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below, the Body of Chrift is above: The Bread is on the Table, the Body of Chrift is in Heaven: The Bread is in the Mouth, the Body of Chrift is in the Heart, (a) By Faith of its being crucified, and offered a Sacrifice, well pleafing to God: The Bread feedeth the outward Man, the Body of Christ feedeth the inward Man: The Bread feedeth the Body, the Body · of Chrift feedeth the Soul: The Bread may be eaten by Mice, and come to nothing; the Body of Chrift is immortal, and fhall not perish: The Bread is vile, earthly, and corruptible; the Body of Chrift is glo rious, and immortal, and incorruptible: Such a Difference is there, between the Bread, which is the inftituted Sign or Reprefentation of the Body, and the Body of Chrift it felf: The Sacrament is eaten as well of the Wicked as of the Faithful, the Body of Chrift is only eaten of the Faithful, apprehending and affuring to themfelves the Bleffings and Benefits procured by his Death: The Sacrament may be eaten unto Judgment, but the Body of Chrift cannot be eaten; but unto Salvation: Without the Sacrament we may be faved, but with-out the Body of Chrift believed to be given for us, we have no Salvation, we cannot be faved.

Such a Difference maketh Epiphanius, (b) This "Thing, (that is, the Sacrament) is of a round Form, (for it was a great thick round Cake)" And touching "any Power that is in it, utterly void of Senfe, but we know that our Lord is whole Senfe, whole Sen"fible, whole God, whole Moviog

And for the Difference of them, St. Austin faith, (c) "The Sacrament (of Chrift's Body) is received of fome unto Life, of fome unto Deftruction. But

(a) Eph. 2. (b) Epiph. in Ancor. (c) Tract. 26 in Joa.

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"the Thing it felf (that is, the Flesh of Chrift) where"of this is a Sacrament, is received of all Men unto "Life, and of no Man unto Destruction, whosoever "fhall be Partaker of it.

Thus we are plainly taught by the learned Catholick Fathers, to put a Difference between the Body of Chrift, and the Sacrament of the Body of Chrift, and that the one is not really lapped up, or fhut within the other: That the one, as Epiphanius faith, is utterly void of Senfe, the other, whole Senfe, and whole Senfible. That the one is received to Deftruction unto fome, as St. Auftin faith, The other is received of all Men-unto. Life.

CHAP.

CHAP. VIII.

Against worshipping of Images:

THOUGH a main Part of Romish Devotion con fifts in worshipping of Images, yet when the fame comes to be fcann'd, it appears to grofly unwarrantable, and evidently idolatrous, that fome of their more crafty Advocates, often, amongst Proteftants, seem to deny, that Roman Catholicks do at all religi oufly worship any fuch Images, or at least they croud the Matter with fo many nice Diftinctions, as render it difficult, if not impoffible, to understand what it is they mean, or wou'd maintain: Therefore, we shall filence fuch Deceivers, and fhew the Reader, that whatever Niceties they pretend, the establish'd Doctrine, and common Practice of their Church is otherwife, and does prescribe a real religious Worship to the very Pictures of Chrift, the Virgin, Saints, c. which will be fufficiently manifefted by the following Inftances, among many that might be produced.

The Bull of Pope Pius the 4th. containing the Form of the Oath, for profeffing of Faith, dated at Rome, in the Year of our Lord, 1564. makes Image-worship abfolutely neceffary to be believed by all Men, as an Article of Faith; "And most firmly I avouch, that the

Images of Chrift, and the Mother of God, always a "Virgin, and other Saints, are to be had and retained, " and that to them Honour and Veneration is to be "given."

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But yet their admired Schoolman, Thomas of Aquine, and the far greater Part of their Authors, treating on this Subject, go yet farther; afferting, that the fame Honour and Worship is due, and ought to be paid to an Image, as to the Perfon or Thing thereby reprefented, and, fo fays this Doctor, "The Image of Chrift is to "be ador'd with the fame Manner of Worship, as Christ " himself is to be, if perfonally prefent.

Now, if any little wheedling Prieft, fhall, after fuch evidence, deny this to be the Doctrine of their Church, does it not roundly follow, that either he deceitfully imposes on us with a Lye, or else, that their Church, which boasts fo much of Unity, is fo divided in Opinion, that none can tell what she holds or afferts? But as to the Practice, Polydore Virgil, one of their own Authors, in his Treatife, de Inventione Rerum, ingenuously acknowledgeth," That there are many which worship the very "Images of Wood, or Stone, Brais, or Marble, or "Pictures painted upon the Walls, not as Figures, but

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as if they had verily Senfe; and do put more Truft "in them than they do in Chrift, or the Saints to whom "they are dedicated." Nor is there any modeft intelligent Man, that is acquainted with the Ufages and Devotions of vulgar Romanifts towards Images, Crucifixes, Agnus Dei's, &c. but muft with Grief bear Teftimony of, and bewail their Superftitions and Idolatries in thefe Inftances.

Now, how diametrically oppofite are fuch their Doings to the exprefs Law of God, and the conftant Tenor of Scripture! Can any thing be more plainly prohibited by the Second Commandment. "Thou shalt not make

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"nor

to thy felf any graven Image, or the Likeness of any Thing that is in Heaven above, or in the Earth be"neath, or in the Waters under the Earth; thou shalt not "bow down to them," that is, with thy Body, "worship them;" that is, with thy Soul: Whereas it is most apparent Papifts do, and by the Doctrine of their Church, they are oblig'd to do both; which indeed doth tacitly confefs her Guilt herein, (but to colour such other Sin of Idolatry, adds thereto, that other grievous

Offence

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Offence of abolishing the Law of God, liable to a Punishment no lefs fevere, than " Of being blotted out of the Book of Life") by quite leaving out, and endeavouring. to fupprefs this Commandment; as if a Malefactor, to avoid being condemned according to Law, fhou'd real away the Statute Book. Thus, generally, in their Catechifms, and, particularly, in one in English, entitled, A Catechifm, or Summary of Chriftian Doctrine, in Page. 23. Wherein the fecond Leffon begins thus:

"How fhall we make it appear that we love "God?

4. "By obeying his Commandments.

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"How many are thefe Commandments, and what are they?"

A." You fhall adore one God, and love him per"fectly." (Then, leaving out the Second, they skip to the Third, thus,)

2. "You fhall not take his Name in vain.

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3. "You fhall keep holy the Sabaoth Day, in fer"ving God devoutly," (and fo in Order, "till you come to the tenth Commandment, which they most abfurdly divide, and make two of, thus,)

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9.

"You shall not covet your Neighbour's Wife, nor any Thing that is against Chastity.

10. "You fhall not covet your Neighbour's Goods "of any Kind."

Where, befides their Impudence in varying the Phrase, and leaving out what they please of each Command, as if they cou'd find out Expreffions more comprehenfive and fignificant, than thofe which were written by the Finger of God; the fecond Commandment they imgiously omit, and wholly leave out, which is mani

feftly

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