his answer in these words I answer we must say that the celebration of this Sacrament is called a sacrifice of Christ in two respects first because as Augustin 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 this 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 to this true doctrine of Thomas Aquinas Answ. Will you indeed Mounsieur this profer I confess is fair but I doubt much whether you and yours will stand to his arbitration as to this point as for my own part I take him to be one of the most eminent doctors of our Church and worthy to be called Angelical both for his excellency in learning especially concerning the B. Sacrament and for his purity of life Therefore I wish you and your party would follow his opinion and choose him umpire betwixt you and us concerning this high question we dispute of for never
Therefore what the Mounsieur objects concerning eating Christs body corporally by reprobats is to no purpose for we confess that to eat him corporally only without faith and the rest of the Theological vertues brings rather eternal damnation then eternal life to the soul and yet we still deny that he is eaten spiritually by the mouth of faith alone or that there is any such thing as mouth of faith Rodon 3. His third argument he takes from S. Augustine and Cardinal Caietan who expound he saies the words of Iesus Christ as he doth S. Augustine 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 Cardinal Caietan in his commentary on S. 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 this 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 faith he that eateth my flesh and drinketh my bloud hath eternal life he faith 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 Iesus Christ. Answ. This exposition of the holy Father we embrace for it makes nothing against us but rather for us for we say also that when we receive the substance of Christs body which is his flesh by our corporal mouth under the species of bread and wine we say we eat the Sacrament which is a figure or sign that makes us partake of Christs Passion and impriâ—…ts with delight and profit Christs Passion in our mindes for we hold with the great divine S. Thomas of Aquin that the figure or Sacrament which we eat is a signum rememorativum a rememorative sign of Christs death And our Saviour himself said when he instituted this Sacrament as often as you do this do it in remembrance of me which we understand thus as often as you eat this Sacrament which is an unbloudy sacrifice and a figure of my bloudy sacrifice upon the Cross remember my bitter Passion for by offering this unbloudy sacrifice unto my father he will be pleased with it and since your prayers fasting almesdeeds and all your other best works as they are precisely yours are not satisfactory to him for your offences against his divine Majesty and are not of themselves able to appease his just wrath against you according to the rigour of the attribute of his divine Justice which he cannot but uphold when he beholds this pure Sacrifice and sees that I am become your mediator and that it is offered him in remembrance of a rigorous satisfaction for your sins by my bloudy sacrificing my self unto him upon the altar of the cross it will incontinently pacify and reconcile him unto you it will encourage you and delight your souls for it will put you in hopes of your salvation whereof you would be otherwise for want of this inter-mediation in a deep dispaire This and many more vertues and graces doth this Sacrament operate in our souls unless we our selves by receiving and offering it in mortal sin do obstruct or hinder them which if we do the fault is ours not the Sacraments which retains alwaies this vertue in it self If any man can with reason and faith attribute such vertue to the bare entities of bread and wine I leave any prudent reader to judge As to the learned Cardinal however his exposition alledged against us upon S. Iohn 6. must be understood no body doubts but his opinion concerning the real presence was the same ours is and that he died in it therefore if he be of any authority with Mr. de Rodon he ought to understand him according to his meaning The words be these but if rightly understood and according to his meaning not at all against us 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 the accute Cardinals meaning was to expound the true meaning and sense of these words is saith in Christs death and also to instruct people how to receive this Sacrament with profit to their souls Therefore he sayes that the sense of those words is to use the death of the son of man as meat and drink if we intend to receive profitably and what else is it to use the death of the son of man as meat and drink but to ruminate and meditate upon his death so that the Cardinals meaning was that to receive the Sacrament profitably when we eat and drink the body and bloud of Christ we must do it in remembrance of his Passion which is the self same thing Christ commands us to do and which Catholicks practise dayly And his additionate words viz. to eat and drink the Sacrament is commonly as well c. do clear his meaning for he knowing that to eat Christs body corporally is a thing common as well to the reprobate as to the elect he tells us that to eat it profitably we must beleive it to be a rememorative of Christs death and that by so eating it we eat and ruminate upon his death Therefore although we confess that faith is necessary in him that receives the Sacrament to take it worthily and profitably yet we deny that faith is the mouth wherewith we eat it or that by faith alone we eat the death of Christ for we deny that faith is the mouth of mans soul or body and without a mouth there can be no eating As to the Cardinals last words viz. he saith not he that eateth worthily or drinketh worthily but he that eateth or drinketh I am sure he meant by eating and drinking to eat and drink it worthily for he could not mean to eat and drink it unworthily and betwixt eating and drinking worthily and unworthily there is no medium so that of necessity when he speaks of eating and drinking it spiritually or with profit as he meant here he must be understood by eating and drinking eating and drinking worthily from whence it doth not clearly appear 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 for these words eating and drinking may better in a litteral sense be alluded to the Sacrament
