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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	faithful_a	lord_n	29	3	3.2370	3	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

spirituale Christo proprium item Regnum divinum universale ratione Hypostaticae Vnionis item gloriae in Beatitudine Tēporale terrenū Christo conveniebat Lib. Recog pag. 28. Everlasting Secondly much lesse a King of Peace who hath beene reproved by Antiquity for being b Victor Pacis perturbator Irenaeus apud Euseb hist lib 5 cap. 24. A Troubler of the Peace of Christs Church And generally complained of by others as being c Non tantùm contra Barbaros sed etiam ejusdem patriae sanguinis fidei principes Domini nostri Dei pacis minus pacifici Vicarij Espenc in 1. Tim. digress lib. 2. cap 6 pag. 273. Nothing lesse than the Vicar of the God of Peace because of his raising hostile warres against Princes of the same Nation Blood and Faith And for d Leodiens Epist ad Paulum 2. de Greg. Septimo Novello schismate Regnum Sacerdotium scindebat Teste Espencaeo quo supra Distracting the Estates of Princedome and Priestdome Thirdly not King of Iustice because some Popes have excited Subjects and Sonnes to rebell against their Liege Soveraigns and Parents Fourthly not Originally without Generation by either Father or Mother some of them having beene borne in lawfull Wedlocke and of knowne honest Parents albeit of othersome the Mothers side hath beene much the surer It will be no Answer to say as Pope e Non secundùm c●dinē Aaron cujus Sacerdotiū per propaginem sui seminis in ministerio temporali fuit cum Veteris Testamenti Lege cessavit sed secundùm ordinem Melchisedech in quo aeterni Pontificis forma praecessit Leo papa Serm. 2. in Annivers die Assumpt ad Pontif. Leo in effect did viz. that as Priests you are not as were the Leviticall by naturall Propagation but by a Spirituall ordination because a Spirituall propagation is no proper but a metaphoricall Generation Fifthly not without Succession seeing that Succession as from S. Peter is the chief tenure of your Priesthood Nor will that of Epiphanius help you in this Case to say that f Nunc sanè non amplius semen secundùm successionem eligitur sed forma juxta virtutem quaeritur Epiphan cont Haeres 55. You had no Succession by the seed of Aaron because although this may exempt you from the Leviticall Priesthood yet will not it associate you with the Priesthood of Melchisedech or of Christ whose Characters of Priesthood was to be Priests soly individually and absolutely in themselues without Succession by another And this the words of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Christ had an Intransmissible Priest-hood do fully signifie As little can your ordinary Answer availe telling us that you are not g Salmeron Ies Nos in Christo Sacerdotes sumus tanquam Vicarij Satis est nobis illum Principem semper vivere Com. in Heb. cap. 10. Disp 19. Successors but Vicars of Christ and Successors of Peter because whilest you claime that the Visible Priest-hood and Sacrifice of Christ is still in the Church which is perpetuated by Succession you must bid farewell to the Priest-hood of Melchisedech But if indeed you disclaime all Succession of Christ why is your Jesuite licensed to say that your h Ribera Successor quidem Christo Petrus reliqui post eum Pontifices in officio gubernandi Ecclesiam p●scendi oves Christi Verbo praedicatinis Sacramentorum administratione At non successit in officio redemptionis Pontificis per se Deum ir●t●m placantis in quo non sunt Successores sed Ministri Christi In Heb. 10. num 8. Roman Popes do succeed Christ in their Pastorsh●p over the Church although not in their Priesthood by offering Sacrifices expiating sinnes by their owne virtue Are not the Titles of Pastor and Priest equally transcendent in Christ Againe if you be Vicars of Christ then are you not after the Order of Melchisedech who is read to have had no more any Vicar than that hee had either Father or Mother Sixtly not in respect of the no-necessity of a Succession which was * Heb 7. 23. Immortality because the Popes shewed themselves to be sufficiently mortall insomuch that one Pope maligning another after death hath dragged the Carcasse of his Predecessor out of his i Platin●● in Vitis Sergij 3. Formosi ●tephani Christophori Grave to omit their other like barbarous outrages ⚜ In respect of which Mortality Athanasius is as contradictory to your Romish Doctrine as can be who resolveth saying 5 Athanas con Arian Orat. 3. pag. 380. Aaroni quidem Successores dati omninò legale Sacerdotium mortis temporis progressu alios atque alios Sacerdotes accepit Dominus autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aaron indeed had Successors and in the Legall Priest-hood in processe of time by reason of death one succeeded another but our Lord had a Priesthood without Transition and Succession being himselfe alwayes a faithfull High-Priest From the same law of Mortality Theodoret concludeth likewise that Christ in the New Testament 6 Theod. in