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authority_n	apostle_n	church_n	successor_n	2,614	5	9.1249	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00580	The theater of honour and knight-hood. Or A compendious chronicle and historie of the whole Christian vvorld Containing the originall of all monarchies, kingdomes, and estates, with their emperours, kings, princes, and gouernours; their beginnings, continuance, and successions, to this present time. The first institution of armes, emblazons, kings, heralds, and pursuiuants of armes: with all the ancient and moderne military orders of knight-hood in euery kingdome. Of duelloes or single combates ... Likewise of ioustes, tourneyes, and tournaments, and orders belonging to them. Lastly of funerall pompe, for emperours, kings, princes, and meaner persons, with all the rites and ceremonies fitting for them. VVritten in French, by Andrew Fauine, Parisian: and aduocate in the High Court of Parliament. M.DC.XX.; Le théâtre d'honneur et de chevalerie. English	Favyn, André.; Munday, Anthony, 1553-1633, attributed name.	1623 (1623)	STC 10717; ESTC S121368	185,925	1,158

cut of the rugged knobs not grate or weare out the heart of it Volo nasutum non polyposum Fourthly because the testimonies I cite out of these authors were neuer questioned much lesse proued to be taken for good by the aduersarie vntill he can disproue them according to the rule of the Ciuill law supponitur esse bonus qui non probatur esse malus he is supposed to be an honest man who was neuer proued otherwise To cal in then these ancients in that order as commonly they go First Anno 70. Dionysius Areopagita in his booke of Ecclesiasticall Hierarchie chap. 5. relateth the practise of the Church in his time on this manner z After the Priest hath prayed that he may holyly distribute and that they that are to partake of the Sacraments may receiue it worthily discouering the bread that before was couered and breaking it into many pieces and diuiding one Cup among all he multiplieth that in the signes which is but one and distributeth it Anno. 80. The second Martialis Lenoricensis who stileth himselfe a seruant of God and an Apostle of Iesus Christ in his epistle ad Burdigal writeth thus You heretofore honored the priests which deceiued you with their sacrifices which they offered to dumbe and deafe images that neither could helpe you nor themselues but now much more you ought to honour the Priests of Almighty God who minister life vnto you in the Cup and liuing Bread By this argument of Martials the Romish Priests that giue the people but an halfe Communion should lose halfe of the honour due vnto Gods Priests if not the whole For thus out of Martials premises I conclude Those and none but those Priests are to be honoured and reuerenced who administer life to the people in the Cup The Romish Priests administer not life to the people in the Cup Therefore they are not to bee reuerenced or honoured Anno 92. Thirdly Clemens in his second booke of Constitutions 57. chap. thus enioyneth after the offering of the sacrifice let euery order a part receiue the body of our Lord and his pretious blood Anno 100. Fourthly Ignatius the Scholer of Saint Iohn the Euangelist Bishop of Antioch and Martyr in his Epistle to the Philadelphians enforceth an argument to vnity from the Communion I exhort you to imbrace one faith one manner of preaching and vse of the Sacrament of the Lords Supper for the flesh of our Lord Iesus is one and his blood one that was shed for vs there is one bread also broken for all and one Cup distributed vnto all Bellarmine his first Answer Bellarmine is put to a miserable plunge in his answer to this allegation First he saith in the Latine copies the words of Ignatius are not as we cite them There is one Cup distributed vnto all but there is one Cup of the whole Church and though the Greeke copies reade as we do yet he saith that much credit is not to be giuen to them The Refutation Against this answer I reply First that if we may not trust the Greeke editions of Ignatius much lesse may we trust the Latine translations especially since of late they are come into hucksters hands To appeale from a translation to the originall is vsuall but to appeale from the originall to a translation is a thing vnheard of This is to make the brooke or streame to bee purer then the fountaine or spring The Poet teacheth Bellarmine another lesson Dulciùs ex ipso fonte bibuntur aquae Ignatius as it is well knowne wrote in Greeke and therefore vnlesse Bellarmine can proue that other Greeke copies agree with his Latine translation and not with ours he speaketh nothing to the purpose for a translation is of no credit further then it agrees with the originall Secondly euen Bellarmines corrupt translation maketh against the Church of Rome and prooueth that the practice in Ignatius his time was for the whole Church to communicate in both kinds for why else calleth he it Calicem totius Ecclesiae The Cup of the whole Church Ignatius there speakes not of the possession but of the vse of the Cup and if the Priests onely had dranke of it hee would haue called it the Priests Cup but in terming it the Cup of the whole Church he plainely signifieth that the whole Church