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A66958 The Catholicks defence for their adoration of the body and blood of our Lord as believed really and substantially present in the Holy Sacrament of the Eucharist. R. H., 1609-1678. 1687 (1687) Wing W3439; ESTC R16193 35,372 45

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10. who in pitching especially on this point Adoration of the Eucharist as hindring the Protestants longer stay in the Roman Communion hath in this Discourse and in two Replies to Chaumont made afterward in defence of it discussed it more particularly than many others in answer to S. Ambrose and S. Austin their adoring the flesh of Christ in the Mysteries The Humanity of Jesus Christ saith he personally united to the Divinity is by consequence truly and properly adorable And again They only adored Jesus Christ in the Sacrament which is the thing we agree to And ibid. p. 29. We do willingly adore Jesus Christ who is present in the Sacrament namely by Faith in the heart of the Communicants c. And see Dr. Stillingfleet in his Roman Idol c. 2. p. 114. The Question saith he between us is not whether the person of Christ is to be worshipped with Divine worship for that we freely acknowledge And altho' the humane nature of Christ of it self can yield us no sufficient reason for adoration he must mean Divine yet being considered as united to the Divine Nature that cannot hinder the same Divine worship being given to his Person which belongs to his Divine Nature any more than the Robes of a Prince can take off from the honour due unto him Tho' how well that which he saith before ibid. § 2. as it seems against worshipping Christ supposed present in the Eucharist without a special command to do it consists with what he saith here and with what follows let him look to it 4. It is affirmed by many Protestants §. 5. n. 1. especially those of the Church of England that this Body and Blood of our Lord is really present not only in virtue but in substance in the Eucharist either with the Symbols immediately upon the Consecration or at least so as to be received in the Eucharist together with the Symbols by every worthy Communicant and that this Body and Blood of our Lord which is not severed from his Person is then to be worshipped with supreme Adoration See 1. for a substantial presence of Christ's body in the Eucharist I mean at least to the worthy Receiver contradistinct to a Presence by effect only Influence Virtue Grace or the Holy Spirit uniting us to Christ's Body in Heaven Dr. Taylor of Real Presence p. 12. When the word Real saith he is denied i. e. by Protestants as it was in King Edward's time the word Real is taken for Natural i. e. as he explains it p. 5. including not only the nature of the Body for that is the substance but the corporal and natural manner of its existence he goes on But the word substantialiter is also used by Protestants in this question which I suppose may be the same with that which is in the Article of Trent Sacramentaliter praesens Salvator substantia sua nobis adest in substance but after a Sacramental manner See the Confession of Beza and the French Protestants related by Hosp Hist. Sacram. part ult p. 251. Fatemur in coena Domini non modo omnia Christi beneficia sed ipsam etiam Filii hominis substantiam ipsam inquam veram ●arnem verum illum sanguinem quem fudit pro nobis non significari duntaxat aut symbolice typice vel figurate proponi tanquam absentis memoriam sed vere ac certo repraesentari exhiberi applicanda osserri adjunctis symbolis minime nudis sed quae quod ad Deum ipsum promittentem offerentem attinet semper rem ipsam vere ac certo conjunctam habeant sive fidelibus sive infidelibus proponantur Again Beza Epist 68. speaking against Alemannus and some others who opposed a substantial presence Volunt saith he ex-Gallica Confessione Art. 36. Liturgia Catech. Din. 53. expungi substantiae vocem idcirco de industria passim a Calvino a me usurpatam ut eorum calumniae occurreremus qui nos clamitant prore Sacramenti non ipsum Christum sed ejus duntaxat dona energiam ponere And Epist. 5. he argues thus against the same Alemannus Velim igitur te imprimis intueri Christi verba Hoc est corpus meum quod pro vobis traditur Hic est sanguis meus qui pro vobis funditur Age pro his vocibus Corpus Sanguis dicamus Hoc est efficacia mortis meae quae pro vobis traditur Hic est Spiritus meus qui pro vobis effunditur Quid ineptius est hac oratione Nam certe verba illa Quod pro vobis traditur Qui pro vobis funditur necessario huc te adigunt ut de ipsamet Corporis Sanguinis substantia hoc intelligere cogaris See Hooker Eccles Pol. 5. l. 67. § p. 357. Wherefore should the world continue still distracted and rent with so manifold contentions when there remaineth now no Controversy saving only about the subject where Christ is Nor doth any thing rest doubtful in this but whether when the Sacrament is administred Christ be whole within Man only or else his Body and Blood be also externally seated in the very consecrated Elements themselves But a great Controversy surely there would be beside this if the one party held Christ's Body substantially and the other virtually present Again p. 360. All three opinions do thus far accord in one c. That these holy mysteries received in due manner do instrumentally both make us partakers of that body and blood which were given for the life of the World and besides also impart unto us even in true and real tho' mystical manner the very Person of our Lord himself whole perfect and entire Thus also Bishop Andrews Resp ad Apol. Bell. 1. cap. p. 11. Nobis vobiscum de Objecto convenit de modo lis omnis est But there would be a lis concerning the Object if one affirmed the substance of the body there the other only the virtue or efficacy See Bishop Cosins his late Historia Transubstantiationis tit cap. 2. Protestantium omnium consensus de reali §. 5. n. 2. id est vera sed non carnali Praesentia Christi in Eucharistia manifeste constat And in proof of this p. 10. he quotes Poinet Bishop of Winchester his Dialacticon de veritate natura atque substantia Corporis Sanguinis Christi in Eucharistia Quod saith he non alio consilio edidit quam ut fidem doctrinam Ecclesiae Anglicanae illustraret Et primo ostendit Eucharistiam non solum figuram esse Corporis Domini sed etiam ipsam veritatem naturam atque substantiam in se comprehendere idcirco nec has voces Naturae Substantiae fugiendas esse Veteres enimde hoc Sacramento disserentes ita locutos fuisse Secundo quaerit an voces illae Veritas Natura Substantia communi more in hoc mysterio a veteribus intelligebantur an peculiari Sacramentis magis accommodata ratione Neque enim observandum esse solum