introduced Now who knows not that the substance of Bread is not a proper object of Latria and it that Christ God-man was properly contained in the Sacrament there could be no suspition of Idolatry in the adoration of it What I have thus discoursed I judge sufficient to convince the Reader that this was not the practice of the Ancient Church What T. G. offers to the contrary is §. 6. that St. Basil saith the words of invocation when the Eucharistical Bread was shewed T G. p. 222 223. are Apostoliâ—al Tradition Ergo the Host was worshiped with Latria St. Austins Mother assisted at the Altar from whence she knew the Holy Victim was disp aced Ergo the Host was Worshiped with Latria Optatus calls the Altar the Seat of the Body of our Lord. Ergo the Host was Worshiped with â—atria He might have added that Protestant do call the Sacrament the Blood and Body of our Lord they do uncover and shew it to the people they therefore do adore it with Latria These are the wretched Sophisms by which this universal practice is confirmed and they prove only this That the abettors of them do not renounce their sence and reason only when they do believe this Doctrine but also when they discourse on this unhappy Subject Thus when T. G. proceeds to tell us p. 224. That the practice of the Church was so notorious in this point of the Adoration of the Eucharist that the Heathens because they knew that the Christians made use of Bread and Wine in the Mysteries objected to them that they Worshiped Ceres and Bacchus Nothing is so notorious as is the weakness of this Inference For if this argument be valid the Heathens thought that Christians Worshiped Ceres and Bacchus because they used Bread and Wine in their Mysteries therefore all Christians Worshiped what seemed to be Bread and Wine this must be also valid the Heathens thought that the Jews did Worship Saturn because they met on Saturday August conâ—a Faust Mamich l. 20. c. 13. as the same Austin in the same place informs us therefore all Jews Worshiped Saturday 2. St. Austin saith and he himself confesseth that the Heathens thus conceived not because they Worshiped the likeness of Bread and Wine but because they used Bread and Wine in their Mysteries the bare use therefore not the Worship of these things was that which gave the rise to this absurd imagination as St. Austin deems it Like to this stuff is that of Chrysestom viz. That the whole order of heavenly Powers lift up their voice T G. p. 224. and the place round about the Altar is filled in honour of him that lyeth upon it And that of Nazianzen p. 222. affirming That Gorgonia went with Faith to the Altar and with a loud voice besought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that was honoured upon it For who knows not that Christ is honoured at the Holy Table when by the invocation of his Holy name the Sacrament of his true Body and Blood is Consecrated and to his Glory is distributed to all the Faithfull who knows not that the honour done to that which represents and is the true memorial of our Blessed Lord is Honour done to him And therefore these expressions only signifie that Holy Angels and Good Christians do honour the memorials of Christs Body and this we Protestants do as truly but more safely then the Church of Rome witness the preparations made before we do receive them and the Reverence we use when we receive them and witness lastly our confession Eucharistiam ut signum utile divinitus institutum venerandam confitemur saith Albertinus And that Nazianzen could intend no more is clear from what he doth immediately subjoyn viz. In Epitaph Gorgon p. 187 That if his Sister could lay hold of any of the Antitypes of our Lords Blood and Body she presently bedewed them with her Tears What therefore lay upon the Altar was only the Antitype of Christs true Body This also was the mind of Chrysostom for he declares Epistol ad Caefar Monach. That before the Bread is Sanctified we name it Bread but the Divine Grace Sanctifying it by the means of the Priest it is sâ—eâ—d from the name of Bread and is esteemed worthy to be called the Lords Body although the nature of Bread remaineth in it To the words of Chrysostom p. 224. cited from Hom. 24. in Epist ad Corinth I answer That Chrysostom doth here exhort us to Worship Christs Body which we do he also saith we see this Body on the Altar Nay elsewhere he adds * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ— Pop. Antâ—oc Hom. