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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	protestant_n	roman_a	3,280	5	7.8264	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51424	The Lords Supper or, A vindication of the sacrament of the blessed body and blood of Christ according to its primitive institution. In eight books; discovering the superstitious, sacrilegious, and idolatrous abomination of the Romish Master. Together with the consequent obstinacies, overtures of perjuries, and the heresies discernable in the defenders thereof. By Thomas Morton B.D. Bp. of Duresme.	Morton, Thomas, 1564-1659.	1656 (1656)	Wing M2840B; ESTC R214243	836,538	664

also of the Authors Sinceritie and his Adversaries unconscionable Dealing in their Allegations of Authors Grace Peace and Truth in CHRIST JESVS AMong all the Controversies held against your Romish Religion none were ever more hott to draw Protestants violently into the fire than these two First the denying your Romane Church to bee The Catholike Church without which there is no Salvation Secondly the affirming the Romish Adoration of the Sacrament of the Altar to be Idolatrous Therefore have I especially undertaken the discussion of both these Questions that seeing as Saint Augustine truly said It is not the punishment but the Cause which maketh a Martyr it might fully appeare to the world whether Protestants enduring that fierie tryall for both Causes were indeed Heretikes or true Martyrs and consequently whether their Persecutors were just Executioners of persons then condemned and not rather damnable Murtherers of the faithfull Servants of Christ And I doubt not but as the first hath veverified the Title of that Booke to prove your Doctrine of the Necessitie of Salvation in your Romish Church to be a GRAND IMPOSTVRE So this second which I now according to my promise present unto you will make good by many Demonstrations that your Romish MASSE is a very Masse or rather a Gulfe of many Superstitious Sacrilegious and Idolatrous Positions and Practises And because the very name of ROMANE CHVRCH is commonly used as in it selfe a powerfull enchantment to stupifie everie Romish Disciple and to strike him deafe and dumbe at once that hee may neither heare nor utter any thing in Conference concerning the Masse or any other Controversie in Religion be the Protestants Defence never so Divine for Trueth or Ancient for Time or Vniversall for Consent or Necessarie for Beleefe I therefore held it requisite in the first place to discover the falshood of the former Article of your Church before I would publish the Abominations of the Masse to the end that for I●●latrie in Scripture is often termed spirituall Adulterie the Romish Church which playeth the Bawd in patronizing Idolatrie being once outted your Romish Masse as the Strumpet might the more easily either bee reformed or wholly abandoned This may satisfie you for the necessitie of this Tractate The next must bee to set before you your owne delusorie trickes in answering or not answering Bookes written against you especially such as have beene observed from mine owne experience One is to strangle a Booke in the very birth So dealt Master Brerely long since by a Letter writ unto mee to prevent the publishing of my Answere against the first Edition of his Apologie when hee sent mee a second Edition thereof to be answered which both might and ought to have beene sent a twelve moneth sooner but was purposely reserved not to bee delivered untill the very day after my * See the Protestants Appeale in the beginning Answere called An Appeale was published Of which his prevention I have therefore complained as of a most unconscionable Circumvention Another device you have to give out that the Booke whatsoever written against your Romish Tenents is in answering and that an Answere will come out shortly So dealt Master Parsons with mee * In his Sober Reckoning Certifying mee and all his credulous Readers of an Epistle which hee had received from a Scottish Doctor censuring my Latine Apologies to be both fond and false and promising that his Answere to them Printed at Gratz in Austria should be published before the Michaelmas next following whereas there have beene above twentie Michaelmasses sithence every one giving Master Parsons his promise the flatt lye A third Art is a voluntarie Concealement And thus Master Brerely who having had knowledge of the fore-mentioned Booke of Appeale manifesting his manifold Aberrations and Absursurdities in doctrine his ignorances and fraudes in