The Three Grand CORRVPTIONS of the Eucharist THE THREE GRAND CORRVPTIONS OF The Eucharist IN THE CHURCH of ROME VIZ. The Adoration of the Host The Communion in one kind The Sacrifice of the Mass In Three Discourses LONDON Printed for Brabazon Aylmer at the Three Pidgeons over against the Royal Exchange in Cornhil MDCLXXXVIII A DISCOURSE Concerning the ADORATION OF THE HOST As it is Taught and Practiced in the CHURCH of ROME Wherein an Answer is given to T. G. on that Subject And to Monsieur Boileau's late book De Adoratione Eucharistiae Paris 1685. LONDON Printed for Brabazon Aylmer at the Three Pigeons against the Royal Exchange in Cornhill 1685. right Charge of the Church of England of which no honest man can be a Member and a Minister who does not make and believe it I might give several Instances to shew this but shall only mention one wherein I have undertaken to defend our Church in its charge of Idolatry upon the Papists in their Adoration of the Host which is in its Declaration about Kneeling at the Sacrament after the Office of the Communion in which are these remarkable words It is hereby declared that no Adoration is intended or ought to be done either unto the sacramental Bread and Ware there bodily received or unto any corporal presence of Christs natural Flesh and Blood for the sacramental Bread and Wine remain still in their natural substances and therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians Here it most plainly declares its mind against that which is the Ground and Foundation of their Worshipping the Host That the Elements do not remain in their natural Substances after Consecration if they do remain as we and all Protestants hold even the Lutherans then in Worshipping the consecrated Elements they worship meer Creatures and are by their own Confession guilty of Idolatry as I shall show by and by and if Christ's natural Flesh and Blood be not corporally present there neither with the Substance nor Signs of the Elements then the Adoring what is there must be the Adoring some things else than Christs body and if Bread only be there and they adore that which is there they must surely adore the Bread it self in the opinion of our Church but I shall afterwards state the Controversie more exactly between us Our Church has here taken notice of the true Issue of it and declared that to be false and that it is both Unfit and Idolatrous too to Worship the Elements upon any account after Consecration and it continued of the same mind and exprest it as particularly and directly in the Canons of 1640 where it says a Canon 7. 1640. about placing the Communion Table under this head A Declaration about some Rites and Ceremonies That for the cause of the Idolatry committed in the Mass all Popish Altars were demolisht so that none can more fully charge them with Idolatry in this point than our Church has done It recommends at the same time but with great Temper and Moderation the religious Gesture of bowing towards the Altar both before and out of the time of Celebration of the Holy Eucharist and in it and in neither a Ib. Cans 7. 1640. Vpon any opinion of a corporal presence of Christ on the Holy Table or in the mystical Elements but only to give outward and bodily as well as inward Worship to the Divine Majesty and it commands all Persons to receive the Sacrament Kneeling b Rubric at Communion in a posture of Adoration as the Primitive Church used to do with the greatest Expression of Reverence and Humility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Cyrill of Hierusalem speaks c Cyril Hierosolym Catech. Mystag 5. and as I shall shew is the meaning of the greatest Authorities they produce out of the Ancients for Adoration not to but at the Sacrament so far are we from any unbecoming or irreverent usage of that Mystery as Bellarmine d Controv. de Eucharist when he is angry with those who will not Worship it tells them out of Optatus that the Donatists gave it to Dogs and out of Victor Vticensis that the Arrians trod it under their Feet that we should abhor any such disrespect shown to the sacred Symbols of our Saviours Body as is used by them in throwing it into the Flames to quench a Fire or into the Air or Water to stop a Tempest or Inundation or keep themselves from drowning or any the like mischeif to prevent which they will throw away even the God they Worship or the putting it to any the like undecent Superstitions 'T is out of the great Honour and Respect that we bear to the Sacrament that we are against the carrying it up and down as a show and the Exposing and Prostituting it to so shameful and Abuse and so gross an Idolatry We give very great Respect and Reverence to all things that relate to God and are set apart to his Worship and Service to the Temple where God is said himself to dwell and to be more immediately present to the Altar whereon the Mysteries of Christs Body and Blood are solemnly celebrated to the Holy Vessels that are always used in those Administrations to the Holy Bible which is the Word of God and the New Testament of our Lord and Saviour Jesus Christ as the Sacrament is his Body and the New Testament in his Blood to the Font which is the Laver of Regeneration wherein we put on Christ as well as we eat him in the Eucharist and if we would strain things and pick out of the Ancient and Devout Christians what is said of all these it would go as far and look as like to adoring them as what with all their care they collect and produce for adoring the Sacrament as I shall afterwards make appear in Answer to what the a Jacob. Boileau Paris De Adoratione Eucharistiae Paris 1685. latest Defender of the Adoration of the Eucharist has culled or rather raked together out of the Fathers It seems from that Declaration of our Church that some were either so silly or so spiteful as to suppose that by our Kneeling at the Sacrament we gave Worship to the Elements and that learned man is willing to have it believed that we do thereby externè Eucharistiam colere b Boil p. 145. outwardly Worship the Sacrament and he blames us for not doing it inwardly in our minds as well as outwardly with our Bodies so willing are these men to joyn with our wildest Dissenters in their unreasonable Charges against our Church and use any crutches that may help their own weak Cause or be made use of to strike at us but it may as well be said that the Dissenters Worship their Cushions or their Seats when they kneel before them the roof of the Church or the crowns of their Hats when they fix their Eyes upon them at the same time they are
be put into the Peoples Mouths by the Priest for since they have made a God of the Sacrament they will not trust the People to feed themselves with it nor take it into their hands and they may with as much reason in time not think fit that they should eat it this which was appointed of Christ to be taken and eaten as a Sacrament this is now to serve for another use to be adored as a God and it would be as true heresie in the Church of Rome not to say that the Sacrament of the Altar is to be adored as not to say that Christ himself is to be adored But what according to them is this Sacrament It is the remaining Species of Bread and Wine and the natural Body and Blood of Christ invisibly yet carnally present under them and these together make up one entire Object of their Adoration which they call Sacramentum for Christs body without those Species and Accidents at least of Bread and Wine would not according to them be a Sacrament they being the outward and visible part are according to their Schoolmen properly and strictly called the Sacramentum and the other the res Sacramenti Lombard sentâ—li 4. dist 19. and to this external part of the Sacrament as well as to the internal they give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Adoration to these remaining Species which be they what they will are but Creatures religious Worship is given together with Christs Body and they with that are the whole formal Object of their Adoration Non solum Christum sed Totum visibile Sacramentum unico cultu