to countenance the worship of Images for which at that time they were zealously concern'd But notwithstanding the security and passive temper of the People the men most eminent for piety and learning in that Time made great resistance against it I have already named Rabanus Arch-Bishop of Mentz who oppos'd it as an Errour lately sprung up and which had then gained but upon some few persons To whom I may add Heribaldus Bishop of Auxerres in France Io. Scotus Erigena and Ratramnus commonly known by the name of Bertram who at the same time were employed by the Emperour Charles the Bald to oppose this growing Errour and wrote learnedly against it And these were the eminent men for learning in that time And because Monsieur Arnauld will not be satisfied unless there were some stir and bustle about it Bertram in his Preface to his Book tells us that they who according to their several opinions talked differently about the mystery of Christ's body and bloud were divided by no small Schism Thirdly Though for a more clear and satisfactory answer to this pretended Demonstration I have been contented to untie this knot yet I could without all these pains have cut it For suppose this Doctrine had silently come in and without opposition so that we could not assign the particular time and occasion of its first Rise yet if it be evident from the Records of former Ages for above D. years together that this was not the ancient belief of the Church and plain also that this Doctrine was afterwards received in the Roman Church though we could not tell how and when it came in yet it would be the wildest and most extravagant thing in the world to set up a pretended Demonstration of Reason against plain Experience and matter of Fact This is just Zeno's Demonstration of the impossibility of motion against Diogenes walking before his Eyes For this is to undertake to prove that impossible to have been which most certainly was Just thus the Servants in the Parable might have demonstrated that the tares were wheat because they were sure none but good seed was sown at first and no man could give any account of the punctual time when any tares were sown or by whom and if an Enemy had come to do it he must needs have met with great resistance and opposition but no such resistance was made and therefore there could be no tares in the field but that which they call'd tares was certainly good wheat At the same rate a man might demonstrate that our King his Majesty of great Britain is not return'd into England nor restor'd to his Crown because there being so great and powerfull an Army possess'd of his Lands and therefore obliged by interest to keep him out it was impossible He should ever come in without a great deal of fighting and bloudshed but there was no such thing therefore he is not return'd and restor'd to his Crown And by the like kind of Demonstration one might prove that the Turk did not invade Christendom last year and besiege Vienna because if he had the most Christian King who had the greatest Army in Christendom in a readiness would certainly have employed it against him but Monsieur Arnauld certainly knows no such thing was done And therefore according to his way of Demonstration the matter of fact so commonly reported and believed concerning the Turks Invasion of Christendom and besieging Vienna last year was a perfect mistake But a man may demonstrate till his head and heart ake before he shall ever be able to prove that which certainly is or was never to have been For of all sorts of impossibles nothing is more evidently so than to make that which hath been not to have been All the reason in the world is too weak to cope with so tough and obstinate a difficulty And I have often wonder'd how a man of Monsieur Arnauld's great wit and sharp Judgment could prevail with himself to engage in so bad and baffled a Cause or could think to defend it with so wooden a Dagger as his Demonstration of Reason against certain Experience and matter of Fact A thing if it be possible of equal absurdity with what he pretends to demonstrate Transubstantiation it self I proceed to the Third pretended Ground of this Doctrine of Transubstantiation and that is The infallible Authority of the present Church to make and declare new Articles of Faith And this in truth is the ground into which the most of the learned men of their Church did heretofore and many do still resolve their belief of this Doctrine And as I have already shewn do plainly say that they see no sufficient reason either from Scripture or Tradition for the belief of it And that they should have believed the contrary had not the determination of the Church obliged them otherwise But if this Doctrine be obtruded upon the world merely by virtue of the Authority of the Roman Church and the Declaration of the Council under Pope Gregory the VII th or of the Lateran Council