the abuse of his Authors as in other passages throughout that Booke so more especially the parts concerning the Romish Masse yet since hath written a large Booke in defence of the Romish Liturgie or Masse urging all the same Proofes and Authorities of Fathers but wisely concealing that they had beene confuted and his Falshoods discovered Onely hee and Master Fisher singling out of my Appeale an Explanation which I gave of the Testimonie of Gelasius in condemning the Manichees concerning their opinion of not administring the Eucharist in both kindes did both of them divulge it in their Bookes and reports also in many parts of this Kingdome as making for the justification of their sacrilegious dismembring the holy Sacrament and for a foule Contradiction unto my selfe notwithstanding that this their scurrilous insultation as is * Bo●ke 1. cap. 3. Sect. 7. heere proved serveth for nothing rather than to make themselves ridiculous The last but most base and devillish Gullerie is a false imputation of Falshoods in the alleging of Authors which was the fine sleight of Master Parsons a man as subtile for Invention as elegant for Expression for Observation as dextrous and acute and as politike and perswasive for Application as any of his time Hee in an Answere to some Treatises written against your Romish blacke Art of Aequivocation by mentall Reservation and other Positions fomenting Rebellion to wit in his Bookes of Mitigation and Sober Re●koning doeth commonly leave the principall Objections and reasons and falleth to his verball skirmishes concerning false Allegations and as turning that Ironicall Counsell into earnest Audacter fortiter calumniare c. hee chargeth mee with no lesse than fiftie Falsifications All which I spunged out in a Booke entituled an Encounter and retorted all the same Imputations of falshood upon himselfe with the interest discovering above forty more of his owne Which may seeme to verifie that Cognizance which your owne Brother-hood of Romish Priests in their Quodlibets have fastened on his sleeve calling him The Quintessence of Coggerie As for mine owne Integritie I have that which may justifie mee for howsoever any one or other Error may happen in mis-alleging any one Authour yet that I have not erred much or if at all yet never against my Conscience Heereof I have many Witnesses One within mee a witnesse most Domesticall yet least partiall and as good as Thousands mine owne Conscience a second is above mee GOD who is Greater than the Conscience A third sort of Witnesses are such as stand by mee even all they who have beene conversant with mee in the Perusall and Examination of Authours Testimonies by mee alleged men of singular Learning and Iudgement who can testifie how much they endeared them-selves unto mee when any of them happened to shew mee the least errour in any thing Hee that shall say Non possum errare must be no man and hee that will not say Nolo errare as hating to erre can be no Christian man The last Witnesse for my integritie may bee the Bookes of my greatest Adversaries Master Parsons and Master Brerely whose many scores of Falshoods have beene layd so

hee preaching unto his Africans a knowne Proverbe in the Punick tongue which I will render unto you in Latine because all of you do not understand Punick The Proverbe is this The Pestilence seeketh money So hee shewing that the Africans understood Latine better than Punick although this were their Nationall Language Farre otherwise your Glosser that the Latine was unknowne to the Africans because their native language was Panick Whereby hee bewrayeth a Proverbially so called Punick Faith Flatly contradicting S. Augustine 23 August lib. 1. Confess cap. 14. Latina didici inter etiam blandimenta Nurricum who furthermore confesseth of himselfe saying I learnt the Latine tongue from the fawning and flattering Speeches of my Nourses Our Conclusion by way of Censure of this mans Exposition of the Articles of the Church of England and of the Romish Authorizers of the same Treatise This one Point being the first of his Paraphrase that fell in our way concerning any doctrine appertaining to the Romish Masse wee have beene the more Copious in Confutation thereof that our Reader might take a just scantling of the judgement of this Paraphrazer in the rest and of those who were the Censurers Approvers and Authorizers of the same more principally Thomas Blacklous 24 Censura Thomae Blacklouse de Libellis de Articulis Confessionis Angl. Catholico animo conscriptis ut Errantes ad Christi caulam reditum inveniant