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. Hom. 24 Vide Albert l. 2. at Sacr. Euch. p. 535 536. we see it slain and jugulated d In Mat. Hom. 82. And when the Hereticks do ask whence it is evident that Christ was Crucified we stop their mouths saith he by the consideration of these Mysteries for if Christ be not â—ead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what do these Symbols mean Christs Body therefore is seen upon the Altar not as to its substance for there according to the Roman Doctors its being is invisible but as to that Sacrament which represents his Body this then must be the mind of Chrysostom that Body which is really in Heaven and in the Altar is seen slain and jugulated in effigie do you adore Hitherto we have complained only of the want of reason in the citations following we have just reason to suspect his want of Conscience For with what Conscience could he offer this passage of f Theodoret in confirmation of this practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. 2 p. 84.85 viz. The mystical symbols * Those words T. G. leaves out do not receed from their nature for they abide in their proper substance figure and from and may be seen and touched as they were before but they are understood to be what they are made and are believed and adored as being the things they are believed for can that be a Demonstration of this practise which is a most convincing demonstration that the supposition upon which the Romanist doth build this practise is absurd and false And that the Adoration of the Host would be the Adoration of what continues Bâ—ead as certainly as the humanity of Christ continues to retain its nature and its proper substance had not T. G. sufficient reason to leave our these words which are so clear a Condemnation of the Doctrine of Transubstantiation and consequently of the Adoration of the Host that their great Doctors are even forced to say that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substance Theodoret doth understand no substance out only accidents which are the opposite to substance And that by substance and nature he meaneth form and figure though in this very place he makes a clear distinction of substance both from form and figure and consequently that he grants unto the Heretick that
Christs humanity is as to the substance and the nature of it changed into the Deity and that the accidents form and figure of it only remain unchanged that is he grants all that the Heretick asserts and he endeavoured to refure For thus the Heretick dispuâ—es As the Symbols of the body and blood of Christ are other things before the invocation of the Priest but after the invocation they are changed and made other so the body of Christ after the assumption is changed into the divine substance and thus the Orthodox doth answer thou art caught in thy own Net for the mystical signs after Sanctification do not recede from their own natures Again the Orthodox puts this question are not the mysteries Ibid. vid. p. 57. the signs of the body which truly is this being granted by the Heretick he makes this inference If the divine mysteries do truly represent the body then the body of our Lord now is and is not changed into the Deity but only filled with his Glory When therefore is it affirmed by Theodoret that this Sacrament is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a venerable Type And that the Symbols are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Symbols which are Worshiped This phrase can signifie no more then this That they are venerable Types and Symbols such as deserve a reverence or honorary Worship from all Christians which is a very common acceptation of the word for thus Christian Temples are stiled by the Ancients a Concal sub Menna act 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Venerable Temples the Apostles Throat b Epist Leonis 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Venerable Throne and Baptism c Justinian Novil 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Venerable Baptism The same uncenscionable dealing we meet with in that passage of St. Austin for no Man eats Christs flesh 〈◊〉 be have siâ—sâ— adored for in that very place he tells us That * In â—â—sâ—l 98. p 241. â— G. H the Jews interpreted the eating of Christs Flesh like Fools for they interpreted it carnally whereas Christ did instrâ—â— his own Disciples and say unto them understand Spiritually what I say unto you you shall not eat the Body which you see and drink the Blood which they will shed that Crucifie me I have commended unto you a Sacrament that Spiritually being understood will quicken you So that St. Austin in this very place asserts the contradictory to what the Church of Rome believes touching the presence of Christs Body in the Sacrament and calls them Fools that think Christ did intend what they imagine he hath said Therefore it is manifest that St. Austin in this place speaks nothing of the adoration of Christs Flesh under the accidents of Bread but only of the adoration of hs Flesh considered as united to the Godhead and placed at the Right Hand of God I astly to that of Ambrose De spir Saâ—cto l 3. c. 12. By the Footstool is understood the Earth and by the Earth the flesh of Christ which we Adore in the mysteries at this day and which the Apostles adored in our