over-rule all is in so dangerous a condition This will appear if they consider First that through the pretended infallibility of their Head they can have no certain ground-work or Reason of their belief but are in a way to lose all true Faith For let the Cardinal make the Proposition If the Pope could Erre or turn Heretick then would the Church be bound to this Absurdity or inconveniency of taking Vice for Vertue Error for Truth This he plainly laies down in his 4. Book de Pontifice and its good Doctrine in Italy and Spain Then let the Gallican Church and more Moderate Papists make the Assumption But the Pope may turn Heretick what can the Conclusion speak but the hazard of that Church which will be under such a pretended infallible Head Secondly That by being of that Communion they are taught to appropriate to themselves the Name of Catholick and thereby bound to an uncharitable condemning of all other Christians and to a necessity of proving many Novel Errors to be ancient Catholick Doctrine We do not envie them the Title of Catholicks that they should enjoy it together withall other Chrictians who are baptized into the Catholick Faith and do profess it without any destructive Heresie but the appropriating of that Title to themselves and that in regard of those special superadded Articles of Faith proper to that Church implies all other Christians to be no better then Hereticks and excludes all conditions of Peace unless they will come in as the Israelites to Naash with their right eyes put out 1 Sam. 10. Whereas upon due trial we may confidently affirm it will appear that no Church of known and ancient denomination as Greek Asian African British doth less deserve to be called Catholick or has more forfeited that Name because none so much falsified her trust whether we consider the Errors entertained or the Imposing them as Catholick and Christian Faith The three great concernments of Religion and so of the Church are the Faith professed the Worship practised the Sacraments administred all which are dangerously violated in that Church For first How have they kept the Faith undefiled which the Athanasian Creed so severely enjoyns that have mixed it with such New superadded Articles and lay the foundation of their belief upon the uncertain perswasion of a pretended Infallibility Secondly The Worship of God is there violated by the performing it in an unknown tongue for without understanding the people cannot say Amen The prayer on their parts is but a sacrifice of fools not a reasonable service Again Violated in yielding to the Creature an undue religious service as may appear by what is said in the three first Chapters of this Book Lastly Sacraments violated by addition of New ones and those properly so called A great invasion it is upon Gods property if any man or Church hold out that for the Sacramental Sign and Instrument of Grace which God who is the only Author of Grace has not appointed to be so Again upon that which our Saviour did undoubtedly institute a great invasion is made by first taking away the substance from the outward Elements and then taking away from the people half of that which remains Our Saviour said Drink ye all of it Mat. 26.27 The Church of Rome saith Ye shall not all Drink of it Nay None of you shall but the Priest only Add to this the Impossibility they put themselves upon as I said to prove all their New Articles of belief for which they will be the only Caâ—holicks to be the Ancient Faith and Catholick Doctrine of the Church They will hardly be brought to say The Church may make New Articles of Faith but rather The Church may declare what was before but implicitly believed This is true if duly explained yet will it not excuse the boldness of that Church For when the Church declares any thing as of Faith which was not expresly taught before it is such a Truth as was necessarily conteined and couched in the confessed Articles of the Creed and by immediate consequence clearly thence deduceable as the Consubstantiality of the Son declared against the Arrians the two Wills in Christ against the Monothelites the continuance of the Humanity in its own nature and substance against the Eutychians This is that which Vincentius saith in his 32. chap. What else did the Church endeavour in the Decrees of Councils but that what before was simply believed might afterward be more diligently and explicitly believed And to shew that the Articles of faith do not increase in Number but in the dilatation of more ample knowledge He aptly uses the similitude of the several parts of the Natural body which are as many in a childe as in a grown man no addition made of new parts for that would render the body monstrous but each part is dilated and augmented by degrees To this purpose he in his 29. chap. When therefore the Romanists can shew their Novel Articles by immediate and necessary consequence deduceable from the confessed Truthes of that Creed into which we are baptized then and not till then can we excuse this boldness in adding to the Christian Faith this uncharitable Pride in boasting themselves the only Catholicks III. May they consider how their Masters being engaged in such necessity of making good the pretended Catholick Doctrine of that Church are often forced to wink at the light and go on blindfold Their Masters acknowledg and so does their Trent Council that the worship of Saints and Angels Invocation of them Adoration of Images is not commanded but commended as profitable Why then should Scripture be so oft alledged to deceive the