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.

THE FIFT CHALLENGE,

Out of the Doctrine of the Apostle, 1. Cor. 14. more copiously in confutation of your divers Objections.

IT were an easie matter to bee superfluous in the prosecuting of this Argument, by proving the truth of this Doctrine out of the Testimonies of ancient Fathers, if it were imaginable that any Reply could be made to that which is alreadie said. But yet behold an n 1.1 Anonymus, having had notice of most of these points, hath for∣med such Objections and Answeres, as his prejudicated and pur∣blinde Conceit could reach vnto. First, in answere to the places objected out of 1. Cor. 14. affirming (out of the Rhemish Anno∣tations) That the Apostle speakes not of the publike and set prayers of the Church, but of extraordinarie and spirituall exercises of Ex∣hortations, and suddaine Prayors. So he. Wherein the man contra∣dicteth your owne o 1.2 Schoolemen, but especially the Apostle his direct saying, Verse 23. If the whole Congregation meete together &c. what more publike than that Assembly of the whole Congrega∣tion? And (to suppose that they were extraordinarie Prayers) what is more consectarie and Consequent, than that if the Apo∣stle note it for an Abuse, to practice such extraordinarie Exercises of Preaching and Praying in a tongue vnknowne, even because the Hearers are not thereby Edified (doubtlesse) the same Abuse practiced in publike and ordinarie Service, being more notorious and Common, must needs be so much the more condemnable: as witnesse both Ancient Fathers, and your owne Brethren, who have taught the vse of a knowne Tongue, in all publique and ordi∣narie service of God, from this Text of Scripture, which (as you say) speaketh of Prayers extraordinarie.

Yea, but It is sufficient (saith he) that the vulgar people know, in generall, although they vnderstand not the Prayers in particular. VVhich againe Contradicteth the Apostle, who in the sixteenth Verse will have the Private or Vulgar man to be able to giue con∣sent to the publique Prayer, in saying Amen. And therefore requi∣reth the Minister, Verse 7. as the Harper, to yeild in particular a Di∣stinction of tunes [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:] and Verse 8. as a Trumpet∣ter, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to give a certaine knowne sound; that which your owne Doctors have also confessed.

A third Instance is taken out of Bellarmine, who saith that p 1.3 The Apostle reprehendeth not an vnknowne Prayer, but prefer∣reth a knowne Prayer before the other, saying Verse 7. Thou, indeed, prayest well, but another is not edified. Flatly contradictorie to the whole scope of the Apostle, throughout the Chapter, as your owne * 1.4 Iesuite is forced to proclaime. The Apostle (saith he) would have the people to be edified, because then all things ought to have beene done to the Edification and Consolation of the Assembly: and therefore he would not have any Publike Prayer vsed among the He∣brewes but in the Hebrew-language; nor among the Grecians but in Greeke; nor yet among the Latines, but in the Latine tongue. The meaning then is [Thou indeed] namely, who art the Minister, and knowest the prayer, so far do••t well; but in respect of others, which cannot understand, Not well, because, They are not edified.

His fourth Obiection he wresteth out of the fourth Verse. [If I pray with my tongue, my spirit prayeth, but my vnderstanding is without fruit.] So he. As though that strange Tongue, here spoken off, were not vnderstood by him that prayed. Which contradict∣eth the Apostle, Verse 4. He that speaketh with the tongue doth e∣difie himselfe: for never did any denie that he, who had the mira∣culous gift of Speech in a strange tongue, did understand himselfe, although sometimes he wanted the gift of interpreting it, for the vnderstanding of all others. Therefore saith the Apostle, Verse 13. [He that speaketh with the tongue let him pray, that he may interprete it.] Fiftly, by the word [Spirit] q 1.5 your Cardinall would have understood the Affection, as if Affection without understanding did profit him that prayeth: which is fully contrarie to the Apo∣stles Doctrine, as witnesseth r 1.6 your Salmeron in plaine termes; shewing that the word, Spirit, thorow-out this whole Chapter, signifieth not the Affection, but the miraculous Spirituall gift of speaking in Strange tongues, as also the * 1.7 Fathers expound it.

In the next place the afore-said Anonymus contendeth by Rea∣son, but such as others reached unto him. Fathers say (saith hee) the words of Consecration should be kept secret. True, to them that were not capable of this Sacrament, but never to the licenced Communicants; because that Christ, and his Apostles, yea, and the Vniversall Church primitive consecrated in an audible voice, and knowne language, as hath beene confessed. Yet furthermore, The Church (saith he) used the said Hebrew word, Allelujah, unknowne to the people. What then? know you not that in all Churches, of whatsoeuer language, is used also the Hebrew word, Amen? and if people doe not learne one or two words of a strange tongue, it is not for that they are witlesse, but because they are wilfull and carelesse.

Their last Reason. Some languages (as for example that in Ita∣lie) were Romane and corupted by invasion of Enemies of divers languages, and in the end became Italian, &c. yet the publike

Service was not altered, but continued Romane as before. This Argument is à facto ad jus, all one with that Reasoning à Baculo ad angulum. Like as if some should Conclude, that because Stewes are allowed at Rome, they are therefore justly licenced. But wee demand, are men made for languages, or rather languages for men? if the first, then all men were bound to learne all langua∣ges. If the latter, then is that language to be used, which is knowne to serve best for the Edification and Consolation of God's people in his worship.

Notes

• n 1.1

  In his afóre∣mentioned writing to a Ladie, &c.
• o 1.2

  Alij dicunt A∣postolum loqui de divinis officijs, viz. Haymo, Primasius, P. Lombardus, D. Thomas, & alij qui∣dam ex Latinis. Teste Bellar. l. 2. de verb. Dei•• cap. 16.
• p 1.3

  Non reprehen∣ditur oratio non in∣tellecta, sed ••i ante∣ponitur oratio quae intelligitur, ut patet Verse 17. [Tu quidem benè gratias agis, sed alter non aedificatur] Bellar. quo supra.
• * 1.4

  Salmeron. Ies. See above Challenge 2. at the let. (z.)
• q 1.5

  Id est, si orē▪ do∣••o linguae: nimirùm, quam non intelligam [Spiritus] id est Af∣fectus meus orat, sed mens est sine fructu. Ergo dicit Apostol{us}, non Orationem sed mentem esse sine fructu. Bellar. quo sup. And this Answere M. Breeely borrowed from Bellar. Tract. vpon the Masse, pag. 452.
• r 1.6

  Vox [Spiritus] à principio usque ad ••inem Donum Spiri∣tus peculiare signifi∣cat, quo impelleban∣tur linguis lequi. Si Apostolus in hac vo∣ceadmitteret Homo∣nymiam aliquā Grae∣ci Patres nos de eo admonuissent. Salme∣ron. Ies. in eund. locum.
• * 1.7

  Vpon the same place both Ambrose, [Spiritu, id est, lin∣guâ ignotâ] and Chry∣sostome also.