Heb. 7. Quemadmodum non habuerit Melchisedech Successores ità nec hic ipsum ad alios transmittit Item Qui ex lege Sacerdotes sunt quia mo●talem habent naturam eâ de Causâ habent filios Successores hic autem quia immortalis non transmitur ad alium munus Sacerdo●●j Transmitteth not his Priesthood to any other Wherein wee may say that Theodoret was Scholler to Chrysostome 7 Chrysost in Hebr. 7. Hom 13. Quia semper vivit non habet Successorem Ostendit novum Testamentum praestantius esse Veteri inductâ comparatione de Sacerdotibus quod illud quidem homines habuit Sacerdotes hoc autem Christum who likewise maketh the excellencie of the New Testament in comparison of the Old to consist in this that they had many Priests successively for that by reason of Mortality they were but men in the New Testament wee have Christ a Priest So hee This one Observation might satisfie any reasonable man for the confutation of your Romish Doctrine of Proper Priesthood the rather because you were never able to prove out of any Father that Distinction of yours to wit of one being the Vicar albeit the Successor of Christ No no this Distinction now after a thousand yeares since Christ his Incarnation hath beene the adulterate Coyne of your owne Romish forge ⚜ Seventhly not Personall Sanctity * Heb. 7. 26. Holy impolluted and separated from sinnes For whosoever being meerely Man shall arrogate to himselfe to be without sinne the holy Ghost will give him the * 1. Iohn 1. 8. Lie As for your Popes wee wish you to make choice of whatsoever Historians you please and wee doubt not but you shall finde upon record that many of them are noted to have beene as impious and mischievous in their lives and in their deaths as infamous and cursed as they were contrarily Bonifaces Innocents or

Sacrament Which is proper to those who as the Apostle teacheth are to Examine themselves to Remember thereby the death of Christ and Sacramentally to Discerne the Lords Body ⚜ CHALLENGE VVHereunto wee oppose the Authority of the ſ Conc Carthag 3. Eucharistiam Catechumenis mortuis dari prohibet et consequenter pueris qui utrique sunt divini illius cibi incapaces ut quidam ratiocinantur quià tales non possint accipere nec comedere Et Lateranens Conc. sub Innoc. 3. praecipit ut tantùm cùm ad annos discretionis pervenerint Eucharistiam accipiant Quià verò spiritualis manducatio et bibitio est sine qua Sacramentalis non prodest frustrà pueris Sacramentum et cùm periculo porrigeretur Non igitur satis est quòd puer possit naturaliter edere quia hoc possit trinus et quatrimus praestare sed opus est ut possit Sacramentaliter edere 1. cognoscere ibi esse Christum et discernere ab aliis cibis Salmeron Ies Tom. 9. Tract 11. in illa verba Dedit Discipulis pag. 78. Councell of Carthage and of that which you call the Councell of Laterane which denyed as you know that the Eucharist should be delivered unto Infants accounting them uncapable of divine and spirituall feeding without which say they the corporall profiteth nothing But wee also summon against the former assertion eight of your ancient t And of this opinion were Mayor Petrus Soto Paludanus Alensis Gubriel Catharinus Dom. Soto Ration eorum saith the same Ies quiâ hoc Sacramentum est cibus spiritualis Ergò accommodatum eis solummodò qui possint actus spiritualis vitae exercere quod parvuli non possunt Suarez Ies quo sup And to the former Schoole-men to make them even wee may adde also Summa Angel Tit. Eucharistia Schoolemen who upon the same Reasons made the like Conclusion with us And wee further as it were ●resting you in the Kings name produce against you Christ his Writ the Sacred Scripture whereby he requireth in all persons about to Communicate three principall Acts of Reason one is before and two are at the time of receiving The first is * 1. Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man examine himselfe and so come c. The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To discerne the Lords body The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To remember the Lords death untill his coming againe All which Three being Acts of Iudgement how they may agree unto Infants being persons void of Iudgement judge you And remember wee pray you that wee speake of Sacramentall Eating and not of that use * See above Sect. 10 before spoken of touching Eating it after the Celebration of the Sacrament which was for Consuming it and not for Communicating thereof CHAP. III. The Tenth Transgression of the Canon of Christ his Masse by the now Church of Rome is in contradicting the Sense of the next words following concerning the second part of this Sacrament of receiving the Cup HE LIKEVVISE TOOKE THE CVP AND GAVE IT TO THEM SAYING DRINKE YEE ALL OF THIS And adding 1. Cor. 11. DO THIS AS OFTEN AS YOV DO IT IN REMEMBRANCE OF MEE SECT I. BY which words Like maner of Taking and Giving and Saying Drinke yee All of this wee say that Christ ordained for his Guests as well the Sacramentall Rite of Drinking as of Eating and hath tied his Church Catholike in an