unwary why are they retained as profitable when Experience shews what a scandal is thereby given to Jews and Turks what offence to so many Christians as protest against them what a stumbling block to their own people exposed thereby to the danger of Idolatry They acknowlege that our Saviour instituted the Sacrament and administred it in both kindes and that it was so from the beginning received and practised in the whole Church yet will not the Court of Rome suffer the people so to receive it And in their defence of this half Communion they acknowledge if the Church alter any thing in or about the Sacraments yet it must be Salvâ illorum substantia saving their substance Concil Trid. ses 21. c. 2. which notwithstanding they can take away the whole substance of the Elements and defraud the people of the half of what is left and notwithstanding our Saviours Institution and the Custom of the whole Church for so many ages This custom must be held for a Law which none may contrary as that Council decrees in the same chap. They acknowledge it is fit the people communicate with the Priest in every Mass i.e. they acknowledge it is fit there should be no private Masses and they wish it were so and yet decree the contrary cap. 6. de Missa So
Now albeit what this Doctor asserted was most false yet does it plainly follow upon the Romish Doctrine of truly meritorious which the Doctor saw plainly must be deserted or this must be maintained he saw plainly that if good works were truly meritorious they would be so whether there were promise made or no for as I noted above The promise makes not for the merit of the work but for the consecution or obtaining of the reward also he saw that if eternal life were by a gracious and free promise it could not be due to the work of Justice Lastly the Cardinal in the same place acknowledges Bel. l. 5. de Just c. 14. sect Tertia Omnes conditione servi Mancipia Dei operibus nostris alioqui debitis We are all by our Creation servants yea bond servants of God and that there cannot be justice between us God unless he had been pleased of himself by a free Convention to appoint a reward to our works which were otherwise due Due antecedently to all promise due from our being and Creation and if all the justice that can be found 'twixt God Almighty and us men be in regard of his promise only as indeed it is it cannot be in regard of any obligation the work it self casts upon God to make him our Debtor as the Cardinal above did not fear to assert Truth and the Conviction of Gods free and bountiful dealing with man extorts such Concessions from them as do sufficiently contradict their bold Assertions and might put end to the Controversie if some unjustifiable ends did not still engage them SECT VI. Of Purgatory THat Purgatory is conceived to be a Place of pain or punishment What Purgatory is that for Souls of just Persons departed out of this life is plain by the * Sess 6. Can. 30. Council of Trent and by the Reason or ground of it according to the Romish conceit because it is for those to whom the sin and the eternal punishment is forgiven but the temporal not fully satisfied by them here and therefore must be payed or born hereafter This appeared above chap. VI. nu 1.5.6 The Cardinal is bold to affirm Bel. li. 1. de Purgat c. 15. that Purgatory is an Article of the Catholick faith and may be proved all the four waies that points of Faith use to be proved by viz. by express Testimony of Scripture with the Declaration of the Church So is the Consubstantiality of the Son with the Father proved or by evident deduction from that which is express in Scripture So is the Article of two Wills in Christ proved c. and so is Purgatory proved saith the Cardinal and he boasts that he has so proved it by giving us many places of Scripture mistaken as to that sense and many sayings of Fathers misapplied as to that purpose which will appear upon the Trial following It will appear that this Doctrine of Purgatory is not Catholick but the invention of later Times taking Rise from that which St. Aug. hinted as probable touching pains after death and then having an Advancement by fabulous reports of Visions and deluding apparitions in St. Gregories time and after at last receiving a Definition and establishment in the Church of Rome And for the countenancing of it They force many places of Scripture and whatever they finde in the Fathers concerning prayer for the Dead or touching a purging Fire though spoken to other purpose doing therein as those Hereticks of whom St. Hilary said that they drew Scripture to that ad id quod praesumpserunt credendum which they had of themselves presumed or before conceived to be proposed and held as matter of Belief For better proceeding We will reduce all to these Heads The Place or state of Souls after death The Prayers that were made for the Dead The Remission of sins after death The pains or punishment after death What the Romanists bring from Scripture or Fathers touching any of these we shall meet with As for the Texts of Scripture alledged by them we may say this in General They have no consent of Fathers for such a sense as they would fasten upon the Texts they cite in behalf of Purgatory First for the Place or state of souls departed Of the Place or state of Souls departed Scriptures alledged by the Romanists There are two Scriptures especially which they alledge for such a place of Souls as they phansie Purgatory to be The one is Zach. 9.11 I have sent forth thy prisoners out of the Pit where no water is which text in the