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A66974
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Two discourses concerning the adoration of a B. Saviour in the H. Eucharist the first: Animadversions upon the alterations of the rubrick in the Communion-Service, in the Common-Prayer-Book of the Church of England : the second: The Catholicks defence for their adoration of our Lord, as believed really and substantially present in the Holy Sacrament of the Eucharist.
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R. H., 1609-1678.
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1687
(1687)
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Wing W3459; ESTC R16193
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65,860
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80
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thrown out again and so the Common-Prayer Books ever since have been cleared of it till the alterations therein made after the King's return in A. D. 1661. at which time it was reinserted The same Q. Elizabeth's Divines in their Review of these Articles also as they cast the Declaration out of the Liturgy so did they expunge this passage likewise being of the same temper as the Declaration out of the Article which hath been omitted ever since § 2 Again whereas King Edward's former Common-Prayer Book useth these words as they have descended from Antiquity in delivering the Eucharist The Body of our Lord Jesus Christ preserve thy Body and Soul to everlasting life the Composers of the second in the fifth year of that King's Reign suitable to their Declaration which denies any Real or Essential Presence of this Body in the Eucharist thought fit to remove this Form and put instead thereof only these words Take and eat this left without any substantive in remembrance that Christ died for thee and feed on him in thy heart with Faith and Thanksgiving leaving out these words also of the former Consecration-Prayer And with thy Holy Spirit and Word vouchsafe to bless and sanctifie these thy Gifts and Creatures of Bread and Wine that they may be unto us the Body and Blood of thy most dearly beloved Son Jesus Christ They omit also the Priest's touching or handling the Patin or Chalice in the Prayer of Consecration required in the former Book done according to Bucer's directions in his Censura p. 468. whereby seems to be avoided the acknowledging of any Presence of Christ's Body and Blood with the Symbols of which also Bucer saith * Censura p. 476. Antichristianum est affirmare quidquam his elementis adesse Christi extrausum praebitionis receptionis For the same reason it seems to be that the Glory be to God on high c. and the Benedictus qui venit in nomine Domini after the Sursum corda the one is transferred till after the Communion and the other omitted differently from King Edward's first Form likewise whereas it is said in the former Liturgy in the Prayer of Humble access Grant us so to eat the Flesh of thy dear Son Jesus Christ and to drink his Blood in these holy mysteries the 2d omits these words in these holy mysteries But the Divines of Qu. Elizabeth in their Review §. 3. n. 1. as they nulled the Declaration in the Common-Prayer Book and purged the 28th Article of the forementioned explication so they thought fit to restore the former ejected Form in the administring of the Sacrament The Body of our Lord c. preserve thy body and soul putting after it the later Form Take and eat this in remembrance c. and feed on him in thy heart with Faith and Thanksgiving But then the new Liturgy prepared for Scotland and published A. D. 1637. rectifies and reduces many of the former things again to the first mode first restores those words in the Consecration with thy Holy Spirit and Word vouchsafe to bless c. that They may be unto us the Body c. ordering again the Presbyter that officiates to take the Patin and Chalice in his hands and then takes quite away the words added in King Edward's second Form in the delivering of the Mysteries Take and eat this c. and instead thereof adds after the former words The Body of our Lord c. the People's Response Amen according to the custom of Antiquity See Dionys Alexandr apud Euseb Hist 7. l. 8. c. Leo Serm. 6. de jejunio 7 mi mensis Augustin ad Orosium quaest 49. spoken as a Confession of their Faith that they acknowledged that which they received to be Corpus Domini Of all which Laudensium Autocatacrisis heavily complains observing That in the Consecration-Prayer are restored the words of the Mass whereby God is besought by his Omnipotent Spirit so to Sanctifie the oblation of Bread and Wine that they may become to us Christ's Body and Blood From which words saith he all Papists use to draw the truth of their Transubstantiation Wherefore the English Reformers i. e. the latter in King Edward's days scraped them out of their Books but our Men put them fairly in And good reason have they so to do For long ago they professed that about the Presence of Christ's Body and Blood in the Sacrament after Consecration they are fully agreed with Lutherans and Papists except only about the formality and mode of Presence here quoting Montague's Appeal p. 289. Lastly when the late Clergy A. D. 1661. being upon I know not what inducements §. 