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. IX.

Our Examination of the Reverence professed by Prote∣stants, and the Security of their Profession therein; First, defining and distinguishing the Properties of Reverence.

SECT. I.

REverence is a due Respect had unto things or persons, according to the good qualities that is in them. This is either inward, or outward. The in∣ward is that our Estimation of them, according to their Conditions and Properties: the outward is our open Expression of our said estimation, whether by words or Acts. First of the inward estimation, whether Naturall, Poli∣tique, Religious, or Divine. Children (for Example sake) are taught by Scripture to honour their Parents, Wives their Husbands, Husbands their Wives, Subjects their Soveraignes, People their Pa∣stors; And all, above all, to honour God. Our outward Manifesta∣tion of these, be it either in word, or deed, or Gesture, is to be discerned and distinguished by the Inward, as the honour to Pa∣rents to be called Naturall; of Subjects to Governours, Politique; of People to their Pastors, Religious; of All to God, Divine, which is transcendently Religious, and Spirituall. And the Outward is common to each Degree; three only outward Acts excepted, Sa∣crificing, Vowing unto, and Swearing by: Homages appropriated to the Majestie of God; Sacrifice to betoken his Soveraignty; Vowing to testifie his Providence; and Swearing for the acknow∣ledging of his Wisdome in discerning, Iustice in condemning, and Omnipotencie in revenging all Perjury, be it never so secret.

That the Reverence used by Protestants, in receiving this Sacrament, is Christianly Religious.

SECT. II.

THeir Inward is their religious Estimation of this Sacrament, in accounting the Consecrated Elements to be in themselves Symboles and Signes of the precious Body and Blood of Christ, a Memoriall of his death, which is the price of Mans Redemption, and to the faithfull a Token of their spirituall Vnion, with all the

Members of Christ; and by the incôrporation of them, in their flesh, a Pledge of their Resurrection unto life.

Secondly their outward Application, for testifying their inward estimation, consisteth not essentially in any one peculiar Gesture in it selfe, as you will a 1.1 confesse from Antiquity, whether it be in Standing, Bowing, Kneeling, or the like; even because the Gestures of Vncovering, Bowing, and Kneeling, are outward behaviours com∣municable to other persons beside God, according to their naturall, morall, politique, and religious respects. Howbeit, any of these outward Gestures, which carry in them a greater respect of Reve∣rence, may be injoyned by the Church (wherunto obedience is due) according to the just occasions inducing thereunto. And where there is no such necessarie occasion, there the publique observation of the Rites of Communicating, commanded by Christ in his first Institution, performed (namely) by supplications, and praises, is a plaine profession of Reverence; and more especially that Invita∣tion, used in all Churches Christian, of the Priest to the People, Lift up your hearts; and their answerable Conclamation, Wee lift them up unto the Lord.

It will be objected by Some, who pretend to have some Patro∣nage from Calvin, that Kneeling at the receiving of the Communion is Vnlawfull. Every such One is to be intreated to be better ac∣quainted with Calvin, where, speaking of the Reverence of knee∣ling, he saith, b 1.2 It is lawfull, if it be directed not to the signe, but to Christ himselfe in Heaven; which is the resolute profession of our English Church, in the use of this Gesture. But to returne unto you, who thinke it no Reverence, which is not given by Divine Adoration of this Sacrament, wee aske, Doe not you use the Sa∣crament of Baptisme Reverently? you doe, yet doe you not adore the water with that [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which you yeeld unto the Eucharist. All this notwithstanding, Calvin his estimation of this Sacra∣ment seemeth but profane to many of you: but the reason is, you would rather condemne him, than judge him, lest that his Do∣ctrine, if it come to examination, might condemne you. For al∣beit he abhorre your Divine Adoration of the Host, yet doth he al∣so c 1.3 condemne every Profane man, who shall partake thereof in the state of Impenitency, To be guilty of the Body and Blood of Christ. Your next Question will be, after this our Discoverie of the mani∣fold Perplexities, wherein you, by your Romish Doctrine, are so miserably plunged, how Protestants can avoid, in many of them, the like Intanglements.

That Protestants, in their Profession and Practice, stand secure from the first two Romish Perplexities, in respect of Preparation of the Elements, and undue Pronunciation of the words of Consecration.

SECT. III.

