Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	aaron_n	augustine_n	priesthood_n	13	3	10.2934	5	false

Text snippets containing the quad

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

of any Sacramentall Altar on earth Gregory Nazianzen will fortifie him as hee did himselfe saying n Gregor Nazianzen Si ab his Altaribus me arcebunt at aliud habeo cujus figurae sunt ea quae nec oculis cermmus super quod nec ascia nec manus ascendat nec ullum Artificum instrumētum auditum est sed mentis totum hoc opus est huicque per contemplationem astabo in hoc gratū immolabo Sacrificiū oblationes Holocausta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantò praestantiora quantò Veritas umbrâ Orat. 28. pag. 4●4 I have another Altar in Heaven whereof these Altars are but Signes a better Altar to be beholden with the eyes of my mind there will I offer up my Oblations as great a Difference doubtlesse as betweene Signes and Things This could not hee have sayd of those Altars if the Sacrifices on them both were as you pretend subjectively and corporally the same If wee would know how what and where the thing is which a Christian man ought to contēplate upon when hee is exercised in this our Eucharisticall Sacrifice o Chrysostom in 1. Cor. 10. Hom. 24. Illud sanè tremendum Sacrificium ut cum concordia ad illud accedamus ut Aquilae facti ad ipsum coelum evolemus ubi enim cadaver ibi aquilae Cadaver Domini corpus propter mortem Aquilas autem non oportet ad inseriora trahi aut repere sed ad superiora volare Solem Iustitiae intueri oculo mentis acutissimo Aquilarum enim haec mensa est non Graculorum Chrysostome is ready to instruct him Not to play the Chough or Iay in fixing his thoughts here below but as the Eagle to ascend thither where the Body is namely for so hee saith in Heaven According to that of the Apostle Heb. 10. Christ sitting at the right hand of God Vers 12. What therefore Therefore let us draw neere with an Assurance of faith Vers 22. If wee would understand wherein the difference of the Iewish Religion and Christian Profession especially consisteth in respect of Priesthood p Aug. advers Iudaeos ca. 9. Nam Aaron Sacerdotium jam nullum est in aliquo templo Christi Sacerdotium est aeternum in coelo Augustine telleth us that They have no Priesthood and the Priesthood of Christ is eternall in Heaven And the holy Fathers give us some Reasons for these and the like Resolutions For if any would know the Reason why wee must have our Confidence in the Celestiall Priest Sacrifice and Altar q Oecumen in Heb. 10. super haec verba Cum certitudine ●idei Cum deinceps nihil visible supersit neque Templum hoc est coelum neque Pontifex id est Christus neque Hostia quae Corpus illius est fido deinceps opus est Oecumenius and r Ambros in Heb. 10. Cum ●iducio nit Apostolus nihil enim hic visible neque Sacerdos neque Sacrificium neque Altare Ambrose will shew us that it is because Here below there is nothing visible neither Temple ours being in Heaven nor Priest ours being Christ nor Sacrifice ours being his Body nor yet Altar saith the other Heare your owne Canus f Canus loc Theol. lib. 12. cap. 12. Oblatio quam Christus in coelis incruentum fecit pag. 421. Christs offereth an unbloody Oblation in Heaven ⚜ Chrysostome will not be behind his disciple Oecumenius in expressions who differenceth our Christian Religion from the Iewish for that 11 Chrysost in Hebr. Hom. 11. in Moral Quantum est inter Aaron Christum tantum est inter Iudaeos nos quippe nos habemus Sacrarium in Coelis Sacerdotem in coelis hostiam c. Talia igitur nos offeramus Sacrificia quae in illo Sanctuario possunt offerri And then explaining what they were viz. Sacrificium laudis justitiae Spiritus contribulati haec sacrificia offeramus Our Sanctuary Priest and Sacrifices is in Heaven And if Christians intend any other Sacrifice than that hee admonisheth that they may be such which may be accepted of in the Heavenly Sanctuarie as namely The Sacrifice of Iustice Praise and of a Contrite Spirit