adorari says Suarez a In Th. Quaest 79. disp quia est unum constans ex Christo Speciebus Not only Christ but the whole visible Sacrament which must be something besides Christs invisible Body is to be adored with one and the same Worship because it is one thing or one Object consisting of Christ and the Species So another of their learned men b Henriquez Moral l. 8. c. 32. Speciebus Eucharistiae datur Latria propter Christum quem continent The highest Worship is given to the Species of the Eucharist because of Christ whom they contain Now Christ whom they contain must be something else than the Species that contain him Let him be present never so truly and substantially in the Sacrament or under the Species he cannot be said to be the same thing with that in which he is said to be present and as subtil as they are and as thin and subtil as these Species are they can never get off from Idolatry upon their own Principles in their Worshipping of them and they can never be left out but must be part of the whole which is to be adored totum illud quod simul adoratur de Euch. l. 4. c. 30. as Bellarmine calls it must include these as well as Christs Body Adorationem saies Bellarmine a Bellarmine de Euch. l. 4. c. 29. ad Symbola etiam panis vini pertinere ut quod unum cum ipso Christo quem continent Adoration belongs even to the Symbols of Bread and Wine as they are apprehended to be one with Christ whom they contain and so make up one entire Object of Worship with him and may be Worshipt together with Christ as T. G. c Cathol no Idolaters p. 268. owns in his Answer to his most learned Adversary and are the very term of Adoration as Gregory de Valentia d De Idol l. 2. c. 5. says who further adds that they who think this Worship does not at all belong to the Species in that heretically oppose the perpetual customand fence of the Church Qui censeunt nullo modo ad Species ipsus eam Venerationem pertinere in eo Haeretice pugnare contra perpetuum usum sensum Ecclesiae de Venerati one Sacram. ad Artic. Thom. 5. Indeed they say That these Species or Accidents are not to be Worshipt for themselves or upon their own account but because Christ is present in them and under them and so they may be Worshipt as T. G. says d Ib. with Christ in like manner as his Garments were Worshipt together with him upon Earth which is a similitude taken out of Bellarmine the Magazine not only of Arguments and Authorities but of Similitudes too it seems which are to Defend that Church Quemadmodum saies he e de Euch. Venerat qui Christum in terris vestitum adorabant non ipsum solum sed etiam vestes quodam modo adorabant And are Christs Garments then to be Worshipt with Latria as well as Christ himself or as the Sacrament I think they will not say this of any of the Relicks they have of Christ or his clothes Did they who Worshipt Christ when he was upon the Earth worship his clothes too Did the Wise men worship the blankets the clouts and the swadling-cloths as well as the blessed Babe lying in the Manger Might it not as well be supposed that the People worshipt the Ass upon which Christ rode not for himself but for the sake and upon the account of Christ who was upon him as that they worshipt his clothes or his Sandals on which he trod or the Garments which he wore Bellarmines quodammodo adorabant shews his heart misgave him and that he was sensible the Similitude would not do when he used it but T. G. is a man of more heart and courage or front at least and he found the cause was in great need of it and so he saies boldly without any trembling quodammodo that they worshipt his Garments The humane Nature it self of Christ considered alone and being a meer Creature is not an object of Worship as St. Augustin saies a St. Aug. Serm. 58. De verbis Dom. Si natura Deus non est filius sed Creatura nec colendus est omnino nec ut Deus Adorandus Ego Dominicam carnem imo perfectam in Christo humanitatem propterea adoro quod a divinitate suscepta atque Deitati unita est Denique si hominem separaveris a Deo ut Photinus vel Paulus Samosatenus illi ego nunquam credo nec servio but only as it is hypostatically united to the Divine Nature i. e. so intimately and vitally united to it as to make one Person with it with God himself one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so one Object of Worship and if the Sacramental Symbols or Species are to be adored with true latria not per se or upon their own account but by reason of the intimate Union and Conjunction which they have with Christ as they say not only with Christs body for that alone is not to be worshipt much less another thing that is united to it but with Christs Person and then there must be as many Persons of Christ as there are consecrated Wafers then these Species being thus worshipt upon the same account that Christs humanity is
Jacobi as it is in the Church of England and I hope Boileau will not pretend that this is to the Holy Table it self If whatever we worship before is the very Object of our Worship then the Priest is so as well as the Table but it is neither he nor the Table nor the Sacrament but only Christ himself to whom this Worship is or ought to be given at the Celebration of the Eucharist and therefore this Adoration was as well before as after the Consecration of the Sacramental Elements and so could not be supposed to be given to them 3. There were several very ancient Customs relating to the Sacrament which are no ways consistent with the Opinion the Papists have of it now and with the worship of it as a God. It was very old and very usual for Christians to reserve and keep by them some of the Elements the Bread especially which they had received at the Sacrament as is evident from Tertullian n De Orat. c. 14. Accepto â—orpore Domini reservato and from St. Cyprian o De Lapsis who reports a very stronge think that happened to a Woman and also to a Man who had unduly gone to the Sacrament and brought some part of it home with them I shall not enquire whither this Custom had not something of Superstition in it whither in those times of Danger and Persecution it were not of use but had the Church then thought of it as the Papists do now they would not have suffered private Christians to have done this nay they would not have suffered them hardly to have toucht and handled that which they had believed to be a God no more than the Church of Rome will now which is so far from allowing this private Reservation of the Elements that out of profound Veneration as they pretend to them they wholly deny one part of them the Cup to the Laity and the other part the Bread they will not as the primitive Church put into their hands but the Priest must inject it into their Mouths The sending the Eucharist not only to the Sick and Infirm and to the Penitents who were this way to be admitted to the Communion of the Church in articulo mortis as is plain from the known Story of Serapion p Euseb Eccles Hist l. 6. c. 34. but the Bishops of several Churches sending it to one another as a token and pledg of their Communion with each other and q Iren. apud Euseb l. 5. c. 24. it being sent also to private Christians who lived remote in the Country and private Places which custom was abolisht by the Council of Laodicea these all show that tho the Christians always thought the Sacrament a Symbol of Love and Friendship and Communion with the Church so that by partaking of this one Bread they were all made as St. Paul says One Bread and one Body yet they could not think this to be a God or the very natural Body of their Saviour which they sent thus commonly up and down without that Pomp and Solemnity that is now used in the Church of Rome and without which I own it is not fit a Deity should be treated But above all what can they think of those who anciently used to burn the Elements that remained after the Communion as Hesychius r In Levit. 