“Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life… For my flesh is meat indeed, and my blood is drink indeed… It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. But there are some of you that believe not.”
Jn. 6:53-64
“I am the door…”
Jn. 10:9
“I am the vine, ye are the branches…”
Jn. 15:5
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Subsections
7 Sacraments of Romanism
Works Against Bellarmine: Mass
Altars
Withholding the Cup
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Order of Contents
Articles 16+
Books 3
Historical Theology 1
Latin 4
Supper: Not a Literal Sacrifice 2
Worship of 1
Attending the Mass 7
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Articles
1500’s
Zwingli, Ulrich – ‘The Mass’ in II. ‘Reply to Emser’ in Commentary on True & False Religion eds. Jackson & Heller (1525; Labyrinth Press, 1981), pp. 392-94
Melanchthon, Philip – Article 24, Of the Mass in The Apology of the Augsburg Confession tr: F. Bente & W. H. T. Dau (1531)
What Is a Sacrifice, the Kinds of Sacrifice
What the Fathers Through about Sacrifice
The Use of the Sacrament, the Sacrifice
The Term Mass
The Mass for the Dead
Knox, John – A Vindication of the Doctrine that the Sacrifice of the Mass Is Idolatry (1550) in The Works of John Knox, ed. David Laing, 3:29-70
Ridley, Nicholas – Works of Nicholas Ridley (d. 1555; Cambridge Univ. Press, 1841)
Brief Declaration, or Treatise Against Transubstantiation, pp. 1-46
Answer to Certain Queries Touching the Abuses of the Mass, pp. 316-18
Ridley (d. 1555) was one of the English Reformers burned at the stake by Bloody Mary.
Vermigli, Peter Martyr – The Common Places… (d. 1562; London: Henrie Denham et al., 1583)
pt. 4, ch. 12, ‘Of the Mass’ 215
‘Of Sacrifice’ 220
‘Another Common Place of Sacrifice’ 223
‘Of Altars’ 225
Discourses
’Whether the Mass be a Sacrifice’ 132-37
Calvin, John – ch. 18, ‘Of the Popish Mass, how it Not Only Profanes, but Annihilates the Supper’ in Institutes (1559), bk. 4
Bullinger, Henry – 12. ‘Of the Sacrifice of the Mass’ in Questions of Religion Cast Abroad in Helvetia [Switzerland] by the Adversaries of the Same, & Answered… tr. John Coxe (1560; London, 1572), pp. 103-8
Musculus, Wolfgang – Common Places of the Christian Religion (1560; London, 1563)
‘Popish Mass’ 330.b
Of the Substance of the Mass 351.b
Whether the priest when he sings mass do play the mediator between God and the Church 331.b
Whether the body and blood of Christ be offered to God the Father at the Mass 332.b
Whether that by the mass all kind of good things be obtained of God and whether the forgiveness of sins be bestowed with all the merit of Christ’s death 336.b
The Second part of the Popish mass, of the accessory errors and abuses thereof 340.a
Things necessary to the priest 340.b
Things necessary to the action of the mass 341.a
Of the canon of the popish mass 345.a
Of the outward abuses of the popish mass 347.a
Viret, Pierre – A Christian Instruction… (London: Veale, 1573)
The Sum of the Principal Points of the Christian Faith
The Summary of the Christian Doctrine, set forth in Form of Dialogue & of Catechism
To wit whether the bread & the wine be converted into the body and blood of Jesus Christ in the Supper
Of the presence of the body and blood of Jesus Christ in the Supper
A Familiar Exposition of the Principal Points of the Catechism, and of the Christian Doctrine, made in Form of Dialogue
Of things without the which the Sacraments cannot be Sacraments
Of things to Consider in the signs, and in the signification of them, in all Sacraments
Of the Agreement that is between this opinion & that, of transubstantiation
18th Dialogue
Ursinus, Zachary – Against the Transubstantiation of the Papists in The Sum of Christian Religion: Delivered… in his Lectures upon the Catechism… tr. Henrie Parrie (Oxford, 1587), Of the Lord’s Supper, 4. What is the sense or meaning of the words of the institution of our Lord’s Supper
Beza, Theodore, Anthony Faius & Students – 61. ‘Of the Popish Mass’ in Propositions & Principles of Divinity Propounded & Disputed in the University of Geneva by Certain Students of Divinity there, under Mr. Theodore Beza & Mr. Anthony Faius… (Edinburgh: Waldegrave, 1591), pp. 185-89
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1600’s
Junius, Francis – ‘On the Mass’ tr. Charles Johnson (d. 1602) as quoted in Johannes Hoornbeek, Institutions of Theology, ch. 15, pp. 642-47
Featley, Daniel – A True Relation of that which Passed in a Conference, at the End of Paternoster-Rowe, called, Amen, Touching Transubstantiation, April 18, 1623 (1624) 32 pp. The pages are numbered: 117-49.