Lord Jesus I answer that he saith no more than this that in these mysteries we Worship Christ and câ—nâ—â—quently the flesh of Christ as being not divided from him â—u he doth not say that in adoring the mysteries we adore Christ or that we do adore the mysteries which are Christ 1. Therefore let it be observed that St. Ambrose doth not say that we adore Christ only in this mysteries but in mysteriis or in the Celebration of the Sacraments which it was the custome of Antiquity to do because they held these mysteriâ—s to be instituted by him to convey unto us those blessings he had purchased by his blood and did conceive he * in Job 9 6.7 Cyril words it doth invisibly swim in the waters of Baptism And therefore in the Celebration of that rite they eall upon us as * Paulinus Epist 4. Chrysost To. 6. in illud simile est regnum czlorum Captives to fall down before our King and with hands lifted up to Heaven to adore him and mutually to exhort our selves and say come let us Worship before the Lord who made us And yet I hope T. G. will not infer that Element of Water to be transmuted into Christs Body and therefore Worshiped by the Christians of those times Secondly observe that Christs Sacred Flesh being united to his Godhead and adored with it the Worship which at the celebration of those Mysteries was directed to him as sitting in the Heavens must be the Worship of his Flesh and this assuredly must be the meaning of St. Ambrose who in his exposition of these words seek those things which are above serm 58. c. speaketh thus we ought not now to seek our Saviour upon the Earth or according to the Flesh it we would find and touch him but according to the Glory of his Divine Majesty that we may say with the Apostle Paul but now we know not Christ according to the Flesh And therefore Blessed Stephen by his Faith did not seek Christ upon the Earth but did acknowledge him standing at the Right Hand of God where with the devotion of the mind he sought him Now this no Protestant denies that Christ even in the celebration of the Eucharist is to be Worshiped where he is and where he is to be sought after by such as do desire to sind him i.e. at the right hand of God CHAP. VI. The Contents Prop. 1. When we ascribe unto the Creature the Homage due to the Creator we become guilty of Idolatry Prop. 2. To know the secrets of the hearts of persons praying at all times and in all places of the World is a divine and incommunicated excellency Prop. 3. That to ascribe this knowledge to any Creature to whom God doth not thus discover the secrets of the heart and to pay that honour to it which doth suppose that knowledge is Idolatry Prop. 4. Those outward Acts of Worship which by consent of Nations or by common Use do signifie the honour due to the Creator are Idolatrical when given to a Creature Corol 1. That to offer Sacrifice is to perform that Worship which is proper only to God 2. That to vow to Angels or to Saints departed is to ascribe unto them the honour due to the Creator 3. Prayer offered and put up in any time and place to an invisible and not corporeally present Being is the oblation of that Worship to it which is due to God alone Objections Answered §. 1. HAving thus endeavoured to confirm and justifie the Judgment of the Church of England touching the Worshipping of the Host I now proceed to shew the Equity and Justice of her Censure of the Roman practice in reference unto the Invocation and Adoration of Holy Angels and of Saints departed And what we have to say in this particular as the foundation of this Charge shall be contained in these
repugnant to the word of God or opposite to the honour of Jesus Christ our only Mediator or that it is a foolish thing to pray unto them either with vocal or with mental prayer doth impiously think This they command all Pastors to teach to all their faitful people and they pronounce Anathema on any person that shall teach or think the contrary The Roman Catechism informs us That †Jure autem Sancts Dei Ecclesia huic Gratiarum actioni preces etiam implorationem Sanct ssimas Dei Matris adjurixit qud pie atque suppliciter ad eam confugeremus ut nobis peccatoribus sud Intermissione conciliaret Deum bonaque tum ad hanc tum ad aeternam vitam necessaria impetraret Ergo nos exules filii Evae qui hanc lachrymarum vallem incolimus assidnè misericordiae matrem ac fidelis populi advocatam invocare debemus ut oret pro nobis peccatoribus ab edque hac prece opem auxilium implerare cujus praestantissimu merita apud Deum esse summam voluntatem juvandi humanum Genus nemo nisi impid nefariè dubitare potest Catech. Rom. Part. 4. c. 5. Sect. 8. p. 584. the Holy Church of God doth teach us piously and humbly to fly unto the Mother of God and to entreat her by her intercession to reconcile God to us sinners and to obtain those good things for us which are necessary both for this present life and that which