equall obligation for performance of both in the administring of this Sacrament This Cause will require a just Treatise yet so that our Discourse insist only upon necessary points to the end that the extreme Insolencie Noveltie Folly and Obstinacie of the Romane Church in contradicting of this part of Christ his Canon may be plainely displayed that every conscience of man which is not strangely preoccupated with prejudice or transported with malice must needs see and detest it Wee have heard of the Canon of Christ his Masse The contrary Canon of the Romish Church in her Masse Shee in her Councel of Constance decreed that a Christus sub utraque ●pecie Discipulis administravit Licet in primitivâ Ecclesiâ sub utraque specie hoc Sacramentum reciperetur tamen haec consuerudo ut à Laicis sub specie p●nis tantùm reciperetur habenda est pro lege quam non licet reprobare Conc. Constant Sess 13. Although Christ indeed and the Primitive Church did administer the Eucharist in both kindes notwithstanding say they this Custome of but one kinde is held for a law irreproveable Which Decree she afterwards confirmed in her b Ipsa Synodus à Spiritu Sancto edocta ipsius Ecclesiae judicium consuetudinem secuta declarat docet nullo divino jure Laicos Clericos non consecrantes obligari ad Eucharistiae Sacramentum sub utraque specie sumendum Etsi Christus venerabile hoc Sacramentum sub utraque instituit Apostolis tradidit Concil Trident. Sess 〈◊〉 1. cap. 1. Councel of Trent requiring that the former Custome and Law of receiving it but under one kind be observed both by Laicks yea and also by all those Priests who being present at Masse do not the office of Consecrating Contrarily our Church of England in her thirtieth Article thus Both parts of the Lords Sacrament by Christs Ordinance and Commandement ought to be ministred to all Christian men alike CHALLENGE BVtwee demand what Conscience should moove your late Church of Rome to be guided by the authority of that former Councell of Constance which notwithstanding maketh no scruple to reject the authority of the same c Respondeo Fuit reprobatum Conc. Cō●antiens Martino Pont. quantum ad eam partem quâ statuit Concilium fuisse suprà Papam Bellar. lib. 1. de Conc. cap. 7. §. Quintum Councell of Constance in another Decree thereof wherein it gain-sayeth the Antichristian usurpation of the Pope by Denying the authority of the Pope to be above a Councell and that as the d Dixit Petro Christus Cum frater in te p●ccaverit si te non audiat Dic Ecclesiae Ergo Ecclesiam Papae Iudicem constitut Conc. Basil apud AEnean●i Sylvium de gest ejusdem Concilij Councell of Basil doth prove from the authority of Christ his direction unto Peter to whom he said Tell the Church We returne to the State of the Question The full State of the Question All Protestants whether you call them Calvinists or Lutherans hold that in the publike and set celebration of the Eucharist the Communion in both kinds ought to be given to all sorts of Communicants that are capable of both The question thus stated will cut off a number of Impertinences which your Objectors busie themselves withall as will appeare in due places Wee repeate it againe In publike Assemblies of all prepared and capable of the Communion The best Method that I could choose for the expedite and perspicuous handling of this great

to deserve death shall equally satisfie it after hee shall be sorry for his offence and love him and promise amendment will any affirme if the nature of the thing bee duly considered that the Prince is bound to be aswell pleased with the griefe of that man for his offence proceeding from love as hee was offended at the injurie and that hee ought not to punish him nay but the man hath deserved to lose both Land and Life although hee be a thousand times sorry for his offence much lesse possible is it for man to returne an equall Compensation unto God So hee which sheweth sufficiently that there is a Disproportion of Contraries in their divers respects ⚜ CHALLENGE DO you not perceive what a patched Cloake of Sophistry your Cardinall cast upon your Good Intent in your Adoration to cover the filthinesse thereof if it might be and how by another Position hee rent the same in pieces when hee had done Againe you stand thus farre furthermore condemnable in your selves in this Point whilest as you seeke to free your Adoration from Idolatry by Pretence of a Good Intent and notwithstanding hold a Good Intention not to be sufficient thereunto except it be qualified and formed with an Habituall Condition which is your Third and last Pretence as fond and false as either of the former whereof hereafter That the Third Romish Pretence of an Habituall Condition in the Worshipper excuseth him not from formall Idolatry proved first by Scripture SECT IV. HAbituall Condition you have interpreted to stand thus * See above Sect. 1. at the letter a ad finem If hee that chanceth to worship onely Bread be in that Act so disposed in himselfe that hee would not worship the same Bread as Christ if hee knew it were but Bread and not Christ and by this you teach that the Act which you call a Materiall Idolatry is made not onely excusable but your * Ibid. owne words honest and commendable also So you What execrable Doctrine is this that wee heare which cannot be justifiable except you will justifie the Murtherers of the members of Christ and of Christ himselfe First of the members of Christ wee reade of one Saul afterwards Paul breathing out threatnings and slanders against them Act. 9. 