then to death the one having a positive being and the other consisting in a privation only But let us hear the Mounsier speak Rodon 4. Now that we may clearly understand this doctrine we must consider wherein the life which Iesus Christ gives us doth consist for seeing the flesh of Iesus Christ is meat to us because it gives us life it is evident that if we know what life that is which Iesus Christ gives us we must know likewise hâ—…w Iesus Christ is meat to us and consequently how we eat him But to know what that life is which Iesus Christ gives us we must consider what that death is in which we are involved which is expressed by S. Paul Eph. 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 widdow that lives in pleasure is dead while she liveth Also sins are called dead works Heb. 10. So that the life which Iesus 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 S. Paul tells us Colos. 2. God hath quickned you together with Chriâ—… having forgiven you all trespasses blotting out the 〈◊〉 that was against us which obligation â—…receded from the Law because it did oblige all thâ—… transgressors of it to a curse secondly it consists in regeneration or sanctification whereof Iâ—…sus Christ speaking in John 3. saith Except a man be born again he cannot enter into the kingdome of God And S. Paul Heb. 12. without holiness no man shall see the Lord. Therefore seing that the life which Iesus Christ hath purchased for us consists in the pardon of our sins and in our regeneration and sanctification which ends in glorification and that Iesus Christ is called meat in reference to this life we must consider the me nâ—… whereby Iesus Christ hath purchased these things for us and seing it is certain that his death is the means by which he hath purchased Pardon of sins and regeneration we must conclude that Iesus Christ is the food and nourishment of our souls in regard of the merit of his death But that Iesus Christ by his death hath purchased life for us that is Iustification 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 blood of Christ and reconciled to God by his death Rom. 5. We have redemption by his bloud even the remission of sins c. Therefore seing Iesus Christ hath purchased life for us by death and that his flesh and bloud are our meat and drink because they purchased life everlasting for us on the Cross viz. the remission of our sins and sanctification ending in glorification it follows that the action whereby Iesus 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 purifiâ—…s our hartâ—… by faith Act. 15 he that beleiveth hath eternal life Iohn 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 Iesus Christ 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 where by 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 Iesus Christ purchased us by his death and not the corporal eating and drinking by the mouth And consequently seing in S. John 6. a certain eating and drinking is spoken of whereby we have that life which Iesus 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 Answ. Now after clearly understanding Mr. de Rodons long sermon-like doctrine we confess the flesh of Christ is meat to us because it gives us spiritual life we confess also that the life it gives us consists in the forgiveness of our sins and in our sanctification which ends in Glorification Thirdly we confess that the death wherein we were involved consists in the privation of eternal felicity and in the suffering of eternal and temporal punishment for our sins in a word we grant our souls are quickned from the death of sin and all its effects and that she liveth spiritually by the merits of our Saviours death and passion and lastly we grant also that the action whereby Jesus Christ is applyed unto us for righteousness and sanctification ending in Glorification is the sâ—…me by which we eat the flesh of Christ and drink his bloud But that this action is nothing else but faith as Mr. de Rodon inferrs we â—…atly deny and maintain that besides the act of believing there must be also an act of corporal eating Therefore to his proofs out of Scripture we answer that the three forementioned passages speak not of faith alone nor of faith as the cause of our sanctification but of faith as a condition requisite to it as I have formerly proved And being action proceeds from a suppositum as Schoolmen call it or cause and is attributed to it and not to a bare condition as 't is to be evidently seen in the example of fire which is the cause of burning wood not the application which is only a condition requisit where the action of burning is attributed to fire the cause not to application the bare condition Even so is it in this case The Sacrament is the cause of our sanctification and to receive it with faith as a remembrance of Christs death and Passion is only a condition requisit for receiving it spiritually and with profit to our souls By this solution Mr. de Rodon's concluding argument upon the premises above-granted and passages of Scripture clearly expounded vanisheth into smoak his argument is this That action whereby â—…e obtain remission of sins and sanctification ending in glorification is the same wâ—…ereby we have that life which Jesus Christ purchased for us by his death because that life chiefly consists in the remission of sins and sanctification that I confess But quoth he 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 that I deny as also the supposition viz. that the soul can eat by faith as by her mouth faith beiâ—…g no mouth of the soul whether a mouth be taken litterally or figuratively which Mr. de Rodon never proved or will be able to prove in sound Philosophy Therefore his conclusion is blown and vanished