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A19326 Doctrinall and morall observations concerning religion vvherein the author declareth the reasons of his late vn-enforced departure from the Church of Rome, and of his incorporation to the present Church of England : teaching, maintaining and defending the true Christian Catholike and apostolike faith, professed by the ancient primitiue church, most conspicuous in the outward vertues and constant sufferings of many holy bishops and other good Christians, glorious in the crowne of martyrdome / by Iohn Copley ... Copley, John, 1577-1662. 1612 (1612) STC 5742; ESTC S299 195,885 256

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because so it wanteth an essentiall part thereof Therefore very iustifiable is his Maiesties assertion when reckoning vp the nouelties of the Church of Rome amongst the rest he ranketh the amputation of the one halfe of the Sacrament from the People Praemonit 4 Secondly that the doctrine of the Church of Rome doth crosse Christs institution It also crosseth Christs institution is also most cleere to any iudiciall man for as my Italian master teacheth me That the Eucharist was instituted in the last Supper Tract 4. de sacra c. 1. dico 2. after the washing of feet before the vsuall Supper the first is a matter of faith out of the Gospell and it is defined in Clementine Vnico in the Tridentine Councell where it sayth Ses 13. c. 1. 2. This is the tradition of the auncient Fathers Now then if this be so we must examine whether Christ did institute it vnder both kindes or not for if he did then certainely it is also so to be ministred likewise to the people because hee bid that to be done in remembrance of him which he himselfe did then his meaning not being to institute two Sacraments of the Supper whereof the one for the Priestes should consist of two parts or of two kindes the other for the people but of one I finde Saint Matthew to record Christs institution in this manner As they did eate Iesus tooke the bread Mat. 26. v. 26.27.28.29 and when he had blessed it he brake it and gaue it to the Disciples and said Take eat this is my bodie Also he tooke the Cuppe and when he had giuen thankes he gaue it them saying Drinke ye all of it for this is my bloud of the New Testament that is shed for many for the remission of sinnes I finde aso Saint Marke to set it down thus Mark 14. v. 22. And as they did eate Iesus tooke the bread and when he ahd giuen thankes hee brake it and gaue it to them and said Take eate this is my bodie And also hee tooke the Cuppe and when hee had giuen thankes gaue it to them and they all dranke of it and hee said vnto them This is my bloud of that New Testament which is shed for many S. Luke records it thus Luk. 22.19 20 And he tooke bread and when he had giuen thankes he brake it and gaue to them saying This is my bodie which is giuen for you doe this in remembrance of me Likewise also after supper he tooke the Cup saying This Cup is that new Testament in my bloud which is shed for you 1. Cor. 11. v. 23 24.25.26 27.28.29 And S. Paule most largely explicates the same Institution saying I haue receiued a Precept of the Lord which I also haue deliuered vnto you that the Lord Iesus in the night when he was betrayed tooke bread and when he had giuen thankes he brake it and said Take eat this is my bodie which is broken for you this doe ye in remembrance of me After the same manner also he tooke the Cup when he had supped saying This Cup is the new Testament in my bloud this doe as oft as ye drinke it in remembrance of me for as often as ye shall eate this Bread and drinke this Cup ye shew the Lords death till he come Wherefore whosoeuer shall eat this Bread and drinke the Cup of the Lord vnworthily shall be guiltie of the bodie and bloud of the Lord. Let euery man therefore examine himselfe and so let him eat of this Bread and drinke of this Cup for he that eateth and drinketh vnworthily eateth and drinketh his owne damnation because he discerneth not the Lords bodie Now out of all these places of S. Mathew S. Marke S. Luke and S. Paule I finde both kindes instituted by Christ and so inseparably intimated with a copulatiue coniunction that whosoeuer separateth them can but most insolently oppose himselfe against Christs institution and the essence of the Sacrament What greater pride can there be than when Christ sayth in expresse words Drinke ye all of this as well as eate the bread than with the Church of Rome to contradict him teaching the people onely to eat the bread and not drinke the wine Or what greater presumption than so rudely to thwart S. Paule who calleth the institution of the Sacrament a Precept which he deliuereth to the people specifying both formes of bread and wine commaunding as well the receiuing of the wine to be drunke in remembrance of Christ as the bread to be eaten and therefore if the one bind lay people the other also doth as strongly oblige them especially since S. Paule in another place sayth thus 1 Cor. 10.16.17 The Cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the bodie of Christ for we that are may are one bread and one bodie because we doe partake of one bread and one Chalice The Church of Rome taking away the participation of the Chalice in ministring the Sacrament to lay people onely vnder the forme of bread maketh S. Paule to speake false who ioyneth both formes together with a coniunction copulatiue shewing that we are many one bodie because wee participate of both making vs all one And it is here to be noted how the Bibles printed amongst our aduersaries doe varie about this Text and may be suspected that they haue played Legier du maine with the Bible as well in their last corrected Latine as in the Greeke concerning this Text for in them both of one Chalice is left out and yet in an olde Manuscript which I haue now in my hands and in another Bible printed at Paris in the yeare of our Lord 1583 the text is That omnes quidem de vno pane de vno calice participamus We all partake of one bread and of one Chalice Whereby it is more than probably to be feared some notorious imposture hath beene committed in leauing out the Chalice in the latest vulgar editions So that now all these places of Scripture being iudicially weighed the amputation of one part of the Sacrament seemeth not onely to controll Christs owne institution but also his absolute commandement 5 Besides that it is a meere noueltie It is also a noueltie Lib. de Eccles obseruat c. 19. p. 388. Thom. in 1. Cor. 11. lect 5. 6. Aeneas Sil. Hist Bohem. c. 52. Bellar. de Euehalib 4. cap. 26. not grounded vpon antiquitie is most apparant to all that rightly examine the matter for at the first the people receiued the cup as well as the bread afterward sayth Micrologus the Romane Order commandeth the wine also to be consecrated that the people may fully communicate and this was approued by many learned Writers Yet in time the Councell of Constance See 13. ff item ipsae forbad it and then all of the Church of Rome began to change