is eternal Wherefore we exiled sons of Eve who live in this vale of tears continually ought to intreat this Mother of Mercy and Advocate of faithful People that she would pray for us sinners and by this prayer to implore her help Agreeable to this Doctrine are many Forms of Prayer recorded in the Antient Missals and Breviaries of the Church of Rome and in those likewise which have been published and corrected by the Decree and order of the Council held at Trent For to St. Peter they pray thus Beate Pastor Petre Erov Rom clemens accipe Voces precantum criminúmque vinoula Verbo resolve cui potestas tradita Aperire terris Coelum apertum claudore Peter blest Shepherd graciously Receive our Prayers our bands of sin unty By thy sole word to whom the power is given To open wide and shut the Gate of Heaven To all the Apostles thus Communt Apost p. â— Vos sacli justi judices Et vera mundi lumina Votis precamur cordium Audite preces supplicum Qui Coelum VERBO clauditis Serasque ejus Solvitis Nos à peccatis omnibus Solvite JVSSV quesumus Quorum praecepto subditur Salus languor omnium Sanate aegros moribus Nos reddentes Virtutibus You that are Judges of the World And its true lights that brightly shine With heartiest wishes we intreat Out humble supplications hear Ye that do shut Heavens Temple Gates And by your word unlock the same Our guilty souls from punishment Release we pray by your command For in an instant your commands Sickness and health do both perceive Heal therefore our diseased minds And every Grace in us increase Virgo dulcedine plena In te sperantes audi Miss de Sanctâ— Genouefa f. 12. miserando precantes Dele Peccamen Vexatis praebe juvamen Omnibus moestis solamen porrige semper To Genouefa thus Hear us that pray blest Genouefe And pity those who hope in thee Blot out our sins and send relief And comfort in sad misery Cerne tua n familiam Miss de Sancto Sebast f. 13. quae orat flexis genibus Serva à peste patrian istam à malis omnibus Audi famulos rogantes ô Martyr Sebastiane Serva corpus sana mentes hujus plebis Christianae Ne incurramus immane Baratrum confusionis Dona vespere mane genitum compunctionis To Saint Sebastian Behold thy family which prayes with bended knee Preserve this Country from the plague let it no evil see Hear the desires of thy folk Martyr Sebastian Preserve the bodies heal the minds of people Christian That we the horrid Gulph may fly of sad confusion At night and morning let us sigh with deep â— compunction Ista per te gens sit tuta Et ne noceat acuta Febris hac in patria Miss Rom Antiq. Ex quo nostra spes est tota In te Martyr nunc remota Sit pestis mortifera May we from this sharp fevers rage Safe and unhurt hereafter be It s deadly influence asswage Since all our hopes are placed in thee Tu nostrum columen tu decus inclytum Brev. Rom. Jan. 30. Nostrarum obsequium respice mentium Romae libens vota excipe quae pio Te ritu canit colit To St. Martina O thou our stay and chiefest ornament Regard the ready service of our minds Rome's vows receive which in devotest sort Doth praise and worship thee Promove nostras Domino querelas Cast âque vota Prev Rom Antiq Mart. 20. Scis quot hic saevis agitemur undis Triste quos mundi mare defatigat Scis quot adnectat Satanas caroque Praelia nobis To Joachim See our chaste vows we make to God be paid And all our Prayers promote when we complain Tost in this Sea with many a cruel wave Thou know'st we weak and weather beaten are Thou know'st what combats we' are like to have Which flesh and Satan our sworn foes prepare Sis pro nobis advocata Proprium Fest Ordinis Minorum f. 12. causam nostrae Paupertatis coram Deo sustine Et veniam de peccatis servis tuis obtine To the Blessed Virgin Be thou our Advocate with God and plead Our cause with him in thy poor peoples stead Obtain that pardon of our sins we need Quicunque in alta syderum Regnatis Aula Principes Brev. R. Favete votis supplicum Qui dona Coeli flagitant To all Saints All ye that with the eternal King As Princes reign above the Stars Favour the Prayers of Suppliants 2. They do not only pray unto them but they give laud and honor to them And also do entreat them to hear and to receive their Praises Jacobe vindex Hostium Huc Brev. R. in Festo S. Jacobi Coeli ab altis sedibus Converte dexter lumina Audiquâ— laete debitas Grates tibi quas solvimus To St. James they speak thus The praises due that we do pay To thee hear joyfully this day Ave salus hominum Miss Prop rtum Fest p. 35. B. Ed. Aâ—tutep 1577. Virgo decus virginum Te decet post Dominum laus honor To the blessed Virgin Hail oh thou happiness of Man And Virgin Flower of Virgin race All laud and honour be to God And to thee in the second place But of this no man can be ignorant there being nothing more common in their Books and mouths than Laus Deo Beatae Virgini 3. They also do confess their sins unto them In the Reformed Roman Missal we