OVr Church commandeth that the best Bread and Wine be provided for this best of Banquets, the Supper of our ••ord; yet doth it beleeve, that Christ the Ordainer thereof will not de∣prive the soules of his guests of their desired spirituall Blessings, for the negligence of his steward, in being defective to provide the Materiall Elements, if so be that there be therein (according to Christ his Institution) the substance of Bread and Wine. As for Pro∣nuntiation, you know, Protestants make their Celebration in a tongue knowen unto all the people communicating, and in a loud voice, according to the universall Practice of the Church of Christ in primitive times, as * 1.4 hath beene confessed. So that the Peoples eares may be their owne witnesses, whether the words of Conse∣cration, either by Prayer, or together with the forme of Repetition of the words of Institution, be truly delivered: which freeth them from your Romish perplexity of not knowing whether the Priest have truly Consecrated, by his muttering of the words in an unau∣dible voice.

The Protestants Security, in respect of the third Romish Perplexity, of Adoring in a Morall Certainty.

SECT. IV.

OVr Profession is to adore Christ with an infallible faith, and not with a conjecturall Credulity, or Probability, as we are taught by the holy Scripture, the Canonicall foundation of Chri∣stian faith; defining Faith to be an * 1.5 Evidence of things not seene; namely, a more infallible apprehension of the minde, than any perception of sight can be; a faith required of every one, which shall approach in supplication to God: * 1.6 Hee that commeth to God must beleeve that God is. Infallible faith then must vsher Prayer, yea and preaching also any fundamentall doctrine of beleefe, as it is written, * 1.7 I beleeved, therefore I spake: yea, without divine Faith, it is impossible to use any religious Invocation: * 1.8 How shall they invocate on whom they have not beleeved? So incredible and faith∣lesse is your Romish Conjecturall Faith of your worshipping, and Invocating Christ on the Earthly Altar, whereas (according to our Christian Creed of his sitting at the right hand of God in Hea∣ven) we, because faithfully, doe * 1.9 Catholikely, and comfortably adore him, where he infallibly is upon his Throne of Majestie in Heaven.

That the Protestants stand secure, in respect of the Fourth Romish Perplexity, by defect in the Priestly Intention.

SECT. V.

FOr the necessitie of the Priests due Intention in consecrating your a 1.10 Cardinall alleageth the Authority, addeth the consent of your Doctors, (except Catharinu••) produceth the opinion of Luther, and Calvin, condemning this Romis•• Doctrine; and con∣demneth their Censure as Hereticall. But wee permit it to vour discreet Iudgements, whether to yeeld to this ostentative flourish of your Cardinall, or to the exact and accurate discourse of your b 1.11 Iesuite Salmeron, to the contrarie; grounded upon sound Rea∣sons, (among others, this) that this Perplexity, and doubt, whe∣ther the Priest hath a Due intention in consecrating, worketh to the tormenting of mens Consciences, injurie to Gods exceeding bountie and goodnesse, contrary to the Iudgement of Antiquity; and in speciall, against that of S. Augustine; Saepèmihi ignotaest Conscientia aliena, sed semper certus sum de divina misericordia. And lastly, because of the Affinity, which it hath with the heresie of the Donatists. So hee.

All which turneth to the condemnation of your Doctrine (tea∣ching a necessary Priestly Intention) of Novelty, Impiety, and relish of Heresie. We adde to this that saying of the Apostle, * 1.12 If the word be preached, whether of envie, and vaine glory, or of good will, I rejoyce, and will rejoyce: which proveth that the evill Intention of the Messenger cannot impeach the Benefit of the message of Sal∣vation, and embassage of God. Now there is the like Reason of the word visible (which is the Sacrament) as there is of the Audi∣ble. Take unto you a Similitude, in the marginall Testimony of your Iesuite Salmeron, of a Notary publique making a true Instru∣ment, according to the forme of Court, in the time when hee was distracted in his wits; neverthelesse the same Instrument is of use, and for the benefit of the partie who hath it, not through the In∣tention of the Scribe, but by the will of the Ordainer, and willing∣nesse and consent of the Receiver.

Our fifth Security from your Romish Perplexity, touching Ordination.

SECT. VI.

