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.

CHAP. IV.

That the Divine Adoration of the Sacrament is thrice Re∣pugnant to the Iudgement of Antiquity. First by their Silence. SECT. I. [ 10]

YOu are not to require of us, that wee produce the expresse Sentences of ancient Fathers, con∣demning the Ascribing of Divine honour to the Sacrament, seeing that this Romish Doctrine was neither in Opinion nor Practice in their times. It ought to satisfie you, that your owne most zealous, indefatigable, subtile, and skilfull Miners, dig∣ging and searching into all the Volumes of Antiquity, which [ 20] have beene extant in the Christian world for the space of sixe or seven hundred yeares after Christ, yet have not beene able to extract from them any proofe of a Divine honour, as due to this Sacrament, either in expresse words, or practice; insomuch that you are enforced to obtrude onely such Sentences, and Acts, which equally extend to the honouring of the Sacra∣ment of Baptisme, and other sacred things, whereunto (even according to your owne Romish Profession) Divine honour can∣not be attributed without grosse Idolatry: and neverthelesse have your Disputers not spared to call such their Objections [ 30] Cleare Arguments, piercing, and unsoluble.

Wee therfore make bold hereupon to knocke at the Consi∣story doore of the Conscience of every man, indued with any small glimpse of Reason, and to entreat him, for Christs sake, whose Cause it is, to judge betweene Rome and Vs, after hee hath heard the case, which standeth thus; Divine Adoration of the Host is held to be, in the Romish Profession, the principall practicke part of Christian Religion.

Next, the ancient Fathers of the Church were the faithfull Registers of Catholike Truth, in all necessary points of Chri∣stian [ 40] Faith, and Divine worship. They in their Writings ma∣nifoldly instructed their Readers by Exhortations, Admoniti∣ons, Perswasions, and Precepts how they are to demeane themselves in the receiving of this Sacrament; not omitting any Act, whereby to set forth the true Dignity, and Reverence belonging unto it; many of the same Holy Fathers sealing that their Christian profession with their Blood. It is now referred

to the Iudgement of every man, whether it can fall within his capacity to thinke it Credible, that those Fathers, if they had beene of the now Romish Faith, would not have expresly de∣livered, concerning the due Worship of this Sacrament, this one word consisting but of two syllables [viz. Divine] for directi∣on to all Posterity, to adore the Sacrament with Divine honour, even as it is taught in the Church of Rome at this day: and to have confirmed the same by some Practice, not of one or other private man or woman, but by their publike forme of Prayer, [ 10] and Invocation in their solemne Masses; or else to confesse, that Antiquity never fancied any Divine Adoration of the Eucharist.

Yet two words more. You presse the point of the Invoca∣tion of the Sacrament more urgently and vehemently than any other: and wee indeed believe that the ancient Fathers (if they had held, according to the now Romane Church, a Corporall presence of Christ) would never have celebrated any Masse, without an expresse Invocation of the Sacrament, as in your now-Romane Masse, wee finde it done, saying, O Lambe of [ 20] God, &c. or some other like forme. Yet know (now) that your owne learned Pamelius hath published two large Tomes of all the Masses in the Latine Church, from Pope Clemens downe to Pope Gregory (containing the compasse of six hundred yeares) wee say, Latine Missals above forty in number; in all which, upon our once reading, wee presume to say that there is not one such tenour of Invocation at all. This our first Reason, ta∣ken from so universall a silence of ancient Fathers, in a case of so necessary a moment, may be (wee thinke) satisfactory in it selfe to any man of ordinary Reason. Our second Objection [ 30] out of the Fathers followeth.

That the Ancient Fathers gain-sayd the Corporall presence of Christ in this Sacrament, and the Adoration therof, by their Preface, in their presenting the Host, saying, [Lift up your Hearts.] SECT. II.

[ 40] IT was the generall Preface of Antiquity, used in the Cele∣bration of this Sacrament, for the Minister to say, [Lift up your Hearts,] and the People to answer, [Wee lift them up unto the Lord.] This [Sursum Corda] Calvina 1.1 hath objected a∣gainst you; and your Cardinall confessing that this Preface b 1.2 was in use in all Liturgies of Antiquity, aswell Greeke as La∣tine, and continued in the Church of Rome unto this day; Then

answereth, thatc 1.3 Hee that seeketh Christ in the Eucharist, and worshippeth him, if hee thinke of Christ, and not of the Cares of earthly things, hee hath his heart above. So hee. As though the word [Above] meant, as the Subject, the person of Christ in the Eucharist, and not his place of residence in the highest Hea∣vens; contrary to the word in the Greeke* 1.4 Liturgies, which is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Above, wherein the Church alludeth to that [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] of the Apostle, Coloss. 3. 1. Seeke the things that are above, where Christ is at the right hand of God, as your owned 1.5 Durandus, the Ex∣positor of the Romish Masse, doth acknowledge. Saint Augu∣stine [ 10] saying,e 1.6 It is not without Cause, that it is said, Lift up your hearts; Hee sheweth the Cause to be, that wee, who are here at the Bottome, might (according to that of the Psalmist) Praise God in the highest.

