The Lords Supper or, A vindication of the sacrament of the blessed body and blood of Christ according to its primitive institution. In eight books; discovering the superstitious, sacrilegious, and idolatrous abomination of the Romish Master. Together with the consequent obstinacies, overtures of perjuries, and the heresies discernable in the defenders thereof. By Thomas Morton B.D. Bp. of Duresme.

First of the Repugnance to the word of God.

The Romish Expositor, Paraphrasing upon these words [Repugnant to the word of God,] supposeth in the first place that thereby is meant the Doctrine of the Apostle, 1. Cor. 14.

concerning Prayer in a Tongue not understood of him that pray∣eth: and then for answere thereunto, repeateth onely their old Crambe, to wit, that by Prayers, there spoken off, are not meant the publike prayers in the set and solemne service of the Church of Corinth; but other their14 1.1 Private Con∣vents and Colloquies. And whereas, the Apostle requireth of the Idiote, that is, Private or Lay-man (as wee call him) that hee understand his Prayer so, as to be able to give con∣sent thereunto in publike, saying, Amen; he15 1.2 expoundeth this as understood of Him, who by office answereth Amen for [ 10] the rest of the People, whom wee name the Parish-Clerke. Both which have beene* 1.3 Confuted by your owne Schoole∣men; and the Latter more especially by Bellarmine himselfe, in our former Sections, as you have seene.

A second devise of qualifying these words of our Article, [Repugnant to the word of God] is his owne, but thus:16 1.4 The Article decreeth it to be repugnant to the Scriptures, that is, (saith hee) not to the Doctrine of Scripture, but to the Scrip∣tion, or tradition of Scripture, which among these Corinthians was in praying in a common tongue. Here you have a dainty [ 20] Distinction betweene the word, Scripture, and Scription; the word Scripture to signifie the Doctrine of Scripture, and the word Scription, to betoken Tradition of Scripture. So hee, by an elegant Figure, which wee forbeare to name, but wish there were some sense in it. For was it ever heard off, that there was a Scripture without Scription? that is to say, a Writ without writing; or when as all Divines ever distin∣guished of Traditions into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Written, which are the Scriptures themselves, and Vnwritten, which are without the same written word of God; Was it possible for [ 30] them to conceive of a Tradition in Scripture, which was not Scripture or word of God? If so, then whereas all Creatures are distinguished into Sensible and Insensible, it shall be possible to point out a Sensible Creature void of Sense.

His third Crotchet.17 1.5 When the Article saith [Repug∣nant to the word of God] It is to be understood as meaning, Re∣pugnant to the Institution and Ordinance of Saint Paul, not of Christ, Saint Pauls writings being comprehended under the name of Gods word: although all that are commanded by the Apostles are not therefore the commands of Christ, as all do con∣fesse. [ 40] So hee. That there are in Scripture Apostolicall Consti∣tutions, namely such as are fitted to the Churches, according to the Conveniences of the times, distinguished from Di∣vine Constitutions, which are enjoyned the Church, as ne∣cessary for all times, it is true. But that (both which this Paraphrase affirmeth) either S^t. Paul, in requiring a Knowno Prayer, delivered not therein the Doctrine of Christ, neces∣sary

for all times, or that our English Composers of this their Article (in affirming the Institution of Vnknowne Prayers to be Repugnant to the word of God) did not thereby understand the word and Commandement of Christ, in his Authenticall Scripture, are two as strange exorbitancies as your Glosser could make.

For the Apostle, to shew that hee taught a Doctrine which concerned all the Churches of Christ, and at all times, useth Similitudes to Illustrate his meaning, universally fitting all [ 10] ages and Congregations of Christians in their solemne pray∣ers. If a Trumpet, (saith hee) or a Pipe give an uncertaine sound, who shall prepare himselfe either to the Battell, or to the daunce? applying those Similitudes as well to praying, as to preaching in an Vnknowne tongue. But every one of you will grant that the same Scripture, for necessitie of preaching in a knowne tongue, is the Divine Instituti∣on of Christ, and not onely an Apostolique Constitution. Therefore (except you will separate that which Christ, by his Apostle, hath joyned together) you must confesse [ 20] the same necessitie of the Command of Christ for knowne Prayer. Besides, his Conclusion [How shall hee that under∣standeth not, say Amen?] being as true of all Prayers, in all subsequent ages of the World, as it could be to the Church of Corinth, it prooveth the truth of the Divine Or∣dinance of Christ therein. Thus farre of the meaning of S. Paul, now to returne to our Article.