TO passe over matters not controverted betweene us, whether the Minister that consecrateth this Sacrament ought to be consecrated by Ecclesiasticall Ordination to this Function (a mat∣ter agreed upon on both sides) the only question is, if hee that mi∣nistreth happen to be an Intruder, and no consecrated Minister, whether this his Defect doe so nullifie his Consecration of the Eu∣charist, that it becommeth altogether unprofitable to the devout Communicant. Your Church in this case sendeth you to inquire after the Godfathers, Godmothers, Priest, or Midwife that bapti∣zeth, to know whether he have beene rightly baptized; and this not satisfying, she will have you seeke forth the Bishop, by whom he was ordained, and so to the Ordainer of that Bishop, and so to spurre further, and further, untill you come to S. Peter, to see whether each of these were rightly consecrated a Priest, and then to search into so many Church-bookes, to know the Baptisme of each one, without which the Act of this Priest now consecrating is frustrate, and your Adoration Idolatrous. Contrari-wise we, in such an indeprehensible Case, wherein the Actor or Act hath no apparent Defect, are no way scrupulous, knowing that things doe worke Ad modum Recipientis: as you have heard in the Example of preaching the word of God, were it by Iudas; or if you will a transformed Devill, yet the seed being Gods, it may be fruitfull, (whatsoever the Seed-man be) if the ground that receiveth it be capable. Therefore here might wee take occasion to compare the Ordination Romish and English; and to shew ours, so farre as it consenteth with yours, to be the same; and wherein it differeth to be farre more justifiable than yours can be: if it were lawfull, upon so long travelling, to transgresse by wandring into by-paths.

Our Securitie from the Romish Perplexity of Habituall Condition.

SECT. VII.

HAbituall or virtuall Condition (as it is conceived by your Pro∣fessours) standeth thus; I adore this which is in the hands of the Priest, as Christ, if it be Christ; being otherwise not willing so to doe, if it be not Christ. What my Masters, Iffs, and Ands in divine worship? These can be no better in your Church, than leakes in a ship, threatning a certaine perishing, if they be not stopped; which hitherto none of your best Artificers were ever able to doe.

For as touching your profane Lecturer e 1.13 Suarez, labouring to per∣swade you to Adore Christ in the Eucharist simply without all scru∣pulizing, saying, It is not fit to feare where no feare is; when as hee himselfe (as you have heard) hath told us that there are possibly in∣cident * 1.14 Almost Infinite Defects, and consequently as many Causes of Doubting, which may disannull the whole Act of Consecration: there needeth no other Confutation, than this, of his owne shame∣lesse Contradiction, which (as you may see) is palpably grosse. So impossible it is for any of you to allay the detestable stench of plaine Idolatry. Certainly, if S. Augustine had heard that a Wor∣ship of Latria (which he every-where teacheth to be proper to God) were performed to Bread and Wine, as the matter of Divine Ado∣ration, he neither would, nor could have said, in defence thereof, as he did of the Celebation of the Eucharist in his owne time, viz. d 1.15 We are farre from your Paganish worshipping of Ceres and Bacchus.

But as for us Protestants, we professe no Divine Worship of God, but with a Divine, that is, an Infallible Faith, that it is God, whom we worship; who will not be worshipped, but in spirit and truth. What furthermore we have to say against your Romish Masse, will be discovered in the Booke following.

Notes

• a 1.1

  Conc. Carthag. 6. Can. 20. Quoniam sunt quidam, qui dic Dominico flectunt genua in diebus Pen∣tecostes: placuit san∣ctae & magnae Syno∣do cunctos—stantes Deum orare debere. Durant. de Ri∣••••••us, lib. 3. cap. 2. num. 21. Hoc ipsum diebus quinquaginta à Pa∣scha usque ad Pente∣costen observari con∣suetū veteres Patres testantur. Ratio ex Ambrosio Serm. 21. de Pentecoste, quià Resurrectionem Do∣mini celebremus: & ut Hieron. Proem. in Epist. ad Ephes. Non flectimus genua, non curvamur in terra, sed cum Domino sur∣gentes ad alta sustol∣limus.
• b 1.2

  Calvin. Institut. lib. 4. §. 37. Jam verò longius prolapsi sunt (viz. Papistae) ritus enim excogitârunt pro••sùs extraneos, in hoc, ut signum divinis honoribus afficiant. At Christo (inquiunt) hanc Venerationem deferimus. Primùm si in coena hoc fieret, dicerem eam esse a∣dorationem legitimā quae non in signo re∣fidet, sed ad Christum in coelo sedentem di∣rigitur.
• c 1.3

  Calv. defens. Sanct. Doctr. advers. Westphal. Sive utilitas nostra spectetur, sive digni∣tas & reverentia, quam Sacramento deferri par est. pag. 25. Rursus; Profani, quia sacrae communicatio∣nis pignus, quod re∣verenter suscipere decebat,—non mi∣rum si corporis & sanguinis Christi rei censeantur. Ibid. p. 39.
• * 1.4