and the like all meerely Spirituall as you confesse and therefore but Metaphorically called Sacrifices And 12 Hierom. in Epist ad Hebdeb quaest 2. Ascendamus igitur cum Domino coenaculum magnum stratum accipiamus ab eo sursum Calicem novi Testamenti ibique cum eo Pascha celebremus inebriantes inebriemur ab eo Vino Sobrietatis Saint Hierome also inviteth us To Celebrate our Passeover with him above ⚜ Thus in respect of the place of Residence of Christ our High-Priest and his Function which hath beene already confirmed by the Fathers of the first Councell of Nice And thus farre of the place of this Altar the Throne of Grace something would be spoken in respect of Time That the former Sacrilegious Derogation from Christs Priestly Function in Heaven is contradicted by Scriptures and Fathers in respect of the Time of the execution thereof SECT IX CHrist his Bodily existence in Heaven as wee have * See above Chap. 3. Sect. 9. heard is set out by the Apostle in these termes Hee abideth a Priest for us Hee continueth a Priest Hee having a continuall Priesthood Hee without intermission appeareth before God for us Thus the Apostle But what of this will you say Do but marke Are you not All heard still proclaiming as with one voice that your Romish Sacrifice of the Masse is the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a Barradas Quod singulis diebus Christus offert incurrentè Hoc judge Sacrificium est Ecclesiae Tom. 4. lib. 3. cap. 15. Salmer Effusio sanguinis semel facta semper prodest modo jugiter offeratur In Heb. 10. Disp 19. Beccanus Iuge Sacrificium Veteris Testamenti fuit figura Missae in novo ratione determinationis temporis sicut ille offerrebatur mane vespere ita Christus à principio mundi usque ad finem Apoc. 13. Agnus occisus Lib. de analog utriusque Testam cap. 13. num 14. Iuge Sacrificium that is the Continuall Sacrifice Continually offered Whereof the Iuge and Continuall Sacrifice of the Law was a Signe So you But it were strange that the Iuge Sacrificium of the Law continuing both Morning and Evening should be a figure of your Masse-Sacrifice which is but onely offered in the Morning As if you would make a picture having two hands for to represent a person that hath but one But not to deny that the Celebration of the Eucharist may be called a Iuge Sacrificium for so some Fathers have termed it Yet they no otherwise call it Iuge or Continual than they call it a Sacrifice that is Vnproperly because it cannot possibly be compared for Continuance of Time to that Celestiall of Christ in the highest Heaven where Christ offereth himselfe to God for us day and night without Intermission

Benedicts in their names Can there be then any Analogie betweene your High Romane Priest and Christ the Prototype to Melchisedech in so manifold Repugnancies yet notwithstanding every one of you must be forsooth a Priest after the order of Melchisedech Nay but not to multiply many words the Novelty of your Pretence doth bewray it selfe from k Lambard de Ordinat Presb. Accipiunt etiam calicem cum vino patinam cum Hostijs ut sciant se accepisse potestatem placabiles Deo hostias offerendi Hic ordo à filijs Aaron sumpsit initium c. Lib. 4. Distinct 24. 〈◊〉 I. Peter Lombard Master of the Romish Schoole who Anno 1145. taught how truly looke you to that that every Priest at his Ordination in taking the Chalice with Wine and Platter with the Hoast should understand that his power of Sacrificing was from the order of Aaron Nor may you thinke that this was his private opinion for Hee saith your l Pet. Lombardus collegit sententias Theologoorum Magister Theologotum scholasticorum dici meruit Lib. de Script Eccles Tit. Petrus Lombardus Cardinall of him collected the Sentences of Divines and deserved to be called the Master of Schoolemen Thus farre of the Person of Christ as Priest in the next place wee are to enquire into his Priestly Function Of the Function of Christ his Priesthood now after his Ascension into Heaven and your Cardinall his Doctrine Sacrilegiously