Whereas you, and all that ever read Protestant Bookes know, that whensoever they affirme any thing to be Repug∣nant to the word of God, they meane to the Scripture, as it [ 30] is the expresse Command and Ordinance of God, and of Christ; and that notwithstanding your Glosser should dare to tell us that the meaning of our Articling. [An unknowne Prayer to be Repugnant to the Word of God] must signifie, not Repugnant to Scripture, or to the Institution of Christ, but to Scription and Apostolicall Tradition; must needs ar∣gue, in your Professor, some ecclipse of judgement, by the which also hee venteth out his Inference following.

A fourth straine he hath in his Inference from our English Article, as followeth.18 1.6 The Article affirmeth (saith hee) [ 40] that Prayers ought to be used in a tongue knowne to the people, therefore wee properly inferre, that Prayers in our Church may be in Latine, because it is a language commonly knowne. So hee, speaking of your Romish Latine prayers, not knowne of your owne people. As if one should argue, saying, Because the kingdome of England holdeth it necessary that the plea∣ding of her lawes be used in English, in a tongue knowne and understood of her Subjects: therefore may it be thence Con∣cluded

that the Pleas of other kingdomes may be exercised in Latine, a common language, although not understood of the people of any Nation. Who seeth not in his Inference an extreme want of Logicke?

A more full Confutation of the Glossers Qualification of the words of our English Article, viz. [Prayer unknowne is Repugnant to the words of God;] by his inter∣preting it, as not meant strictly of the do∣ctrine of Christ, but of the Tradi∣tion [ 10] of the Apostle himselfe.

It is most notoriously knowne to you all, that The same Ar∣ticle, against Vnknowne Prayers, is common to all the Chur∣ches of Protestants, in a full Accordance, to condemne the contrary Profession and practice of the Romane Church, which justifieth her Custome of praying in a Language un∣knowne to the people, as not Repugnant to the Law of God. And (reciprocally) you are not ignorant that your Councell of Trent, in her Anathema and Curse, cast upon all that should [ 20] say, That the Masse ought to be celebrated in the vulgar tongue, intended thereby to accuse all Protestants for condemning the Custome of the Church of Rome, as a transgression of the word and Commandement of God in holy Scripture. Now this your Paraphrazer, by his Moderation and qualification indeavouring to reconcile these Two Contradictorie Inten∣tions, namely, of your Romish in condemning our English Article, and of our English Article, in condemning your Romish Canon: What it is but to affirme, that one Church hath opposed against the other for Causes they know not [ 30] what?

Of the second part of the English Article.

The Article, [Prayer in an unknowne tongue is likewise Repugnant to the Custome of the Primitive Church.] The Glosser opposeth against this.

HIS FIRST INSTANCE. [ 40]

19 1.7 SOme, whose vulgar language is not Greeke, yet being under the Greeke Patriarch of Constantinople, pray in the Greeke Idiome. So hee, for proofe of the lawfulnesse of the peoples praying in a language unknowne. But the In∣stance is lame of the right legge; it sheweth indeed, and wee confesse, that many, whose native language is not Greeke, pray notwithstanding in the Greeke Idiome; but that they un∣derstand

and not these Greeke prayers (which is the onely point in question) it prooveth no more than Tenterton-steeple pro∣veth Goodwin-sands. For we have* 1.8 manifested the contrary in a full Section, (namely) that all such People, who, being not Greekes, and prayed in the Greeke Idiome, did notwithstan∣ding understand that Greeke language wherein they prayed. Was your Paraphrazer in good tune, thinke you, when hee would not see this his marke, that he might speake to the pur∣pose and matter in question?

