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.

A GENERALL CHALLENGE, Concerning this last Transgression of Christ his Masse.

SECT. XIII.

IN this we are to make an open discovery of the odious Vncha∣ritablenesse, the intolerable Arrogancie, the vile Perjury, the extreame Madnesse, and Folly, together with a note of plaine Blas∣phemie of your Romish Disputers in Defence of this one Romane Custome of forbidding the Cup to faithfull Communicants. For what Vncharitablenesse can be more odious, than when they can∣not but confesse, that there is more spirituall grace in the receiving of the Communion in both kinds, doe notwithstanding boast, e∣ven in the open Councell of Trent, of some of their Professors, who in obedience to the Church of Rome, doe not only (* 1.1 their owne words) not desire the Cup of life, but also dare not so much as desire it. Which Vaunt, we thinke, besides the Impiety thereof, inferreth a note of prophane Tyranny.

Secondly, when wee compare these Fathers of Trent with the Fathers of most primitive Antiquity, they answere, n 1.2 Although the primitive Church (say they) did exceed ours in Zeale, Wisdome, and Charity, neverthelesse it falleth out sometimes, that the wiser may in some things be lesse wise then another. Which answere, if we consider the many Reasons, which you have heard the Fathers give, for the use of both kinds, and their consonant practice there∣of, what is it but a vilifying of the authority of all ancient Fa∣thers? and indeed (as the saying is) To put upon them the Foole. The like answere two of their Iesuites made to the Practice of the Apostles, saying that your Church, having the same spirit, hath the same power to alter the Custome, whereas wee have proved that the ground which the Apostles lay for their Custome was the Institution of Christ. But that which the Romane Church allea∣geth is meerely a pretence of Plenitude of her owne Authoritie; It is impossible therefore that in so great a Contradiction there should be the same Spirit. And can there be a more intollerable Arrogancie than is this, which this Romane spirit bewrayeth in both these?

Thirdly, vpon the Consideration of this their Contempt of A∣postolicall and primitive Antiquity, in this Cause, wee finde that your Romish Priests are to be condemned of manifest perjurie also; For in the Forme of Oath, for the profession of the Romish Faith, every Priest and Ecclesiasticke is sworne o 1.3 To admit of all Apo∣stolicall & Ecclesiasticall Traditions; as also to hold what the p 1.4 Coun∣cell of Trent hath decreed: But this Custome of administration of

both kindes, as hath beene acknowledged, was an Apostolicall Cu∣stome, and from them also remayned in an Ecclesiasticall profession and practice thorow-out a thousand yeares space; which your Church of Rome, notwithstanding, in her Councell of Trent, (whereunto likewise you are sworne) hath altered and perverted: which doth evidently involve your Priests, and Iesuites in a no∣torious, and unavoydable Perjury.

Fourthly, As for the note of Foolishnesse, what more mad folly can there be seene in any, than to take upon them a serious De∣fence of a Custome, for satisfaction of all others, and yet to be so unsatisfied among themselves? so that both the Obiections urged by Protestants against that Abuse are fortified, and also all your Reasons for it are refuted either by the direct Testimonies of your owne Doctors, or by the Common Principles and Tenents of your Church, or else by the absurdities of your Consequences is∣suing from your Reasons and Answeres; divers of them being no lesse grosse, then was your objecting the Antiquity and Generality of the particular Romane Church, for lesse then three hundred yeares, and to preferre it before the confessed Vniversall primitive Custome of above the Compasse of a Thousand yeares continu∣ance before the other.

Fiftly, the last is the note of Blasphemy; for this name the con∣tempt of Christ his last Will and Testament must needs deserve; and what greater contempt can there be, than contrary to Christ his [Doe this] (concerning both kinds) to professe that Sacrilegious dismembring of the holy Sacrament, which Gelasius the Pope himselfe had anciently condemned? or if this be not Blasphemous enough, then, supposing that Christ indeed had commanded Con∣secration in both kindes, upon divine right, yet notwithstanding to hold it very probable (as saith your Iesuite q 1.5 Azorius) that the authority of the Pope may dispense therewith. But because Divine right was never yet dispensed with, 1 (saith hee) would give my Counsell that it never may be. O Iesuite! thus to deale with Christ his Command. If he or any other Iesuite had made as bold with the Pope, as this doth with Christ himselfe, saying unto him; Any of your De∣crees (holy Father) may be dispensed with by any Iesuite of our Societie: yet because no Iesuite hath taken upon him hitherto so much, my counsell is that none of your Decrees be euer dispen∣sed withall. The Pope, wee suppose, albeit he would thanke this man for his counsell, for not Doing so; yet doubtlesse, would hee reward him with a welcome into the office of his holy Inquisition, for his judgement, to thinke it lawfull so to doe: namely, to leave it to the discretion of every Iesuite, to dispense with his Papall Decrees. And notwithstanding the Iesuites [Suppose] wee may

depose, that your Romish licence, for but one kinde, is a dispen∣sing, or rather a despising of the Ordinance of Christ.