8.32 testifies was the custom of the Church of Hierusalem according to the Law of Moses in Leviticus of burning what remain'd of the Flesh of the Sacrifice that was not eaten but however this was done out of some respect that what was thus sacred might not otherwise be profaned yet they could not sure account that to be a God or to be the very natural and substantial Body of Christ which they thus burnt and threw into the Fire So great an honour and regard had the Primitive Church for the Sacrament that as they accounted it the highest Mystery and Solemnest part of their Worship so they would not admit any of the Penitents who had been guilty of any great and notorious Sin nor the Catechumens nor the Possest and Energumeni so much as to the sight of it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Participation of this Mystery used always in those times to go together as Cassander Å¿ Consult de Circumgest Sacram. owns and Albaspinaeus t L'ancienne Police de l'Eglise sur l'administration de l'Eucharistie liure prem Chap. 15 16 17. proves in his Book of the Eucharist And therefore as it is plainly contrary to the Primitive practice to carry the Sacrament up and down and expose it to the Eyes of all Persons so the reason of doing it that it may be worshipt by all and that those who do not partake of it may yet adore it was it is plain never thought of in the primitive Church for then they would have seen and worshipped it tho they had not thought fit that they should have partaken of it But he that will see how widely the Church of Rome differs from the ancient Church in this and other matters relating to the Eucharist let him read the learned Dallee his two Books of the Object of religious Worship I shall now give an Answer to the Authorities which they produce out of the Fathers and which Monsieur Boileau has he tells us been a whole year a gleaning out of them v Annuae vellicationis litirariae ratiocinium reddo Praef. ad Lect. Boileau de Adorat Euchar. if he has not rather pickt from the Sheaves of Bellarmine and Perrone But all their Evidences out of Antiquity as they are produced by him and bound up together in one Bundle in his Book I shall Examine and Answer too I doubt not in a much less time They are the only Argument he pretends to for this Adoration and when Scripture and all other Reasons fail them as they generally do then they fly to the Fathers as those who are sensible their forces are too weak to keep the open Field fly to the Woods or the Mountains where they know but very few can follow them I take it to be sufficient that in any necessary Article of Faith or Essential part of Christian Worship which this of the Sacrament must be if it be any part at all it is sufficient that we have the Scripture for us or that the Scripture is silent and speaks of no more than what we own and admit In other external and indifferent Matters relating meerly to the Circumstances of Worship the Church may for outward Order and Decency appoint what the Scripture does not But as to what we are to believe and what we are to Worship the most positive Argument from any humane Authority is of no weight where there is but a Negative from Scripture But we have such a due regard to Antiquity and are so well assured of our cause were it to be tryed only by that and not by Scripture which
the Church of Rome generally demurs to that we shall not fear to allow them to bring all the Fathers they can for their Witnesses in this matter and we shall not in the least decline their Testimony Boileau Musters up a great many some of which are wholly impertinent and insignisicant to the matter in hand and none of them speak home to the business he brings them for He was to prove that they Taught that the Sacrament was to be adored as it is in the Church of Rome but they only Teach as we do That it is to be had in great reverence and respect as all other things relating to the Divine Worship that it is to be received with great Devotion both of Body and Soul and in such a Posture as is to express this A Posture of Adoration that Christ is then to be worshipped by us in this Office especially as well as he is in all other Offices of our Religion that his Body and his Flesh which is united to his Divinity and which he offered up to his Father as a Sacrifice for all Mankind and by which we are Redeemed and which we do spiritually partake of in the Sacrament that this is to be adored by us but not as being corporally present there or that the Sacrament is to be worshipt with that or for the sake of that or that which the Priest holds up in his Hands or lyes upon the Altar is to be the Object of our Adoration but only Christ and his blessed Body which is in Heaven To these four Heads I shall reduce the Authoriâ—ies which Boileau produces for the Adoration of the Host and which seem to speak any thing to his purpose and no wonder that among so many Devout Persons that speak as great things as can be of the Sacrament and used and perswaded the greatest Devotion as is certainly our Duty in the receiving it there should be something that may seem to look that way to those who are very willing it should or that may by a little stretching be drawn further than their true and genuine meaning which was not to Worship the Sacrament it self or the consecrated Elements but either 1. To Worship Christ who is to be adored by us in all places and at all times but especially in the places set apart for his Worship and at those times we are performing them in the Church and upon the Altar in Mysteriis as St. Ambrose speaks w De Spir. St. l. 3. c. 12. in the Mysteries both of Baptism and the Lords Supper and in all the Offices of Christian Worship as Nazianzen x Orat. 11. de Gorgon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said of his Sister Gorgonia that She called upon him who is honoured upon the the Altar That Christ is to be honoured upon the Altar where we see the great and honourable work of mens Redemption as 't was performed by his Death represented to us is not at all strange if it had been another and more full word that he was to be worshipt there 't is no more than what is very allowable tho it had not been in a Rhetorical Oration 't is no more than to say That the God of Israel was worshipt upon the Jewish Altar or upon this Mountain For 't is plain She did not mean to worship the Sacrament as if that were Christ or God for She made an ointment of it and mixt it with her tears and anointed her Body with it as a Medicine to recover her Health which she did miraculously upon it Now sure 't is a very strange thing that she should use that as a Plaister which She thought to be a God but She still took it for Bread and Wine that had extraordinary Vertue in it and it is so called there by Nazianzen the Antitypes y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. of Christs Body and Blood which shews they were not thought to be the substance of it and she had all these about her and in her own keeping as many private Christians had in those times and there was no Host then upon the Altar when she worshipped Christ upon it for it was in the night z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. she went thus to the Church So St. Chrysostom a Vid. Boileau c. 7. l. 1. ex Chrysost in all the places quoted out of him only recommends the worshipping of Christ our blessed Saviour and our coming to the Sacrament with all Humility and Reverence like humble Supplicants upon our Knees and with Tears in our Eyes and all Expressions of Sorrow for our Sins and Love and Honour to our Saviour whom we are to meet there and whom we do as it were b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1. Ep. Cor. 10. c. see upon upon the Altar which is the great stress of all that is produced out of him That we do not truly see him upon the Altar the Papists must own tho they believe him there but not so as to be visible to our Senses and he is no more to be truly adored as corporally present than he is visibly present St. Ambrose c In Sermone 56 Stephanus in terris positus Christum tangit in caelo says of St. Stephen that he being on Earth toucheth Christ in Heaven just as St. Chrysostom says Thou seest him on the Altar and as he and any one that will not resolve to strain an easie figurative Expression must mean not by a bodily touch or sight but by Faith d Non corporali tactu sed fide and by that we own that we see Christ there and that he is there present 2. Adoring the Flesh and Body of Christ which tho considered without his Divinity it would be worshipping a Creature as St. Cyril of Alexandria says e In actis Concil Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet as it is always united to his Divinity 't is a true object of Worship and ought to be so to us who are to expect Salvation by it f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Homil. 