Featley was a Westminster divine.
Gataker was a Westminster divine.
Rambour, Abraham – ‘On the Fictitious Sacrifice of the Mass’ tr. by AI by Onku (1627) 18 pp. in Molina, Cappel, Ramburtio, Maresio, Calvino, Le Blanc, Le Vasseur, Alpaeo, A Collection of the Theological Disputations held at Various Times in the Academy of Sedan (Geneva, 1661), vol. 2, pp. 529-47 Latin
Rambour (1590-1651) was a French reformed professor of theology at Sedan.
Polyander, Johannes – 46. ‘On the Sacrifice of the Mass & its Abuses’ in Synopsis of a Purer Theology: Latin Text & English Translation Buy (1625; Brill, 2016), vol. 3, pp. 254-306
Voet, Gisbert – ‘On the Sacrifice of Melchiezedek’ on Gen. 14:18 tr. by AI by Onku in Select Disputations (Utrecht, 1669), vol. 5, pp. 526-33 Latin
Romanists sought to defend their propitiatory mass from the account of Melchizedek. Voet demonstrates that the passage does nothing to prove their mass.
Leigh, Edward – ch. 10. Of the Mass in A System or Body of Divinity… (London, A.M., 1654), bk. 8, pp. 700-35
Senguerdius, Arnold – ‘Senguerdius & Aristotle contra Transubstantiation’ tr. by AI in The Idea of General & Special Metaphysics 3rd ed. (1659) Latin
Senguerdius (1610-1667) was a reformed professor of metaphysics and physics at Utrecht. He studied philosophy at the universities of Leiden and Franeker under such men as Franco Burgersdijk, Johannes Maccovius, and William Ames. Voet recommends Senguerdius’s work as the best introduction to metaphysics.
Turretin, Francis – Institutes of Elenctic Theology, tr. George M. Giger, ed. James Dennison Jr. (1679–1685; P&R, 1994), vol. 3, 19th Topic
26. ‘Are the words of the Supper to be understood properly and literally (kata to rheton), or figuratively and sacramentally? The former we deny; the latter we affirm against the Romanists and Lutherans.’ 465
27. ‘In the Eucharist, is there an entire conversion of the substance of the bread and wine into the body and blood of Christ; or are the bread and wine, in virtue of the words of consecration, truly transubstantiated into the very body and blood of Christ, the external species only of the bread and wine remaining? We deny against the Romanists.’ 488
28. ‘Is Christ corporeally present in the Eucharist, and is He eaten with the mouth by believers? We deny against the Romanists and Lutherans.’ 505
29. ‘Is an external, real and properly so called sacrifice offered to God in the Eucharist; not only of praise, thanksgiving and commemoration, but a truly propitiatory sacrifice for the sins of the living and the dead? We deny against the Romanists.’ 519
30. ‘Is the worship of latria (or adoration) due to the sacrament of the Eucharist? We deny against the Romanists.’ 538
Stillingfleet, Edward – Preface in The Council of Trent Examined… to which a Preface is Prefixed concerning the True Sense of the Council of Trent & the Notion of Transubstantiation (London, 1688), pp. i-xxiii
Stillingfleet (1635-1699) was an Anglican apologist, bishop, theologian and scholar. He was considered an outstanding preacher.
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Books
1500’s
Viret, Pierre – The Principal Points which are at this Day in Controversy concerning the Holy Supper & of the Mass (London, 1579) 170 pp. ToC
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1600’s
Gifford, George – A Brief Treatise Against the Priesthood & Sacrifice of the Church of Rome… Usurping that Office & Action, which ever Appertain to Christ Only (London, 1635) 39 pp. ToC
Featley was a Westminster divine.