detracting from it SECT VII BY the Doctrine of your Cardinall in the name of your Church a Bellar. Crucis Sacrificium non est perpetuum sed effectum ejus nec dicitur aeternū quod non jugiter sacrificatur non in caelis jam Sacerdos per solam orationē nec mediante oblatione Victimae quià tun necesse est eum semper offerre Ergo Eucharistia Sacrificium quod jugiter offertur Oblatio in coelis non est propriè dictum Sacrificium Ergò non est verè ac propriè Sacerdos cùm verum ac proprium Sacrificium offerre non potest Lib. 1. de Missa c. 6 sparsim And Christus non sacrificat nunc per se visibiliter nisi in Eucharistia Bell. ibid c. 25. § Quod autem And Sacrificium c●●cis respectu Christianorum ●b c. 20. And Per Ministros suos perpetuò sacrificat seipsum in Eucharistia hoc enim solummodo perpetuum habet Sacerdotium Bellar. ibid. cap. eod ad finem The old Priesthood of Aaron was translated into the Priesthood of Christ Every Priest saith the Apostle must have something to offer else hee were no Priest Thus his Priesthood is called Eternall and must have a perpetuall offering which was not that upon the Crosse Nor can that suffice which the Protestants say That his Priesthood is perpetuall because of the perpetuall virtue of his Sacrifice upon the Crosse or bicause of his perpetuall Act of Intercession as Priest in Heaven or of presenting his passion to his Father in Heaven whither his Priesthood was translated No but it is certaine that Christ cannot now properly sacrifice by himselfe Hee doth it by his Ministers in the Eucharist Because the Sacrifice of the Crosse in respect of Christians is now invisible and seene onely by Faith which although it be a more true Sacrifice yet it is not as our Adversaries say the only Sacrifice of Christian Religion nor sufficient for the Conservation thereof And againe His sacrificing of himselfe in the Sacrament by his Ministers is that by which onely hee is said to have a perpetuall Priesthood Accordingly your Cardinall b Alan Christus in 〈◊〉 coelo 〈◊〉 aliquid Sacerdotal● facit nisi respectu nostri Sacramenti quod ipse per nostrū ministerium efficit continuò offert Lib. 2. ● Euchar. ca. 8 §. Reliqua Alan Christ saith hee performeth no Priestly Function in Heaven but with relation to our Ministery here on earth whereby hee offereth So they for the dignifying of their Romish Masse as did also c Rhemists Christ his Priesthood consisteth in the perpetuall offring of Christ his Body and Blood in the Church Annot. in Heb. 7. 17. your Rhemists but with what Ecclipse of Iudgement and good Conscience is now to be declared If wee take the Sacrifice of Christ for the proper Act of Sacrificing which is destructive so was Christ his Sacrifice but One and Once Heb. 7. and 8. But understanding it as the subject matter of the same Sacrifice once so offered to God upon the Crosse and after his Ascension entred into Heaven and so is it a perpetuall Sacrifice presentative before God For as the High-Priest of the Law after the Sacrifice was killed entred into the Holy place once a yeare but not without Blood Heb. 9. 7. so Christ having purchased an eternall redemption by his Death upon the Crosse went into the Holy place of Heaven with the same his owne Blood Vers 12. To what end Alwayes living to make supplication for us Chapt. 7. Vers 3. and 25. Hence followeth the continuall use which the soules of the faithfull have of his immediate Function in Heaven Having a perpetuall Priesthood hee is able continually to save them that come to God by him Vers 24 25. Whence issueth our boldnesse and all-confidence alwayes to addresse our prayers to him or by him unto God Wee having an High-Priest over the house of God let us draw nere with a true heart in full assurance of faith having our hearts sprinckled from an evill Conscience Chap. 10. 22. The evidence of these Scriptures hath drawne from your Iesuite Ribera even then when hee professeth himselfe an earnest defender of your Romane Masse these Acknowledgements following d Ribera Ies in his Comment upon the places alleged Chap. 7. 