who shewes to what end this Tractate was writ and approoved as he saith To bring those that wander out of the way unto the fold of Christ Meaning the Church of Rome So then wee perceive it was not as he seemeth to pretend in the behalfe of Protestants to free them from any of the former Censures and Anathema's or from the curses and cruelties of the Romish Church against them but onely to ensnare them if it may be in the same Babylonish thraldome of Superstition and Idolatry from whence by the marvailous and gracious providence of God they have beene delivered Therefore from these our Premises VVee Conclude Blacklous and his fellow Privilegers of this Booke to be guilty of all the above-manifested strange dealings in perverting of the senses of the Articles and Authors by him alleged Besides that which surmounteth the rest is the hainous Crime of wilfull Perjurie if they have taken the oath enjoyeth unto all Romish Priests by Pope Pius after the Councell of Trent swearing To expound no Text of Scripture without the unanimous consent of ancient Fathers yet now have allowed such an Exposition of the text of the Apostle concerning Prayer in an unknowne tongue which they were never able to justifie by any one Father of Primitive times for the space of 600 that wee say not a thousand yeares after Christ as hath beene sufficiently proved Before Wee end Wee should aske your Censurers what Church of Rome it is whose doctrine they would reduce Protestants unto Is it the old and primitive Religion of Rome Why this is that which Wee so constantly professe But meane they the Religion of the new Church of Rome in her new Creede of new Articles conformable to the Councel of Trent Wee must say then of your Doctrine as Christ said of Wine No man drinking the Old desireth the New for hee will say the Old is better Luc. 5. 39. The sixt Transgression of the Canon of Christ his Masse contradicting the Sense of the next words of Christs Institution TAKE YEE SECT VIII THus said Christ to his Disciples by which words what is meant your Iesuite will expresse to wit that c Quia Apostoli non acciperent nisi quod ipse dabat verbum Dandi Translationem de manibus Christi in manus Discipalorum significat Sabneron les Tom. 9. Tractat. 18. pag. 126. Videtur quod Christus aut singulis in manus dederit partem à se sumendam aut patinam tradider it propinquioribus c. Iansen Episc Concord cap. 131. Because the Apostles tooke that which Christ gave the word GAVE doth signifie a Delivery out of Christ his hands into the hands of them that did take Here you see is Taking with hands especially seeing that Christ in giving the Cup said Drinke you all Matth. 26. one delivering it to another as it is said of the Paschall Cup Luc. 22. 17. as it is f Iansen Concord in eued locum Fracto pane in duodecim buccellas singulis in manus dederit Calicem propinquiores sequentibus tradiderunt sic enim dixit Accipite dividite inter vos confessed The contrary Canon in your now Romane Masse Concerning this It is to be noted say g Notandum est quòd laudabiliter Ecclesia prospexit ut ab isto modo olim licito nempè accipiendi proprijs manibus Sacramentum pro reverentia Eucharistiae abstineant Et rursus Olim ex patina suis quisque manibus sumpsit suam particulam ut moris fuit ad Sextam usque Synodum nempè Caesar-augustanam verum ob sacram hujus Mysterij singularem reverentiam Ecclesia instituit nè Laici nudâ manu Eucharistiam attingerent sed à Sacerdote in os sumentis mitteretur Salmeron quo supra Tract 12. pag. 78. 79. you that the Church of Rome hath judged it laudable that Lay-people abstaine from taking the Sacrament with their owne hands but that it be put into their mouthes by the Priest which is so ordained for a singular reverence So you CHALLENGE VVHat we may note of this your Notandum the h Apostoli primùm manibus suis panem sanctum acceperunt hujus ritus meminerunt veteres Patres Nam Tert. lib. ad uxorem inquit Eucharistiae Sacramentum nec de aliorum manibus quam praesidentium sumimus Et ex Cyprian Serm. de lapsis ob nonnulla exempla quae producit constat Eucharistiam in manibus Cōmunicantum Laicorum dari Vt constat ex Concil Teletano cap. 14. ex sexta Synodo in Trullo 101. ubi prohibentur fideles offerre vascula aurea argentea in quibus accipiant Eucharistiam ut per ea communicent sed proprijs manibus Idem colligitur ex Epistol Cornel. Papae quam refert Euseb lib. 6. Hist c. 35. ex Dionys Alex. ut refert Nicephor cap. 9. ex verbis Ambrosij Suarez les Tom. 3. In Tho. Disp 49. Sect. 6. initio Hoc intelligi potest ex Greg. Nazian Morom fuisse ut Christiani Eucharistiam quam accepissent ad os admoverent unde relictam esse credo Consuetudinem in multis locis quando non communicant dùm Eucharistia ostenditur manus tendant quasi gestientes manibus sumere Maldon Ies de Euch. §. Nova creatura pag. 283. Confessions of your owne Iesuites will shew first that the Practice of the Apostles and Primitive Church for above 500 yeares was according to Christs Institution to deliver the Bread into the hands of the Communicants Secondly that the same Order was observed at Rome as appeareth by the