first and immediate sense speaks the deliverance of that people out of the Babylonish captivity but is by many of the Ancients applied to our Saviours bringing forth the Souls of the Fathers of the old Testament out of their Receptacle or Limbus And the Cardinal acknowledges Bel. l. 1. de Purgat c. 3. Non est aqua Conâ— solationis it has been usually taken in that sense but thinks it as proper for Purgatory and the rather because in this there is not the Water of consolation as there was in the other And this is to be noted here because we shall finde the Cardinal below put to devise how prayers for the Dead made by the Ancient Church for those that rested in peace Bel. l. 2. de Purgat c. 4. admixtam cum cruciatibus incredibilem consolationem propter certam spem salutis could concern Souls in purgatory that is in Torment and cannot invent any expedient for it but by referring that rest and peace to the Comfort and satisfaction they have there together with their Torment by reason of their hope and assurance of coming out of those pains into eternal bliss That which the Cardinal for proof of his interpreting that text of Zach. in behalf of Purgatory fastens upon St. August is not that Fathers expression or intention but the Cardinals misapplication St. August in the places cited by the Cardinal Epist 49. ad Euod lib. 12. in Genes c. 33. speaks of our Saviours descending into Hell and delivering some that were there but i. e. in Purgatorio is the Cardinals addition The other Text is Mat. 5.25 where we read of a prison and a payment to be made there but what proof is there more then a strong phansie that this must signifie Purgatory The Cardinal indeed alledges some Fathers using those words of our Saviour as a Commination against Sinners but that they should thereby intend a Romish Purgatory is still the Cardinals misapplication One and the chief of those Fathers cited by him is St. Cyprian in his Epist 52. ad Antonian where He plainly as we shall see below applies that of the prison and the paying of the utmost farthing to the Severity of Ecclesiastick Pennances and Satisfactions under which the Lapsi or those that fell in time of persecution were held Now when the Fathers give any direct interpretation of that
probable then comparing it with the latter he saith it is more probable then it yet the latter is more fit for convincing the Hereticks Where note that their best way is but probable and the Hereticks must be convinced in this point by that way which is less then probable So uncertain is this Article of their faith so unlikely to convince Hereticks however they perswade their people to it This Author saith nothing to their knowing of prayers he had indeed no reason to give himself the trouble of disputing that which their Church cannot agree on Beside all that has been said to it methinks reason should tell them how improbable it is that a finite Creature should admit and take care of ten thousand suits put up to it at once or that it should be consistent with the state of bliss for those glorified souls to be taken up or avocated by the care of earthly affairs yea such as for the most part are of a dolorous nature If God reveal unto them the conversion of a sinner as Luk. 15.7 which sometimes is made an argument by them its a matter of joy and answerable to their general votes and intercession for the accomplishing of the Church and consistent with their state of bliss Now come we to the prayers of men living one for another Prayers of men living for others no argument for praying to Saints departed often urged by this and other their Authors who having no permission or appointment from Gods word for making the Saints departed their Mediators and Advocates in the Court of Heaven seek pretence from this duty of the living Therefore to a Protestant asking how dare they admit of any other Mediator or Advocate then Christ this Author rejoynds How dare Protestants permit their children to pray them to pray to God for them for what is this but to be Mediators and Advocates pa. 61. And of Protestants usually commending themselves to the prayers of others This saith he is the very same intercession we put among the Saints and Angels pa. 62. Thus they are fain some times to mince it But a great disparity there is between the desiring of the prayers of the living and their invocating of Saints or Angels also between the prayers or interceding of men living for others and that Mediation or Advocateship they put upon Saints departed First We have warrant for the one and not for the other we therefore dare desire the prayers of the living because we are commanded to pray one for another and diverse reasons there are for it which hold not in the other case The mutual exercise of charity among those that converse together on earth and much need that bond as the Apostle calls it to hold them together Eph. 4.3 Col. 3.14 also the benefit we receive by being made sensible of others wants and sufferings Heb. c. 13 3. we our selves being also in the body as the Apostle tells us Lastly in this there is no peril of superstition as there must needs be in their religious addresses to the dead Secondly our praying others to pray for us is not Invocation or a Religious worship as theirs is to the Saints departed they placing a great part of their offices of Religion both publick and private in such Invocations Thirdly As the living when they are desired to pray for us are capable of this charitable duty knowing our necessities which Saints departed do not so their praying for