This, one would thinke, is plaine enough, but that is much more, which wee have already proved out of the Fathers, by their Antithesis, and Opposition betweene the Altar on Earth, and the other in Heaven; where wee have heard* 1.7 Chrysostome di∣stinguishing them that fasten their thoughts upon this Below, from Them that seeke Christ in Heaven, as hee doth Choughs [ 20] from Eagles. Ambrose, as they that behold the Image, from them that contemplate upon the Truth.* 1.8 Nazianzen, as they that looke upon the Signes, from them that see the Things; and to contemplate upon the Better Altar in Heaven. And the Coun∣cel of* 1.9 Nice, as they that stoope downe, from them that looke up aloft. And wee may not forget the Observation which* 1.10 Atha∣nasius made of Christ, in his discourse of Eating his Flesh, and drinking his Blood; purposely making mention of his Ascen∣sion into Heaven, thereby to draw their thoughts from earthly Imaginations, and to consider him as being in Heaven; as did [ 30] also Saint* 1.11 Augustine. [ 30]

Cyril of Hierusalem is a Father whom you have often solli∣cited to speake for your Cause in other Cases, but all in vaine; shall wee hearken to him in this? Hee interpreting these words [Lift up your Hearts,] will not have it onely to signifie a seque∣string of your thoughts from earthly Cares to spirituall and hea∣venly (which you say was the meaning of the Councel of Nice, as if that Lifting up their Hearts had beene onely an exercising of their thoughts upon that in the hands of the Priest, or on the Altar beneath;) No, but hee saith that it isf 1.12 To have our [ 40] hearts in heaven with God the lover of man-kind: even as did al∣so Saintg 1.13 Augustine interpret this Admonition to be A lif∣ting

up of hearts to heaven. Whom as you have* 1.14 heard leaving our Eucharisticall Sacrifice on this Altar, so would hee have us to seeke for our Priest in heaven: namely, as Origen more expresly said, Not on earth, but in heaven: accordingly Oecu∣menius, placing the Host and Sacrifice where Christs Invisible Temple is, even in heaven. {fleur-de-lys} Agreeable to this are the words of Hierome, whom notwithstanding your owne 1 1.15 Doctor hath objected as a Patron, for defence of your Romish Masse;2 1.16 Let us ascend with our Lord into the great [ 10] Chamber prepared and made cleane; and let us receive of him the Cup of the new Testament: and there keeping the Passeover with him, let us be made drunke with the wine of Sobriety. All, as plaine as plainnesse it selfe. {fleur-de-lys}

Will you suffer one, whom the world knoweth to have been as excellently versed in Antiquity as any other, to determine this Point? Hee will come home unto you;h 1.17 In the time of the ancient Church of Rome (saith hee) the people did not run hi∣ther and thither to behold that which the Priest doth shew, but prostrating their Bodies on the ground, they lift up their minds to [ 20] heaven, giving thanks to their Redeemer. So hee. Thus may wee justly appeale, as in all other Causes of moment, so in this, from this degenerate Church of Rome, to the sincere Church of Rome, in the Primitive times; like as one is repor∣ted to have Appealed from Caesar sleeping to Caesar waking. Our difference then can be no other than was that betweene Mary and Stephen, noted by Ambrose,i 1.18 Mary, because shee sought to touch Christ on earth, could not; but Stephen touched him, who sought him in heaven. A third Argument followeth.

[ 30] That the ancient Fathers cendemned the Romish worship by their Descriptions of Divine Adoration. SECT. III.

ALl Divine Adoration of a meere Creature is Idolatry; hereunto accord these sayings ofk 1.19 Antiquity: No Ca∣tholike Christian doth worship, as a Divine Power, that which is created of God. Or thus, I feare to worship earth, lest hee con∣demne [ 40] mee, who created both Heaven and earth. Or thus, If I should worship a Creature, I could not be named a Christian. It were a tedious superfluity, in a matter so universally confessed by your selves, and all Christians, to use Witnesses unnecessa∣rily. Wee adde the Assumption. But the Romish Adoration of the Sacrament is an attributing of Divine Honour to a meere Creature, the Consecrated Bread. For that it is still Bread, you shall find to have beene the Doctrine of Primitive Fathers, if you shall but have the patience to stay untill wee deliver unto

you a* 1.20 Synopsis of their Catholike Iudgement herein; after that wee have duly examined your Romish Doctrine by your owne Principles, which is the next point.