[ 10] Next, he being destitute of any other Instance in the Greeke Church, seeketh some other advantage in the Latine Church, in the dayes of Antiquity, from Saint Cyprian, and S. Augustine:20 1.9 They both witnesse (saith he) that their people in Africke said their Masse and other services in Latine, albeit their owne language was the Punicke, and that the meaner peo∣ple were ignorant of the Latine tongue. So hee, joyning his witnesse together; but wee will take them apart, to avoid Confusion, for the better confuting of your Paraphraser, if hee will yet thinke himselfe confuted. Cyprian is alleged [ 20] to have said, as is premised, in his Exposition upon the Lords prayer: where there is not one syllable of mention of the people of Africke saying of Masse, or of their vulgar Punicke Language, or of their Ignorance of the Latine tongue. If this be not foule dealing, to produce a dumbe witnesse, and to father Sayings upon him, which hee never uttered, then will you thinke it farre more ougly, if the witnesse, being heard to speake himselfe, shall avouch the Contrary. Hearken then unto Cyprian, in the same Exposition of the Lords Prayer, instructing his Punicks and Africans as follow∣eth. [ 30] 21 1.10 Dearely beloved Brethren, when wee pray, wee ought to be watchfull, and attend our Prayers with our hearts, lest our mindes in praying thinke of any other thing, than on that which is prayed. So hee. Ergo, say Wee, The Africans, albeit their vulgar Idiome was Punicke, yet did they understand those Latine Prayers, which you your selves must likewise confesse, except any of your Priests could accordingly instruct your rude people, ignorant of the Latine tongue, wherein they pray, by saying unto them, Beloved Brethren, We, (that is, you and I) ought to attend to our prayers, and not thinke of any thing [ 40] but that which is prayed. If any of you should so exhort your seely people, to attend to that they understand not, might they not interpret that his Exhortation to be no better than meere Mockerie; and as plaine an exprobration, as if hee should entreate a bald man to combe his head, or a blind man to thred a needle?

Wee adde furthermore, that this Latine Exposition of the Lords Prayer was one of the Sermons of Saint Cyprian, and so

stiled in the same place, Sermo sextus, his sixt Sermon, prea∣ched promiscuously to all his people of Africke then assem∣bled. Which is a demonstrable Argument that this people of Africke understood the Latine tongue; you your selves pro∣fessing that Preaching ought alwaies to be used in a Language which the people do understand.

Saint Augustine is his second Witnesse, but for what? namely, that The Africans, albeit their Nationall Language was the Punick, yet did they pray in the Latine tongue, whereof they were ignorant. So he. And Wee answer, that in the place [ 10] alleged (which is his Booke de Bono perseverantiae, cap. 13.) there is no more mention of Punick tongue, or Latine Lan∣guage, than there is of Welsh, or Irish. It may be that Saint Augustine hath something hereof in some other place, and so indeed he hath: for in a Sermon of his unto the Africans, he speaketh hereof as plainely, as if in direct termes hee had given this your Paraphraser the word of disgrace.22 1.11 There is (saith hee, preaching unto his Africans) a knowne Proverbe in the Punick tongue, which I will render unto you in Latine, be∣cause all of you do not understand Punick: The Proverbe is this, [ 20] The Pestilence seeketh money. So hee, shewing that the Afri∣cans understood Latine better than Punick, although this were their Nationall Language. Farre otherwise your Glosser, that the Latine was unknowne to the Africans, because their native language was Panick. Whereby hee bewrayeth a (Proverbially so called) Punick Faith. Flatly contradicting S. Augustine,23 1.12 who furthermore confesseth of himselfe, saying, I learnt the Latine tongue from the fawning and flatte∣ring Speeches of my Nourses. [ 30]

Our Conclusion, by way of Censure of this mans Exposition of the Articles of the Church of England, and of the Romish Authorizers of the same Treatise.

This one Point being the first of his Paraphrase, that fell in our way, concerning any doctrine appertaining to the Ro∣mish Masse, wee have beene the more Copious in Confuta∣tion thereof, that our Reader might take a just scantling of the judgement of this Paraphrazer in the rest; and of those who were the Censurers, Approvers, and Authorizers of the [ 40] same: more principally Thomas Blacklous,24 1.13 who shewes to what end this Tractate was writ, and approoved (as he saith) To bring those that wander out of the way unto the fold of Christ, Meaning, the Church of Rome. So then wee perceive it was not (as he seemeth to pretend) in the behalfe of Protestants, to free them from any of the former Censures and Anathe∣ma's, or from the curses and cruelties of the Romish Church

against them; but onely to ensnare them, if it may be, in the same Babylonish thraldome of Superstition and Idolatry, from whence by the marvailous and gracious providence of God they have beene delivered.