108. even from the Blood and the Body and Flesh of Christ and therefore as we inwardly trust in it so we ought to adore it as no doubt the Angels do in Heaven and as we are to do in all the Offices of our Religion tho that be in Heaven yet we are to worship it upon Earth and especially when it is brought to our minds and thought by that which is appointed by Christ himself to be the Figure and Memorial of it the blessed Sacrament there and in Baptism especially when we put on Christ and have his Death and Rising again represented to us and have such great benefits of his Death and Incarnation bestowed upon us in these Mysteries we are as St. Ambrose g Caro Christi quam hodie in Mysteriis adoramus Ambros l. 3. de Sp. San. c. 12. apud Boil p. 32. says to Adore the Body and the Flesh
of Communion So that though Christ be really present by his Spirit and the real Vertue and Efficacy of his Body and Bloud be given in the Sacrament yet his natutural Body is by no means present there either by Transubstantiation or by any other way unintelligible to us as the Translatour would insinuate so that all those consequences which he or others would willingly draw from the Real Presence of Christ's natural Body in the Sacrament as believed by us do fall to the ground and I doubt he or I shall never be so happy as to make up this great breach between the two Churches however willing we may be to do it but instead of making a Reconciliation between them which is impossible as long as the Doctrines of each of them stand as they do I shall endeavour to defend that Article of the Church of England which not onely Modern Novellists as the Translatour calls those who are not for his Real Presence and his Reconciling way but the most learned and ancient Protestants who have been either Bishops Priests or Deacons in our Church have owned and subscribed namely That the Cup of the Lord is not to be denied to the Lay-people for both the parts of the Lord's Sacrament by Christ's Ordinance and Commandment ought to be ministred to all Christian Men †Article 30 th ADVERTISEMENT The Reader is desired to Correct the small Errata of the Press without a particular Account of them A DISCOURSE OF THE Communion in One Kind THE Controversie about the Communion in One Kind is accounted by a late French Writer upon that Subject one of the chiefest and most capital Controversies in Christian Religion * Cum haec quaestio ac Controversia visa sit semper in Religione Christianâ praecipua ac capitalis Boileau de praecepto divino Commun sub utrâque specie p. 217. I suppose he means that is in difference between the Reformed and the Church of Rome it is indeed such a Case as brings almost all other matters between us to an issue namely to this Point Whether the Church may give a Non obstante to the Laws of Christ and make other Laws contrary to his by vertue of its own Power and Prerogative If it may in this case it may in all others and therefore it is the more considerable Question because a great many others depend upon the Resolution of it When it had been thus determined in the Council of Constance yet a great many were so dis-satisfied namely the Bohemians to have the Cup taken from them that the Council of Basil was forced upon their importunity to grant it them again and at the Council of Trent it was most earnestly prest by the Germans and the French by the Embassadors of those Nations and by the Bishops that the People might have the Cup restored to them The truth in this cause and the advantage seems to be so plain on the side of the Reformation that as it required great Authority to bear it down so it calls for the greatest Art and Sophistry plausibly to oppose it One would think the case were so evident that it were needless to say much for it and impossible to say any thing considerable against it but it is some mens excellency to shew their skill in a bad cause and Monsieur de Meaux has chosen that Province to make an experiment of his extraordinary Wit and Learning and to let us see how far those will go to perplex and intangle the clearest Truth He has mixt a great deal of boldness with those as it was necessary for him when he would pretend that Communion in one kind was the Practice of the Primitive Church and that it was as effectual as in both and that the Cup did not belong to the substance of the Institution but was wholly indifferent to the Sacrament and might be used or not used as the Church thought fit How horribly false and erronious those Pleas of his are the following Discourse will sufficiently make out and though he has said as much and with as much artifice and subtilty as is possible in this cause yet there being another Writer later then him †Boileau de praecepto divino commun Sub utrâque specie Paris 1685. who denys that there is any Divine Precept for Communion in both kinds and who hath designedly undertaken the Scripture part of this Controversie which Monsieur de Meaux has onely here and there cunningly interwoven in his Discourse I resolve to consider and examine it as it lies in both those Authors and though I have chosen my own method to handle it which is First from Scripture then from Antiquity and lastly from the Reasonings and Principles made use of by our Adversaries yet I shall all along have a particular regard to those two great men and keep my eye upon them in this Treatise so as to pass by nothing that is said by either of them that has any strength or show in it for my design is to defend the Doctrine of our own Church in this matter which our Adversaries have thought fit to attaque and to fall upon not with their own but the borrowed forces of the Bishop of Meaux whose great name and exploits are every-where famous and renowned but since we have all Christian Churches in the World except the Roman to be our seconds in this Cause we shall not fear to defend them and our selves and so plain a Truth against all the cunning and Sophistry of our Adversaries though it be never so artificially and drest after the French Mode We will begin with Scripture which ought to be our onely Rule not onely in matters of Faith which should be founded upon nothing less than a Divine Revelation but in matters of pure positive and arbitrary Institution as the Sacraments are for they depend merely upon the will and pleasure the mind and intention of him that appointed them and the best and indeed the onely way to know that is by recurring to his own Institution as we know the mind of a Testator by going to his last Will and Testament and by consulting that do best find how he has ordered those things that were of his own free and arbitrary disposal And by this way we shall find that the Church of Rome by taking away the Cup has plainly violated the Institution of our blessed Saviour and deprived the People of a considerable part of that Legacy which he bequeathed to them Let us lay therefore before us the Institution of our Saviour as we find it in the three Evangelists and in St. Paul as he received it of the Lord. Matthew 26.26 27 28. Mark 14.22 23 24. Luke 22.19 20. 1 Corinthians 11.23 24 25. JESUS took bread and blessed it and brake it and gave it to the disciples and said Take eat this is my body And he took the cup and gave thanks and gave it to them saying Drink ye all
