Eisen centen 1. part 6. dist 6. concil general 6. can 52. Francisc Aluar de reb Indic Florin Raem de Orig. Haer. l. 8. c. 8. Grym booke of estates pag. 1088. 1089. 201. 203. Sebast Munster l. 6. cap. 57. Rich. Hacklints booke of Trau in Mount Syon Mandeu pag. 36. cap. 14. Guliel Eisengren centen 1. fol. 168. mult ib. Steph. Eduen l. de Sacram. Altaris English Prot. in Marcus Anton. l. 2. c. 4. p. 118. Petâ—â— and 8. Iohn And this answeareth also for S. Iâ—mâ—s â—â—med the brother of our Lord his Masse before cited being warranted both by Fathers and councels greeke and Latine S. Thomas the Apostle who preached not onely to many easterne contryes of our continent but by many Arguments and authorities in the new world as men call America was of the same faith and practise The Annals of the Indians proue they had a Christian Church within 10. yeares of Christs Ascension and the Altare was made of a Stone brought from mount Syon and thereby called the Church of our Ladie of Mount Syon And in many places there Christian altars are founde and as both Catholike and Protestant Antiquaries confesse the Preists of these Indians conuerted by S. Thomas do in holie Masse make conficiunt the bodie and blood of Christ and wine behauing themselues with greatest attention reuerence humilitie and deuotion I need not proceede to the other Apostles in particular they could not beleeue or teach otherwise then these I haue recompted And both Catholiks and Protestants so acknowledge Sicut Magister docuit Apostolise alios communicando consecrationem corporis sanguinis Domini facere caeperunt fieri per vniuersas Ecclesias praedicando institerunt And English Protestants with publik warrant most plainely say that Christ both so did and so gaue power and commaunde to all his Apostles and they so performed Panis consecrationem in corpus Christi vinum in sanguinem Ipse Christus coram Apostolis feciâ— candem ipsi quoque vt faccrent expressè mandauit This was the faith doctrine and practise whicâ— Tradit Antiquit. Eccl. Medol in Italia all the Apostolike men of this age warranted by the example and authoritie of the Apostles followed and vsed S. Barnabas so neare and deare to S. Peter and S. Paule as scripture and histories assuâ—â— vs and he also called to be an Apostle with S. Paule is accompted Authour of the Masse of Millane after called S. Ambrose his Masse famous in these westerne parts where this doctrine is plainely taught S. Clement S. Peters Successour at Rome doth Clem. Const Apostolic l. 7. cap. 27. l. 8. cap. 14. often confirme the same calling it the holie bodie pretious bodie and pretious blood of Christ Sanctâ—m Corpus Saluatoris nostri pretio sum Corpus pretiosâ—â— sanguis Iesu Christi And teacheth in the forme of Masse deliuered by him the doctrine of transubstantiation or chaunge of breade and wyne into Christs bodie and blood Mittas sanctum spiritum tuum super hoc l. 8. supr cap. 17. sacrificum testem Passionum Domini Iesu vt ostendat hunc panem corpus Christitui hunc calicem sanguinem Christi tui Setting downe the verie words of consecration by which this miraculous chaunge is made the words of Christ as the Euangelists deliuered before HOC â—ST CORPVS MEVM quòd pro multis frangitur in remissionem peccatorum HIC EST SANGVIS MEVS quipro multis effunditur in remissionem peccatorum S. Alexander Pope lyuing in this Apostolike age and learning his diuinity theâ— writeth euen as Protestants confesse that Christ did giue instruction to offer this Sacrifice which being at the first but breade and wine is by consecration made Christs bodie and blood being so Alexander Pap. 1. epist 1. c. 4. Robert Banes l. de vit Pontif. in Alexandro consecrated it is the greatest sacrifice syns are thereby forgiuen it is to be worshipped of all and â—â— it is more excellent then all other so it is more â—o be worshipped and reuerenced Ipsa veritas nos 〈◊〉 calicem panem in Sacramento offerre quando ait accepit Iesus panem c. crimina atque pâ—â—cata oblatis his domino sacrificijs delentur Talibus â—ostijs delectabitur placabitur Dominus peccata dimittet ingentia