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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cup_n	eat_v	lord_n	6,874	5	4.8423	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07812	Of the institution of the sacrament of the blessed bodie and blood of Christ, (by some called) the masse of Christ eight bookes; discovering the superstitious, sacrilegious, and idolatrous abominations of the Romish masse. Together with the consequent obstinacies, overtures of perjuries, and the heresies discernable in the defenders thereof. By the R. Father in God Thomas L. Bishop of Coventry and Lichfield.	Morton, Thomas, 1564-1659.	1631 (1631)	STC 18189; ESTC S115096	584,219	435

to turne their Wonderment against themselves saying Behold the providence of God! thus plainly to confound the wisdome of the Adversaries of his truth by themselves in their greatest subtilenesse Hitherto of the Comparison of the Ordinance of Christ with the Ordinance of the Romish Church Our second Comparison is of the Example of Christ with the contrarie Example SECT III. VVEre it that we had no Precept of Christ to Doe this but only the Example of his Doing it in the first Institution this should be a Rule for us to observe it punctually excepting in such Circumstances which only occasionally and accidentally hapned therein as hath beene proved and therefore not to dare to give a Non-obstante against the Example of Christ as your Councell of Constance hath done and which your Iesuite also teacheth as if the Example of Christ were no argument of proofe at all Which Doctrine wee are now to trie by the judgement of Antiquity Cyprian confuteth the Aquarij Heretikes that used only Water in the Chalice by the Example of Christ his Institution because Nothing is to be done of us in celebrating of this Mystery which was not done of Christ. So he In the dayes of Pope Iulius Anno 337. there arose many giddie spirits which violated the holy Institution of Christ in this Sacrament when as some consecrated Milke instead of Wine others sopped the bread in the Cup a third sort squiezed Grapes thereinto These and the like that holy Pope did condemne but how by pretence of Custome only no but by the obligation of Christ his Example and institution of this Sacrament in these words following Because these are contrary saith he to Evangelicall and Apostolicall doctrine and Ecclesiasticall Custome as is easily proved from the fountaine of truth from whence the Sacraments had their first ordinance for when our Master of Truth commended this to his Disciples he gave to none Milke but Bread only and the Cup. Nor doth the Gospell mention the sopping of bread but of giving Bread a-part and the Cup also a-part c. So Pope Iulius Those also that offered Bread and Cheese together in this Sacrament are confuted by the Institution of Christ who appointed Bread saith your Aquinas What can be more direct and absolute yet dare your men obiect to the contrarie The Romish Obiection answered At Emmaus Luke 24. Christ meeting with certaine Disciples taking bread and blessing it and thereby manifesting himselfe to them is said immediately after the Breaking of Bread to have vanished out of their sights Ergò it may be lawfull saith your Cardinall to use but one kind Because saith Master Brereley the Text sheweth that Christ vanished away not leaving any time for Benediction or Consecration of the Cup. CHALLENGE THis Argument is still inculcated almost by every Romanist in defence of the Romish Custome of but in one kind notwithstanding it be twice rotten First in the Root and Antecedent For although Christ here had begun the Celebration of the Eucharist yet doth it not appeare that he did now perfect it in distributing either kinde to his Disciples Nor is this likely saith your Iansenius And it is dead-rotten also in the branch and Consequence thereof because that this Act of Christ in Emmaus is not to be urged as an Example to be imitated in the Church which is demonstrable by an Acknowledgement of your Iesuite Valentia As for example The Councell of Trent hath defined that the Priest in Consecrating is commanded by Christ his Institution to consecrate in both kinds Because this saith your Iesuite both the nature of the Sacrifice and Sacrament doth exact but by what words of Command namely for so hee saith by these words Doe this Accordingly your Objectour Master Brereley as if he had meant purposely to confute and confound himselfe The reason why the Priest receiveth both kinds is because hee is to represent the Sacrifice of Christ upon the Crosse But Bread cannot represent Christ dead without some signe of Bloud If then because Christ ministred it not in both kindes in Emmaus it shall be lawfull for the Church to imitate him in that manner of Distribution of this Sacrament it must as equally follow that because hee is not found there to have Consecrated in both kinds it may be lawfull for your Church so to doe not only contrary to your now Romane Custome but also in the judgement of the Councell of Trent contrary to the Command of Christ as hath beene confessed Twice miserable therefore is the darknesse of your Disputers First not to see the Inconsequence of this Obiection and next not to remember that common Principle to wit Extraordinary Acts are not to be Rules for ordinary Duties A SECOND CHALLENGE VVEe conclude You have seene by the testimonies of Cyprian and Pope Iulius that it was good Divinity in their dayes to argue from the Example of Christ his Institution negatively by rejecting such Acts and accounting them as contrarie to the Institution of Christ which accord not with his Example and which are not comprized within the Canon of Christ his Hoc facite which kinde of Reasoning at this day is ●issed at in your Romish Schooles What need many words O tempora Our third Comparison is by conferring Apostolicall Practice with contrary Practice SECT IV. SAint Paul having more speciall occasion to handle this point than any other of the Apostles may worthily be admitted to resolve us in the name of all the Rest Hee Catechizing the Corinthians concerning the true use of the Eucharist recordeth the first Institution thus I have received of the Lord that which I deliver unto you that