23. Chap. 8. 2. 3. Chap. 9. 23. His Book is familitar with you where you may peruse the places viz. upon the Chap. 7. 23. That Christ is a true Priest and all other do partake of his Priesthood in offering Sacrifice only in remembrance of his Sacrifice And that hee did not performe the office of Priesthood onely upon earth but even now also in heaven which Function hee now dischargeth by the virtue of his Sacrifice upon the Crosse Hee proceedeth No man saith hee will deny this Position namely that Christ now ever exerciseth the office of a Priest by presenting himselfe for us So hee Another Theologicall Professour of Bellarmines owne Society in the place where hee noteth Bellarmine to walke in his owne opinion alone procedeth further 8 Vasquez Ies in 3. Thom Disp 225. c. 2. Nullus quic em ex Doctoribus quos recentiores Theologi pro hac sententia allegarunt praeter nostrum Bellarminum qui expressè asserit Christum esse principalem offerentem in hoc Sacramento Dicunt Patres Cyprian Ambros alij Nos Sacrificia offerre vice Christi Signifitant nos esse Christi Ministros in hoc Sacrificio non quod Christus hoc Sacramentum offerat

Sacrilegiousnesse it selfe as you have seene in a former ſ See above in this Booke Chap. 1. Sect. 2. Synopsis BOOKE VII This containeth a Discoverie of your Masse-Idolatry not onely as being equall with the Doctrine of some Heretikes but in one respect exceeding the infatuation of the very t Booke 7. Ch. 8. Sect. 2. Pagans besides the Generall Doctrine of the power of your Priests u Cha. 5. Sect. 3. Intention in consecrating hath beene yoaked by your owne Jesuite with the Heresies of the * Cha. 9. Sect. 5. Donatists When you have beheld your owne faces in these divers Synopses as it were in so many glasses wee pray to God that the sight of so many and so prodigious Abominations in your Romish Masse may draw you to a just Detestation of it and bring you to that true worship of God which is to be performed in Spirit and in Truth and to the saving of every one of your soules through his Grace in Christ Iesus AMEN * ⁎ * ALL GLORY BE ONELY TO GOD. AN INDEX Of the Matters contained in the Eight precedent Bookes against the ROMISH MASSE A ABSTEMIOVSNES No sufficient reason for Altering Christs Ordinance in the use of the Cup. pag. 79. ABSVRD to hold with many Romish Doctors Production to be the means of Transubstantiation p. 153. Absurdities expostulated by Master Brerely p. 286. Absurdities of the Romish Doctrine concerning Transubstantiation and the Bodily Being of Christ in the Eucharist with the palpable Absurdities of the Iesuites defence thereof p. 291. unto p. 301. ACCIDENTS No Substance ingendred out of meere Accidents Confessed p. 174. Not Accidents but Aire maketh drunke pag. 175. Accidents newly happening to the Sacrament cannot be without their Subjects p. 178. 179. This Figment never dreamed off by Ancient Fathers Book 3. chap. 3. throughout Accidents nourishing Substance absurdly confirmed by the Iesuite Fisher from Substances nourishing Substances p. 296. num 6. ADDVCTION pretended to be the sole maner of Transubstantiation by some Iesuites and confuted as false by others pag. 153. unto p. 156. ADORATION Divine Adoration of the Sacrament is the Romish Profession pag. 504. Not proved by Christs Institution p. 505. Nor by Antiquity either in their objected Verball speeches p. 506. unto p. 511 Nor in their Reall Objected Practices Ibid. c 3. throughout p. 511. unto pag. 524. Nay it is repugnant to Antiquity pag 524. unto pag. 528. Proved by their owne Principles to be Materially Idolatrous pag. 528. unto p. 533. Because of the many hundred defects in their Consecration in sixe Sections that it is Formally Idolatrous pag. 533. 