Notes

• a 1.1

  Calvin. Instit. lib. 2. c. 17. §. 36. Nec alia cau••â in antiqua Ecclesia fuisse insti∣tutum, ut antè myste∣riotum celebrationē diceretur, [Sursùm corda.]
• b 1.2

  In omnibus Li∣turgiis Graecis Iaco∣bi, Basilij, Chrysost. et omnibus Latinis habetur id, quod eti∣am hoc tempore nos facimus. Bellar lib. 1. de Euch. ca. 14. §. Re∣spondeo si.
• c 1.3

  Respondeo [Sursùm corda] non significare elevatio∣nem ad locum cor∣poralem, sed elevati∣onem à rebus terre∣nis & curis hujus vi∣tae, ad Deum & res aeternas. Non re∣spondetur, Habemus ad firmamentum, sed [Habemus ad Do∣minum.] Et certè qui Christum quaere∣bant in praesepi, in templo, in sepulchro, Sursùm corda habe∣bant, quia illum quae∣rebant, qui est super omnia, Deus benedi∣ctus in secula.—Et fieri potest ut qui terram intuetur, cor deor um—Sic qui in Eucharistia Chri∣stum quaerunt & ve∣nerantur, cor sursum habent, si de ipso Christo, non de ne∣gotiis hujus vitae in∣terim cogitent. Bel∣larm. Ibid.
• * 1.4

  Liturg. Graec. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.]
• d 1.5

  Monet ergo Sacerdos populum [Sursùm] i. e. super seipsum elevare cor∣da ad Dominum, ju∣xtà exhortationem Apostoli, Col. 3. Quae sursùm sunt quaerite, non quae super ter∣ram. Durand. Ration. lib. 4. cap. 33.
• e 1.6

  Aug. in Psal. 148. [Laudate Do∣minum in excelsis.] Primò de coelo dicit, posteà de terris: lau∣datur enim Deus, qui fecit coelum & ter∣ram. Nos adhuc in imo sumus, sed cum cogitamus quomodo illic laudetur Deus, cor ibi habeamus: & non sine causa au∣dimus [Sursùm corda.]
• * 1.7

  See above, Booke 6. Chap. 3. Sect. 8. &c.
• * 1.8

  Ibid.
• * 1.9

  Booke 4. Chap. 11. Sect. 4.
• * 1.10

  Booke 5. Chap. 5. Sect. ••.
• * 1.11

  Aug. See above B. 5. Ch. 3. Sect. 1.
• f 1.12

  Cyril. Hier. Catech. Mystag. 5. Ob hanc causam clamat Sacerdos [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] quià oportet sursùm habere cor, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & non ad terrena negotia deprimere. Paulò post, 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.13

  Aug. in Psal. 85. Certè rectè admonet ut Sursùm corda habeant: audiant igitur & faciant, levent ad coelum quod malè est in terrati••i enim non putrescit cor, si levetur ad Deum. Teste Pamel. Tom. 1. Missal. in Missa Aug. 〈◊〉〈◊〉. pag. 527.
• * 1.14

  See above, B. 6. Chap. 3. Sect. 8.
• 1 1.15

  Dr. Heskins Parliam. Booke 2. Ch. 53. out of Hier. E∣pist ad Hebdib. qu. 2.
• 2 1.16

  Hier ad Heb∣dib cap. 2. Ascenda∣mus igitur cum Do∣mino ad coenaculum magnum, stratum, & accip••amus ab eo sur∣sum Cal••cem Novi Testamenti: Ibique cùm eo Pascha cele∣brantes, inebriemur ab eo Vino sobrieta∣tis.
• h 1.17

  Tempore ve∣ters Ecclesiae Ro∣manae populus non cursitabat ad viden∣dum id quod Sacer∣dos ostendit, sed pro∣stratis humi corpori∣bus, animis in coelum erectis, gratias age∣bant Redemptori. E∣ras. lib. de amab. Ec∣cles. Concord.
• i 1.18

  Ambros. in Luc. cap. 24. Maria, quae quaerebat Christum in terra, ••angere non potuit: Stephanus te∣tigit, qui quaesivit in coelo.
• k 1.19

  Aug Tom. 2 Epist. 44. ad Maxim. Christianis Catholi∣cis nihil ut numen a∣doratur, quod con∣ditum est a Deo. Idē Tom. 8. in Psalm. 98. Timeo terram ado∣rare, ne me damnet qui fecit coelum & terram. Nazianz. O∣rat 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.20

  See Booke 8. Chap. 1. Sect. 3.