short form whereby they will have the Apostles made Preists so suddenly and unexpectedly happens to be too quick and to make them Priests a little too soon which is a very unlucky thing for their purpose for Christ said those words Hoc facite do this just as he gave them the Bread and spoke them in one continued sentence with Take eat this is my body so that whether he gave the Bread severally to each of them or they took it as it was upon the table as it is said they divided the Cup among themselves it cannot be supposed but that those words hoc facite were spoken by Christ before the Apostles did receive the Bread or at least before they ate it so that it might as fairly be pretended and as truly that the Apostles ate the Bread as Priests as well as drank the Wine as such for they were made as much Priests by those words before they ate the Bread as before they drank the Wine If we do suppose they did receive the Bread into their hands before those words were pronounced by our Saviour which is the most that can be yet they could not eat it before they were And so this fine and subtle Hypothesis which they have invented to deprive the Laiety of the Cup will deprive them of the Bread too and will in its consequence and by the same train of arguing tend to take away the whole Sacrament from the People and make it peculiar to the Priests as some of the Jewish Sacrifices were and the People shall not at all partake of the Altar but it shall be reserved as a peculiar right and priviledge of the Priests to which the Laity ought not to pretend because the Apostles took the Sacrament only as Priests and were made Priests fore they either ate the Bread or drank the Wine this would make a greater difference and distinction between the Priests and the Laiety and tend more to preserve the honour and esteem of one above the other Which is the great reason they themselves give and no doubt a true one for their taking away the Cup from the People and I don't question but so great a Wit and so eloquent an Artist in pleading as the Bishop of Meaux is who can say a great deal for any cause be it never so bad may with as good grounds and as great a shew of reason justifie if he please the taking away the whole Sacrament from the Laiety as the Cup and may to this purpose improve and advance this notion of the Apostles receiving both kinds as Priests to prove the Laiety have a right to neither and may take off the necessity of both parts as well as one by pretending that the real effect and vertue of the Sacrament is received some other way by the Sacrifice of the Mass or by Spiritual Manducation or by some thing else without partaking any of the Symbols as well as without partaking all of them as Christ has appointed for if the effect and vertue of the Sacrament depend upon Christs Institution then both are necessary if it may be had without keeping to that then neither is so but of this afterwards when we come to examine his grounds and reasons I shall make some Reflections upon our Saviours Institution of this Sacrament and offer some considerations against these pretences and Sophistries of our Adversaries 1. I would ask them whither those words of our Saviour Do this in remembrance of me do not belong to all Christians as well as to the Apostles if they do not then where is there any command given to Christians for to receive the Sacrament either in both or in one kind Where is there any command at all for Christians to Celebrate or come to the Lords Supper or to observe this Christian Rite which is the peculiar mark and badge of our Profession and the most solemn part of Christian Worship Those words surely contain in them as plain a Command and as direct an Obligation upon all Christians to perform this Duty to the end of the World as they did upon the Apostles at that time or else we must say with the Socinians That the Sacrament was onely a temporary Rite that belonged onely to the Apostles and was not to continue in the Church or be observed by all Christians in all Ages But St. Paul says * 1 Cor. 11.26 we do hereby shew or declare the Lord's death till he come by this solemn way of eating Bread broken and Wine poured out we are to remember Christ who dyed for us and is gone into Heaven till he come again when we shall live with him and enjoy his Presence for ever Christ has given a command to all Christians to do this and they are to Do this in remembrance of him they are as much obliged to this as the Apostles were and the command does as much belong to the People to receive the Sacrament as to the Apostles or to their Successors to give it them The Apostles and Christian Priests are hereby commanded to do their parts which is not onely to receive but to dispence and distribute the Sacrament and the People or Christian Laiety are commanded to do theirs which is to receive it The Apostles are to do that which Christ did to Bless the Bread and breake it and give it to be eaten to bless the Cup and give it to be drunk by the Communicants and the Communicants are to eat the Bread and drink the Cup and if they do not both of them do this that belongs to them and perform those proper parts of their Duty which are here commanded them they are both guilty of an unexcusable disobedience to this plain command of Christ Do this in remembrance of me No body ever denyed that those words and this command of Christ belonged to the Apostles but to say they belong to them alone and not to all Christians is to take away the Command and Obligation which all Christians have to receive the Holy Supper 2. This command of Christ as it obliges all Christians to receive the Sacrament the Laiety as well as the Clergy so it obliges them to receive it in both kinds and as it obliges the Clergy to give the People the Sacrament so it obliges them to give it in both kinds for the command of Doing this in remembrance of Christ belongs as much to one kind as the other and is as expresly added concerning the Cup as concerning the Bread for so it is in St. Paul ‖ beyond all contradiction and to the unanswerable confusion of our Adversaries who would pretend it belongs only to the Bread Bellarmine observing these words in St. Luke to be added only after the giving of the Bread for they are in neither of the two other Evangelists falls into a mighty triumph and into a most Religious fit of Catholic Devotion admiring the wonderful Providence of GOD * Mirabilis est providentia Dei in
required it * P. 113. And why they should not desire that as well as the other I cannot imagine the onely argument he has against it is that they could not keep it any long time But could not they keep it so long as till the next publick Communion could they not conserve the Wine in little Vessels to that purpose as well as the Bread Does Nature it self as he pretends more oppose the one than the other when we find by experience that Wine will keep much longer without corruption than Bread What a vain cavil is it therefore which begins and runs through his whole Book to make us believe that the Christians so often communicated under the species of Bread alone because the species of Wine could not be either so long or so easily reserved being too subject to alteration and Jesus Christ would not that any thing should appear to the sense in this Mystery of Faith contrary to the ordinary course of Nature †P. 9. But it is matter of fact we have now to do with and that must be made out not by slight surmises but by good testimony and whether the Christians when this custom of Domestic Communion was in use among them did not reserve and carry home both kinds the Wine as well as the Bread let us now examine Monsieur de Meaux has not one Authority that proves any thing more than that they used to reserve the Sacrament or Body of Christ which by a Synecdoche is a common phrase in Ecclesiastical Writers for the whole Eucharist and is used by Tertullian and St. Cyprian where the two Species were unquestionably used as in the Public Communion St. Basil who speaks of the Communion of Hermits and who is produced as an evidence by de Meaux that they communicated in the Deserts advises them expresly to partake of the Body and of the Bloud of Christ ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Ep. 280. and when those Solitarys had the Communion brought to them that it was in both kinds appears from their own Cardinal Bona * Re um Lyturg l. 2. c. 18. in the relation of Zozimus an Abbot of a Monastery his carrying in a Vessel a portion of the sacred Body and Bloud of Christ to one Mary of Aegypt who had lived forty seven years in the Wilderness That those who communicated at home had both kinds sent to them appears evidently from Justin Martyr †Apolog. 