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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56737	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 eucharistiæ, Paris 1685.	Payne, William, 1650-1696.	1685 (1685)	Wing P898; ESTC R6993	45,831	68

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. A DISCOURSE OF THE ADORATION of the HOST c. IDolatry is so great a Blot in any Church whatever other glorious Marks it may pretend to that it is not to be wondred that the Church of Rome is very angry to be charged with it as it has always been by all the Reform'd who have given in this among many others as a just and necessary Reason of their Reformation and it must be confessed to be so if it be fully and clearly made good against it and if it be not it must be owned to be great Uncharitableness on the other side which is no good Note of a Church neither a grievous Slander and most uncharitable Calumny which will fall especially upon all the Clergy of the Church of England who by their Consent and Subscription to its Articles and to the Doctrine of its Homilies and to the Book of Common-Prayer do expresly join in it For it is not the private Opinion only of some particular and forward men in their Zeal and Heat against Popery thus to accuse it of Idolatry but it is the deliberate and sober and downright 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 Wine 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. Cant 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 an 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

off as he would the Worshippers of the Host by the meer adding of more thick Grosness and more Absurdities to their other mistakes He will have b P. 322. the Israelites to take the golden Calf for God and the Egyptians the Sun to be God and perhaps some of the most stupid Heathens did take their very Images for Gods and by his way these were the most excusable because they were the most mistaken These mistakes would after this rate do great and extraordinary things for Idolaters and would be much better security for the Roman Church than her pretended Infallibility and indeed 't is these must bring off her and her Members from the guilt tho not from the Acts of Idolatry as well as from other things or else she and they are in a very sad and desperate Condition But now I dare appeal to any man who shall take in all those Considerations I have mentioned together whether the Papist's adoring the Host upon the supposal and belief of Transubstantiation if that be not true will excuse them from Idolatry and whither if a mistake in this Case will excuse them it will not excuse the grossest Idolatry in the World Notwitstanding all the little Shifts and Evasions that T. G. uses to wriggle himself out of this streight and difficulty into which his learned Adversary had driven him HAving considered the Adoration of the Host as it is Taught in the Church of Rome I shall now consider the Practice of it which is more plain and evident and notorious to all the World however they would palliate and disguise their Doctrine According to their Missal which is wholly different in this as well as other things from the old Lyturgic and Eucharistic forms as I shall show by and by the Priest a Celebrans hostiam inter pollices tenens genuflexus eam adorat tum usque in terram genuflexus hostiam ipsam veneratur sic de calice reponit calicem super corporale genuflexus sanguinem reverenter adorat illum populo ostendens adorandum Sacramentum genuflexus veneratur in Canon Miss genuflexus reverentiam facit Sacramento in every Mass as soon as he has consecrated the Bread and Wine with bended Knees he adores the Sacrament b Missale Romanum c. 9. Sacramentum genuflexus adorat Capite inclinato versus Sacramentum dicit Intelligibili voce Agnus Dei qui tollis peccati mundi miserere nobis Da nobis pacem that which he has consecrated that very thing which is before him upon the Paten and in the Chalice and gives the same Worship and Subjection both of Body and Mind to it as he could to God or Christ himself for with his Head and his Soul bowing towards it and his Eyes and Thoughts fixt upon it and directed to it he prays to it as to Christ himself Lamb of God that takest away the Sins of the World have Mercy upon us Grant us Peace and the like then the Priest rising up after he has thus adored it himself he lifts it up as high as conveniently he can above his head and with Eyes fixt upon it he shows it to be devoutly adored by the People c Sacerdos postquam ipse hostiam genuflexus adoravit continuo se erigens quantum commode potest elevat in altum intentis in eam oculis populo reverenter ostendit adorandam who having notice also by ringing the Mass Bell as soon as they see it fall down in the humblest Adorations to it as if it were the very appearance of God himself and if Christ himself were visibly present before them they could not show more acts of Reverence and Devotion and Worship to him than they do to the Host they Pray to it and use the very Forms of Perition and Invocation to that as to Christ himself such as these O saving Host or blessed Sacrament which openest the door of Heaven give me strength and and power against dangers and against all my Enemies d O salutaris Hostia quae caeli pandis ostium bella premunt hostilia Da robur fer auxilium Hymnus in Festo corporis Christi in Brevia● Rom. e Adoro te devote latens Deitas quae sub his figuris vere latitas tibi se cor meum subjicit Deum meum te confiteor Fac me tibi magis credere in te spem habere te deligere praesta menti de te vivere te illi semper dulce sapere Rythmus St. Thom. ad Eucharist in Missal Make me always more to believe to hope in thee to love thee Grant that my Soul may always live upon thee and that thou mayst always tast sweet unto it Thus both the Priest and the People are several times to Adore and Worship both the Host and the Cup in the Celebration of the Eucharist and they will not disown nor cannot their directing and terminating their Devotions and Prayers upon the Sacrament which is before them Prayers they call them to the Eucharist f Ad Sacram. Eucharistiam Rythmus Rom. breviar and 't is become a common form of Doxology amongst them instead of saying Praise be given to God to say Praise be given to the most holy Sacrament g Laus sacratissimo Sacramento as 't is in one of their Authors instead of ye shall pray to God ye shall pray to the Body of Christ i. e. to the Sacrament h Orlandinus hist Sanders in his Book of the Supper of the Lord i Corpori sanguini Christi sub Speciebus panis vini omnis honor Laus Gratiarum actio in secula seculorum Sanderus de caena Dom. instead of Glory be to the Father Son and Holy Ghost turns it thus To the Body and Blood of our Saviour under the Species of Bread and Wine be all Honour and Praise and Thanksgiving for evermore as if it were another Person of the blessed Godhead This Adoration is not only in the time of Communion when it is properly the Lords Supper and Sacrament but at other times out of it whenever it is set upon the Altar with the Candles burning and the Incense smoking before it or hung up in its rich Shrine and Tabernacle with a Canopy of State over it And not only in the Church which is sanctified they say by this Sacrament as by the Presence of God himself k Bellarm. de sanct c. 5. but when it is carried through the Sreets in a solemn and pompous Procession as it is before the Pope when he goes abroad just as the Persian fire was before the Emperor l Curt. l. 3. S. 3. meerly by way of state or for a superstitious end that he may better the be Guarded and Defended by the company of his God m Ad capitis illius sacri custodiam praesidialem patronalem Perron de Euch. l. 3. c. 19. In all these times it is to worshipped and adcred by all persons as it