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Historical Theology
On the Post-Reformation
Cunningham, William – ‘The Popish View of the Lord’s Supper’ in Historical Theology, vol. 2, pp. 142-43
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Latin
Articles
1600’s
Alsted, Johann H. – ch. 27, ‘On the Mass’ in Theological Common Places Illustrated by Perpetual Similitudes (Frankfurt, 1630), pp. 156-63
Voet, Gisbert
Syllabus of Theological Problems (Utrecht, 1643), pt. 1, section 2, tract 5 Abbr.
On Transubstantiation & Consubstantiation
On the Mass-Sacrifice
‘On the Sacrifice of Melchizedek in Gen. 14:18’ in Select Theological Disputations (1669), vol. 5, pp. 526-33
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Book
1600’s
Salmasius, Claudius – A Book on Transubstantiation… Contra Hugo Grotius (1646) 551 pp. no ToC Index
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The Lord’s Supper is Not a Literal Sacrifice
Protestants held rightly, along with Scripture and the Early & Medieval Churches, that, while the Lord’s Supper is not a proper, bodily sacrifice, yet it may be considered a figurative and spiritual sacrifice.
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Articles
1600’s
Perkins, William – 11. ‘Of the Sacrifice in the Lord’s Supper, which the Papists call the sacrifice of the mass’ in A Reformed Catholic (Cambridge: 1598), pp. 204-20
Davenant, John – ‘The Popish Mass is Not a Propitiatory Sacrifice for the Living & the Dead’ in The Determinations, or Resolutions of Certain Theological Questions, Publicly Discussed in the University of Cambridge trans. Josiah Allport (1634; 1846), pp. 283-90 bound at the end of John Davenant, A Treatise on Justification, or the Disputatio de Justitia... trans. Josiah Allport (1631; London, 1846), vol. 2
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On the Worship of the Mass
Quote
1600’s
French Reformed
ed. John Quick,Synodicon in Gallia reformata, or, The Acts, Decisions, Decrees & Canons of those Famous National Councils of the Reformed Churches in France (London: Parkhurst, 1692), Synod 28, of Charenton, 1644-1645, ch. 14, 10. Article of General Matters, pp. 474-75
“11. Forasmuch as that religious adoration given by the Church of Rome to their pretended consecrated Host, has in its public service, and whenever it is carried in procession unto the sick for its sole foundation, this false supposition, that it is by the priest’s consecration properly made the self-same body which was taken out of the womb of the blessed Virgin by the Eternal Son of God, and united unto his Divine Person, unto which belongs, both before and since his incarnation, the empire of glory and religious worship, most strictly and properly so called, and not unto his humanity separated from it:
That the Church of Rome neither renders to, nor requires for its consecrated host any other adoration than that of latria; and the professors of our religion are in this point of another faith, believing this host after consecration to be that very self-same insensible and inanimate matter which it was before, and cannot, if they will follow the dictates of their own consciences, and the prime fundamental verities of Christianity, ascribe divine adoration unto a thing which by nature is not God, nor transfer the glory of the Eternal God from Him unto the basest of creatures.
This synod therefore does adjure all of them, by that profession they make of serving the Lord in purity and sincerity, and by that irreparable prejudice they do the truth by their rash and inconsiderate oppugning of it; and to their own consciences, which are shamefully betrayed by them; and to their countrymen of the Romish Communion, whom they confirm in their superstitions; and to the weaker Christians among ourselves, whom by such a vile example, utterly unbecoming that worthy Name that is called upbri them, they learn to prevaricate in religion, that they would once again return unto themselves, and mourn bitterly in the Presence of the Great God, and of our Savior Jesus Christ, for that by this sin of theirs they have profaned his glory.
And the Synod ordains, that when as the host shall be carried in procession, or to the sick by those of the Romish Church, every one do withdraw himself from the sight of it, that so no scandal may be given unto their neighbors. And whereas some, who do not step out of the way, do feed themselves with this frivolous imagination, that they may tarry and see it, though they do not, as those of the Romish Church, let out their thoughts to a religious adoration of the host; yet if their bodily presence be voluntary at it, it is a kind of approbation of it.
