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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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the Ark to adore the Lord there where the Divine Service was particularly joyned to the place where the Ark was Dr. Taylor saith * Real presence §. 13. n. 5. Concerning the action of Adoration it is a fit address in the day of Solemnity with a sursum corda with our hearts lift up to Heaven where Christ sits we are sure at the right hand of the Father For nemo digne manducat nisi prius adoraverit c. which rightly understood means illud quod manducat Here the Doctor allows adoring in the the Sacrament Christ as in Heaven But if Christ's Body and so himself in a special manner be substantially present in the Eucharist here on Earth why not adore him not only as in Heaven but as present here See elsewhere Real Pres p. 144. where he saith We worship the flesh of Christ in the Mysteries exhibiting it to our Souls See Spalatensis de rep Eccles l. 7. c. 11. § 7. c. §. 6. n. 3. Si secundum veritatem qui digne sumit sacramenta corporis sanguinis Christi ille vere realiter corpus sanguinem Christi in se corporaliter modo tamen quodam spirituali miraculoso imperceptibili sumit omnis digne communicans adorare potest debet corpus Christi quod recipit Is then the worthy Communicant to worship but not the unworthy because Christ's Body is there present to the one but not to the other Non quod lateat corporaliter in pane aut sub pane aut sub speciebus accidentibus panis sed quod quando digne sumitur panis sacramentalis tunc etiam sumitur cum pane Christi corpus reale illi communioni realiter praes●ns Thus Spalatensis And so Bishop Forbes de Euchar. 2. l. 2. c. 9. § An Christus in ustia sit adorandus Protestantes saniores non dubitant In sumptione enim Eucharistiae ut utar verbis Archiepiscopi Spalatensis adorandus est Christus vera latria siquidem corpus ejus vivum ac gloriosum miraculo quodam ineffabili digne sumenti praesens adest haec adoratio non pani non vino non sumptioni non comestioni sed ipsi Corpori immediate per sumptionem Eucharistiae exhibito debetur perficitur Thus then Protestants allow Adoration to Christ's Body and Blood as substantially present in the Eucharist if not to the Symbols yet to the worthy receiver § 7 5ly Yet further It is affirmed by another party of Protestants the Lutherans more expresly that Christ's body and blood are present not only to the worthy Communicant but to the consecrated Symbols and whilst so present which is during the action of the Lord's Supper i. e. as I conceive them from the Consecration till the end of the Communion are to be adored Of which thus Chemnitius Exam. Conc. Trid. part 2. sess 13. c. 5. Deum Hominem in Divina humana natura in actione Coenae Dominicae vere substantialiter praesentem in spiritu veritate adorandum nemo negat nisi qui cum Sacramentariis vel negat vel dubitat de praesentia Christi in coena Ibid. Et quidem humanam etiam ejus naturam propter unionem cum Divinitate esse adorandam nemo nisi Nestorianus in dubium vocat Ita Jacob Gen. 28. Moses Exod. 34. Elias 3 Reg. 19. non habebant sane peculiare mandatum ut in illis locis Deum adorarent sed quia habebant generale mandatum ut Deum ubique adorarent certi erant Deum sub externis visibilibus illis symbolis vere adesse peculiari modo gratiae se ibi patefacere certe Deum ipsum quem ibi presentem esse credebant adorabant Nec vero Deum illi procul in coelo Empyraeo a se remotum absentem sed vere praesentem quidem peculiari modo gratiae praesentem adorarunt Thus he Nor do I know that the Calvinists have at any time accused their brethren the Lutherans of Idolatry in such a practice I find also Mr. Thorndike in the like manner clearly maintaining 1. A presence of Christ's Body with the symbols immediately upon Consecration and 2. An Adoration due to it See the former in Epilog l. 3. c. 2. and 3. where p. 17. I have said enough saith he to evidence the mystical and spiritual presence of the flesh and blood of Christ in the Elements as the Sacrament of the same before any Man can suppose that spiritual presence of them to the soul which the eating and drinking Christ's flesh and blood spiritually by living Faith importeth And see the latter ib. c. 30. p. 350. I suppose saith he that the Body and Blood of Christ may be adored where-ever they are and must be adored by a good Christian where the custom of the Church which a Christian is obliged to communicate with requires it This honour i. e. of worshipping the Body and Blood of Christ being the duty of an affirmative precept which according to the received rule tyes always tho' it cannot tye a Man to do the duty always because he then should do nothing else what remains but a just occasion to make it requisite and presently to take hold and oblige And is not the presence thereof in the Sacrament of the Eucharist a just occasion presently to express by the bodily act of Adoration that inward honour which we always carry toward our Lord Christ as God Again p. 351. Not to balk that freedom saith he which hath carried me to publish all this I do believe that it was so practised and done i. e. our Lord Christ really worshipped in the Eucharist in the ancient Church and in the symbols before receiving which I maintain from the beginning to have been the true Church of Christ obliging all to conform to it in all things within the power of it I know the consequence to be this That there is no just cause why it should not be done at present but that cause which justifies the reforming of some part of the Church without the whole which were it taken away that it this adoration might be done again and ought not to be of it self alone any cause of Distance i. e. between the Churches of Christ 6. It is granted by Daille in his Apology c. 11. and in his defence of it against Chaumont 1. That altho' the Reformed of his party do not believe the presence of Christ's body in the Signs yet they esteem not the belief of it so criminal that it obligeth them to break off communion with all those that hold it So that had the Roman Church no other error save this they freely confess it had given them no sufficient cause of separating from it as saith he appears in this that we tolerate and bear with it in the Lutherans And again * Reply to Chaumont p. 63. for the adoration of this Body as so present with the signs when indeed it is not so