534. Notwithstanding their Three Pretences p. 534. unto 539. The Impious Iesuiticall Evasion and Delusion to make the Romish worship seeme tollerable p. 539. Which is as ill as any Heathen p. 540. In one respect worse p. 541. Divine Adoration ought toprocede from an Infallible Faith in the God-head of him whom wee Invocate contrary to the Romish Adoration of Christ in the Eucharist Ibid. AELFRICK King his Faith objected for Transubstantiation untruly pag. 160. AETERNITIE What it is p. 263. ALTAR called Table by the Councell of Nice p. 303. Altar Priest Sacrifice and Temple properly so called on Earth all dissolved by Ancient Fathers pag. 415. unto pag. 418. Our Altar in Heaven pag. 418. The word Altar in the Masse not used with the Apostles p 461. 462. confessed Ibid. Allusions of Fathers in their termes Pascha c. Ibid. It is properly a Table Ibid. throughout the Sections AMBROSE Against Prayer in an unknowne Tongue p. 35. He teacheth that Hoc in Christs speech demonstrateth Bread p. 103. and a Figurative sense therein 125. Corruptly objected by Bellarmine for proofe of a proper sense therein Ibid. His sayings Ob. Of Bread is made Christs Body p. 202. Item They are the same that they were p. 178. Ob. Worke of Omnipotencie pag. 188. Ob. Nature is Changed pag. 190. Ambrose corrupted in some Romish Editions Ibid. Hee granteth something to bee Impossible to God even to the advancement of Gods Omnipotencie pag. 229. Proveth the Holy Ghost to be God by its being in divers places at once 239. 262 Holds that Christ at his Birth opened the Coll of the Blessed Virgin p. 278. And that Angels have their definite place and space 262. Hee is objected for penetration of the doores by Christs Body 275. Apparitions of some in two places at once Objected and Answered p. 262. Of Christs Bodily Presence onely in Heaven p. 306. That the Eucharist is nourishment for the soule 310. 385. Holdeth that the Godly onely are Partakers of Christs Body p. 321. See Guilty Hee is wrongfully urged for proofe of a proper Sacrifice in the Masse pag. 404. He granteth Christs exercising of his Priesthood now in heaven 415. He disclaimeth all properly called Altars Priesthood and Sacrifice here on earth p. 417. The Sacrifice on the Crosse our Iuge Sacrificium pag. 419. That Christ is only offered in an Image here but in Heaven in Truth p 441. Hee nameth the Eucharist a Sacrifice of Christ or rather a Remembrance thereof p. 443. Hee called the Bread before Consecration an Vnbloody Sacrifice 453. and calleth Baptisme a Sacrifice p. 457. His words Here Christ offereth himself Objected 479. And Wee adore in these mysteries the flesh of Christ as the footstoole of his Deity p. 508. To reverence him whose Body wee come to eate Objected Ibid. His Liturgie for praying God propitiously to receive the Gift 563. Calumniously objected 494. See Guilty ANGELS cannot possibly be in divers places at once by the Iudgement of Antiquity pag. 261. 262. Their objected Association at the receiving the Eucharist is no Argument of Divine Adoration thereof 506. 507. Angels present also at Baptisme Nazian Ibid. p. 507. ANNIHILATION of Bread is a necessary Consequence of the Romish manner of Transubstantiation pag. 156. ANSELME his saying Iewes ate the same spirituall meate with Christians p. 314. ANCIENT Fathers their wisedome contemned professedly by Romish Disputers in respect of their owne pag. 85. 86. ANTITYPE used of the Greeke Fathers concerning the Eucharist proveth Christs speech to be Figurative pag. 115 The use of this word Antitype pag 454. 455 APOSTLES not made Priests by those words of Christ Hoc Facite p. 57 Apostolicall authority contemned in respect of the now Papall by Romish Doctors pag 86 87 They are rudely called Rude pag. 135. APPARITIONS of Christ unto Peter out of Egesippus and other Fathers Objected and Answered by your Iesuite Vasquez p 240 241. Apparitions of the Flesh and Blood of Christ in the Eucharist manifoldly objected by the Romish Disputers for proofe of a Corporal Presence therein p. 218 219 220. Acknowledged by their owne Schoole-men to be no True flesh or Blood but feigned p. 221. 222. The Suggesters thereof of what disposition they were p. 223 224. APPLICATION of the Sacrifice of Christ in the Romish Partiall p. 483.