under Innocent the III. then it is a plain Innovation in the Christian Doctrine and a new Article of Faith impos'd upon the Christian world And if any Church hath this power the Christian Faith may be enlarged and changed as often as men please and that which is no part of our Saviour's Doctrine nay any thing though never so absurd and unreasonable may become an Article of Faith obliging all Christians to the belief of it whenever the Church of Rome shall think fit to stamp her Authority upon it which would make Christianity a most uncertain and endless thing The Fourth pretended ground of this Doctrine is the necessity of such a change as this in the Sacrament to the comfort and benefit of those who receive it But there is no colour for this if the thing be rightly consider'd Because the comfort and benefit of the Sacrament depends upon the blessing annexed to the Institution And as Water in Baptism without any substantial change made in that Element may be the Divine blessing accompanying the Institution be effectual to the washing away of Sin and Spiritual Regeneration So there can no reason in the world be given why the Elements of Bread and Wine in the Lord's Supper may not by the same Divine blessing accompanying this Institution make the worthy receivers partakers of all the Spiritual comfort and benefit designed to us thereby without any substantial change made in those Elements since our Lord hath told us that verily the flesh profiteth nothing So that if we could do so odd and strange a thing as to eat the very natural flesh and drink the bloud of our Lord I do not see of what greater advantage it would be to us than what we may have by partaking of the Symbols of his body and bloud as he hath appointed in remembrance of him For the Spiritual efficacy of the Sacrament doth not depend upon the
A DISCOURSE AGAINST Transubstantiation LONDON Printed by M. Flesher for Brabazon Aylmer at the three Pigeons against the Royal Exchange in Cornhill And William Rogers at the Sun over against St. Dunstans Church in Fleetstreet 1684. A DISCOURSE AGAINST Transubstantiation COncerning the Sacrament of the Lord's Supper one of the two great positive Institutions of the Christian Religion there are two main Points of difference between Vs and the Church of Rome One about the Doctrine of Transubstantiation in which they think but are not certain that they have the Scripture and the words of our Saviour on their side The other about the administration of this Sacrament to the People in both kinds in which we are sure that we have the Scripture and our Saviour's Institution on our side and that so plainly that our Adversaries themselves do not deny it Of the first of these I shall now treat and endeavour to shew against the Church of Rome That in this Sacrament there is no substantial change made of the Elements of Bread and Wine into the natural Body and Bloud of Christ that Body which was born of the Virgin Mary and suffered upon the Cross for so they explain that hard word Transubstantiation Before I engage in this Argument I cannot but observe what an unreasonable task we are put upon by the bold confidence of our Adversaries to dispute a matter of Sense which is one of those things about which Aristotle hath long since pronounc'd there ought to be no dispute It might well seem strange if any man should write a Book to prove that an Egg is not an Elephant and that a Musket-Bullet is not a Pike It is every whit as hard a case to be put to maintain by a long Discourse that what we see and handle and taste to be Bread is Bread and not the Body of a man and what we see and taste to be Wine is Wine and not Bloud And if this evidence may not pass for sufficient without any farther proof I do not see why any man that hath confidence enough to do so may not deny any thing to be what all the World sees it is or affirm any thing to be what all the World sees it is not and this without all possibility of being farther confuted So that the business of Transubstantiation is not a controversie of Scripture against Scripture or of Reason against Reason but of downright Impudence against the plain meaning of Scripture and all the Sense and Reason of Mankind It is a most Self-evident Falsehood and there is no Doctrine or Proposition in the World that is of it self more evidently true than Transubstantiation is evidently false And yet if it were possible to be true it would be the most ill-natur'd and pernicious truth in the World because it would suffer nothing else to be true it is like the Roman-Catholique Church which will needs be the whole Christian Church and will allow no other Society of Christians to be any part of it So Transubstantiation if it be true at all it is all truth for it cannot be true unless our Senses and the Senses of all mankind be deceived about their proper objects and if this be true and