2. and de Meaux owns from him That the two species 't is true were carried ‖ P. 112. but this says he was presently after they had been consecrated Not till the Public Communion was over and then also the Faithful carried away what they reserved but it does not appear that they kept them nor does it appear to the contrary but they might have kept them if they had pleased He who wrote the Life of St. Basil by the name of Amphilochius reports the story of a Jew who being got secretly among the Christians at the time of Communion communicated with them and took the Sacrament first of the Body and then of the Bloud and then took and carried away with him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amphiloch vit Basil c. 7. some part of each of the Elements and shewed them to his Wife to confirm the truth of what he had done Monsieur de Meaux has made no objection to the credit of this Writer and no doubt had it not been usual for Christians to carry away both the Elements the Writer of that Life let him be who he will had not told so improbable a Story Gregory Nazianzen †Orat. 11. relates of his Sister Gorgonia That what her hands had treasured up of the Anti-types of the precious Body or Bloud of Christ that she mingled with her tears and anointed her self withal So that it seems her hands treasured up both the Species or Anti-types as he calls them and it is a mighty subtilty to say She did not treasure them up both together when she certainly treasured up both But if we had no such instances as these there are two such unanswerable Authorities against de Meaux his Opinion That the faithful carried home only the Bread and communicated but in one kind as are enough to make him give up this part of the Cause and those are the famous Albaspinaeus Bishop of Orleans and Cardinal Baronius two men whose skill in Antiquity is enough to weigh down whatever can be said by de Meaux or any other and whose words will go farther in the Church of Rome than most mens and they are both positive that not onely the Bread but that the Wine also was reserved and carried home by Christians in their Domestic Communions Vpon what account can they prove says Albaspinaeus ‖ Sed quo tandem pacto probare poterunt Laicis Eucharistiam sub specie panis domum portare licuisse sub vini non licuisse Albaspin Observat 4. l. 1. that it was lawful for Laics to carry home the Eucharist under the Species of Bread and not under the Species of Wine Consider says Baronius * Hic Lector considera quà m procul abhorreant à Patrum Traditione usuque Ecclesiae Catholicae qui nostro tempore Heretici negant asservandam esse Sacratissimam Eucharistiam quam videmus non sub specie panis tantum sed sub specie vini olim consuevisse recondi Baron Annal. an 404. n. 32. to his Reader how the Hereticks of our time differ from the Tradition of the Fathers and the Custom of the Catholic Church who deny that the Eucharist is to be reserved when we see it used to be kept not onely in the Species of Bread but in the Species of Wine And that he meant this of private reservation as well as in the Church he goes on further to prove this keeping of both Species by the Authority of Gregory the Great who gives an account in his Dialogues of one Maximianus a Monk and others his Companions who being in a great Storm and Tempest at Sea and in great danger of their Lives they took the Sacrament which they had carried with them and in both kinds received the Body and Bloud of their Redeemer †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Dialog Graecè l. 3. c. 36. But to this says Monsieur de Meaux To shew the faithful had kept the two Species in their Vessel from Rome to Constantinople it ought before to have been certain that there was no Priest in this Vessel or that Maximian of whom St. Gregory speaks in this place was none though he was the Superiour of a Monastery But Gregory speaks not a word of any Priest being there and Maximian might be no Priest though he were Superiour of a Monastery for they and the Monks were often no Priests but if a Priest had been there it had been unlawful for him according to the Principles of the Roman Church to
and the most useful and comfortable part of Christian Worship and if it be so it is a great defect in us that want it they charge us very high for being without it without a Sacrifice which no Religion they tell us in the World ever was before and one amongst them of great Learning and some temper in other things yet upon this occasion askes whether it can be doubted where there is no Sacrifice there can be any Religion †An dubitari potest ubi nullum peculiare Sacrisitium ibi ne Religionem quidem esse posse Canus in loc Theol. l. 12. p. 813. We on the other side account it a very great corruption of the Eucharist to turn that which is a Sacrament to be received by us into a Sacrifice to be offer'd to God and there being no Foundation for any such thing in Scripture but the whole ground of it being an Error and mistake as we shall see anon and it being a most bold and daring presumption to pretend properly to Sacrifice Christs body again which implyes no less then to Murder and Crucifie him we therefore call it a Blasphemous Fable †See Article 31. of the 39 Articles of Religion and as it is made use of to deceive people into the vain hopes of receiving benefit by the Communion without partaking of it and a true pardon of sin by way of price and recompence is attributed to it and it is made as truly propitiatory as Christs sacrifice upon the Cross both for the dead and living and for that purpose is scandalously bought and sold so that many are hereby cheated not onely of their mony but of their souls too it is to be feared who trust too much to this easie way of having a great many Masses said for them and because when the priest pretends to do those two great things in the Mass to turn the Bread and Wine into the very substance of Christs Body and Blood and then to offer Christ up again to his Father as truly as he offered himself upon the cross which are as great as the greatest works which ever God did at the very Creation and Redemption of the World yet that he really does no such thing as he then vaunts and boasts of for these Reasons we deem it no less then a dangerous deceit †Ibid. These are high charges on both sides and it concerns those who make them to be well assured of the grounds of them And here I cannot but passionately resent the sad state of Christianity which will certainly be very heavy upon those who have been the cause of it when the corruptions of it are so great and the divisions so wide about that which is one of the most sacred and the most useful parts of it the Blessed Eucharist which is above any other the most sadly depraved and perverted as if the Devil had hereby shown his utmost malice and subtlety to poyson one of the greatest Fountains of Christianity and to make that which should yield the Waters of Life be the Cup of destruction That blessed Sacrament which was designed to unite Christians is made the very bone of Contention and the greatest instrument to divide them and that bread of Life is turned into a stone and become the great Rock of offence between them Besides the lesser corruptions of the Eucharist in the Church of Rome such as using thin Wafers instead of bread and injecting them whole into the mouths of the Communicants and Consecrating without a Prayer and speaking the words of Consecration secretly and the like there are four such great ones as violate and destroy the very substance and Essence of the Sacrament and make it to be a quite other thing then Christ ever