us doth not make them Mediators and Advocates for us that is of a middle order between us and God Almighty as they make their Mediatours of intercession but as Comprecatores fellow-suiters of the same rank condition and distance with us from God in the mutual exercise of this charitable duty they praying for us at our intreaty and we for them at theirs St. Aug. speaks home to this purpose in two instances from Scripture Aug. contra Epist Parmen l 2. c. 8. Non se facit mediatorem inter Deum populum sed rogat pro se orent invicem si Paulus mediator esset non ei constaret ratio qua dixerat unus mediator St. Paul makes not himself a Mediator between God and the people but intreats they should pray one for the other so the living praying for one another are not therefore Mediatours nay doing it upon mutual entreaty and intimation are therefore not mediatours If St. Paul should be their Mediatour it would not consist with what he had said there is one Mediatour which proves the former consequence that the mediation they give to Saints will not stand with that one Mediatour His other instance is from St. Johns we have an advocate 1 Ep. c. 2. from which he infers the Apostle could not make himself a Mediatour and so makes it conclude against Parmenian who placed the Bishop a Mediator between God and the people we shall examine the Cardinals answer by which he would shift this off when we come to tryal of Antiquity But This Author misreports St. Aug. when he saith pa 63. The Texts admit only one Mediatour and advocate of redemption and salvation but more then one of praying to Almighty God with us and for us by way of charity and society as St. Aug. saith citing contra Faust l. 22.21 I suppose it should be l. 20. for in the place cited he speaks of no such matter but in the l. 20.21 where St. Aug. speaks of our honouring them by way of charity and society as we honour holy men living which this Author misreports as if said they pray for us which is truth but his adding with us supposes they pray for us when we pray upon knowledge of our particular necessities and requests which is false He closes up this point with the proof of pretended Scripture Their Invocation destitute of Scripture-proof If any desire to have the Invocation of Saints and Angels proved by Scripture he may please to examine Job 5.1 Gen. 48.16 1 Sam. c. 28. Pitiful proofs in the first Eliphaz tells Job if he take it thus impatiently he cannot expect relief or comfort from God or Angels whose ministry in those dayes was frequent in the second place Jacob prayes to God for his blessing upon the lads and wishes the ministry of Angels for them as it had pleased God to use it in blessing and delivering him in all his troubles or we may say as Athanasius and other Fathers do that the Angel there was Christ In the third he produces Saul worshipping and invoking Samuel which many wayes fails of proving Invocation of Saints both in the truth of the thing and the consequence Proofs these fitting for such Articles of Faith CHAP. III. Of Images THe Council of Trent as we see by the Decree touching Images Pretended care for the people would seem very careful that the people be taught how they may safely conceive of and worship Images and that all superstition and filthy lucre be
the first beast or Heathen Rome and I know not wherein one can be like the other more then in erecting a new kind of Idolatry or image-worship and in persecuting the gainsayers that will not receive the mark or worship the beast So that this Author and those of his communion may be concerned in this prophesie more then they are aware of I am sure they can have no advantage from hence for their image-worship I will but adde this one thing had this image-worship been used in Irenaeus his dayes and thought tending to Christs honour then would those Hereticks he speaks of who held our Saviour not to be the Son of the God of the Old Testament that made the world and gave the Law have had a fair plea for how should they think him his Son if allowing and taking it for honour what was so cautioned against and abominated by God in the old Testament and for which the Jews still do abominate Christian Religion viz. the use of images in religious worship It is a great piece of cunning in the Dragon or Devil to induce men to believe that this service of images and creatures so strictly forbidden by Moses Law is authorized by the Gospel allowed by Christ CHAP. IV. Of Justification by Works HAving set down the Trent decree against Justification by works before grace Merit of congruity and against the merit of them he challenges the 13. Article of our Church for charging the School-Authors with the merit of congruity in such works which he denies any of them to have held and is something passionate against the composers of the Articles pa. 138. and 139. But what need such anger here Seeing the Article determines the same truth as to this doctrine that the Trent decree doth it might have so far pacified him as to allow that parenthesis in the Article as the School-Authors say such a candid interpretation as it is capable of for it may refer to their expressing of the doctrine by that phrase of their invention deserve grace of congruity not to their holding of that doctrine for thus the words stand in the Article neither do they works done before grace make men meet to receive grace or as the School-Authors say deserve grace of congruity do but for say put in express or phrase it and you have that sense plainly But suppose the Article had directly said