certain then nothing else can be so for if we be not certain of what we see we can be certain of nothing And yet notwithstanding all this there is a Company of men in the World so abandon'd and given up by God to the efficacy of delusion as in good earnest to believe this gross and palpable Errour and to impose the belief of it upon the Christian World under no less penalties than of temporal death and Eternal damnation And therefore to undeceive if possible these deluded Souls it will be necessary to examine the pretended grounds of so false a Doctrine and to lay open the monstrous absurdity of it And in the handling of this Argument I shall proceed in this plain method I. I shall consider the pretended grounds and reasons of the Church of Rome for this Doctrine II. I shall produce our Objections against it And if I can shew that there is no tolerable ground for it and that there are invincible Objections against it then every man is not onely in reason excused from believing this Doctrine but hath great cause to believe the contrary FIRST I will consider the pretended grounds and reasons of the Church of Rome for this Doctrine Which must be one or more of these five Either 1 st The Authority of Scripture Or 2 ly The perpetual belief of this Doctrine in the Christian Church as an evidence that they always understood and interpreted our Saviour's words This is my body in this sense Or 3 ly The authority of the present Church to make and declare new Articles of Faith Or 4 ly The absolute necessity of such a change as this in the Sacrament to the comfort and benefit of those who receive this Sacrament Or 5 ly To magnify the power of the Priest in being able to work so great a Miracle 1 st They pretend for this Doctrine the Authority of Scripture in those words of our Saviour This is my body Now to shew the insufficiency of this pretence I shall endeavour to make good these two things 1. That there is no necessity of understanding those words of our Saviour in the sense of Transubstantiation 2. That there is a great deal of reason to understand them otherwise First That there is no necessity to understand those words of our Saviour in the sense of Transubstantiation If there be any it must be from one of these two reasons Either because there are no figurative expressions in Scripture which I think no man ever yet said or else because a Sacrament admits of no figures which would be very absurd for any man to say since it is of the very nature of a Sacrament to represent and exhibite some invisible grace and benefit by an outward sign and figure And especially since it cannot be denied but that in the institution of this very Sacrament our Saviour useth figurative expressions and several words which cannot be taken strictly and literally When he gave the Cup he said This Cup is the new Testament in my bloud which is shed for you and for many for the remission of Sins Where first the Cup is put for Wine contained in the Cup or else if the words be literally taken so as to signify a substantial change it is not of the Wine but of the Cup and that not into the bloud of Christ but into the new Testament or new Covenant in his bloud Besides that his bloud is said then to be shed and his body to be broken which was not till his Passion which followed the Institution and first celebration of this Sacrament But that there is no necessity to understand our Saviour's words in the sense of Transubstantiation I will take the plain concession of a great number of the most
learned Writers of the Church of Rome in this Controversie Bellarmine Suazer and Vasquez do acknowledge Scotus the great Schoolman to have said that this Doctrine cannot be evidently proved from Scripture And Bellarmine grants this not to be improbable and Suarez and Vasquez acknowledge Durandus to have said as much Ocham another famous Schoolman says expresly that the Doctrine which holds the substance of the Bread and Wine to remain after consecration is neither repugnant to Reason nor to Scripture Petrus ab Alliaco Cardinal of Cambray says plainly that the Doctrine of the Substance of Bread and Wine remaining after Consecration is more easie and free from absurdity more rational and no ways repugnant to the authority of Scripture nay more that for the other Doctrine viz. of Transubstantiation there is no evidence in Scripture Gabriel Biel another great Schoolman and Divine of their Church freely declares that as to any thing express'd in the Canon of the Scriptures a man may believe that the substance of Bread and Wine doth remain after Consecration and therefore he resolves the belief of Transubstantiation into some other Revelation besides Scripture which he supposeth the Church had about it Cardinal Cajetan confesseth that the Gospel doth no where express that the Bread is changed into the Body of Christ that we have this from the