intended it and therefore such as make Communion with the Roman Altar utterly sinful and unlawful These are the Adoration of the Host or making the Sacrament an object of Divine Worship the Communion in one Kind or taking away the Cup from the People the turning the Sacrament into a true and proper Sacrifice propitiatory for the Quick and the Dead and the using of private or solitary Masses wherein the Priest who celebrates Communicates alone The two former of these have been considered in some late discourses upon those subjects the fourth is a result and consequence of the third for when the Sacrament was turned into a sacrifice the people left off the frequent communicating and expected to be benefitted by it another way so that this will fall in as to the main Reasons of it with what I now design to consider and Examine The Sacrifice of the Mass or Altar wherein the Priest every time he celebrates the Communion is supposed to offer to God the Body and Blood of Christ under the forms of Bread and Wine as truely as Christ once offered himself upon the cross and that this is as true a proper and propitiatory Sacrifice as the other and that 't is so not only for the Living but also for the Dead The Objections we make against it and the Arguments by which they defend it will fall in together at the same time and I shall endeavour fairly and impartially to represent them in their utmost strength that so what we have to say against it and what they have to say for it may be offered to the Reader at one view that he may the better judg of those high charges which are made he sees on each side First then we say That the very foundation of this Sacrifice of the Mass is established upon two very great Errors and Mistakes The one is the Doctrine of Transubstantiation or Christs Corporal presence in the Eucharist The other is the Opinion That Christ did offer up his body and blood as a sacrifice to God in his last Supper before he offered up himself upon the Cross If either or both of these prove false the Sacrifice of the Mass is so far from being true that it must necessarily fall to the ground according to their own principles and acknowledgments Secondly There is no Scripture ground for any such sacrifice but it is expresly contrary to Scripture under which head I shall examine all their Scriptural pretences for it and produce such places as are directly contrary to it and perfectly overthrow it Thirdly That it has no just claim to Antiquity nor was there any such Doctrine or practise in the Primitive Church Fourthly That it is in it self unreasonable and absurd and has a great many gross Errors involved in it First we say That the very Foundation of this sacrifice is established upon two very great Errors and Mistakes the first of which is the Doctrine of Transubstantiation or which may be sufficient for their purpose the corporal presence of Christs natural body and blood in the Eucharist though they disclaim the belief of this without the other but if Christs body and blood be not substantially present under the species of
and as serves only for their purpose If the sacrifice and oblation be the same it ought to be without doubt of the same infinite value with that upon the Cross and though it be very bold and precarious to guesse at Christs will without some declaration of it from himself yet I cannot see how it was possible that it should be Christs will to have it the same sacrifice and yet not have the same vertue which is as if a Physician should have an Universal Medicine that by once taking would certainly cure all Diseases whatever and yet should for some reasons so order the matter that the very same Medicine should if he pleased have only a limited vertue cure but one Disease at a time or only some lesser smaller illnesses and that even for those it must be often taken This would certainly bring a suspicion either upon his Medicine or himself and no body but would doubt either that it had not such a vertue in it at first or that it was not the same afterwards nor made truly by him as he pretended 8. They make the Priest in the Mass-sacrifice to do all in the name of Christ and to act as his Agent and Deputy and so they say 't is the same Priest who offers as well as the same Sacrifice which was offered upon the Cross and that he pronounces those words of Consecration This is my Body in Christs name not by an Historical reciting of them but as speaking authoritatively in the Person of Christ himself and that this makes the Sacrifice great and valuable as it is thus offered to God by Christ himself I ask then whether all the sacrificial Acts in the Mass are performed by Christ Does Christ consecrate his own Body for Consecration is the most principal part of the sacrificing Action if not the whole of it or if as some think the Consumption of the Sacrifice is the great thing that makes it perfect and consummate I ask whether Christ does then eat his own Body every Mass when it is eaten by the Priest If as Bellarmine owns the Consumption of the Sacrifice be absolutely necessary to make a sacrificial Oblation and the true Offerer be Christ himself as the Council of Trent says then Christ himself must consume the sacrifice that is he must eat his own body Bellarmine is really pincht with this difficulty and he hath so wisely managed the matter that as he brought himself into this streight so he knows not how to get out of it but he is forced to confess †Tamen ipse dici potest consumere sacramentum Bellarm. de Miss l. 1. c. 27. That Christ may in some sense be said to consume the Sacrament i. e. himself for 't is Christs body and blood is the Sacrament and not the species at least not without those We always thought it a prodigious if not a horrid thing for another to consume Christs real body but now for Christ himself to be made to do this is to expose Christ shall I say or themselves or that cause which is driven to these Absurdities and which can never avoid them whilest it makes the Mass a true sacrifice and Christ himself the offerer of it 9. The Offering this Sacrifice to redeem souls out of Purgatory as it is made one of the greatest ends and uses of this Sacrifice of the Mass so is one of the greatest Errors and Abuses that belong to it for besides that it contains in it all the foregoing Errors and Absurdities of its being a proper Sacrifice and so benefitting those who do not at all receive it as a Sacrament and being properly propitiatory at least for lesser sins and for the temporal pains that they suppose due to greater sins after they are forgiven which is another cluster of Errors that grows likewise to this Doctrine though it belongs to another place to consider them I say besides all those Errors it takes in also the groundless and uncomfortable and erronious opinion of Purgatory whereby a great many departed Souls are supposed to be in a sad state of extream pain and torment till they are delivered from it by these Masses and sacrifices which are offered for them to that purpose And this is indeed the great advantage of them I mean to the Priests that offer them who hereby make Merchandize not only of the Souls of Men but of Christs Body and Blood and are made by this sacrifice a sort of Mony-changers in the Temple and instead of Doves sell Christ himself and the souls in Purgatory are redeemed out of it by such corruptible things as Silver and Gold which are to purchase Masses that is Christs body and bloud at a certain price This is a most horrible abuse of Christianity which exposes it to infinite scandal and reproach the selling of Masses and Indulgences is so visible a blot in Popery that though nothing has more enriched yet nothing has more shamed it then these have done both those have relation to Purgatory which is an unknown Countrey in the other World that hath given rise to those two profitable Trades and to all that spiritual Traffic that is carried on by it A Late excellent discourse has so fully considered that subject that I am no further to meddle with it here then as the sacrifice of the Mass is concerned