Body of Christ in the Eucharist p. 283. His saying Gustamus Carnem Christi Corruply alleged for Gestamus p. 343. He is Objected for Corporall Vnion of Christs Bodily nourishing our Bodies pag. 356. And that hee spake of a Permanent Vnion pag. 365. His saying By Baptisme the Regenerate is made the Body of Christ crucifyed pag. 357. Hee is also Objected to proove the Paschall Lambe to have prefigured Christ in the Masse and therein egregiously abused pag. 425. POPE NICHOLAS his Decree and Romish Doctrine of Eating Christs flesh Corporally by Tearing it with Teeth the Occasion of Averroes his imputing to Christians the Devouring of their God p. 381. PO. PIVS the Fourth forbad the Eucharist to be carried to the Sicke only for Adoration-sake p. 50. POPE ZePHERINUS Ordayned that the Chalices should be Glasses pag. 514. PRAYER in an Vnknown Tongue Condemned by Antiquity pag. 24 25 26 c. The Practice of Vnknowne Prayer in Divine Service in the Romish Masse is Sacrilegiously derogatory to the Dignity of Christ pag. 558 559 c. Their Praying for Propitiousnesse towards Christ as towards a Sheep p. 560 561 c. PRECEPT Words of Precept may be Figurative p. 133. PRESENCE How Christs Body may be sayd to be present in the Eucharist of Protestants in a foure-fold Truth pag. 212 213. That the Presence of Christs Body Corporally is the Romish maner p. 217. PRETENCE of Reverence is often cause of Disobedience pag 80 81. See Reverence PRIESTS bring present at the Communion ought to Communicate pag. 57 58 c. A Priest hath no more Privilege for the use of the Cup by the Iudgement of Antiquity than any other Faithfull Communicant Ibid. The word Priest as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not used of the Apostle as is Confessed pag. 461. And that Priest as from Presbyter cannot relate to a Proper Sacrifice Ibid. And that Sacerdos is more proper to the Old Testament Ibid. PRIESTHOOD of Melchisedech is agreeable to the Priesthood of Christ pag. 409. And as Disagreeable to the Romish Priesthood pag. 410 411 c. It is denyed to be now exercised in Heaven which is Confuted by Scripture pag. 412 413. Bellarmine his Sacrilegious detracting from it Ibid. Proved by Ancient Fathers pag. 415. The Priesthood of Christ for ever Confessed by a learned Iesuite out of the Fathers pag. 418. See Melchisedech PRIMASIVS by terming the Eucharist a Pledge held a Continuance of Bread therein pag. 180. Hee is fondly Objected for calling the Eucharist a Pledge pag. 369. Hee saith that Christ as Melchisedech offered Bread and Wine that is his Body and Blood pag. 404. His expounding of 1. Cor. 10. 18 Partakers of Devills pag. 401. Hee nameth the Eucharist The same Sacrifice of Christ on the Crosse with this Correction or rather Remembrance thereof pag. 442. And that which was borne of the Virgin not now great and now lesse Ibid. PRIVATE MASSE is a Transgression of Christs Command pag. 17 18. And repugnant to Antiquity p. 19 c. PROCESSION with the Sacrament for Adoration is Contrary to Antiquity pag. 48 49 c. And defended by Pamelius out of Tertullian pag. 50. PRODVCTION pretended to be the sole maner of Transubstantiation by divers Romanists and Confuted as Absurd by some others of them pag. 153 154 155 c. PROPITIATORY Sacrifice cannot be properly Attributed● to the Eucharist● pag. 474 475 c. Our Distinction Ibid. The Romish Sacrifice hath no foundation in Christs Institution pag. 475. Divers Acts unproperly called