in a Boxe appearing in his owne forme Thirdly Because Christs Blood to issue and sprinkle out of his veines who can easily beleeve yea and your Iesuite Coster with some Others spare not to professe as well as wee that * See the fixt Booke Chap. 1. §. 4. Shedding of Christs Blood out of his Body was onely on the Crosse Fourthly Because it were Vndecencie to reserve such Reliques experience teaching that they do putrifie Thus your owne Schoole-men produced and approved by Suarez the Iesuite whose Conclusion and Resolution is that The flesh thus appearing is not only not the flesh of Christ but even no true flesh at all but onely a colour and signe thereof ⚜ Fiftly You have here before you in the Margin your Iesuite Vasquez denying those to bee the Apparitions of true Flesh and as though none but simple people were deceived with such Apparitions he holdeth it sufficient that 3 Vasquez Ies in 3. Thom. Quaest 76. Art 8 Disput 193. Cap. 2. Respondeo Neque apparere carnem Christi neque alterius quae reverà caro sit sed carnis solùm effigiē Quod autem simplices decipiantur credant ibi esse carnem Christi divisibili cruento modo parum refert haec enim deceptio instructione verâ Doctorum Pastorum corrigendus est Their Deception herein may bee corrected by the true instruction of the Learned How will your Bozius Coccius Bellarmine and your many other Doctors together with their Beleevers disgest this to bee thus ranked by this your Iesuite among the Simple and Ignorant people in this their deliration concerning such fictitious Apparitions ⚜ Do you not then see the different faith of your owne Historians and of your owne Divines namely that those Historians as uncleane Beasts swallow downe at the first whatsoever cometh into their mouthes but those your Divines like more Cleane creatures do ruminate and distinguish truth from falsehood by sound reason and judgement and prove the Authors of such Apparitions flat lyars the Reporters uncredible Writers and the Beleevers of them starke Fooles That the Romish Answer to free their former pretended Miraculous Apparitions from suspicion of Figments or Illusions is Vnsufficient SECT IV. ALbeit in these Apparitions there be not true flesh say m Quamvis non fiat ut vera caro Christi vel reverà vera caro ut respondent Thomistae sed tantum color figura ejus tamen quòd sit externa species sive imago divinitùs facta sufficiens est ad confirmationem veritatis Suarez Ies Tom. 3. Disput 55. Sect. 2. some of your Doctors yet such Apparitions being miraculously wrought are sufficient Demonstrations that Christs Flesh is in the Eucharist But why should not wee yeeld more credit to those Schoole-men who say n Alens Gabriel Palacius dicunt quòd miracula siunt veris non apparentibus signis figuris Asserunt talem apparitionem non esse factam virtute Dei sed Daemonis Suarez Ibid. Where hee addeth Hoc ab ijs gratis dictum est True miracles use to bee made in true signes and not in such as seeme onely so to bee because seeming signes are wrought by the Art of the Devill And wee take it from the Assurance which your Iesuite giveth us that o Potest Daemon repraesentare figuras quarum libet rerum ut argenti auti epul rum quemadmodum per●ssimi Sculprores Pictores v●tias fo●mas figur● rerum ità finguam ut interdum verae esse videantur Sed verè propriè miraculum id dicitur opus quod omnis ●aturae creatae vum atque potentiam excedit Et una differentia quâ vera miracula possunt à falsis discerni haec est quòd falsa sunt phātastica simulata ideoque non diturna vel sunt planè inutilia Perer. Ies in Ex● 7 Disp 4. Num. 34. D. 5. N. 36 38. Tertia ratio sum potest ad confirmandam veritatem Corporis ex dignitat● personae corpus assumentis quae cum sit veritas non decuit ut in ejus opere aliqua sictio insit Aquin. part 3. qu. 5. Ait 2 Devils and Painters can make such semblances and Similitudes and that true Miracles are to bee discerned from false in that false Miracles carry onely a likenesse of things and are unprofitable