vsed it in the celebration of the Lords Supper Bellarmine his second answere Secondly Bellarmine saith that the force of Ignatius his argument consisteth in the vnitie of the Cup and not in the vniuersalitie of them that drinke for he exhorteth there to vnitie The Refutation First Ignatius exhorts there all to vnitie because all eate of one bread and drinke of one cup. His argument therefore standeth both in the vniuersalitie of them that drinke and the vnitie of the Cup and it may be thus reduced into forme All that eate of one bread and drinke of one holy Cup in remembrance of one body offered and one blood shed for all ought to embrace vnitie But all you of the Church of Philadelphia people as well as Priests eate of one bread and drinke of one holy Cup in memory of one body offered and one blood of Christ shed for you all Therefore all you of the Church of Philadelphia ought to embrace vnitie and godly loue If the pinch or straine of the argument were in vnitie only it would not hold for if some onely dranke of this Cup and not others this should rather make more for a diuision then for vnitie it is the communion of more in one that Ignatius layeth for the ground of his argument enforcing vnitie Secondly howsoeuer the argument stands it makes no great matter sith we insist not so much vpon the argument it selfe as vpon that his expresse affirmation That one Cup in his time was giuen vnto all This assertion alone sufficiently prooueth the practise of the Church in his time Bellarmine his third answere Thirdly Bellarmine saith that nothing can be inforced from these words of Ignatius but that it was the vse in that time when there were but few Christians to giue the Cup vnto all but this is an example it is no precept so the Cardinall The Refutation First it is not true which he here affirmeth that there were but few Christians in Ignatius his time for all histories of those times and the Epistles of Ignatius testifie the contrary and in this very Church of Philadelphia the holy Ghost testifieth Apoc. 3. 8. That there were many Christians Behold I haue set before thee an open dore and no man shall shut it c. Secondly though the Primitiue Church were not of that large extent as the Church in suceeding ages yet the authoritie of the Church in that age in which the Apostles liued and their immediate successors is farre greater then in any later age Thirdly in this last answere the Cardinall yeeldeth vs the cause for we cite these words of

the people otherwise one would haue serued This custome the Pope dislikes not for that the Cup was giuen to the Laiety but because in the first institution Christ gaue but one Cup to all his Disciples The same Pope afterward thus resolueth the question touching the leprous Communicants with whom the sound could not with safety drinke in the same Cup As for leapers if they be belieuers let them not be depriued if the participation of our Lords body and blood but by no meanes let them bee at the same Table or participate together with them that are cleane Anno. 780. Alcuinus in his book of diuine duties instanceth in some who were not fit to communicate euery day because they had no purpose to leaue their sinnes To these saith he Saint Austine thus speaketh I like well of your humility that you presume not to approach to the body and blood of Christ but it were better that you would depart from your iniquities and being made cleare by repentance would take the body and blood of Christ. Papists answer Cardinall Bellarmine for want of a better aduentureth vpon this answer that indeede these Fathers say that the blood of Christ is taken by or with the mouth but they say not that it ought to be drunken with the mouth of the body or taken vnder the forme of wine Reply The Hart as often as he is wounded flyes to his old Dictamus and Bellarm. to this distinction to heale himselfe but none of this herbe here groweth there is no ground for it For first the Fathers alleadged speake of the body and blood of Christ as distinct things and therefore not as of one inuolued in the other by the doctrine of Concomitancy to approach vnto to take the body of Christ and his blood or the creature of bread and wine sacramentally changed into Christs body and blood as Beda speaketh is not to take bread onely and wine by I know not what consequence or the body onely in specie and the blood by Concomitancy Secondly could this answer be appliable to other generall sentences of the Fathers yet not to these in which there is expresse mention made of the Chalice of powring out the blood of Christ and taking it as drinke and therfore vnder the forme of wine And who are they that so receiue it The Laietie as wel as the Priests vnlesse none but Priests are faithful Christians or all lepers excommunicate or suspended persons are to bee taken for Priests Beda reacheth the Cup to the faithful indifferently and Gregory to penitents after confession and contrition of what ranck so euer Yea leapers are not excluded simply but secluded that they might not infect the sound by drinking together with them SECT IX The practise of the Church from 800. to 900. Anno 800. CHarles the Great in his booke as the Inscription beareth of Images testifieth that in his time not onely