the School-Authors held that doctrine will Mr. Spencer hazard his credit and call it a great untruth and say none can be produced that held it It seems He is acquainted only with Thomists for though their Angelical Doctor did not approve it yet their Seraphical Bonaventure does not account it such an honour no more does Scotus and they were not without their followers Yea since the Council of Trent the two * Trigosius and Fr. Longus à Coriolano Commentators or Epitomizers of Bonaventure acknowledge it may be defended and do answer the objections from the Trent Decrees And as they say it may be defended and do defend it so I think to defend it is as little or less to Gods dishonour then their merit of condignity in works after grace which besides its own untruth is attended in that Church by more corruptions both of Error and Practice then the other is possibly capable of Of the seven Particulars which he draws out of the Trent Definitions pa. State of the question 142 143. he should have told us which he opposes to Protestant doctrine for not any one of them can be framed into a just Controversie Only he tells us that in the last chiefly consists the Roman doctrine of Justification by works pa. 143. See then what that last particular is and mark what this great noise they make of Justification by works comes to His last particular or collection out of the Trent decrees stands thus Being freely justified we may do good works and by them accepted through Christs merits become more and more just in the sight of God To fix it upon the second Justification is to yeild the Gause Wherein chiefly consists the Roman doctrine of Justification by works He might have added wherein we yeild up the cause to the Protestants for this is the second Justification as they call it and he knows unless he will grosly mistake that when we say justified by faith and not by works we mean their first Justification which indeed and properly is Justification and from which they themselves exclude works as the words above also do imply Being Justified we may do good works they follow Justification As for that which they make the second justification and is thus described by the Council of Trent Being therefore thus justified and made the friends of God there 's the first or true and proper justification going on from virtue to virtue they are renewed from day to day and using those armes of justice to sanctification you have Mr. Spencers words by the observance of the Commandments of God and the Church their faith co-operating with their good works they increase in the justice they have received and are justified more and more as it is written he who is just let him be justified still Revel 22. Now if this be their second Justification and they intend no more by it then is here expressed in the Trent decree viz. renovation day by day and yeilding up our members as weapons of righteousness to sanctification and increase in righteousness We have no cause to quarrel at the thing but only that they will call that Justification which indeed is Sanctification But if under this their Justification they intend also a meriting of remission by good works or a redeeming of sins done after grace by the merit of good works which neither the Council nor Mr. Spencer mentions but their earnest contending for Justification by works and some arguments their writers use for it too plainly shews they are concerned in it I say if they intend so and would speak it we would think our selves more concerned in the cause Now as Mr. Spencer thought good to premise seven collections he made out of their Council the better as he conceived to shew wherein the Roman doctrine of Justification by works did consist so I shall take leave before I come to examine his confused labour and impertinencies in the defence of that pretended doctrine to set down some particulars the better to shew wherein the true Protestant doctrine of Justification by faith doth consist I. Albeit good works do not justify but follow Justification Preparatory works to justification yet are there many works or workings of the soul required in and to justification what the Council of Trent saith Can. 9. pronouncing Anathema to him that shall say a wicked man to be justified by faith alone so that he mean there is nothing else required which may co-operate to the obtaining of the grace of Justification nor that it is necessary he be prepared
the speech will bear another more agreeable to the purpose of the place and to impose upon omnipotencie a necessitie of making it good what is it but to tempt God And here we may mind him again of the other proposition this cup is the new Testament in my blood which we found him above loath to speak to but desire him here to examine whether this Scripture can be taken in a literal proper sense He can not say it many things compel to the contrary then is it a figurative speech and that in the words of institution as well as this is my body The last objection is from Jo. 6. the Capernaites conceit of eating our Saviours flesh and his saying the flesh profiteth nothing some indeed will apply this against the Romish doctrine but I will not quarrel with him about the force of it The Protestant doctrine rests not upon this place of Scipture we say the true flesh of Christ profiteth where ever it is really given and received or eaten and let the Romanists consider whether they must not say the flesh of Christ profiteth nothing when they say the wicked really eat the true flesh of Christ It is plain by what our