in it Our Adversaries most plausible and specious pretence for both those Doctrines is taken from the antient custom of oblations for the Dead which cannot be denyed to be of great antiquity and general use even very near the beginnings of Christianity and to have had a long continuance in the Christian Church Tertullian mentions them as made on every Anniversary of their birth †Oblationes pro defunctis pronatalitiis annuâ die facimus Tertul. de Corona militis c. 3. i. e. on the day wherein they died to this World and were born into immortality St. Cyprian speaks of them as so generally used for all persons that it was made the punishment of him who should leave a Clergyman his Executor and so take him off from his sacred employment to secular Troubles and Affairs that (a) Ac siquis hoc fecisset non offerretur pro eo nec sacrificium pro dormitione ejus celebraretur Cyprian Epist l. 1. Edit Ox. no offering should be made for him neither should any sacrifice be celebrated for his departure (b) Episcopi antecessores nostri religiosè considerantes salubriter providentes censuerunt nequis frater excedens adtutelam vel curam Clericum nominaret c. Ib. Contra formam nuper in Concilio a Sacerdotibus datam and this was an Order he sayes made by former Bishops in Council and therefore he commands that Geminius Victor who had made Geminius Faustinus Tutor to his Will or his Executor (d) Non est quod pro dormitione ejus apud vos fiat oblatio aut deprecatio aliqua nomine ejus
nor would St. Cyprian or the Bishops who ordained in Council that no offerings should be made for him who appointed a Clergy-Man Executor to his Will have inflicted so severe a punishment upon so small a fault had they thought this would have deprived his soul of a true and real propitiation for his sins nor would blotting out of the Diptychs have been so commonly put in use had this been consigning the soul to the punishments of another World. There was therefore no such thing meant as our Adversaries would now draw from that ancient custom of Oblations for the Dead and yet that this quickly degenerated into superstition and has been farther improved in aftertimes and is now come to very great perfection in the Roman Church we willingly own that the first beginnings of this were lay'd in this unscriptural custom as the Worship of Saints was from the Anniversary memory of the Martyrs is not to be denyed But corruptions in Religion like Diseases in the body might proceed at first from very small causes but by neglect and carelessness grow oftentimes very great and dangerous especially when the Physicians that should have cured them thought it for their purpose and interest rather to heighten and increase them 10. The sacrifice of the Mass must either be unnecessary or else must reflect on the sacrifice of the Cross if it be not necessary for obtaining the pardon and remission of any sin or for the relief of any spiritual want and necessity for which there has been no provision made by the sacrifice of the cross then it is wholly useless unprofitable if it be necessary for any such purpose then the sacrifice of the cross is not perfect and sufficient for all those ends but requires this sacrifice of the Mass to make up what is lacking and behind of the sufferings of Christ upon the cross which is a great diminution to the infinite value of them It is impossible to avoid these inconveniences for if the merit of the cross be so great as to expiate all manner of sin and to take away all kinds of punishment that are due to it and to supply all the spiritual wants and necessities whatever of all Christians then what possible need can there be of any other sacrifice And if Christs sacrifice once offered upon the cross can do all this why should there be any new offering or any reiteration of the same sacrifice when by being once offered it hath done the whole business that it can do were it offered never so often but if there be any kinds of sins which because they are dayly committed by us therefore require a dayly sacrifice as they pretend to be offered for them which implyes that the constant and abiding vertue of the cross cannot reach them which is yet as efficacious to all Christians now as the first day it was offered or as it could be if it were offered every day by Christ himself or if there be any such temporal remains of punishment after the eternal guilt of them is pardoned which are not discharged by Christs sacrifice upon the Cross but there is this small hand-Writing still however against us and continues uncancelled notwithstanding the Death of Christ then we are not perfectly redeemed from all punishment and from the whole Curse of the Law by the sacrifice of the cross but there is something more necessary to deliver and save us if not from Hell yet from Purgatory and whatever Christ has done for us yet the Mass sacrifice must still help us not as an instrument of Religion to work upon us and make us better but as a sacrifice to God to prevail with him to free us from punishment or else we are in a miserable condition which is the true contrivance of the sacrifice of the Mass that necessarily renders it very injurious to the most perfect and sufficient sacrifice of the cross I might add many other Errors belonging to this Doctrine of the sacrifice of the Mass such as saying their Masses in an unknown Tongue putting confidence in the meer opus operatum offering up Masses to the honour of the Saints and the like but those do more properly fall under other heads of controversie and are the peculiar subjects of other Treatises that are written on purpose upon those matters for though these all run into this Doctrine of the sacrifice of the Mass which is the great Lake into which most of the Popish Errors empty themselves yet the first head and rise of them is not from hence and so I shall not take them in here The Mass sacrifice contains in it a whole Legion of Errors but 't is only the principal one which I have endeavoured by this Discourse to cast out and that is its being a proper and truly propitiatory sacrifice which I have shown to be founded upon two monstrous Errours to have no true foundation in Scripture nor no just claim to Antiquity but to be plainly contrary to both those and to be in it self very absurd and Vnreasonable which is enough in conscience against any one Doctrine or any Church that maintains it however Infallible they may both of them pretend to be if this be clearly and strongly made out against them as has been Attempted in this Treatise FINIS Books Sold by Brabazon Aylmer at the Three Pidgeons over against the Royal Exchange in Cornhil A Discourse concerning the Adoration of the Host as it is Taught and Practiced in the Church of Rome Wherein an Answer is given to T. G. on that Subject And to Monsieur Boleau 's late Book De Adoratione Eucharist A Discourse of the Communion in One Kind In Answer to a Treatise of the Bishop of Meaux 's of Communion of both Species An Answer to a Book Entituled Reason and Authority Or the Motives of a Late Protestant's Reconciliation to the Catholick Church Together with a brief Account of Augustine the Monk and Conversion of the English A Request to Roman Catholicks To Answer the Queries upon these their following Tenets Sect. 1. Their Divine Service in an Vnknown Tongue 2. Their taking away the Cup from the People 3. Their with-holding the Scriptures from the Laicks 4. The Adoration of Images 5. The Invocation of Saints and Angels 6. The Doctrine of Merit 7. Purgatory 8. Their Seven Sacraments 9. Their Priests Intention in Baptism 10. The Limbo of unbaptized Infants 11. Transubstantiation 12. The Propitiatory Sacrifice of the Mass 13. Private Masses 14. The Sacrament of Penance 15. The Sacrament of Marriage with the Clergies Restraint therefrom 16. Their Sacrament of extream Vnction 17. Tradition 18. That Thred-bare Question Where was your Church before Luther 19. The Infallibility of the Pope with his Councils 20. The Pope's Supremacy 21. The Pope's Deposing Power 22. Their Vncharitableness to all other Christians