like smoke and consequently seeing in S. Iohn 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 certain and evident that a corporal eating and drinking which hath a spiritual operation upon the soul when we receive the Sacrament being in the state of Grace and we believe it is a rememorative of Christs death is there spoken of and not an imaginary spiritual noteating by the notmouth of faith Rodon 5. From what hath been said it appears that when Iesus 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 corporall food is that which is appointed for the nourishment of the body as spirituall 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 â—…t to be corporal food except it be taken for the nourishment of the body otherwise poison medicine a bullet c. which a man swallows 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 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 wholly rest amd rely on the merits of his death and Passion for obtaining mercy from God And certainly seeing that the life which Iesus 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 truely meat indeed in regard of its effects then corporall food can be because it doth better and more perfectly nourish the souls of the 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 everlasting Answ. From what Mr. de Rodon hath been hitherto answered it appears that when Jesus Christ saith My flesh is meat indeed no figure falls upon the word meat but that it must be taken litterally for that flesh is meat indeed according to the common usage of speaking is understood more properly in a litteral then in a figurative sense as are also all other things which are said to be such things indeed And yet this corporal flesh of Christ being taken by the mouth of the body is ordained to feed and nourish the soul and not the body because it hath a supernatural operation by reason of its personal union with Christs divinity and most blessed soul which supernatural and spiritual operation the bare entities of bread and wine have not as also no other corporal food hath but is only appointed for the nourishment of the body by which dispurity between the operation of Christs flesh and the operation of all other corporal â—…oods the silly reason of the Mounsieurs argument is both enervated and precluded and all the consequences he draws from it are of no force or truth I say his reason is but silly because he says 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 for otherwise Poison medicine and a bullet taken in would be corporal food which to say is absurd Tell me I pray Mr. de Rodon where did you ever see or hear that poison phisick or a bullet were taken for corporal food by any man unless he were of less reason then your self or tell me if you eat bread though not with an intention to nourish you whether it will not nourish you or if you should chance to swallow down a bullet or chaw it if your teeth be so good with an intention it should nourish you would it nourish you because you took it for your nourishment This any body may see is but very silly stuff whence you in ferr 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 the body of Christ is not changed into the substance of our bodyes I confess it But what then Therefore you say the flesh of Christ is not a corporal food his flesh is not a corporal food that nourishes corporally I confess a corporal food that nourishes spiritually I deny and the rest of your consequences also inasmuch as they militate against eating the corporal real body of Christ though its operation we confess is but spiritual however we agree with you in this that the flesh of Christ is incomparably better and more truly meat indeed in regard of its effects then any other corporal food can be for the reasons you alledge But yet we say that it is sufficient to take his flesh with the mouth of our body being in the state of Grace and believing the Sacrament to be a rememorative of his death to have it work its spiritual effects in our souls Rodon 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 those inconveniencies and contradictions may be avoided there is nothing more just then 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 manbood of 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 human body is in a point without any local extension that a body may be in divers places at one and the
forementioned necessities being wel consider'd it may be very well said with Bellarmine and Peron that the host being eaten serves as an incorruptible seed for a glorious resurrection and though we grant that the faithfull of the old Testament and the little children of the believers under the new which were Baptized will rise again in glory having never received it because it was not 〈◊〉 in the time of the old law for the faithfull of that time and the little ones of the New departed this life before they were capable of diâ—…eerning what it was and consequently unâ—…t to receive it yet we believe that as the Sacraments of the old Law were but types and figures of the Sacraments of the New so they caused Grace and gave spiritual nourishment only in reference to our Sacraments The old Sacraments as all divines do hold were but vasa vacua emply vessells and produced grace only ex opere operantis by vertue of those that received them But Christs Sacraments of the new Law are vasa plena vessells full and replenisht with graces and do produce grace when they have no obstacle ex opere operato by their own operation for if Christs Sacraments were of no more efficacy then those of the old law were for example if circumcision were of as great vertue as Baptism is and the Paschal lamb as good as the Eucharist what needed he institute his Sacraments and make new laws whereas the old ones were quite as good as his are Therefore to save Christs credit from making superfluous Sacraments and laws we must of necessity maintain and say that his Sacraments are far more excellent and efficacious then the Sacraments of the old Law were and consequently we must grant that the old