authority of the Church nay he goes farther that there is nothing in the Gospel which enforceth any man to understand these words of Christ this is my body in a proper and not a metaphorical sense but the Church having understood them in a proper sense they are to be so explained Which words in the Roman Edition of Cajetan are expunged by order of Pope Pius V. Cardinal Contarenus and Melchior Canus one of the best and most judicious Writers that Church ever had reckon this Doctrine among those which are not so expresly found in Scripture I will add but one more of great authority in the Church and a reputed Martyr Fisher Bishop of Rochester who ingenuously confesseth that in the words of the Institution there is not one word from whence the true presence of the flesh and bloud of Christ in our Mass can be proved So that we need not much contend that this Doctrine hath no certain foundation in Scripture when this is so fully and frankly acknowledged by our Adversaries themselves Secondly If there be no necessity of understanding our Saviour's words in the sense of Transubstantiation I am sure there is a great deal of reason to understand them otherwise Whether we consider the like expressions in Scripture as where our Saviour says he is the door and the true Vine which the Church of Rome would mightily have triumph'd in had it been said this is my true body And so likewise where the Church is said to be Christ's body and the Rock which followed the Israelites to be Christ 1. Cor. 10. 4. They drank of that rock which followed them and that rock was Christ All which and innumerable more like expressions in Scripture every man understands in a figurative and not in a strictly literal and absurd sense And it is very well known that in the Hebrew Language things are commonly said to be that which they do signify and represent and there is not in that Language a more proper and usual way of expressing a thing to signify so and so than to say that it is so and so Thus Joseph expounding Pharaoh's dream to him Gen. 41. 26. Says the seven good kine are seven years and the seven good ears of corn are seven years that is they signified or represented seven years of plenty and so Pharaoh understood him and so would any man of sense understand the like expressions nor do I beleive that any sensible man who had never heard of Transubstantiation being grounded upon these words of our Saviour this is my body would upon reading the institution of the Sacrament in the Gospel ever have imagin'd any such thing to be meant by our Saviour in those words but would have understood his meaning to have been this Bread signifies my Body this Cup signifies my Bloud and this which you see me now do do ye hereafter for a Memorial of me But surely it would never have enter'd into any man's mind to have thought that our Saviour did literally hold himself in his hand and give away himself from himself with his own hands Or whether we compare these words of our Saviour with the ancient Form of the Passover used by the Jews from Ezra's time as Justin Martyr tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Passover is our Saviour and our refuge not that they believed the Paschal Lamb to be substantially changed either into God their Saviour who delivered them out of the Land of Egypt or into the Messias the Saviour whom they expected and who was signified by it But this Lamb which they did eat did represent to them and put them in mind of that Salvation which God wrought for their Fathers in Egypt when by the slaying of a Lamb and sprinkling the bloud of it upon their doors their first-born were passed over and spared and did likewise foreshew the Salvation of the Messias the Lamb of God that was to take away the Sins of the world And nothing is more common in all Languages than to give the name of the thing signified to the Sign As the delivery of a Deed or Writing under hand and Seal is call'd a Conveyance or making over of such an Estate and it is really so not the delivery of mere wax and parchment but the conveyance of a real Estate as truly and really to all effects and purposes of Law as if the very material houses and lands themselves could be and were actually delivered into my hands In like manner the names of the things themselves made over to us in the new Covenant of the Gospel between God and man are given to the Signs or Seals of that Covenant By Baptism Christians are said to be made partakers of the Holy Ghost Heb. 6. 4. And by the Sacrament of the Lord's Supper we are said to communicate or to be made partakers of the Body of Christ which was broken and of his Bloud which was shed for us that is of the real benefits of his death and passion And thus St. Paul speaks of this Sacrament 1 Cor. 10. 16. The cup of blessing which we bless is it not the communion of the bloud of Christ the bread which we break is it not the communion of the body of Christ But still it is bread and he still calls it so v. 17. For we being many are one bread and one body for we are partakers of that one bread The Church of Rome might if they pleased as well argue from hence that all Christians are substantially changed first into Bread and then into the natural Body of Christ by