Propitiatory pag. 476. That it is Propitiatory because of the Remembrance of the bloody Sacrifice and by Application of that Confessed pag. 480. Not Propitiatorie without Relation unto the Crosse pag. 481. That onely Bloody is Propitiatory Ibid. The Romanists Propitiatory of Finite Virtue Ibid. 482. The Church of Rome not yet resolved of the value of their Propitiatory Sacrifice pag. 483. The Romish Application for lucre-sake pag. 486. The Priests Portion therein Ibid. Protestants Application for a Propitiatory Sacrifice more true pag. 487. And absolute pag. 488. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word not justly objected for Divine Adoration of the Eucharist pag. 507. 508. c. PROTESTANTS doe all agree with the Augustane Confession in the point of Vnion of Christs Flesh with the Bodies of the Receivers pag. 310. Their Security from the Romish Perplexities in Adoration of the Eucharist pag. 550. PROVIDENCE of God admired by two Cardinals in these words Quotiescunque Biberitis p. 56. 57. c. Their three Evasions which are by Gods Providence confounded by the contrariety of their owne tongues Ibid. PSALMES vulgarly sung in the publicke worship of God Primitively p. 28. 29. c. PVNICK Tongue not so well knowne to Punicks as the Latine p 42. PVRGATORIE The place of Romish Purgatorie lest it should be evacuated they devised the Sacrifice of Christ to be but of a finite virtue in the Masse p. 486. Q QVANTITIE can be no Similitude for resembling the Being of God in Place but Quantity p. 255. QVOMODO There is a double Quomodo the one Prudentiae the other Infidelitatis pag. 211. 250. R RABBINS of the Iewes wrongfully urged for proofe of a proper Sacrifice in the Masse from the Act of Melchisedech p. 404. REASON Romish Objections against our Naturall Reasons in Confutation of the Romish Corporall Presence of Christs Body Answered pag. 263. REASONABLE Service in the Liturgies what it signifieth p. 451. Reasonable Sacrifice attributed to the Eucharist objected for a proper Sacrifice although ascribed by other Fathers to unproper Sacrifices by Chrysostome of Prayses by Athanasius to Baptisme p. 452. RELATIONS Contrary Relations fondly attributed to the same body of Christ as to be above and below it selfe 245. although denied by others Ibid. REMAINDERS of the Eucharist were anciently burnt p. 514. Confessed REMEMBRANCE and Discretion required in the Communicant p. 51. REPRESENTATIVE Sacrifice of the old Law how p. 442. The Eucharist onely Representative Ibid. The Romish after a manner of a Stage-play p. 445. See Commemorative RESERVATION of the Eucharist for Romish Procession contradicted by Antiquity p. 48. With whom the end of Reservation was still to be eaten Ibid. REVERENCE most due to Christ is our Obedience p. 81. c. That it is no sufficiēt Reason to with-hold the Cup from the Laity Ibid. What Reverence is lawfull in receiving the Eucharist pag. 551. The reverence of Kneeling justifiable Ibid. ROMISH Doctors divided about the word Masse p. 3 And about Consecration that it was by Prayer p. 9. In the ancient Romane Church Consecration was by Prayer Ibid. And did Br●ake Bread Ibid. They gaine-said Private Masse pag. 17. 18. c. And the uttering of Christs words in an unaudible voice pag. 22. 23. c. That a knowne Tongue was used in Gods Service pag. 24. Their Objections for the Communion but in one kind from Antiquity Answered pag. 68. That there is a more spirituall grace and refection