3. n. 2. solicited to receive the foremention'd Declaration rejeded in Q. Elizabeth's days came to examine it they judged meet not to publish it entire as it ran before but these words It is here declared that no Adoration is intended or ought to be done unto any Real and Essential Presence of Christ's natural Flesh and Blood they cancelled and instead of them inserted these It is here declared that no Adoration is intended or ought to be done unto any Corporal Presence of Christ's natural fâ—â—sh and Blood as we find them in the present Rubrick § 4 Having exhibited this general view of the Mutations which have been made in this Church in several times according as different Judgments had the power somewhat waveringly it see as in the things relating to so great an Article of Faith I think fit now more particularly to resume the consideration of the Declaration about Adoration In which are contained these three Observables 1. That here the present Clergy do profess expresly 1. Observ that the natural Body and Blood of our Saviour Christ are not in the blessed Sacrament of the Eucharist § 5 2. That they urge for this Non-presence there this reason or ground out of Natural Philosophy 2. Observ That it is against the truth of a Natural body to be in more places than one at one time here seeming to found their Faith in this matter on the truth of this position in Nature § 6 3. In consequence of these they declare that kneeling in receiving the Eucharist so much excepted against by the Presbyterian is meant for a signification of our humble and grateful acknowledgment of the benefits of Christ therein given to all worthy receivers 3. Observ and for the avoiding of such prophanation and disorder in the Holy Communion as might otherwise ensue but that hereby no adoration is intended or ought to be done unto any corporal presence of Christ's natural flesh and blood where they either leave this undetermined whether there be not another presence of Christ's flesh and blood as real and true as is the corporal to which an adoration is at this time due or else do determine as seems concludable from their former Proposition viz. That the natural Body of Christ is not there that there is not any such real
Two Discourses CONCERNING the ADORATION OF OUR B. SAVIOUR IN THE H. EUCHARIST The FIRST ANIMADVERSIONS upon the Alterations of the RVBRICK in the Communion-Service in the Common-Prayer-Book of the CHURCH of ENGLAND The SECOND The Catholicks DEFENCE for their Adoration of our LORD as believed Really and Substantially present in the Holy Sacrament of the EUCHARIST At OXFORD Printed Anno 1687. ANIMADVERSIONS UPON THE ALTERATIONS of the RUBRICK in the COMMVNION-SERVICE c. CONTENTS A Brief Narration of the Alterations made in the English Reformed Service of the Eucharist by K. Edw. VI. and Qu. Elizabeth § 1 2 3. Three Observables concerning K. Edward's Declaration § 4 5 6. 1. Contrary to the first Observable the Presence of our Lord 's Natural Body and Blood in the Eucharist maintained by Calvin Beza and English Divines § 8 9 10 c. to § 18. 2. Contrary to the second Observable the Reason given of our Lord 's not being present namely because a Body cannot be in two places at once discussed Where 1. Protestants are shewn confessing the Presence of our Lord an ineffable Mystery 2. That any one seeming contradiction can no more be effected by Divine Power than another or than many other the like may and therefore this of the same Bodies being at the same time in several places cannot by these Writers be denied a possibility of being by the Divine power so verified § 21. 3. That these Writers must hold this seeming contradiction true or some other equivalent thereto so long as holding a real substantial Presence of the very Body of Christ to the worthy Communicant here on Earth contradistinct to any such other Real Presence as implies only a presence thereof in its virtue efficacy benefits spirit § 23. The difference of Schoolmen concerning the Mode of Presence in the Eucharist § 24. 4. This Proposition of a Bodies not being in several places at once by the more judicious Protestants formerly not allowed to regulate their Faith but only Divine Revelation § 28. 