Sacraments had alwais a relation or reference to those of the new and in real truth it is so because all the Sacraments of the new Testament derive their sorce immediatly from Christs Passion and as one may say were dipt in his pretious bloud whereas those of the old Law were but meer symbols or types of his Passion and lookt remotely and as it were afar off upon it however because they had a reference to Christ and to his Passion they served as remedies to those of their time while they were in vigour because those of the new Law were not as yet instituted But after the new ones were instituted and promulged then the old Sacraments were quite cashired and the case is now quite altered with us for no body can now be saved without them or at lest such of them as they are capable of receiving from whence followeth that because the Sacrament of the Eucharist was not instituted in the time of the faithfull of the old Testament those of them that died in the state of Grace will rise again in glory without having ever participated actually of our Eucharist by vertue of the Paschal lamb which they eat in reference to our Sacrament and the little children of the believers of the Law of grace if they be Baptized because they are capable of Baptism will rise so also though they never received actually the B. Sacrament because they were never capable of receiving it But as for all the rest of our believers that are come to the use of understanding they shall never rise again in glory unless they receive the Eucharist actually or at least in desire if they cannot have it otherwise for our Saviour himself says that unless we eat the flesh of the son of man and drink his bloud we shall nâ—…t have life in us Finally as to S. Pauls words alledged against us by Mr. de Rodan Rom. 8. I deny that the Apostle says absolutely that Christs flesh is not the seed of the Resurrection of our bodies for he only says thus If the spirit of him that raised up Iesus from the dead dwell in you he shall also quicken your mortal bodies by his spirit that dwelleth in you Which words may be very well expounded and understood thus viz. that although it be the spirit of God that shall principally and immediately quicken our mortal bodies yet that Christs flesh may be the seed which mediatly and remotely brings or conveys his spirit into us and certainly we have more reason and better grounds to believe that his sacred flesh united to his soul and divinity can better convey his spirit into us then the bare entities of bread and wine can do and so is this miraculous arrow unluckily split His last arrow is drawn out of clear Scripture but if rightly understood it is so far from hurting our Diana that it makes more for then against her here it is Rodon Lastly the holy scripture is clear in this matter for Jesus Christ is ascended 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 S. John 16. The poor ye have alwaies with you but me you have not alwaies S. Math. 26. To which may be added what Iesus saith S. Math. 24. viz. in the last daies 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 in the cupbords tameion being properly a cupboard to keep meat in Answ. The Mounsieurs four first scripturistical arrows I break in shivers with one blow for I say that those four Passages must be understood of his going to heaven to remain there in his proper humane shape which hinders not his being with us upon earth in the sacramental species And whereas the Mounsieur alledges that Christ himself said I leave the world and go the father Iohn 16. and the poor you have alwaies with you but me you have not alwaies S. Math. 26. So I alledge also against the Mounsieur that Christ himself said This is my body S. Math. 26. and S. Luke 22. and bebold I am with you even to the consumation of the world S. Math. 28. Therefore to versie all these passageâ—… which seem to contradict and oppose one another to bring them to a concordance and true sense it is necessary that Christ should be really after one manner of way in heaven and really after another manner of way upon earth until the consummation of the world which is the same thing our Romish Doctors do teach viz. that he is in his humane shape in heaven and yet really with us in the Sacrament also which Mounsieur de Rodon and his party do flatly deny To our impeachment of being those false Prophets S. Matthew makes mention of in his 24th Chapt. who in the last days will come and say Christ is here or there and that he is
or sense should join in opinion with Mr. de Rodon against the Mass which has the Tradition and practise of the whole Catholick Church from the Apostles time unto ours of its side and the Mounsieur not a tittle out of Scripture Council or holy father that makes for him but his silly negative no mention no footstep And as the Mounsieur is impudent and obstinate in opposing the universal Church so is he also shamless in believing of her for he says that her doctours require nothing of the people but that they should go to Mass which is an arrant lye for although it be true that our holy Mother the Church commands all her children if they have no lawful impediment viz. of sickness or some other very urgent affayrs of consequence to the contrary to be personally present and assist at the oblation of this divine sacrifice on sundays and holy-days of obligation for to hear Mass on workingdays is only of counsel not of precept or command yet she never taught them that by only hearing Mass they should be saved But she rather teaches them the contrary viz. that if they hear never so many Masses while they are in mortal sin they shall reap no benefit by them in order as to any the least jott of merit or reward unless they believe as the Church believes go to confession and do penance for their sinns and firmly resolve to keep Gods commandments and the commandments of his Church for the future and finally do some satisfactory works for the transgressions of their ill life past And far from truth is it also what de Rodon saith viz. that if Jesus Christ in the celebration