And whereas some, out of a sordid, servile spirit, do comply with the received custom in taking off their hats when as the host passes by, which, say they, is not for its sake, or any reverence to it, but only out of respect and honor to the curate or vicar who carries it, or of the persons which accompany it; this is sinful, because they do not conform themselves to their intention whom they pretend to gratify; and they yield only a civil salutation, where the Romish Church ordains religious worship to be paid and performed, bestowing it on another object besides that proposed by her; which acts of theirs are directly contrary to the received maxims of civility among all men, in that they honor, though not as the Church of Rome professes to do, the Lord of Glory, but in his Presence, and to his contempt, a priest, who says he is called to serve Him, and this in that very proper act of worship, yielded by him as he pretends unto his God.
Besides, this is contrary to all Christian sincerity, which requires our actious to be true copies and transcripts of our hearts, and not fallacious feignings of that which is not only not in our intentions, but is formally contrary to them, which is a most mischievous trick and abuse put upon those who see and converse with them. Yea lastly, this is contrary to those glorious patterns and examples of the primitive and ancient Christians, who being in no wise able to brook such disguises, did repute and esteem them most sacrilegious impieties, and would rather expose themselves to many deaths, than to swerve from the least tittle of that fidelity and allegiance they had sworn unto God in their baptism.
Wherefore this synod ordains that such offenders be strictly and carefully admonished not to persist in this their hypocrisy; for with whatsoever glosses and fine pretexts they may color it over, it is an open mockage and scorn both of God and Man, a grievous scandal unto their brethren, and a mortal wound unto their own consciences. And in case they shall obstinately abide in their impious resolution, then all consistories are enjoined to pursue and prosecute them with all Church-censures, as being persons utterly unworthy of communion with the saints of God. And that none may pretend ignorance of this act, let it be read and notified publicly in all places and congregations where it may be judged needful.”
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On Attending the Mass
See also ‘Under what Circumstances Might a Person ever Voluntarily enter a Temple of Idols?’.
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Articles
1500’s
Bullinger, Henry & John Calvin – Two Epistles, One of Henry Bullinger, with the consent of all the learned men of the Church of Tigury [Zurich]: Another of John Calvin… whether it be lawful for a Christian man to communicate or be partaker of the mass of the Papists, without offending God and his neighbor, or not (1544) 15 pp.
Bradford, John – The Harm of Attending the Mass, pt. 1 (How Evil the Mass is), 2 (Why it is Sinful), 3 (Objections Answered) (d. 1555; 1561) See the unabridged work here.
Perkins, William – Ch. 12, Question 2, Whether it be lawful for a man being urged, to go to Idol-service, and hear Mass, so as he keep his heart to God? in The Whole Treatise of the Cases of Conscience… (Cambridge: Legat, 1606), bk. 2
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1600’s
Davenant, John – Question 7, ‘Protestants Cannot with a Safe Conscience Attend the Mass’ in The Determinations, or Resolutions of Certain Theological Questions, Publicly Discussed in the University of Cambridge trans. Josiah Allport (1634; 1846), pp. 257-62 bound at the end of John Davenant, A Treatise on Justification, or the Disputatio de Justitia... trans. Josiah Allport (1631; London, 1846), vol. 2
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Book
1500’s
Calvin, John – The Sinfulness of Outward Conformity to Romish Rites in Tracts Relating to the Reformation tr. Beveridge (Edinburgh: Calvin Translation Society, 1844-1851), vol. 2, pp. 358-413 Also known as On Shunning the Unlawful Rites of the Ungodly…
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Quotes
1600’s
French Reformed National Synod
ed. John Quick,Synodicon in Gallia reformata, or, The Acts, Decisions, Decrees & Canons of those Famous National Councils of the Reformed Churches in France (London: Parkhurst, 1692), Synod 28, of Charenton, 1644-1645, ch. 14, 10. Article of General Matters, pp. 474-75
“11. Forasmuch as that religious adoration given by the Church of Rome to their pretended consecrated Host, has in its public service, and whenever it is carried in procession unto the sick for its sole foundation, this false supposition, that it is by the priest’s consecration properly made the self-same body which was taken out of the womb of the blessed Virgin by the Eternal Son of God, and united unto his Divine Person, unto which belongs, both before and since his incarnation, the empire of glory and religious worship, most strictly and properly so called, and not unto his humanity separated from it:
That the Church of Rome neither renders to, nor requires for its consecrated host any other adoration than that of latria; and the professors of our religion are in this point of another faith, believing this host after consecration to be that very self-same insensible and inanimate matter which it was before, and cannot, if they will follow the dictates of their own consciences, and the prime fundamental verities of Christianity, ascribe divine adoration unto a thing which by nature is not God, nor transfer the glory of the Eternal God from Him unto the basest of creatures.