Saviour saith in that Chapter of eating his flesh that albeit the Sacramental eating of his flesh may profit nothing as in them that receive unworthily yet is there no real eating of our Saviours flesh but what profiteth St. Paul might say He that eateth that bread unworthily but could not say he that eateth Christs flesh unworthily taking it not for the bare Sacramental eating but for real participation of his very flesh which the Romanists allow unto the wicked The cause of this and many more and greater incongruities is that gross kind of Real Presence which puts our Saviours body in stead of the substantial bread fixing it under those species or qualities of bread making it unum quid as we noted above one thing with them and so carryed whither soever they are given to whom soever and received by whomsoever they are Having done with these objections which he calls the chief arguments of protestants from Scripture Considerations of Transubstantiation as to natural reason he tells us there are other drawn from Natural Reason fitter for Heathens then Christians p. 306. If we do but speak the horrid inconveniences and indignities that the blessed and glorious body of our Saviour is or may be exposed to by this gross way of presence or binding his body under to the species they presently cry this is fitter to be spoken by Infidels then Christians we may not so much as utter the ill consequences of their belief without note of infidelity So if inquiring a Reason of this their belief and not finding in Scripture any express witness of Gods will nor any example of the like conversion but finding many things that compel to the contrary from the reason of a body and of a Sacrament we profess that we cannot see how it should be and that we have no reason to make it an Article of our belief then are such arguments or questionings of it fitter for Heathens then Christians so unwilling is that Church to have any thing questioned or searched into that it propounds as Article of Faith St. Chrysostome speaking of that questioning of the Resurrection 1 Cor. 15.35 how are the dead raised and with what body do they come saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be asking still how shall this be is the part of one that believes not and it was well said supposing the Article or thing to be believed clearly expressed in Scripture as the Resurrection of the dead Incarnation Birth of our Saviour and the like when God Almighty has expresly declared these then to ask how this shall be sounds unbelief it s more fit for a Heathen then Christian therefore we believing the Sacrament is his body and blood or as S. Paul the communication of his body blood and consequently his body and blood really present in the Sacrament we do not question nor define the Modus how this is done but challenge the boldness of the Church of Rome that has determined the Modus by transubstantiation that is by destroying one essential part of the Sacrament the outward Element Bread and Wine and would impose this upon the world as an Article of Faith These arguments from Reason as he calls them he will undertake to answer and because he deals with such as profess themselves to be Christians he will endeavour it by giving clear instances in some Article of Christian faith which they believe wherein they must solve the like difficulties to those they urge from natural Reason against this mystery p. 306. This is fair and will be satisfactory if he can make it good But still we must remember if he could make it good it evinces but the possibility of the thing which is needless in this point to contend much about and does acknowledge a needless multiplying of miracles and engaging of Gods omnipotency where he has made no express declaration of his will or evidence of the thing The Arguments as he calls them are propounded here by way of question and he answers by other questions which binds him to see to it that there be no disparity between the reason of the one and of the other or that the like difficulty as he undertook above must be solved in that Instance he gives But this is not likely to be done if we observe the doubts proceed upon our Saviours body considered not onely simply in it self or nature of a body but also as concerned in this business in the nature of a Sacrament also if we observe his way of proceeding for he is fain still to serve himself of the capacity of a spirit as Soul Angel God himself to shew the possible conditions a Body may be put under or of the mystery of the hypostatical union to shew the like supply of defects in nature here now this at first sight presents a great disparity between the things The first question enquires how can Accidents the species of bread and wine exist without a subject This question Accidents without a subject although we will not dispute it to the denying of Gods omnipotency in sustaining Accidents without a Subject yet may it be put to the prejudice of Romish Transubstantiation many wayes First because it implies a needless multiplying of miracles in the Sacrament Secondly because it binds the body and blood of Christ to and under those Accidents or Species upon which many inconveniences follow Mr. Spencers answering this question by the humane nature in Christ which subsists without its proper personality and receives it from the divine nature must suppose that Christs body and blood in the Eucharist does supply the defect of the proper subject of those species * Bell. l. 4. de Euchar. c. 29. Sect. sed haec Bellarm. makes them and Christs body