of the Eucharist hath 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 be again sacrificed on the Cross farr I say is that from truth Because as all the sacrifices of the old Law were but types and derived all their force and vertue from Christs bloody sacrifice upon the Cross so also this incruent or unbloudy sacrifice hath its reference or relation to the said bloudy sacrifice and the difference between the old sacrifices and this our sacrifice of the new Law is this that they were but mediate types and meer shadows of the bloudy sacrifice But our sacrifice is not only an immediate type but also a true Idaea and dayly express real commemoration of it Nay as all the holy fathers do generally accord it is the very self same sacrifice as that of the Cross was though not offered in the same manner for that was bloudy and this is unbloudy and the reason is because Christ as I said before having a desire to be amongst the children of men and promising his Church to be with her alwaise unto the consummation of the world since he is to be in heaven in his humane and glorious shape until the time of the restitution of all things he found out in the infinite abyss of his wisdom this other admirable and ineffable way of being really and personally present with his Church militant in the most blessed Sacrament for to encourage seed strengthen her wirh the manifold graces that flow from his real presence in her into the souls of his elect servants To his farther addition out of S. Paul Eph. 4. 11. 1 Tim. being he inferrs all from negatives he can never conclude However since the Apostle makes mention unto Tymothy of Presbyters that is to say Priests and since betwixt Priest and sacrifice there is a correlation it follows that the Apostle at least virtually made mention of sacrificers Rodon 3. The second argument is drawn from the definition of a sacrifice as it is given us by our adversaries Card. Bellarmine 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 mistical ceremony destroys something that is sensible permanent from those last words viz. that the lawful Minister destroys something that is sensible I form 2. 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 finde 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 Answ. From these last words viz. that the lawful minister destroys something that is sensible drawn out of Bellarmines definition of a sacrifice Mr. de Rodon forms two arguments like two huge milstones that will crush and destroy the sacrifice of the Mass consequently poor Dianaâ—…s head too To his first crusher which begins thus In every sacrifice the thing sacrificed must fall under our senses I grant its major and its minor which is this But the body and bloud of Christ which are pretended to be sacrificed in the Mass under the accidents of bread and wine do not fall under our senses as we finde by experience I distinguish thus but the body and bloud of Christ c. do not fall under our senses in their connatural and proper shape I confess the minor do not fall under our senses in a sacramental shape or in the form and shape of bread and wine which by experience we know falls under our senses I deny the minor and consequence also for we never say that Christ is in the Sacrament in his proper humane shape but only sacramentally that 's to say in the shape of bread and wine and yet we hold that he is really and personally there because he himself said so in most express terms These sacramental species then being obvious to our senses and Christ being really in them they being destroyed although Christs body according to its natural and human shape be not destroyed for he is not reduplicatively so in the Sacrament but only specificatively his sacramental presence is also destroyed in them and consequently we say that by destroying the sacramental species which are palpably obvious to our senses a true and proper sacrifice though an unbloudy one is offered to God the father in remembrance of Christs once-bloudy sacrifice upon the Cross Rodon 4. Against this answer Mr. de Rodon hath these two replies The first is that Christs body is not visible by the species of bread because as his adversaries say that hides it from us and hinders us from seeing it and he says moreover that although a substance may be said to be visible and cognizible by its accidents yet it is never so by the accidents of another substance and consequently he infers
highest degree as we see Christ imparted himself to our humane nature in the highest degree by the mystery of his Incarnation suppositating our nature substantially and covering it under his divine Personality But it is a far higher degree of communication to impart himself to the rest of mankinde really and corporally for to make them his mystical members then to impart himself to them figuratively only or typically therefore this real communication in the Sacrament is more agreeable to Christs infinite goodness then a typical or figurative communication is and also his real body is of more vertue and efficacy to incorporate us mystically and make us his members then the type or signe of his body is The second reason is this God the father and God the son are of equal power and verity therefore when God the father and God the son do express themselves in the self-same manner of speaking their words ought to be understood in the same meaning and sense But when God the father in the second of S. Matthew said This is my son every one that heard him understood that Christ was his true and real son and to understand his words otherwise would be open blasphemy Therefore it is open blasphemy to deny when Christ said This is my body that it is not his true real body but the figure or signe of his body only The words were uttered alike the power and verity of the uâ—…terers were alike why then should not their words be understood alike I see no reason for it because I see no disparity in the case Many other reasons and plausible proofâ—… do our Catholick divines and Romish doctors produce for the verity of this conclusion