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 At OXFORD Printed Anno 1687. THESES of Adoration of the EVCHARIST CONTENTS 1. PRotestant-Concessions § 1. 2. Catholick-Assertions § 1. Presuppositions §. 1. 1. Of a Precept of giving Divine Worship to our Lord. § 1. 2. Of our Lord's whole Person its being where his Body is § 2. 3. Of this Divine Person being supremely adorable wherever his Body is Granted by Protestants § 3. Not only in Virtue but Substance § 5. 4. That this Presence of our Lord's Body and Blood is by Protestants affirmed in the Eucharist and that this Body is then to be worshipped with supreme Adoration § 5. 5. Further affirmed That Christ's Body and Blood are present not only to the worthy Communicant but to the Symbols and whilst present are to be adored § 7. 6. Granted by Daille That tho' he and his believe not Christ's Body present in the signs yet they for this break not Communion with those that hold it § 8. Catholick Assertions 1. A Sign or Symbol to remain after Consecration distinct from the thing signified § 9. This external Sign to be all that which is perceptible by the senses of the Bread and Wine tho' not their Substance § 10. 2. The word Sacrament to be taken not always in the same sense but sometimes for the Sign or Symbol sometimes for the thing signified § 11. 3. Catholicks ground Adoration not on Transubstantiation which as also Consubstantiation involves it but on Real Presence with the Symbols maintaining Adoration due tho' Christ's Body were present neither under the Accidents of Bread as Catholicks say nor under the Substance of Bread as Lutherans say but after some other unknown manner distinct from both § 17. 4. Supposing not granting Transubstantiation an error yet if Corporal or Real Presence held by the Lutherans be true Catholicks plead their Adoration warrantable § 18. 5. Supposing Real Presence an Error and the Lutheran and Roman Church both mistaken yet these latter in such Adoration as excusable from Idolatry as the other § 19. 6. Supposing both the former Opinions Errors and indeed no Presence of Christ's Body with the Symbols at all yet such Adoration by the one or the other of Christ who is a true object of supreme Adoration and only mistaken by them to be where he is not cannot be termed such Idolatry as is the professed worshipping of an Object not all adorable § 21. 7. Whatever Idolatry it is called in a Manichean worshipping Christ in the Sun or in an Israelite worshipping God in the Calves at Dan and Bethel because adoring a fancy of their own and a good intention grounded on a culpable ignorance excuseth none from Idolatry yet since Daille and perhaps others allows a reasonable tho' mistaken ground of Adoration sufficient for avoiding the just imputation of Idolatry hence if Catholicks can produce a rational ground of their apprehending Christ present in the Eucharist tho' possibly mistaken in it they are to be excused from Idolatry on the same terms § 22. Catholicks Grounds for their Belief 1. Divine Revelation § 24. 2. The Declaration thereof by the supremest Church-Authority in Councils § 25. 3. The Testimony of Primitive Times § 26. 4. The Vniversal Doctrine and Practice of the later both Eastern and Western Churches § 27. 5. Protestant Concessions § 28. 8. For these Grounds given by Catholicks Idolatry by many Protestants of late but faintly charged upon the Church of Rome § 30. 9. Catholicks grant That to adore what is believed to be Bread or perform the external signs of Adoration to our Lord as present there where the Worshipper believes he is not is unlawful to be done by any whilst so perswaded § 33. CATHOLICK Theses Concerning the ADORATION of Christ's Body and Blood IN THE EUCHARIST § 1 COncerning the Adoration of Christ's Body and Blood and so of his Divine Person as present in the Eucharist 1. I shall shew What in reason is or must be conceded by Protestants 2. Examine what Catholicks maintain 1. I suppose a general precept of giving supreme and divine adoration to our Lord and Saviour Jesus Christ And Suppositions that as Affirmative precepts such as this is do not oblige to every time and place so if they are unlimited and general they warrant the lawfulness of our practice of them in any time or place nor is there any need of any particular divine command in respect of these i. e. places and times without which command we may not obey them For what absurdities would follow hence For Was our Saviour when on Earth never lawfully worshipped but in place or time first commanded Nor then when he shewed and presented himself to them for some other purpose than for adoration as to teach them to suffer for them c. Might not the Magi worship him lying in the Cratch divested of all appearance of Majesty without a special command from God But it is sufficient to warrant our practice of them if in respect of such time and place there be no express prohibition § 2 2. I suppose that where-ever the Body of our Lord is there is his whole person it being no more since this Resurrection to be a dead body for Christ dieth no more Rom. 6.9 but having the Soul joyned with it as likewise ever since the Incarnation having also its hypostasis or subsistence from the Divinity joyned with it even when it was in the Grave and the Soul severed from it § 3 3. I suppose it is a thing granted also by learned Protestants That where ever this Body of our Lord is present there this Divine Person is supremely adorable As the Divinity every where present is every where adorable and may be so adored in the presence or before any of his Creatures if such adoration be directed to him not it as when I see the Sun rising I may lawfully fall down on my knees and bless the Omnipotent Creator of it and see 1 Cor. 14.24 25. may be I say but not must for where there is only such a general presence of the Divinity as is in every time place and thing here our Adoration may and must be dispensed with as to some times and places None likewise can deny That the Humanity of our Lord also in a notion abstractive from the Divinity personally united to it is truly adorable tho' this with a worship not exceeding that due to a Creature § 4 For the lawfulness of Adoration where ever is such a presence of the person of our Lord see Bishop Andrews Resp ad Apol. p. 195. Christus ipse Sacramenti res sive in cum Sacramento sive extra sine Sacramento ubi-ubi est adorandus est Apol. des Eglis Reform c. 10. Thus also Daillé Apol. des Eglis Reform c.