Nihil enim in Sacrificijs maius esse potest quà m Corpus Sanguis Christi nec vlla oblatio hac potior est sed haec omnes praecellit Quae pura conscientia Domino offerenda est atque ab omnibus veâ—eranda sicut potior est caeteris ita potius excoli veneraridebet S. Ignatius S. Peters Successour at Antioch the Ignat. epist ad Roman next and immediate by some and by all but one S. Euodius betwene them saith it is the breade of God heauenly breade the flesh of Christ the sonne of God Panem Dei volo panem caelestem quae est câ—â—o Christi Filij Dei It is the flesh of our Sauiour Iesus Christ which suffered for our syns and was Ignat. epist ad Smyrnen cit Theodor. dialog 3. raised agayne Carnem Saluatoris Iesu Christi quae propeccatis nostris passa est quam Pater sua benignitate suscitauit S. Martial who as he himselfe wittnesseth had Martial epist ad Tolosan cap. 3. conuersed with Christ and was instructed by him and by S. Peter sent to preach in Fraunce saith plainely that the same bodie of Christ which the lewes for enuie did sacrifice thinking to blott his name from earth the Christians then did offerit on Martial epist ad Burdegal cap. 3. the holie altar for saluation knowing that by this remedie life is to be giuen and death auoyded and Christ himselfe thus commaunded it to be done in commemoration of him Vbique offertur Deo oblatio munda sicut testatus est cuius corpus sanguinem in vitam aeterâ—am offerimus Ipse enim corpus habens immaculatum sine peccato in ara Crucis ipsum permisâ—â— iâ—molari Quod autem Iudaeiper inuidiam immolauerâ—â— putantes se nomen eius à terra abolere nos causa sâ—â—â—tis nostrae in ara sanctificata proponimus scientes â—â—c solo remedio nobis vitam praestandam mortem eâ—â—ogaudam hoc enim ipse Dominus noster iussit nos agâ—â—â— in sui commemorationem S. Iustinus liued and learned his Religion in this age though dying in the next he affirmeth plainely that as by the word of God Christ our Sauiour became flesh and had both flesh and blood for our saluation euen so we are taught that the Iustin apol ad Antonium Pinm foodc on which by prayers of the word which came from him thankes be giuen is the flesh and blood of Iesus â—â—carnate Quemadmodum per verbum Dei Caro factâ—â— est Christus Seruator noster canem sanguineâ— salutis nostrae causa habuit Ad eundem modum etiâ—â— eam in qua per
preces verbi eius ab ipso profecti grâ—â—iâ— actae sunt alimoniam incarnati illius Iesu carnem â—â— sangiuem esse edocti sumus And besides tradition and the coÌ„mon custome doctrine of the Church he doth interprete the Euangelists before cited iâ— this manner that Christ so instituted and commaunded and this in his very next words Nâ— Apostoli in commentarijs à se scriptis quae Euangâ—â— vocantur ita tradiderunt praecepisse sibi Iesum â—â— enim panc accepto gratias egisset hoc facite in â—â— recordationem HOC EST CORPVS MEVM 〈◊〉 similiter accepto gratijs actis dixisse HIC â—â— SANGVIS MEVS And most plainely Panem Câ—â—stus Iustin dial cum Triph. post med in quaest agent propos quaest 44. conficiendum tradidit vt Corpus eum factum â—â— recordaremur And Dominica caro conscientiam â—â— rum qui ipsam edunt ab omni scelere expiat S. Iâ—â—naeus also by our old brittish manuscript be◠〈◊〉 Bishop by S. Clement in this first age Beaâ—â—â— Ireâ—aeum Episcopum Beatus Clemens ordinauit â—â—â—ueth that none but such Infidels or heretiks as denyed Christ to be the sonne of God and so not Irenaeus contra haees lib. 4. cap. 34. omnipotent did or could deny this transubstantiation or chaunge of breade and wine into his bodie and blood by his powerfull words in consecration Quomodo constabit eis eum panem in quo gratiae actae sâ—â—t Corpus esse Domini sui calicem sanguinis eius â—â— non ipsum fabricatoris mundi silium dicâ—nt id est verbum eius per quod lignum fructificat defluunt â—â—â—tes terra dat primum quidem foenum post deinde spiâ—am deinde plenum triticum in spica I haue cited S. Denys the Areopagite to this This holy faith euer in Britaine purpose before And shewed also for Britayne that it had and vsed the Masse of S. Marke as