Wee are already wearied with citing of the manifold, vilde, odious, and irreligious Positions of your Disputers and Proctors, for this your Cause; yet one Pretence more may not be pretermit∣ted, least we might seeme to contemne the wit and zeale of your Iesuite Salmeron, against the use of this Sacrament in both kindes. The use of both kinds (saith r 1.6 he) is not to be allowed to Catholiques; because they must be distinguished from Heretikes: nor to Heretikes, because bread is not to be given unto Dogges. Now blessed be God! that we are esteemed as Heretikes and Dogges, to be distinguished from them, in this and other so many commanded Acts; wherein they have distinguished themselves from all Primitive Fathers, from the Apostles of Christ, and from Christ himselfe.

Notes

• * 1.1

  See the next testi∣mony above.
• n 1.2

  Tertio loco ob∣ijciunt Ecclesiae sapi∣entiam, antiquita∣tem, atque potesta∣tem; aiunt enim, Ec∣clesiam primitivam, quae antiquior & sci∣entiâ atquè vitae san∣ctitate praestantior erat, utráque specie usam fu••sse: nostra i∣gitur illam imitari debet, praesertim cū eandem atque illa habet potestatem in eiusmodi legibus po∣sitivis siuè abrogan∣dis siuè dispensandis. Respondemus, non esse dubium quin Ec∣clesia primitiva no∣strae maiore charita∣te, ac proindè uberi∣ori sapientia praecel∣luerit, nihilominus, tamen interdum cō∣tingit minus sapien∣tem in aliquo meliùs sapere, quàm al••••m absolutè sapientio∣rem. Saepe etiam accidit, minùs p••••∣fectum hominem vi∣tare aliquem errorē, quem melior non vi∣tat. Salmeron Ies. Tom. 9. Tract. 38. §. Tertio loco, p. 320.
• o 1.3

  Forma Iuramen∣ti, per Bullam Pij quarti. Apostolicas & Ecclesiasticas Tradi∣tiones admitto,—Ego spond eo, & juro, &c.
• p 1.4

  Coetera omnia à Concilio Tr••dent. declarata & confir∣mata firmissimè ••e∣neo. Ibid. Romanam Ecclesiam Magistram esse Ecclefiar u•…•…∣do, &c.
• q 1.5

  Licet Gabriel, & quidam alij senti∣ant divini juris esse, ut Sacerdos in utra∣que specie sacrificet, nihilominùs' tamen opinantur authorita∣te Rom. Pontificis fi∣eri posse, ut in una tantùm specie sacri∣ficet, viz. in consecra∣tione panis fine vi∣no, quià putant mul∣ta esse juris divini, quae remittere & re∣laxare Pótifex queat ob publicam aliquam & gravem necessita∣tem: ut videmus vo∣tum, iusiurandū, ma∣trimonium ratum, nō consummatū, autho∣ritate Pontificis re∣laxari & dissolvi. Et ità in hac quaestione prima puto proba∣bilius & verius esse (ut dixi) iuris esse di∣vini, ut Sacerdos in duplici specie sacrificet. Et nihilominùs existimo valdè probabile, authoritate Pontifi∣ciâ, ob publicam & urgentem necessitatem, praedictum jus divinum relaxari posse. Sed▪ quià nunquàm est rela∣xatum, ego confilium darem ut nunquam relaxaretur. Azorius Ies. Tom. 1. Instit, Moral. lib. 10. cap. 19. §. Tertium pag. 857.
• r 1.6

  Dispensandus non est utriusque, speciei usus Haereti∣cis, quia non sunt dā∣da sancta Canibus: nec Catholicis, quià debent distingui ab Haereticis, qui com∣municant sub duab. Salmeron Jes. Tom. 9. Tract. 37. §. His pofi∣tis, p. 411.