deduced from holy scripture which are theological demonstrations But what need I repeat any of them in this place where the case is so clear out of sundry express texts of holy writ and backt by the unanimous consent of all the holy fathers and General Councils all which to contradict is not only an intolerable impudence but a meer frantick maddness Therefore leaving such giddy-brain'd people to the mercy of God and to be more pittied or prayed for then farther refuted I conclude out of these irrefragable proofs and premises that the Mass whom our adversaries in derision call the great Diana is of the noblest highest and most eminent extraction imaginable This Diana whereof we here treat derives her immediate root and being from heaven her descent and pedegree from Christ and his twelve Apostles her father is the first person of the most blessed Trinity her mother a most pure and immaculate virgin her Majesty and glory none can paralel her face is so resplendant and bright that the very cherubins seraphins are dazled when they behold her In a word her brightness is so eminent that it is inaccessible and the greatest beatitude and felicity of Angel or man consists in contemplating upon her beauty and yet notwithstanding all this she endured many a harder shock from her adversaries then Mr de Rodon or his bitter translatour will ever be able to give her but yet she still comes off with glory and victory All the heathenish Philosophers and their mighty Emperours she vanquished the learned Rabbins could never shake her all the hereticks from Simon Magus to the Quaker she crusht and quasht therefore she need not fear the Mounsieurs translator as for matter of superstition Phanaticism or Idolatry happy are we in her and thrice happy too if we can but serve her as we ought but as she deserves we are not able in this frail life however all our felicity and rest of conscience we own unto her in this life also for without her we should become restless and distracted or desperate Having hinted a little at her extraction or pedegree which no Angel or tongue is able to express or come near for its loftiness and celsitude I must say something of her vertue and worth which because it is infinite and in exhaustible I confess I know not how to begin however this I am sure of that her father who is omnipotent bequeathed unto her all power and dominion over heaven and earth Math. 28. so that there is no creature whatsoever of what rank be it never so high but must acknowledge his being vertue and power to depend wholy on hers It is in her as the Apostle sayes Acts 17. vivimus movemur sumus we live we move we be whatever perfections are dispersedly in every creature are all united in her and all their perfections and vertues are but shaddows and a meer participation of her essential ones Christ by his Incarnation noblisied and raised our humane nature above all the quires of Angels by his bloudy sacrifice of the Cross he purchased our Redemption and by this unbloudy sacrifice of the Mass he unites us unto himself and makes us his Mystical members for he sayes Ioh. 6. qui manducat meam carnem bibit meum sanguinem in me manet ego in eo he that eats my flesh and drinks my bloud he sayes not the signes of his flesh and bloud abides in me and I in him that is to say we shall be knit and united together and sayes again with an oath ibid. Amen amen unless you eat the flesh of the son of man and drink his bloud you shall have no life in you And again he that eateth me the same also shall live by me So that according to the clear expression of those texts our union with Christ consists in the Mass or which is the same thing in eating the sacramental bread which is offered in the Mass and our disunion or separation from Christ consists in our not eating it and by the third text we are taught that in it our life consists for he sayes presently after he that eâ—…teth this bread shall live for ever The Angelical doctor S. Thom. Aquinas to whose arbitration Mr de Rodon profers with his whole party to subscribe concerning the Eucharist in opusc 57. hath these words O pretiosum admirandum convivium salutiferum omni suavitate repletum quid enim hoc convivio pretiosius esse potest in quo non earnes vitulorum hircorum ut olim in lege sed nobis Christus sumendus proponitur verus deus quid hoc sacramento miralibius in ipso namque panis vinum in corpus sanguinem Christi substantialiter convertuntur O pretious wonderful and healthful banquet replenished with all sweetness for what can be more pretious then this banquet in which not calves or goats flesh as in former times but Christ the true God is set before us to be eaten what is more wonderful then this Sacrament for in it bread and wine are substantially changed into the body and bloud of Christ. S. Cyril in Ioan. admonishing the faithful people sayes sciant igitur baptizati homines divinae gratiae participes facti si rarius in Ecclesiam proficiscantur
famed through the whole world for sanctity learning and Prowess wheresore dost thou not consider what Religion made thee so glorious and renowned S. Austin the monk and his forty blessed companions were the first that brought the light of the Gospel from Rome to the Angles or english men from whom thou hast thy denomination this Austin and his fellow-Missioners were all Dianaists or Masse-Priests and received holy orders This much thy own Protestant Chronicles can tell thee To this Austin Bakeâ—… sayes king Eâ—…helbert gave his chief city of â—…anterbury and his own Royal Palace there made sincâ—… the Cathedral of that See withdrawing himself to Reculver in the I le of Thanet where he erected a Palace for himself and his successors He gave him also an old Temple standing without the Eastwall of the citty which he honoured with the name of S. Paâ—…cras And then added a Monastery to it and dedicated it to S. Peter and Paul appointing it to be the place of the Kentish kings sepulâ—…hres But in regard of S. Austin the procurer both Panâ—…ras Petâ—…r and Paul were soon forgotten and it was and is to this day