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.

CHAP. II.

Of the Doctrine of Antiquity, concerning the Adora∣tion of the Eucharist.

SECT. I.

THE Iudgement of Antiquity is objected by you, and the same is opposed by us against you. Let both be put to the Triall; First, by answering of your Objections out of the Fa∣thers against us: and then by opposing their direct Testimonies against you. Your Obje∣ctions are partly Verball, and partly Practicall; the Verball are of three kinds, two whereof are specified in the next Pro∣position.

That neither the objected manner of Invitation to come with feare, nor of Association of Angels, spoken of by the Fa∣thers, imply any Divine Adoration of the Eucharist.

SECT. II.

OVt of a Chrysostome is objected his Exhortation, that Chri∣stians in their approach to this Sacrament, Doe come with

horror, feare, and reverence. Next, is their talking of the Angels, being present at this Celebration, holding downe their heads, and not daring to behold the excellency of the splendor, &c. and to depre∣cate the Lambe lying on the Altar. These seeme to your Cardinall to be such invincible Testimonies, to prove the Adoration of Christ as Corporally present, that he is bold to say, They never hitherto were answered, nor yet possibly can be. So he; taking all Chrysostomes words in a literall sence; whom notwithstanding your owne Se∣nensis hath made to be the most Hyperbolizing Preacher of all the Fathers: and therefore hath given unto all Divines a speciall Caution against his Rhetoricke, in the point of this Sacrament, lest we understand him literally. Of which kinds you may have some Instances out of the very places Objected, where b Chryso∣stome saith indeed, That we see that Lambe lying on the Altar. And said he not also, even in the same Oration, We see here Christ lying in the Manger, wrapped in his clouts; a dreadfull and admirable spectacle? So he. But (say) doe you see herein either Cratch or Clothes? or can you talke of Christ's lying on this Altar, who teach that, as he is in this Sacrament, hee hath no locall Site, Posture, or Position at all? It is also true of the Angels, he said [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] they stand in dread, and the sight is fearefull. And he saith no lesse of the festivall day of Christ's Nativity, that It is most venerable, and terrible, and the very Metropolis of all others. Yet doth not this argue any Corporall Presence of Christ, in respect of the day. This answer, taken from Chrysostome, may satisfie for Chrysostome.

We grant furthermore to your c Cardinall, That all the Greeke Fathers call the Eucharist terrible, and full of dread. But what? As therefore implying a Corporall presence of Christ, and Divine Ado∣ration thereupon? This is your Cardinall's scope; but to prove him an ill marke-man, take unto you an answer from your selves, who teach with the Apostle, that All prophane commers to this Sa∣crament make themselves guilty of the Body and Blood of Christ; in which respect we doe acknowledge it to be Dreadfull indeed, espe∣cially to the wicked: but yet making no more for a Corporall pre∣sence, than the contempt of Baptisme, whereby a man maketh himselfe obnoxious to God's iudgements, (as Augustine hath compared them) can infer the same. Another answer you may re∣ceive from Ancient Fathers, who, together with the Eucharist, have called the reading of Scriptures Terrible; and so were the Canons of Baptisme called Terrible, even by Chrysostome him∣selfe.

As for your objected assistance of Angels, at the Celebration of the Eucharist, it is no such a Prerogative, but that the Prayers of the faithfull, and Baptisme will plead for the same honour: your Durandus granting of the first, that d The Angels of God are pre∣sent with us in our prayers; and for the second, Divine Nazianzene teacheth that e The Angels are present at Baptisme, and doe magnifie,

or honour it with their presence, and observance: notwithstanding none of you ever defended either Corporall presence of Christ in the Sacrament of Baptisme, or yet any Adoration of the conse∣crated Element of water therein. If these two may not serve, take unto you this saying of Augustine, spoken of persons baptized, f They (saith he) with feare are brought unto Christ their Physician, that is (for so he expoundeth himselfe) unto the Sacrament of eter∣nall Salvation. Which one saying of so Oxthodox a Father doth instruct us how to interpret all your objected Testimonies; to with, that Whosoever come to the receiving of the Sacrament of Christ, they ought to come with feare, as if they were in the presence of Christ. And thus is your unanswerable Objection an∣swered, so that this your Cable-rope being untwisted is become no better than loose tow. Now to your third Objection.

That the most earnestly-objected Phrase [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] and Adoration, used of the Fathers, doth not necessarily inferre any Divine Worship of the Eucharist.

SECT. III.