frequently but dayly Christians participated of Christs body and blood He affirmeth that sins are remitted by the holy Ghost or by the blood of Christ which is taken of vs in the Sacrament and was shed for vs for the remission of sinnes That he means by vs the Laiety as well as the Clergy is euidēt First because himself was a Lay man and therefore necessarily in vs includes those of his owne ranke and order Secondly because he speakes of all their communicating who receiue the remission of sinnes by the effusion of Christs blood for them and these I am sure are not the Priests onely Thirdly because in the fourth booke c. 14. hee speaketh expresly of the faithfull in generall whereby the people must needs be vnderstood as well as the Priests His words are the mystery of the body and blood of Christ is dayly receiued by the faithfull in the Sacrament Anno 820. Paschasius Rathertus Abbot of Corbie who was the first that euer wrote of purpose and at large of the truth of Christs body and blood in the sacrament if we may belieue Bellarmine is full and direct against the Church of Rome in the point of their halfe communion O man saith he as often as thou drinkest of this Cup or eatest of this bread thou mayest not thinke that thou drinkest other blood then that which was shed for thee and for all for the remission of our sinnes And againe The blood is well ioyned to the flesh because neither the flesh without the blood nor the blood without the flesh is rightly communicated For the whole man which consists of two substances is redeemed and therefore fed together both with the flesh of Christ and his blood Had he liued in our dayes and professedly wrote against our moderne Papists he could not in more expresse words haue impugned the Romish Glosse vpon the words of our Sauiour viz. drinke yee all of this that is all Priests then he doth cap. 15. He alone it is saith he who breaketh this bread by the hands of his Ministers distributeth it to beleiuers saying take ye ad drinke all of this as well Ministers as the rest of the faithfull this is the Cup of the blood of the new and euerlasting Testament Anno 830. Amalarius praefat in liber 3. de Offic. Eccles affirmeth that the benediction of Bishops or Priests without Chaunters Readers or any other is sufficient to blesse the bread and wine wherewith the people might be refreshed to their soules health as it was wont to be done in the first times by the Apostles themselues Quot verba tot fulmina so many words so many thunderbolts to strike downe dead the Popes sacrilegious heresie If the bread and wine were blest for the refection of the people then not of the Priests onely if this refectiō was for the health of their soules who dare deny it them If this was the manner of blessing and administring the Sacrament vsed by the Apostles themselues by what authority at this day doth the Church of Rome alter it Anno 835. Rabanus Maurus Bishop of Mentz teacheth vs that the Lord would haue the Sacrament of his body and blood to bee receiued by the mouth of the faithfull and made their food that by that visible worke the inuisible effect of the Sacrament might bee shewed For as the materiall food outwardly nourisheth the body and maketh it quicke and liuely so the Word of God within nourisheth and strengtheneth the soule Men may haue this temporall life without this meate and drinke but they cannot haue the eternall because this meate signifies the eternall societie or communion of the Head with the members Who soeuer saith he eateth my flesh and drinketh my blood he abides in me and I in him Wherefore of necessity we must take his body and blood that we may abide in him and be made members of his body In these passages this learned Bishop euery way stops the mouth of our aduersaries They

Ignatius onely to prooue the practise of the Primitiue Church and thus much Bellarmine confesseth whereupon I adde that this confessed practise of the Primitiue Church was grounded on our Lords precept drinke you all of this for the Church so neere Christ cannot bee supposed to haue swarued any way from his institution by adding any thing vnto it or taking away from it certainely Ignatius and the Churches wherein he bore sway obserued the order and practise of Saint Iohn his master and if Saint Iohn administred the Cup in all Churches to the people so did the rest of the Apostles for they varied not from Christ or among themselues in celebrating the Lords Supper And what the Apostles did ioyntly no Christian doubteth but they did by the direction of the holy Ghost according to our Lords will and commandement And thus wee see this example amounteth to a precept and the practise in Ignatius his time ought to bee a president for all future times SECT II. Testimonies of the Practise of the Christian Churches in the second Age. From 100. to 200. Anno Dom. 150. IVstin Martyr in his second apologie thus writeth They which are called Deacons among vs giue to euery one that is present of the consecrated Bread and Wine And when he hath related the whole manner of the celebration of the Eucharist as it were to preuent a cauill that might be made and is now made by Papists the Martyr heere sheweth the practise of the Church but maketh no mention of the precept of