nature of the thing received supposing we receive what our Lord appointed and receive it with a right preparation and disposition of mind but upon the supernatural blessing that goes along with it and makes it effectual to those Spiritual ends for which it was appointed The Fifth and last pretended ground of this Doctrine is to magnify the power of the Priest in being able to work so great a Miracle And this with great pride and pomp is often urg'd by them as a transcendent instance of the Divine wisedom to find out so admirable a way to raise the power and reverence of the Priest that he should be able every day and as often as he pleases by repeating a few words to work so miraculous a change and as they love most absurdly and blasphemously to speak to make God himself But this is to pretend to a power above that of God himself for he did not nor cannot make himself nor do any thing that implies a contradiction as Transubstantiation evidently does in their pretending to make God For to make that which already is and to make that now which always was is not onely vain and trifling if it could be done but impossible because it implies a contradiction And what if after all Transubstantiation if it were possible and actually wrought by the Priest would yet be no Miracle For there are two things necessary to a Miracle that there be a supernatural effect wrought and that this effect be evident to sense So that though a supernatural effect be wrought yet if it be not evident to sense it is to all the ends and purposes of a Miracle as if it were not and can be no testimony or proof of any thing because it self stands in need of another Miracle to give testimony to it and to prove that it was wrought And neither in Scripture nor in profane Authours nor in common use of speech is any thing call'd a Miracle but what falls under the notice of our senses A Miracle being nothing else but a supernatural effect evident to sense the great end and design whereof is to be a sensible proof and conviction to us of something that we do not see And for want of this Condition Transubstantiation if it were true would be no Miracle It would indeed be very supernatural but for all that it would not be a Sign or Miracle For a Sign or Miracle is always a thing sensible otherwise it could be no Sign Now that such a change as is pretended in Transubstantiation should really be wrought and yet there should be no sign and appearance of it is a thing very wonderfull but not to sense for our senses perceive no change the Bread and Wine in the Sacrament to all our senses remaining just as they were before And that a thing should remain to all appearance just as it was hath nothing at all of wonder in it we wonder indeed when we see a strange thing done but no man wonders when he sees nothing done So that Transubstantiation if they will needs have it a Miracle is such a Miracle as any man may work that hath but the confidence to face men down that he works it and the fortune to be believed And though the Church of Rome may magnify their Priests upon account of this Miracle which they say they can work every day and every hour yet I cannot understand the reason of it for when this great work as they call it is done there is nothing more appears to be done than if there were no Miracle Now such a Miracle as to all appearance is no Miracle I see no reason why a Protestant Minister as well as a Popish Priest may not work as often as he pleases or if he can but have the patience to let it alone it will work it self For surely nothing in the world is easier than to let a thing be as it is and by speaking a few words over it to make it just what it was before Every man every day may work ten thousand such Miracles And thus I have dispatch'd the First part of my Discourse which was to consider the pretended grounds and Reasons of the Church of Rome for this Doctrine and to shew the weakness and insufficiency of them I come in the SECOND place to produce our Objections against it Which will be of so much the greater force because I have already shewn this Doctrine to be destitute of all Divine warrant and authority and of any other sort of Ground sufficient in reason to justify it So that I do not now object against a Doctrine which hath a fair probability of Divine Revelation on its side for that would weigh down all objections which did not plainly overthrow the probability and credit of its Divine Revelation But I object against a Doctrine by the mere will and Tyranny of men impos'd upon the