This synod therefore does adjure all of them, by that profession they make of serving the Lord in purity and sincerity, and by that irreparable prejudice they do the truth by their rash and inconsiderate oppugning of it; and to their own consciences, which are shamefully betrayed by them; and to their countrymen of the Romish Communion, whom they confirm in their superstitions; and to the weaker Christians among ourselves, whom by such a vile example, utterly unbecoming that worthy Name that is called upbri them, they learn to prevaricate in religion, that they would once again return unto themselves, and mourn bitterly in the Presence of the Great God, and of our Savior Jesus Christ, for that by this sin of theirs they have profaned his glory.
And the Synod ordains, that when as the host shall be carried in procession, or to the sick by those of the Romish Church, every one do withdraw himself from the sight of it, that so no scandal may be given unto their neighbors. And whereas some, who do not step out of the way, do feed themselves with this frivolous imagination, that they may tarry and see it, though they do not, as those of the Romish Church, let out their thoughts to a religious adoration of the host; yet if their bodily presence be voluntary at it, it is a kind of approbation of it.
And whereas some, out of a sordid, servile spirit, do comply with the received custom in taking off their hats when as the host passes by, which, say they, is not for its sake, or any reverence to it, but only out of respect and honor to the curate or vicar who carries it, or of the persons which accompany it; this is sinful, because they do not conform themselves to their intention whom they pretend to gratify; and they yield only a civil salutation, where the Romish Church ordains religious worship to be paid and performed, bestowing it on another object besides that proposed by her; which acts of theirs are directly contrary to the received maxims of civility among all men, in that they honor, though not as the Church of Rome professes to do, the Lord of Glory, but in his Presence, and to his contempt, a priest, who says he is called to serve Him, and this in that very proper act of worship, yielded by him as he pretends unto his God.
Besides, this is contrary to all Christian sincerity, which requires our actious to be true copies and transcripts of our hearts, and not fallacious feignings of that which is not only not in our intentions, but is formally contrary to them, which is a most mischievous trick and abuse put upon those who see and converse with them. Yea lastly, this is contrary to those glorious patterns and examples of the primitive and ancient Christians, who being in no wise able to brook such disguises, did repute and esteem them most sacrilegious impieties, and would rather expose themselves to many deaths, than to swerve from the least tittle of that fidelity and allegiance they had sworn unto God in their baptism.
Wherefore this synod ordains that such offenders be strictly and carefully admonished not to persist in this their hypocrisy; for with whatsoever glosses and fine pretexts they may color it over, it is an open mockage and scorn both of God and Man, a grievous scandal unto their brethren, and a mortal wound unto their own consciences. And in case they shall obstinately abide in their impious resolution, then all consistories are enjoined to pursue and prosecute them with all Church-censures, as being persons utterly unworthy of communion with the saints of God. And that none may pretend ignorance of this act, let it be read and notified publicly in all places and congregations where it may be judged needful.”
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Exiled French Reformed Ministers
After the Revocation of the Edict of Nantes, 1685, when Protestantism was outlawed in all of France (after having been in a measure tolerated) and systematically persecuted. A letter to the reformed sufferers trapped in the country.
ed. John Quick, Synodicon in Gallia Reformata… (London: 1692), Intro, section 56, ‘An Epistle to our Brethren Groaning under the Captivity of Babylon’, p. clix
“And therefore, as often as you shall have occasion, declare openly, without guile or reservation, that you abhor that worship unto which you are compelled to be present.
Never go to mass, unless they drag you to it by main force, and whilst they force you to it, declare publicly that you do not in the least with your heart consent thereunto; and if by the same violence wherewith they brought you to it they keep you at it, yet manifest by your actions that you have not any belief nor respect for those false mysteries.”
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