Therefore, from these our Premises, VVee Conclude Blacklous and his fellow Privilegers of this Booke, to be guilty of all the above-manifested strange dealings, in per∣verting of the senses of the Articles and Authors by him alleged. Besides that, which surmounteth the rest, is the hai∣nous [ 10] Crime of wilfull Perjurie, if they have taken the oath enjoyeth unto all Romish Priests by Pope Pius, after the Councell of Trent, swearing To expound no Text of Scripture, without the unanimous consent of ancient Fathers: yet now have allowed such an Exposition of the text of the Apostle, concerning Prayer in an unknowne tongue, which they were never able to justifie by any one Father of Primitive times, for the space of 600, that wee say not a thousand yeares after Christ, as hath beene sufficiently proved.

[ 20] Before Wee end, Wee should aske your Censurers, what Church of Rome it is, whose doctrine they would reduce Pro∣testants unto? Is it the old and primitive Religion of Rome? Why this is that which Wee so constantly professe. But meane they the Religion of the new Church of Rome, in her new Creede of new Articles, conformable to the Councel of Trent? Wee must say then of your Doctrine, as Christ said of Wine, No man drinking the Old, desireth the New, for hee will say, the Old is better. Luc. 5. 39.

Notes

• 14 1.1

  Paraph, Cre∣diderim Sanctum Paulum vel de pri∣vatis conventibus, vel de privatis collo∣quiis, post omnia officia habitis, ibi agree.
• 15 1.2

  Paraph. Idi∣ota apud Apostolum i. e. Ille cui incumbit respondere.
• * 1.3

  See the Chal∣lenges above thorow∣out.
• 16 1.4

  Paraph. De∣crevit igitur Articulus esse Repugnans Scrip∣turis, id est, non Doctrinae Scripturae, sed Scriptioni, seu Traditioni Scriptu∣rae, quae fuit Corin∣thijs in Lingua com∣muni.
• 17 1.5

  Idem. Dum. dicit esse Repugnans verbo Dei, intelligi deberent Institutioni D. Pauli, non Chri∣sti, cujus scripta sub nomine verbi Dei comprehenduntur: omnia tamen ab A∣postolis demandata non sunt mandata Christi, ut ab om∣nibus concessum est.
• 18 1.6

  Idem. Vi hu∣jus verbi probabiliter inferri potest, debere Ecclesiae officia apud nos hodiè celebrari in lingua Latina, qui∣à per se loquendo est lingua communis, & communites intelle∣cta: solùm autem asseritur in Articulo, Preces publicae fiant linguâ à populo in∣tellectâ, quod sine dubio debet intelligi de lingua per se com∣muni, non per Acci∣dens loquendo.
• 19 1.7

  Paraph. Grae∣ci apud omnes Iuris∣dictioni Patriarchae Constantinopolitani subditos, licèt Grae∣ci non sint, officia Idiomate Graeco ce∣lebrant.
• * 1.8

  See above Sect. 7 thorow-out.
• 20 1.9

  Paraph. In Africa, ut testatur Cyprianus in orat. Domin. Et Augusti∣nus de bono perse∣verant. cap. 13. Mis∣sas, & reliqua faci∣ebant Latinè, licèt lingua vulgaris erat Punica, & Latina ab inferiori plebe non intellecta.
• 21 1.10

  Cypr. Sect. 22. Expos. in Orat. Dom. Quandò stamus ad orationem, Fratres dilectissimi, vigilare & incumbere ad pre∣ces, toto corde debe∣mus, nè quicquam tunc animus, quàm id solum cogiter quod precatur.
• 22 1.11

  Aug. de Verbis Apostoli. Serm. 24. Proverbium notum est Punicum, quod quidem Latinè vobis dicam, quia Punicè non omnes nôstis; Nummum quaerit pestilentia.
• 23 1.12

  August. lib. 1. Confess. cap. 14. La∣tina didici inter etiam blandimenta Nurricum.
• 24 1.13

  Censura Tho∣mae Blacklouse de Li∣bellis de Articulis Con∣fessionis Angl.—Ca∣tholico animo con∣scriptis, ut Errantes ad Christi caulam re∣ditum inveniant.