called S. Austins which Abbey S. Austin enriched with divers Reliques which he brought with him from Rome which was a part of Christs seameless coat and of Aarons Rodd thus farr Baker Where you may plainly see out of one of your own Protestant Authors how Christian Religion was first brought into England and planted here by Mass-Priests Here you may see how those that brought it in did dedicate Churches unto them with this intention that the Saints should patronize and protect all those that should frequent their Churches with prayers Here you may also see how in those dayes sacred Reliques were held in esteem and veneration by the Propagators of Christian Religion Finally any body may clearly see by the very notions or names of the festiâ—…al tymes viz. of Christ-Masse Candle-Mass Lamb-Mass Miâ—…hael-Mass Martle-Mass that the Masse was used and held in great veneration by our devout Ancestors ever since England was converted to the Christian saith For it is certain these denominations of the holy times came first from Christians and not from Pagans It is also sure that sanctity and Christian learning could never have been attributed to our heathenish Ancestors Therefore if they were attributed to our primitive Christian forefathers why do we swerve from their pious wayes and Religion which is well known and granted by all Historiographers both Catholicks and Protestants to have been the self same which was and is now in communion with the Church of Rome and consequently that of the Masse Or with what Religion and conscience can the Reformists of our time censure all the Primitive Christians of England since Austin the Monks time to be guilty of the horrid crimes of superstition Phanaticisme and Idolatrie and yet by branding us with those crimes they do it for we hold but the same doctrine of the Masse which they practised taught us and delivered unto us so that by attaching us with those horrid crimes they involve them with us in them also But who could not rather think that any man of reason and understanding any man that hath any spark of belief of the love or feare of God in him or that hath any sense or feeling of the hour of his death of the immortallity of his soul of eternity aâ—…d of the terrible judgment of God Who I say would not think but he ought rather to ponder well and consider with himself how dangerous a thing it is and of what weight and concernment to his soul and eternal salvation not to shake of all antiquity and the old lyturgy which hath been used and practised by all the orthodox Christians of all ages since Christs time untill now and which is now also in use amongst the most universal Professors of Christianity a lyturgy so well grounded upon many clear and express texts of Scripture backt and seconded by the unanimous interpretations and definitions of all the General Councils and holy fathers of Gods Church in a word a liturgy so well cohering and agreeing with the infinit goodness charity and mercy of God to us whereby he demonstrated his love to us in the highest degree imaginable that could be in this life This mistical liturgy to reject abandon câ—…shiere and contemn upon the bare words of some self interessed calumnious opiniators who in comparison with the Roman Catholicks of all ages with the General Couneils and with the whole torrent of holy fathers are for fanctity of life for learning and for veneration of antiquity but like a handfull oâ—… wilde rude illiterate cow heards to compare with an innumerable multitude of grave Councellors or Judges What man I trow that has any belief or care of his soul if he were not starkmadd would clâ—…ave to such kinde of fellows and swerve from all the grand heroes of Gods Church what thing else is this but openly and manifestly to turn ones back to Christ and to contradict his express commandement where he bids us hear his Church or he will count us but for heathens and publicans Did not the Apostle forsooth prophecy unto Titus 2. Tit. 4. thus for there shall be a time when they will not hear sound doctrine but according to their own desires they will heap to themselves masters having itching ears and from the truth certes they will avert their hearing c. These words can in no wise be alluded to the Roman Catholick nor to their doctrin of the Mass which is of as old a standing as Popery is for our adversaries say that the Mass and Popery are convertible terms But all Ecclesiastical histories do attest that there have been Popes or Bishops of Rome ever since the Apostles time therefore if Popery and the Mass be convertible terms the Mass has been immediately from the Apostles time and consequently it cannot be that unsound doctrine the Apostle prophecied or spoke of to Titus Neither do we finde in the Acts of the Apostles or elsewhere that the Apostles ever opposed the Mass or Popery either which if it were a Phanatick superstitious or Idolatrous doctrine and liturgy as the good translator stiles it to be doubâ—…less they would have done tooth and nail and would never have suffered it to have â—…rept into Christs Church and so venemously to have infected her S. Pauls faith and the Romans was the same when he wrote these words unto them for I desire to see you that I may impart unto you some spiritual grace to confirm you that is to say to be comforted together in you by that which is common to us both your faith and mine Rom. 1. did the Romans differ then in Religion and Lyturgy from their first Bishop or Pope no certainly therefore it is much to be seared nay in all reason and probability if it be not a theological demonstration that the opposers of the Mass be those peâ—…ple the