the Lord Iesus c. And after his Recitall of the Institution of Christ hee himselfe addeth As often as you eate of this Bread and drinke of this Cup you shew the Lords death untill he come againe Let therefore a man examine himselfe and so eate of this Bread and drinke of this Cup. From this wee seeke a Proofe both of the Apostolicall Practice in the use of both kindes in this Sacrament and of our duety in observing the same But wee may spare our paines of prooving the use of both kindes in the Church of Corinth because as your Cardinall Tolet confesseth There is no controversie thereof As for the proofe of our necessary Conformity wee have the same Reasons wherewith the Apostle perswadeth thereunto That saith he which I have received of the Lord I deliver vnto you that Iesus c. Thereby applying the Example of Christ his Institution for a Rule of their Practice which this coniunctive Particle of Eating AND Drinking To Eate AND Drinke five times so coupled in this Epistle doe plainly declare But you tell vs that in this place the Coniunctive AND is is put for a disiunctive Or thereby to teach the Church a liberty to choose whether they shall Eate or Drinke

Church 1 Cor. 15. and 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 he had then as afterwards knowne Christ to have beene the Lord of life and those murthered Christians to have beene his mysticall members he 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 Who are thou Lord next by his detestation of his fact I am unworthy to be called an Apostle because I persecuted the Church c. then by his Acknowledgement of God's especiall mercy But God had mercy on me Afterwards by his labour for winning soules to the Faith I have laboured more abundantly than they all And lastly in that he was one of those Actors of whom Christ himselfe foretold saying They shall draw you before Iudgement seats and when they shall persecute you they will thinke that they doe God good service Which also plainly argueth that their and his perswasion of so doing proceeded from a Morall Certainty From these Members let us ascend to our Head Christ the Lord of Glory what thinke you of the Iewes of whom Saint Peter said You have murthered the Prince of life Act. 3. 15. But did they this Voluntarily and Knowingly as understanding him to have beene the Red●…er of the world and indeed the Prince of life they did not for the same Apostle testifieth 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 doe Luk. 23. 34. 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 mindes if they had understood what Christ was to have abhorred that so heinous a guilt of the death of the Sonne of God questionles for so saith the Apostle If they had knowne they would not have crucified the Lord of Glory 1. Cor. 2. 8. We 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 knowen him were neverthelesse by S. Peter condemned yea and of themselves as formall and verily Murtherers of Christ then ô you Romish worshippers of the Hoast 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 She eateth and wipeth her month saying I have done no wickednesse so may we say of Idolatrous Worshippers and their Proctours for what else are these your three Romish Pretences but like such mouth-wipers or as Anodyna and stupifying Medicines which take away the Sence of the diseased person but doe not cure the disease So doe you delude miserable people with false Pretences lest they discerning the grossenesse and ouglinesse of your Idolatry might abhor 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 liv'd within Six and 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 any one 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 we judge that they never gave Assent to this your Sorcery For we 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 not satisfie mens Consciences to free them out of thus many and miserable perplexities wherewith your now Romish Profession of Adoration of the Host is so Almost infinitly intangled CHAP. VII That the Romish Adoration notwithstanding your former Pretences is formally Idolatrous proved by foure Grounds of Romish Profession The first is your Definition of Idolatry SECT I. DIvine honour saith your Iesuit Valentia is whatsoever word or outward office that a man doth performe whereby he doth intend to beget in others such an estimation of God unto that which he honoureth which is proper unto the Majestie of God So that Idolatry is an Error in the understanding saith your Iesuit Tolet in yeelding divine worship to that which is not God whether by praising invocating sacrificing or prostrating our selves to that which is not God In a word Idolatry comprehendeth all religious superstition saith your Iesuit Lorinus in worshipping of any thing as God which is not God So they most Theologically and truly CHALLENGE NOw apply you these points of your Distinction unto your Host in the hand of the Priest which by your owne Confessions may possibly be and by our proofes cannot possibly but be after Consecration Bread still whereunto notwithstanding he prostrateth himselfe sweareth by and invocateth upon as being in it selfe the person of Christ the Priest himselfe saying O holy Host c. O Lambe of God c. whereby also according to your Definition of Idolatry you your selves doe seeke to professe and thereby to beget in others an opinion of a God-head in the Sacrament as whereunto Divine honour doth properly belong How then can you free your selves from the Crime of formall Idolatry by pretence of Ignorance and error of true knowledge of the thing falsely adored seeing that Idolatry as you your selves have also defined is an Error and Ignorance in the judgement of the worshipper This were as if one defining a disease to be a Distemperature of Humours should notwithstanding therefore deny a man to be sicke because his humours are distempered II. That Romish Worship is proved to be formally Idolatrous by Consequence taken from a Romish Principle concerning Coadoration or joynt-worship of Christ with Bread SECT II. COadoration is when any thing is worshipped joyntly with God in a Divine Worship which worship by the Law of God which saith Thou shalt have no other Gods but me is perfectly Idolatry by