3. Contrary to the third Observable That no Adoration is intended or due to any Corporal Presence shewn 1. That all granting Kneeling and Adoration due to God the Father and the Son not likely that the Clergy will deny That were there a Corporal Presence of Christ's Body in the Sacrament then such Kneeling and Adoration to be due § 39. 2. Corporal Presence denied that is with the ordinary properties of a Body yet if any other Presence whatever name be given it as Real as one Corporal be assigned from Divine Revelation Adoration thus no less due § 40. 3. That the Church of England hath heretofore believed and maintained such Presence as they allowed adorable § 41. Some Replies that may be returned to this Discourse considered 1. That not the Essence of the Body of our Lord is denied in the Eucharist but its corporal manner of Essence § 48. This granted by all 2. That naturally Christ's Body cannot be at once in many places tho' supernaturally it may and therefore is here denied to be in the Eucharist 1. The truth of such Exception is denied since if God can make the Essence or Substance of a Body to be in more places or ubi's than one at once he can make all the properties or qualities thereof to be so too § 51. 2. Admitting this Exception for true as also the first yet hence no foundation of denying Adoration due to Christ's natural Body as being in the Eucharist which being granted by these Replies to be there tho' not after a natural manner can be no less for this an object of Adoration § 52. 3. That Adoration to Christ's Body as really present in the Eucharist is not denied but only to any corporal Presence there 1. If so the Adoration ought to have been expressed how due as well as a Presence denied § 54. Opposite Protestant Testimonies produced from the same Authors afford us no relief since to free them from contradicting either these here cited for Real Presence must stand or those alledged for Zuinglianism in opposition to the general Tradition and Doctrine of the Fathers § 55. Concerning the RUBRICK of the English LITVRGY CHAP. I. A brief Narration of the Alterations made in the English Reformed Service of the Eucharist § 1 AFter that King Edward's former Liturgy had been censured by many especially foreign Divines as not sufficiently purg'd and removed to a right distance from the former errors and superstitions of Popery in the Fifth year of that King's Reign it suffered a Review and a new Reformation and then amongst other things this following Declaration in the Administration of the Lord's Supper for the explaining of the Intention of the Church of England enjoyning kneeling at the receiving of the Communion was de novo inserted into it Whereas it is ordained in this Office of the Administration of the Lord's Supper that the Communicants should receive the same kneeling which Order is well meant for a signification of our humble and grateful acknowledgment of the benefits of Christ therein given to all worthy Receivers and for the avoiding of such profanation and disorder in the Holy Communion as might otherwise ensue yet lest the same kneeling should by any persons either out of Ignorance and Infirmity or out of Malice and Obstinacy be misconstrued and depraved it is here declared that no Adoration is intended or ought to be done unto any Real and Essential Presence of Christ's natural Flesh and Blood For the Sacramental Bread and Wine remain still in their very natural Substances and therefore may not be adored for that were Idolatry to be abhorred by all faithful Christians And the natural Body and Blood of our Saviour Christ are in Heaven and not here it being against the truth of Christ's natural Body to be at one time in more places than one There were also certain Articles of Religion composed under King Edward about the same time as the second Common Prayer Book was In one of which the Article concerning the Lord's-Supper is found this explicatory Paragraph For as much as the truth of Man's Nature requireth that the Body of one and the self same Man cannot be at one time in divers places but must needs be in one certain place therefore the Body of Christ cannot be present at one time in many and divers places and because as Holy Scripture doth teach Christ was taken up into Heaven and there shall continue unto the end of the World a faithful Man ought not either to believe or to confess the Real and Bodily Presence as they term it of Christ's Flesh and Blood in the Sacrament of the Lord's Supper But in the beginning of Q. Elizabeth's Reign who is observed by Dr. Heylin * Hist of Q. Eliz. p. 124. and others to have been a zealous Propugner of the Real Presence upon a second Review by her Divines of the same Common-Prayer Book it was thought meet that this Declaration should be