enough to pearce or annoy our Diana in any thing the leaâ—…t so likewise his Translators rayling and sâ—…olding at her can do her no more harm then a doggs barking can do to the Moon therefore he had better follow the good counsel of grave Gamaliel to the Jewes concerning how they should deal with the Apostles whose words be these And now therefore I say unto you depart from these men and let them alâ—…ne for if this counsel or work be of men it will be dissâ—…lved but if it be of God you are not able to dissâ—…lve them lest perhaps you be found to â—…esist God also Act 5. Even so in my poor judgement had the Translator best do to the Masse for with railing and scolding at it he will never be able to hurt it It hath stood from all ages since Christs time untill now and if it be of God it is not the Translator or I that shall be able to put it down alas both he and I shall be dead and rotten while noble Diana will be as brisk merry and fresh as she was the very first day she came into this world However I cannot but exâ—…use the good Translator because of his great zeal if his bitterness towards us proceeded onely from ignorance and not from malice or interestâ—… for S. Paul himself out of his ardent zeal to the Synagogue wherein he was born and bred was once a severe enemy and violent Persecutor of Gods Church But after he was illuminated by Christ and knew better things who ever after was more zealous for her honour and glory then he and yet he himself doth confess that God shewed him his great mercy quia ignorans feci because I did it quoth he ignorantly so I beg God heartily that this small book of mine by his blessing may illuminate the minds of those that are plunged â—…n the Abyss of heresy and Ignorance through the means of Mr de Rodon and such like Phanatick hereticks who by their false interpretations and applications of holy scripture set out and garnished with their sophistical arguments do deceive and mislead many thousands of poor ignorant souls to their utter ruine and everlasting damnation for leaving their true Mother the Church out of which there is no salvation for any And amongst the rest of the illuminated I wish the Translator were one To conclude this Appendix I exhort all the Catholicks of England and I earnestly beg and beseech them for the love of our sweet saviour Jesus Christ and the tender bowells of his infinite mercy towards them to stick closly and cleave constantly to their pretious Diana and for her sake to be always ready and prepared to undergoe all manner of persecutions tribulations and losses rather then forsake her for whatever damage or ill-entreatment they suffer upon her account they may be sure she will requite them a hundred-fold double for it with full interest Our saviour himself did â—…id us Not fear them that kill the body and after this have no more to do but I will shew you quoth he whom ye shall fear fear him who after he hath killed hath power to cast into hell Luke 12. for your momentary sufferings in this life for his sake your crown and reward will be everlasting hereafter More then eye can see ear can hear or understanding can comprehend 1. Cor. 2. verity himself doth promise it and his promise he can and will perform Expect him but a little while with patience and in your patience ye shall possess your souls S. Luke 21. It is far better for you to suffer a little and short famine cold want misery imprisonment nay death it self for her sakes then to live plentifully and abundantly here for a moment and for ever after for denying her to be in everlasting famine imprisonment torment misery and want for unless we be Christs fellow sufferers in this life we shall not be his copartners in glory as the Apostle tells Timothy 2. If we shall sustain we shall also reign together In a word I conclude my book with the â—…ame prayer the Translator ends his preface with viz. I earnestly beseech my Lord and God he would make it prosperous and successfull for the good of souls and if any shall receive benefit by it I desire them to give him all the glory and I shall think my self infinitely recompensed for my pains in composing it yet if there be any thing in it that is not orthodox and sound I humbly submit my poor judgment to the censure of our holy mother the Church Errata PAge 13. line ult for it is not repugnant r. is not repugnant p. 37. for Iohn he that r. is mentioned in S. Iohn 6. he that p. 67. l. 19. for the wine was destroyed r. the water was destroyod p. 85. l. 25. for charity sake r. clarity sake p. 87. l. 21. for neither r. either p. 115. l 5. for place r. places p. 118. l. 8. for would r. could p. 130. l. 14. for between corporal things r. but between corporal things p. 168. l. 27. for that charity r. that clarity p. 171. l. 9. for therein r. their p. 175. l. 11. for consure r. censure p. 192. l. 21. for next under the holy writt r. next unto holy writt p. 204. l. 14. for in this glory r. in his glory In the Appendix p. 3. l. 27. for your r. our p. 24. l. 23. r. metal â—…iery p. 25. l. â—… r. corporis cordis FINIS AN INDEX OF THE CHAPTERS Contained in this Book Chap. I COâ—…cerning the Exposition of these words This is my Body p. 1. Chap. II. Concerning the Exposition of these woâ—…ds He that eateâ—…h my Flesh and drinketh my Blood hath Everlasting Life My Flesh is Meat indeed p. 36. Chap. III. Against Transubstantiation p. 64. Chap. IV. Against the real presence of Christs Body in the Host or Consecrated Wafer p. 96. Chap. V. Against the Adoration or Worshipping of the Host. p. 199. Chap. VI. Against taking away of the Cup. p. 242. Chap. VII Against the Mass. p 293. Chap. VIII Containing Answers to the Objections of the Romish Doctors p. 345. The Preâ—…ace of Monsieur dâ—… Rodons Translator p. 461. An Answer to the Preface and an Appendix to the Book p. 1. An INDEX of the chief things contained in this Book CHrists word is Creative productive and effective pag. 4 Transubstantiation cannot be plainlier exprest than by these woâ—…ds This is my Body p. 6. Christs words are practical Signs and causes of what they signifie other mens words are but speculative signs only of things signiâ—…fied by them p. 12. An Image hath always an Essential relation to its Prototype p. 11. Transubstantiation both a Sacrament and the thing signified p. 13. It is not repugnant that the same thing should signifie its own self p. Ibid. The Bread and Wine were not made the Body and Blood of Christ by a bare Blessing or Thanksgiving p. 14. The words of