Furthermore yourp Aquinas proveth against the Heretikes from Sense that Christ had a true Body Because it could not agree with the dignity of his person who is Truth that there should be any fiction in any worke of his Thus stand you still confuted by your owne domesticall witnesses Wee may adde this Reason why there could be no Resemblances of Truth because all the personall Apparitions are said to bee of an Infant and of the Child Iesus albeit Christ at his Ascension out of this World * Baron A●n 34. was 34. yeares of age and yet now behold Christ an Infant 34. yeares old as if your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had beheld Christ with the Magi in Bethelehem at the time of his birth and not in Bethaven with his Disciples at the instant of his Ascension Of the Suggesters of such Apparitions and of their Complices SECT V. THe first Apparition of flesh above-mentioned was not before the dayes of the Emperour Arcadius which was about the yeare 395. The second not untill 700. yeares after Christ nor is it read of any like Apparition in all the dayes of Antiquitie within the compasse of so long a time excepting that of one Marcus recorded by p Irenaeus adversus Haereses lib. 1. c. 9. Marcus purpureum rubicundum apparere facit ut puraretur ea gratia sanguinem stillare in Calicem per invocationem per magu● illum Irenaeus who faigned to Make the mixed Wine in the Cup through his Invocation to seeme red that it might bee thought that grace had infused Blood into the Cup which the same Father noteth to have beene done by Magicke at what time there were dayly Proselytes and new Converts to the Christian Religion and on the other side divers rankes of Heretikes as namely Valentinians Manichees Marcionites and others who all denyed that Christ had any corporall or Bodily Substance at all Were it not then a strange thing that so many Apparitions should be had in after-times in Churches established in Christian Religion concerning the truth of Christs Body and no such one heard of in these dayes of Antiquity when there seemed to bee a farre more necessary use of them both for confirming Proselytes in the faith and reducing Heretikes from their Errour that Apparition only of Marcus excepted which the Church of Christ did impute to the Diabolicall Art of Magicke As for the Reporters much need not to be said of them Simon Metaphrastes is the first who was of that small Credit with your Cardinall that in Answer to an Objection from the same Author he sayd q Bellar. lib. 2. de Pont. c.

of no effect What remedy now in this Case None saith the Author at all except there be a Privilege in the Pope to constitute all them Priests who had beene so irregularly ordained onely by his word Dicendo sint Saderdotes saying Be they all Priests So hee who notwithstanding had rather thinke the Case could not possibly happen than to trust to this Remedy How-ever it might be in this one the possibility of the other Six Defects neither man nor woman can deny every one concluding a Materiall Idolatry That there are manifold confessed possible Defects disabling the person of the Priest to Consecrate in respect of his undue Ordination whereby is occasioned a Materiall Idolatry SECT V. YOu have furthermore * See as before so also in the next Sect. at the letter a confessed that for want of due Ordination of the Priest the Sacrament remaineth in his former nature onely of Bread and Wine as if hee be an Intruder and not ordained at all or else of the forme of Ordination viz. Accipe potestatem offerendi Sacrificium Et Accipe Spiritum Sanctum quorum peccataremiseris remissa c. As if it hath beene corrupted by missing so much as one Syllable or Letter by Addition Detraction or any of the Sixe Errors before rehearsed as Accipe Spiritu Sancto for Spiritum Sanctum or Accipe potestatem ferendi Sacrificium for Offerendi or the like ⚜ to the 1 Bellarm. lib. 4. de Euchar. cap. 16. §. At Semper in Ecclesia pro indubitato habitum est ità necessariam esse ordinationem Sacerdotalem ad Eucharistiam conficiendam ut sinè eo confici nullo modo possit Et lib. 1. de Sacrom in Gen. cap. 21. Verba Sacramentorum determinata sunt ut non liceat quicquid immutare c. Altering of the Sense of the Speech ⚜ That there are many hundred confessed Defects which may nullifie the Consecration to make the Romish Adoration Idolatrous in respect of Insufficiencies which might be incident unto the Prae-ordainers of that Priest whosoever hee be that now Consecrateth for causing a Materiall Idolatry SECT VI. IF the a Si deficit ordo Sacerdotalis in consiciente non conficitur Sacramentum Missal Roman pag. 31. Bishop that ordained this Priest which now consecrateth were not a true Priest himselfe truly ordained or duly baptized or else the next Bishop before him or yet any one in the same line of Ordainers untill you come to Saint Peter for the space now of a thousand six hundred yeares whereof your Iesuite saith b Multae sunt causae propter quas potest accidere ut Christus non sit praesens ut si Sacerdos non sit Baptizatus vel non fit ritè ordinatus quod pendet ex multis aliis Causis quibus ferè in infinitum progredi possumus ut ex parte materiae saepè accidit defectus Suarez Ies in Thom. quaest 79. Art 8. Disp 65. §. 