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 Tenth Transgression of the Canon of Christ his Masse by the now Church of Rome, is in contradicting the Sence of the next words following (concerning the second part of this Sacrament of receiuing the Cup) [HE LIKE∣WISE TOOKE THE CVP, AND GAVE IT TO THEM, SAYING, DRINKE YEE ALL OF THIS.] And adding, 1. Cor. 11. [DOE THIS, AS OFTEN AS YOV DOE IT, IN REMEM∣BRANCE OF MEE.]

SECT. I.

BY which Words [Like manner of Taking, and Gi∣ving, and Saying, Drinke yee All of this] we say that Christ ordained for his Guests as well the Sacra∣mentall Rite of Drinking as of Eating; and hath tied his Church Catholike in an equall obligation for performance of both, in the administring of this Sacrament.

This Cause will require a just Treatise, yet so, that our Discourse insist only upon necessary points, to the end that the extreme Inso∣lencie, Noveltie, Folly, and Obstinacie of the Romane Church, in contradicting of this part of Christ his Canon, may be plainly displayed; that every conscience of man, which is not strangely preoccupated with prejudice, or transported with malice, must needs see and detest it. We have heard of the Canon of Christ his Masse.

The contrarie Canon of the Romish Church, in her Masse.

Shee in her Councell of Constance, decreed that a Although Christ, indeed, and the Primive Church did administer the Eucharist in both kinds; notwithstanding (say they) this Custome of but one kind is held for a law irreprovable. Which Decree shee afterwards con∣firmed in her b Councell of Trent, requiring that the former Cu∣stome and Law of receiuing it but vnder one kinde be observed both by Laicks, yea, and also by those Priests, who being present at Masse, doe not the office of Consecrating. Contrarily our Church of England in her thirtieth Article thus: Both parts of the Lords Sacrament, by Christ's Ordinance and Commandement, ought to be ministred to all Christian men alike.

CHALLENGE.

BVt wee demand; what Conscience should mooue your late Church of Rome to be guided by the authority of that former Councel of Constance, which notwithstanding maketh no scruple to reiect the authority of the same c Councell of Constance in another Decree thereof, wherein it gain-sayeth the Antichristian usurpa∣tion of the Pope, by Denying the authority of the Pope to be above a Councell? and that (as the d Councell of Basil doth prooue) from the authority of Christ his direction unto Peter, to whom he said, Tell the Church. We returne to the State of the Question.

The full State of the Question.

All Protestants whether you call them Calvinists, or Lutherans, hold, that in the publike and set celebration of the Eucharist, the Communion in both kinds ought to be given to all sorts of Communi∣cants, that are capable of both. The question, thus stated, will cut off a number of Impertinences, which your Obiectors busie them∣selves withall, as will appeare in due places. Wee repeate it a∣gaine [In publike Assemblies of all prepared, and capable of the Communion.]

The best Method, that I could choose, for the expedite and per∣spicuous handling of this great Controversie, is by way of Com∣parison: as, namely, First, by comparing the Institution of Christ, with the contrarie Ordination and Institution of the Romane Church. Secondly, Christ his Example, with contrarie Examples. Thirdly, the Apostles Practice, with the adverse Practice. Fourthly, the Primitive Custome of the Church Catholike, with the after-con∣trarie Custome; and the Latitude thereof, together with latitude of the other. Fiftly, the Reasons thereof with Reasons. Sixtly, the divers manners of beginning of the one, as also the Dispositions of men therein, with the repugnant manner and Dispositions of men, in continuing the other.

The discussing of all which points will present unto your view divers kinds of Oppositions. In the first is the Conflict of Reli∣gion with Sacriledge. In the second, a soveraigne Presidence in Christ, with Contempt. In the third, of Faithfulnesse with Faith∣lesnesse. In the fourth, of Antiquity with Noveltie. In the fift, of Vniversality with Pa••city. In the sixt, of Wisdome, with Folly: as also of Charity with Iniustice and Impiety. In the seventh of Knowledge with Ignorance; as likewise of Devotion with Pro∣fanenesse: And all these marching and warring together, without any possibility of Reconciliation at all.

Notes

• a

  Christus sub u∣traque specie Disci∣pulis administravit—Licet in primiti∣vâ Ecclesiâ sub••utra∣que specie hoc Sa∣cramentum recipe∣retur,—tamen haec consuetudo, ut à Lai∣cis sub specie panis tantùm reciperetur,—habenda est pro lege, quàm non licet reprobare. Conc. Con∣stant. Sess. 13.
• b

  Ipsa Synodus, à Spiritu Sancto edocta, & ipsius Ecclesiae iudicium & consuetudinem secura, declarat & docet, n••llo divino iure Laicos, & ••lericos non consecrantes, obligari ad Eucharistiae Sacramentum sub utraque specie su∣mendum: etsi Christas venerabile hoc Sacramentum sub utraque instituit, & Apostolis tradidit. Conc. Trid. Sess. 21. cap. 1.
• c

  Respondeo, Fuit reprobarum Conc. Cōstantiense à Mar∣tino Pont. quantum ad eam partem, quâ statuit Concilium fu∣isse suprà Papam. Bel∣lar. l 1. de Conc. c. 7. §. Quintum.
• d

  Dixit Petro Christus [Cum fra∣ter in te peccave∣rit, si ••e non andia••, Dic Ecclesiae.] Ergo Ecclesiam Papae Iudicem constituit. Conc. Basil. apud Aenaeam Sylvium de gest. eiusdem Conc.