belief of Christians without any evidence of Scripture and against all the evidence of Reason and Sense The Objections I shall reduce to these two Heads First the infinite scandal of this Doctrine to the Christian Religion And Secondly the monstrous and insupportable absurdity of it First The infinite scandal of this Doctrine to the Christian Religion And that upon these four accounts 1. Of the stupidity of this Doctrine 2. The real barbarousness of this Sacrament and Rite of our Religion upon supposition of the truth of this Doctrine 3. Of the cruel and bloudy consequences of it 4. Of the danger of Idolatry which they are certainly guilty of if this Doctrine be not true 1. Upon account of the stupidity of this Doctrine I remember that Tully who was a man of very good sense instanceth in the conceit of eating God as the extremity of madness and so stupid an apprehension as he thought no man was ever guilty of When we call says he the fruits of the earth Ceres and wine Bacchus we use but the common language but do you think any man so mad as to believe that which he eats to be God It seems he could not believe that so extravagant a folly had ever entred into the mind of man It is a very severe saying of Averroes the Arabian Philosopher who lived after this Doctrine was entertained among Christians and ought to make the Church of Rome blush if she can I have travell'd says he over the world and have found divers Sects but so sottish a Sect or Law I never found as is the Sect of the Christians because with their own teeth they devour their God whom they worship It was great stupidity in the People of Israel to say come let us make us Gods but it was civilly said of them Let us make us Gods that may go before us in comparison of the Church of Rome who say Let us make a God that we may eat him So that upon the whole matter I cannot but wonder that they should chuse thus to expose Faith to the
Mankind And of this the more discerning persons of that Church are of late grown so sensible that they would now be glad to be rid of this odious and ridiculous Doctrine But the Council of Trent hath fasten'd it to their Religion and made it a necessary and essential Point of their Belief and they cannot now part with it if they would it is like a Millstone hung about the neck of Popery which will sink it at the last And though some of their greatest Wits as Cardinal Perron and of late Monsieur Arnaud have undertaken the defence of it in great Volumes yet it is an absurdity of that monstrous and massy weight that no humane authority or wit are able to support it It will make the very Pillars of St. Peter's crack and requires more Volumes to make it good than would fill the Vatican And now I would apply my self to the poor deluded People of that Church if they were either permitted by their Priests or durst venture without their leave to look into their Religion and to examine the Doctrines of it Consider and shew your selves men Do not suffer your selves any longer to be led blindfold and by an implicit Faith in your Priests into the belief of non-sense and contradiction Think it enough and too much to let them rook you of your money for pretended Pardons and counterfeit Reliques but let not the Authority of any Priest or Church persuade you out of your senses Credulity is certainly a fault as well as Infidelity and he who said blessed are they that have not seen and yet have believed hath no where said blessed are they that have seen and yet have not believed much less blessed are they that believe directly contrary to what they see To conclude this Discourse By what hath been said upon this Argument it will appear with how little truth and reason and regard to the interest of our common Christianity it is so often said by our Adversaries that there are as good arguments for the belief of Transubstantiation as of the Doctrine of the Trinity When they themselves do acknowledge with us that the Doctrine of the Trinity is grounded upon the Scriptures and that according to the interpretation of them by the consent of the ancient Fathers But their Doctrine of Transubstantiation I have plainly shewn to have no such ground and that this is acknowledged by very many learned men of their own Church And this Doctrine of theirs being first plainly proved by us to be destitute of all Divine warrant and Authority our Objections against it from the manifold contradictions of it to Reason and Sense are so many Demonstrations of the falsehood of it Against all which they have nothing to put in the opposite Scale but the Infallibility of their Church for which there is even less colour of proof from Scripture than for Transubstantiation it self But so fond are they of their own Innovations and Errours that rather than the Dictates of their Church how groundless and absurd soever should be call'd in question rather than not