  See above, Booke 1. Chap. 2. Sect. 6, 7.
• * 1.5

  Heb. 11. 1.
• * 1.6

  Heb. 11. 6.
• * 1.7

  Psal. 116. 10. & 2. Cor. 4. 13.
• * 1.8

  Rom. 10. 14.
• * 1.9

  See the Consent of Fathers above, Chap. 4. Sect. 2.
• a 1.10

  Bellarm. lib. 1. de Sacram. cap. 27. §. Quantum ad primum. Nova haeresis orta est hoc tempore, cujus Author Luthe••us, non requiri interiorem intentionem Ministri ad perfectionem Sa∣cramenti: non tàm inquit in Conferentis quàm suscipientis fi∣de sita est virtus Bap∣tismi: & si Minister joco absolveret, si ta∣men credat se absolu∣tum, verissime est ab∣solutus. Et §. Johan∣aes Calvinus.—Vt si Minister totam a∣ctionem intùs sub∣sannans, coenā Chri∣sti ritu legitimo ad∣ministret, non dubi∣tem panem & vinum mihi esse verissima Christi corporis & sanguinis pignora. Sic etiam Protestantes a∣lii—Catholicorum sententia est, quae est Conc. Trid. Requiri intentionem faciendi quod facit Ecclesia. Et paulò post. §. Ad hanc. Ad hanc Hae∣reticorum sententiam accessit Ambros. Ca∣tharinus: quo excep∣to, in hac doctrin••, mirificè conveniunt Catholici Doctores.
• b 1.11

  Salmeron Ies. In∣tentio duplex, publi∣ca, in observando formam publicam in pronuntiatione verborum, &c. Altera verò privata & particularis ipsius Ministri, qui aut nihil credit corum, quae facit, aut derisoriè facit, aut contrariam habet intentionem non con∣ferendi Sacramenta—At ejus Intentio non est absolutè necessaria. Rat. 1. Quià cùm intentio intima sit la∣tens in corde ejus insensibilis, sequeretur hominum animos to••queri scrupulis & dubitationibus, an verum susci∣piant Sacramentum: quod sanè Scripturis & Patribus contrarium est, qui nos firmâ fide Sacramentum suscipe∣re adhortantur. 2. Rat. Quià sic hominum falus ex hominum aliquorum arbitrio penderet: & sic homines plus nocere possent quam Christus juvare. 3. Quià plecterentur Innocentes propter hominum malitiam, quod remo∣tum est à divina bonitate. 4. Quià sic liberum erit Omnibus dubitare an Baptizati fint, & an Eucharistiam ado∣rent. 5. Quià hoc dogma proximum erit Donatistar••m haeresi, contra quos disputat August•…•…us, docens per ma∣los ministros conferri salutaria Sacramenta. 6. Mirum est oli•…•… Ecclesiam, in controversia Novatianorum & Dona∣tistarum, asserentium Baptismum ab Haereticis collatum nullum esse, d•• debita illa intentione Ministri ni••il dispu∣tâsse. Ergo satis est publica Actio, nisi Minister contra protestetur, aut aliquo modo vitie•• formam Sacramenti. Sufficit eatenus publicus Actus, ut Notarius publicum conficiens Instrumentum, nec potest intentione sua inter∣nâ, licet derisoriè agat, illud validum reddere. Pro hac sententia stant multi Patres. Aug. lib. 1. cont. literas Pe∣tilian. oppugnans illud Donatistarum. Conscientia dantis abluit conscientiam accipientis. Salmeron Ies. in Epist. Pauli Disp. 2. pag. 186.
• * 1.12

  Phisip. 1. 18.
• e 1.13

  Suarez Ies. Sim∣pliciter adorand us est Christus in Euchari∣stia, & aliud exigere ex iis esset superstiti∣osum, & vanis scrupu∣lis, & superstitionibus expositum: neque enim est consenta∣neum ibi trepida••e, ubi non est vel proba∣bilis ratio timendi, sed potiùs periculum nè dubitatione devo∣tio animi minuatur. Tom. 3. qu. 79. Art. 8. Disp. 65. Sect. 2.
• * 1.14

  See above, Chap. 5. Sect. 6. at (a).
• d 1.15

  Aug. Cont. Faust. Ma•…•…b. lib. 20. cap. 21. Nos à Cerere & Li∣bero Paganorum Diis longè absumus.