1. and persecuting the Church 1. Cor. 15. Galath 1. and drawing both men and women to death Act. 22. 4. And all this not maliciously but as you heare himselfe say Ignorantly 1. Tim. 1. 13. and with a good Conscience Act. 23. 1. and in zeale Phil. 3. 6. A fairer expression of a Good Intent in a wicked practice cannot be than this was and as much may be said for his Habituall Condition namely that if hee had then as afterwards knowne Christ to have beene the Lord of life and those murthered Christians to have beene his mysticall Members hee would rather have exposed himselfe to Martyrdome than to have martyred those Saints of God This Consequence directly appeareth first by his Answer in his miraculous Conversion saying * Acts 9. 5. Who are thou Lord next by his detestation of his Fact * 1. Cor. 15 9. I am unworthy to be called an Apostle because I persecuted the Church c. then by his Acknowledgement of Gods especiall mercie * 2. Tim. 1. 13. But God had mercie on mee Afterwards by his Labour for winning soules to the Faith I have laboured more abundantly than they all And lastly in that hee was one of those Actors of whom Christ himselfe foretold saying * Ioh. 16. 2. They shall draw you before Iudgement seats and when they shall persecute you they will thinke that they do God good service Which also plainly argueth that their and his perswasion of so doing proceded from a Morall Certainty Good Intent and Habituall Condition From these Members let us ascend to our Head Christ the Lord of Glory what thinke you of the Iewes of whom Saint Peter sayd You have murthered the Prince of life Act. 3. 15. But did they this Voluntarily and knowingly as understanding him to have beene the Redeemer of the world and indeed the Prince of life they did not for the same Apostle testifyeth in their behalfe saying I know you did it ignorantly as did also your Rulers Act. 3. 17. If this be not sufficient heare the voice of the person that was slaine Christ himselfe who did so farre acquit them saying They know not what they do Luk. 23. 24. Ignorantly then in a Conjecturall Certainty but yet with Good Intent of whom Saint Paul witnesseth in these words I beare them witnesse that they have the Zeale of God but not according to knowledge Rom. 10. But what for Habituall Condition were they not bent in their owne minds if they had understood what Christ was to have abhorred that so heinous a guilt of the death of the Sonne of God questionlesse for so saith the Apostle If they had knowne they would not have crucifyed the Lord of Glory 1. Cor. 2. 8. Wee conclude seeing these Iewes notwithstanding their Morall Certainty being seduced by their Priests or else their Good Intent of doing God good service therein or yet their Habituall Condition not to have crucified Christ if they had truly knowne him were neverthelesse by Saint Peter condemned yea and of themselves as Formall and verily Murtherers of Christ then ô you Romish worshippers of the Host must it necessarily follow that in your Masses you are equally all Formally Idolaters notwithstanding any of the same three Pretences to the contrary Wherefore as Salomon speaketh of an Adulterous woman * Prov. 30. 20. Shee eateth and wipeth her mouth saying I have done no wickednesse so may wee say of Idolatrous Worshippers and their Proctors for what else are these your three Romish Pretences but like such mouth-wipes or as Anodyna and stupifying Medicines which take away the Sense of the diseased person but do not cure the disease So do you delude miserable people with false Pretences lest they discerning the grosnesse and ouglinesse of your Idolatry might abhorre that worship and abandon your Romish worshippers That the former Romish Pretences have no warrant from Antiquity SECT V. THe number of Ancient Fathers whose workes are yet extant who lived within Six or Seven hundred yeares after Christ are recorded to have beene about 200. out of whose monuments of Christian learning your chiefest Disputers could never hitherto produce anyone that justified your Romish worship by so much as in distinguishing of Materiall and Formall Idolatry nor yet by qualifying any Idolatry under pretence of either Morall Certainty or Good Intent or yet Habituall Condition and therefore must wee judge that they never gave Assent to this your Sorcery For wee may not be so injurious to the memory of so many so famously learned and Catholike Doctors of the Church of Christ that they could not or of persons so holy and zealous of Gods honour and of mens Salvation that they would