2. The Defect of Ordination is seene in many Cases wherein Progredi possumus ferè in Infinitum that is wee may proceed almost infinitely So hee Thinking belike that if wee should in this number of yeares allow unto every Bishop ordaining the continuance of twenty yeares Bishop upward to Saint Peter the number of them all would amount to fourscore Bishops among whom if any one were an Intruder or Vnordained then this Priest faileth in his Priest-hood Now of these kindes your c Plena sunt illa tempora Ordinationibus Paparum Exordinationibus Superordinationibus Baron Ann. 908. num 3. Ann. 897. num 6 8. Ann. 900. num 6. Platina in vita Ioh. 10. fol. 146 in vita Sergij 3. fol. 148. Historians afford us Examples of your Popes some dissolving the Ordinations of their Predecessors even to the cutting off of one d Platina in vita Steph. 6. de Formoso Abscissis duobus dextrae illius digitis potissimum eis quibus Sacerdotes in Consecratione utuntur Popes fingers wherewith hee had used to consecrate ⚜ You may also reade of One who consecrated an huge number of 2 Non diù est quòd Episcopus adhuc in Gallia plusquam duo Prebyterorum millia consecràrat quorum omnium Ordinationes nullae judicabantur attamen isti decem vel duo decim annos celebraverant Quâ igitur fide adorata fuit Hostia ab iis elevata Teste Riveto nostro Sum Controv. Tract 3. qu. 25. Priests Whose Ordinations were all voyd albeit they had exercised their functions of Consecrating in the Masse for ten or twelve yeares space ⚜ Yet is not this all for unto these are to be added the other Defects to wit want of Baptisme whether for want of due Intention being three or undue Pronunciation being six or the Errors either of Intention or Pronunciation in Ordination all which make eighteene and these being multiplied by fourescore which is the number of Bishop-ordainers from this Bishop to Saint Peter the totall wee suppose will at the least amount unto a Thousand possible Defects each one whereof if it happen doth quite frustrate and annull the Consecration of this Priest whosoever hee be that now saith Masse and leaveth to the people nothing but the Substance of the Creatures of Bread and Wine to be Adored in stead of Christ Iesus the Sonne of God And yet in this Summe are not reckoned the foresaid Defects concerning the Matter or Forme of Consecration or of the Priests Intention therein or else of his possible Intrusion into this Function of Consecrating of this one Priest now supposed to bee ordained every Defect being of force in it selfe to inferre necessarily a Materiall Idolatry in your Romish Masse Now rather than you shall call these our Instances odious or malicious you must accuse your owne Romish Church because wee have alleged no Testimony but out of your owne publke Romish Missall Cardinalls Iesuits and other Authors privileged in your Church Wee are now in the high point of Christian Religion even the principall part of Gods Royalty Divine Adoration not to be trisled withall Therefore now if ever shew your selves conscionable Divines by freeing your Romish Masse from a Formall Idolatry in these forenamed Respects concerning your confessed Materiall Idolatry and do it by some grounds of Truth or else abandon your Profession as most damnably Idolatrous CHAP. VI. That the Romish Masse-worship is a Formall Idolatry notwithstanding any Pretence that by your Romish Doctors hath beene made to the Contrary The State of the Question SECT I. VPon this occasion oh how your Summists Theologues and Casuists do bestirre themselves for the vindicating of your Church from the guilt of Formall Idolatry The Briefe of your Defence is this a Bellar. Vbi deest vera Consecratio nullum est periculum in eo qui bonâ side Sacramētum adorat adoratio enim potissimum ex intentione pendet quare sicut is qui panem non consecratum injuriâ assiceret putans consecratum esse gravissimè