WEE finde not your Disputers more pressing and urgent in any Argument, than in objecting the word, Reverence, Honour, and especially Adoration, for proofe that Divine Honour is due to the Eucharist, as to Christ himselfe, whensoever they finde the use of that Phrase applyed by Antiquity unto this Sa∣crament. Our answer is first in Generall; That the words Reve∣rence, Honour, and Adoration, simply in themselves, without the adjunct and Additament, Divine, cannot conclude the Divine worship proper to God. To this purpose we desire you not to hearken unto us, but to heare your selves speake. a The Ponti∣ficall Vestments, Chalices, and the like, are to be honoured, say you, but how? with divine Honour? you will not say it; nor will you hold that ancient Bede worthy of Divine Worship, albeit you en∣title him Venerable, in a Religious respect. Yea (under the degree of divine worship) we our selves yeeld as much to the Eucharist as b Augustine did to Baptisme, when he said, We reverence Bap∣tisme wheresoever it is.

Accordingly of the word Adoration your Cardinall and other Iesuits are bold to say, that c It is sometimes used also in Scriptures for an honour common to creatures, as to Angels, to Kings, to Mar∣tyrs, and to their Tombs. And although your Disputers should conceale this Truth, yet would the Fathers themselves informe us in what a Latitude they used the same word Adoration. Among

the Latine Fathers, one, who knew the propriety of that Language as well as any, viz. Tertullian, saying, d I adore the plenitude of Scriptures; and Gregory Nazianzene, among the Greeke, for his excellency in divine knowledge surnamed the Divine (and therefore may not be thought to apply words belonging to Divine Worship preposterously or improperly) instructed the partty bap∣tized to say thus to the Devill, Fall downe [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] and wor∣ship me. Thus much in Generall.

Let us proceed, You to your particular Objections; and We to our Answers. 1. Ob. Ambrose saith, that f We adore in these my∣steries the flesh of Christ, as the foot stoole of his Deity. You call this an Argument infallible: nay (say we) but false, because Ambrose doth not say, that we adore the Sacrament, (which is the point in Question) but that in our mysticall Celebration of the memory of Christ his Passion, we are to adore his humanity, namely as it is hypostatically united to the person of his God-head, which all Christians professe as well as you, yea even in Baptisme also. 2. Ob. g None (saith Augustine) doth eat the flesh of Christ before he adore it. A Testimony which seemeth to you Notable: but which we judge to be indeed not able at all to prove the Divine Adoration of the Sacrament, even in the Iudgement of Saint Augustine, who hath every-where distinguished betweene the Sacrament and Christ's Flesh, as betweene Bread and Christ's Body, as hath beene often demonstrated. His meaning therefore is no more but this, that whosoever shall communicate of this Sacrament, the Sym∣bole of Christ, must first be a true Christian, beleeving that Christ is not onely man, but God also, and adore him accordingly with Divine honour, as well before and without the Sacrament, as at the receiving thereof. Even as h Athanasius spake of Baptisme, saying that The Catechumenists did first adore the Father, Sonne, and Holy Ghost, before that they were to be baptized in their names. And is there any of your Priests so unchristian, as not to adore Christ, before he come to the Communion? A plaine Case.

Will you have any more? The places alleaged out of Saint Augustine, by you, are like Bellerophons Letters to confute you; for lest Saint Augustines Reader might mis-construe the meaning of Christ's words, by perverting them to a Corporall and Orall ea∣ting of his Flesh, a Saint Augustine addeth (bringing Christ spea∣king to the Iewes, concerning the eating of his flesh) You are not to eat this flesh, which you see: he saith not, You are not to see the flesh which you shall not eat, (which is your Romish Iug∣gling.) But thus, You are not to eat the flesh which you see, namely that, which then was visible when Christ was in the world. This one Testimony of Augustine may satisfie for the present, untill another shall be delivered fom him, absolutely confuting your Tridentine Faith of the Divine worship of the Host, to prove it Ido∣latrous.

Theodoret seemeth unto you to come off roundly, saying b That Symbols and Signes are beleeved and adored, whereby he most evi∣dently teacheth the presence of Christ's flesh (as saith your Cardi∣nall:) even so, as commonly he useth to doe in alleaging of other Testimonies, both unconscionably against his knowledge, and unluckily against his Cause. For with what Conscience can he urge the word Adoration here, as most evidently noting a Divine worship of the Sacrament, seeing that he hath before confessed the same word, Adore, to be used of the Fathers sometimes for worship communicable to Angels, and Saints, and to their Tombs? yea, and when as also Theodoret (which proveth your Cardinal's Ob∣jection lucklesse) doth expresly say, that The substance of bread remaineth, meaning absolutely the proper substance of Bread (as hath beene copiously proved) whereunto no Divine worship can be lawfully given, not only in the Faith of all other Catho∣like Fathers; but even in the beleefe of the Roman Church at this day? And although the Symbols, and Signes (as you fancy) were meere Accidents, yet dare not you your selves say that they are to be properly adored with Divine Worship.

Hitherto have we insisted upon the words objected out of the Fathers, by you, with more eage••nesse, than either with good Iudgement or Conscience. Your next Objections are taken from the Acts, whereunto we addresse our Answers.