our Sauiour as that they did so in deed but were not bound so to doe he further addeth for the close as they report that Iesus commanded them or as they haue deliuered vnto vs Iesus his command giuen vnto them Bellarmine his answere Bellarmine repineth at this so expresse a testimony of so ancient a Father and so renowned a Martyr and therefore laboureth to disparage it some way or other Si non aliqu â nocuisset mortuus esset Yet all that he saith to it is but this that those last words of the Martyr which mentioneth Christs precept belong not to the Communion but to the Consecration The Refutation This solution will no way beare water First it is euident to any that reads the whole place that Iustin Martyrs words wherein he mentioneth Christs precept belongeth both to the Consecration and to the Communion For after he had spoken of the Communion he subioyneth these words And therefore they cannot bee seuered from the Communion The series or method of the passage in Iustin is thus hauing rehearsed the words of the Institution This is my body doe this in remembrance of me and this Cup is the new Testament drinke you all of this he addeth and he commanded that they onely should participate as had been before washed in the lauer of Regeneration and lead such a life as Christ prescribed them These words that they onely should participate clearely conuince the Cardinall and demonstrate that Iustin Martyr extendeth Christs command both to the Consecration and to the Commumunion it selfe which in Christs precept cannot be deuided both being enioyned in this one precept doe this in remembrance of me that is Consecrate and Communicate Secondly howsoeuer the Cardinall by any tricke of sophistrie shall dismember the whole sentence and pull these words As Christ commanded from the rest and refer them to which part of the sentence he pleaseth yet he can neuer smoother the light of truth shining in these words The Deacons deliuer or minister to euery one of the consecrated bread and wine The practice then of those times maketh for vs against the Church of Rome The Deacons then as the Ministers now deliuered the Sacrament to the people in both kindes Anno. 152. Laurence Deacon to Pope Sixtus cryed out to him as hee was led to his Martyrdome Whether goest thou father without thy sonne whether hastest thou Priest without thy Leuite try whether thou hast chosen a fit minister to whom thou hast committed the dispensation of our Lords blood Wilt thou denie me to bee a copartner with thee in the effusion of thy blood who hast made me a copartner with thee in the celebration of our Lords blood This giueth such light to Iustin Martyrs words and so fully accordeth with them that Tiletanus the defender of the councell of Trent confesseth that it is manifest that in this age the vse of both kinds was common to all Anno 180. Saint Irenaeus Bishop of Lions and Martyr in the fourth booke against heresies and 34. cha proueth the resurrection of the flesh and eternall life by an argument drawne from the faithfulls eating Christs flesh in the Eucharist and he presseth his argument in this manner How doe they viz. the heretiques say that the flesh should be vtterly corrupted and neuer rise againe which is nourished with the body and blood of Christ and a little after Our bodies by participating the Eucharist or Sacrament of our Lords supper are not now corruptible or shall not vtterly be corrupted and come to nothing because they haue the hope of theresurrection Irenaeus speaketh of all Christians people as well as Priests for all faithfull Christians haue hope of a blessed resurrection and he saith that they are nourished with the bodie and blood of Christ by participating of the Sacrament of his supper Papists answer The Romanists seeke to auoyde these and the like passages by their doctrine of concomitancie auerring that the blood of Christ is not seuered from his body and consequently that the Laietie take the blood in the body and are nourished therewith to eternall life and this say they is all that can bee gathered from Irenaeus his words They are nourished with the blood of Christ which they receiue together with his body not with the blood of Christ which they take by it selfe in the Cup. The Refutation This answer of theirs is weake and insufficient First because it is built on a weake and ruinous foundation viz. the reall and carnall presence of Christs body in the Sacrament vnder the accidents of bread and wine which I haue else where by Scriptures and Fathers refelled See the fisher caught in his owne net part 2. That the doctrine of concomitancie is builded vpon the reall and carnall presence is not denied by the Romanists for they make the one the ground of the other Secondly albeit wee should grant that the Laiety in some sence receiue the blood of Christ in the bread yet they receiue it not so as Christ commandeth for they receiue it not by drinking No man drinketh in eating or eateth in Drinking Thirdly the blood of Christ which wee receiue in the Sacrament we receiue not as subsisting in his veines or as being a part of or ioyned vnto his body but as shed for vs In which quality and manner it is impossible to receiue the blood of Christ together with and in the body by naturall