have their will of us in imposing upon us what they please they will overthrow any Article of the Christian Faith and shake the very foundations of our common Religion A clear evidence that the Church of Rome is not the true Mother since she can be so well contented that Christianity should be destroyed rather than the Point in question should be decided against her FINIS A Catalogue of the several Cases c. 1. A Perswasive to Communion with the Church of England 2. A. Resolution of some Cases of Conscience which respect Church-Communion 3. The Case of Indifferent things used in the Worship of God proposed and stated by considering these Questions c. 4. A Discourse about Edification 5. The Resolution of this Case of Conscience Whether the Church of Englands Symbolizing so far as it doth with the Church of Rome makes it unlawfull to hold Communion with the Church of England 6. A Letter to Anonymus in answer to his three Letters to Dr. Sherlock about Church-Communion 7. Certain Cases of Conscience resolved concerning the Lawfulness of joyning with Forms of Prayer in Publick Worship In two Parts 8. The Case of mixt Communion Whether it be Lawfull to Separate from a Church upon the account of promiscuous Congregations and mixt Communions 9. An Answer to Dissenters Objections against the Common Prayers and some other parts of Divine Service prescribed in the Liturgy of the Church of England 10. The Case of Kneeling at the Holy Sacrament stated and resolved c. In two Parts 11. A Discourse of Profiting by Sermons and of going to hear where Men think they can profit most 12. A serious Exhortation with some important Advices relating to the late Cases about conformity recommended to the present Dissenters from the Church of England 13. An Argument to Union taken from the true interest of those Dissenters in England who profess and call themselves Protestants 14. Some Considerations about the Case of Scandal or giving Offence to the Weak Brethren 15. The Case of Infant-Baptism in Five Questions c. 16. the Charge of Scandal and giving Offence by Conformity Refelled and Reflected back upon Separation c. 17. Case of Lay-Communion 18. A Perswasive to Frequent Communion 19. A Defence of Symbolizing 20. A Vindication of Indifferent Things 21. The Case of Compelling Men to the Holy Sacrament 22. A Case of the Cross in Baptism 23. A Discourse of Conscience 1. A Discourse about the charge of Novelty upon the Reformed Church of England made by the Papists asking of us the Question Where was our Religion before Luther 2. A Discourse about Tradition shewing what is meant by it and what Tradition is to be received and what Tradition is to be rejected 3. The Difference of the Case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 4. The Protestant Resolution of Faith c. 5. A Discourse concerning a Guide in matters of Faith c. 6. A Discourse concerning Invocation of Saints 7. A Discourse concerning the Unity of the Catholick Church maintained in the Church of England 8. A Discourse of Auricular Confession 9. A Discourse against Transubstantiation ADVERTISEMENT A Demonstration of the Messias In which the Truth of the Christian Religion is proved especially against the Jews By Richard Kidder in Octavo Printed for B. Aylmer a de â—â—uch l. 3. c. 23. b in 3. dis 49. Qu. 75. Sect. 2. c in 3. part disp 180. Qu. 75. art 2. c. 15. d in Sent. l. 4. dist 11. Q. 1. n. 15. e in 4. Sent. Q. 5. Quodl 4. Q. 3. f in 4. Sent. Q. 6. art 2. g in canon Miss Lect. 40. h in Aquin. 3. part Qu. 75. art 1. i Aegid Conink de Sacram Q. 75. art 1. n. 13. k de Sacram l. 2. c. 3. l Loc. Theolog l. 3. c. 3. m contra captiv Babylon c. 10. n. 2. n Dialog cuus Tryph. p. 297. Edit Pâ—ris 1639. * Matth. 26. 29. * Apol. 2. p. 98. edit Paris 1636. * lib. 4. c. 34. * lib. 5. c. 2. * Comment in 1 Pet. c. 3. * Advers Marcionem l. 4. p. 571. Edit Rigalt Paris 1634. * lib. de Animâ p. 319. * Edit â—â—uetii * Cap. 10. * Ep. 63. * Aug. Tom. 6. p. 187. Edit Basil. 1569. †Enarrat in Psal. Tom. 8. p. 16. ‖ Id. Tom. 9. p. 1105. * Id. Tract 50. in Johan †Id. Tom. 2. p. 93. ‖ de Consecr dist 2. Hoc est * de consecrat dist 2. Sect. Vtrum * Lib. 3. Tom. 1 8. p. 53. * Gen. 49. 11. †Dialog 1. * Biblioth Patr. â—om 4. * Facund p. 144. edit Paris 1676. a In Sent. l. 4. Dist. 11. Q. 3. b In Sent. l. 4. dist 11. q. 1. â— 15. c de â—nchar l. 1. p. 146. d In 1. Epist ad Corinth c. 7. citante etiam Salmerone Tom. 9. Tract 16. p. 108. e de Haeres l. 8. * de Eucharist l. 1. c. 1. †Ibid. * de Scriptor Eccles. †in vita Paschasâ—◠‖ Epist. ad Heribaldum c. 33. * Gratian. de consecrat distinct 2. Lanfranc de corp sang Domini c. 5. Guâ—tmund de Sacram. l. 1. Alger de Sacram l. 1. c. 19. †Gloss. Decret de consecrat dist 2. in cap. Ego Berengarius * Waldens Tom. 2. c. 13. * Matth. 13. 24. * De Nat. Dâ—orum l. 3. * Dionys. Carthus in 4. dist 10. art 1. †2 Thess. 2. 10. * Luk. 24. 〈◊〉 39.