Notes

• a

  Chrysost. in Mom. ad Cor. 24. Cum hor∣rore accedamus ad Deum. Ob. Harding &c. I••em Bellarm. lib. 2. d•• Euch. cap. 22. Citati•• locis quibusdam Chrysostomi, ad hae•• Adversarii neque respondent, neque respondere possint: Si enim Angeli ad altare astant capitibus inclinatis, & cum horrore ac tremore vix audent intueri, prop∣ter splendorem inde emicantem, quis negare potest aliud ibi esse quam panem? Et si Angeli adorant, quis homi∣nes reprehendere potest si adorent? Paulo superius ex Hon. 4. 〈◊〉〈◊〉. ad Coriath Accedimus ad agnum illum jacentem, & peccata mundi tollen••em deprecantes: ubi apertissimè dielt vocari agnum jacentem, &c. Et Hom. ad Ephes. 3. Hostiam quam Angeli cum tremore suscipiunt.
• See above, B••••ke 5. Chap. 5. Sect. 3. in the Challenge.
• b

  Chrysost. Orat. in Philogon. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem paulò superius.
• c

  Bellarm. lib. 2. de Missa, cap. 15. §. Quin∣to—Omnes Graeci Patres passim vocant terribile Sacrificium, & horroris plenum.
• See above, Booke 5. Chap. 2. Sect. 4.
• See above, Booke 5. Chap. 2 Sect. 7.
• See above, Booke 6. Chap. 5. Sect. 8.
• Ibidem.
• d

  Durand. Angeli adsunt semper nobis orantibus. Lib. 7. c. 12.
• e

  Nazianz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orat. 40. de Baptisme.
• f

  August. de meritis & de remiss. lib. 11. cap. 18. de baptizatis; Illi cum timore ad medi∣cum Christum por∣tantur.
• a

  M. Breerly. Pon-Pontificales vestas, & calices coeperunt esse honorandi, Sacra∣menti causâ. Liturg. Tract. 2. §. 〈◊〉〈◊〉. Sub••. 2.
• b

  August. Epist. 164. Baptisme Christi ubi∣que veneramur.
• c

  Ribera Ies. in Apoc. 19. Item Viegas Ies. in eundem locum. Nec nos moveat verbum hoc [Adorare] cum vulga∣tum sit hoc creaturis tribui, ut Loth cum vidisset Angelos su••∣••exit, & adoravit eo•• pronus in terram. 3. Reg. 1. Inclinaba•• se & adorabat Bershe∣ba Regem prona in terram. Rectè igitur Johannes adoravit Angclum laeta nunci∣•…•…; Cur Angelus recusavit, Greg. Hom. 8. in Evang. Angelos antè adventum Christi adoratos, post assump∣•…•… humanitatem adorationem recusasse. Eodem modo Glossa, Hugo, Rupertus, & alii nonnulli, &c. S•• Suarez T•…•…. 1. D••sp. 54. & Bellarm. Hieronymus non ignorabat Adorationis multa genera, & alium soli Deo, aliam rebu•• deberi sacris. Apol. cap. 1. §. Primum. [And he reckoneth A ••oration of Reliques, Tombes of Martyrs, &c.
• d

  Adoro plenitu∣dinem Scripturarum. Adversus Hermog. post medium. pag. 350.
• (c) Greg. Nazianz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orat. 40.
• f

  Ambros. lib. 3. de Spir. sanct. cap. 12. Ira∣ctans illum locum Psal. 98. [Adorate Scabel∣lum pedum ejus.] Per Scabellum terra in∣telligitur, per terram autem ca••o Christi, quam hodiè quoque in mysteriis adora∣mus: & quam Apo∣stoli in Domino Iesu adoraverunt. Ob. 1. per Bell. Apol. cap. 8. pag. 107. Hic locus nullam admittit solu∣tionem. Item lib. 2. de Euch. cap. 14.
• g

  Aug. in Psalm. 98. Nemo illam carnem manducat, nisi prius adoraverit. Ob. Bell. Alius locus insignis. Lib. 2. de Euch. cap. 24. §. Alius.
• h

  Athanas. contra M••ced. Di••l. 1. pag. 265. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a

  Aug. in Psal. 98. Non hoc corpus, quod videtis mandu∣caturi estis—spiri∣tualiter intellectum vivi••icavit.
• See hereafter, Chap. 4. Sect. 2.
• b

  Theod. Dial. 2. Sig∣na mystica post san∣ctificationem manent in priore substantiâ, figurâ, & ••or•…•…â, sicut p••ius: Intelliguntur autem ea, quae facta sunt, & creduntur: & [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] ado∣rantur. Ob. Bell. lib. 2. de Euch. cap. 27. §. Sed apertissimè—asserit praesentiam Domini in Euch. quia p••nis consecratus est verè id quod intelligitur, Creditur, & Adora∣tur.
• See this discussed to the full, Booke 3.