their old maniscript proueth where this doctrine and practise is recorded And S. Peter preaching here his Masse brought into these parts both by his and S. Paules Disciples as I haue proued with this vse and doctrine Britaine could not be ignorant thereof And I haue cited euen from Protestant Antiquaries that our first Christian Britans both worshipped and prayed vnto Christ present in this most holie sacrament when it was shewed vnto them or they receaued it at Masse And our Protestants of England of cheife note among them with greatest applause and approbation do deduce this Catholike doctrine and practise in the Church Protest of Engl. apud Sutcliffe Subuers pag. 32. Peâ—kâ—â—s probl pâ—g 15â— 154. of Christ from this first age and in this manner Wâ—e reade in Ignatius this phrase offere and Sacrificium immolare to offer and immolate Sacrifice and like phrases in Irenaeus Tertullian and Martialis who mentioneth also Altares The auntients when they speake of the supper haue many formes of speach which sheâ— a conuersion Ambrose vseth the name of conuersion â—â—d the name of mutation Cyprian saith it is chaunged 〈◊〉 in shape but in nature Origen saith that breade is made the bodie by prayer Gaudentius saith Christs bodie is made of bread and his blood of wyne Eusebius Emissenus saith that the Preist by secrete power doth chaunge the visible creatures into the substance of Christs bâ—die and blood and that the breade doth passe into the nature of our Lords bodie So they deduce it to lower times wherein they all confesse the doctrine of transubstantiation to haue beene generally taught and professed And with speciall warrant and allowance of King Iames as they themselues testifie they publikly iustifie that it was Religio Regis the Religion Casanbon respon ad Câ—â—dinal peron pag. 50. 51. D. Androwes Prot. Bish. of Ely Midleton Papiston p. 106. Copell def of hooker pag. 276. Feild of the Church pag. 150. Couell def pag. 87. Couell modest examinat pag. 105. of the King and Kingdome that it is Christs bodie the same obiect and thing which the Romane Church beleeueth others with publick allowance also write though breadâ— by nature bee but a prophane and coÌ„mon element yet by grace it pleaseth the Lord to make it his bodie The omnipotencie of Christ maketh it his bodie The primatiue Church thought the fructified and consecrated Elements to be the bodie of Christ To their persoâ—s Preists God imparted power ouer his misticall 〈◊〉 which is societie of soules and ouer that naturall whâ—â—â— is himselfe for the knitting of both in one a worke whicâ— antiquitie doth call the making of Christs body The power of the ministry by blessing visible Elements â—â— maketh the inuisible grace It giueth daily the holie ghoâ—â— It hath to dispose of that flesh which was giuen for tâ—â— life of the worlde and that blood which was powred â—â— to redeeme soules In their most warranted publick communion booke in the ministration of this saâ—â—â—â—ent after their manner they deliuer Christs institution thereof in such significant manner of transubstantiation or chaunge that they must needs thereby graunte and affirme it or deny him to haue spoken truely but to haue told an vntruth â— thing most blasphemous and vnpossible thus they sette it downe as Catholiks do at Masse Iesus Protest commun booke Tit. communion Christ who in the night he was betrayed tooke breade and when he had giuen thankes he breake it and gaue it to his disciples saying take eate this is â—y bodie which is giuen for you do this in remembrance of mee Likewise after supper he tooke the cuppe and when he had giuen thankes he gaue it to them saying drinke yee all of this this is my bloode of the new testament which is shedde for you for many for remissioÌ„ of sâ—â—s do this as oft as yee shall drinke it in remembrance of meâ— Here Christ omnipotent that cannot speake any vntruth expressely testifieth it was breade and wyne before and by his words his bodie which was giuen and blood shedd for vs. Therefore such transubstantiation and chaunge as Catholiks hold And this these Protestans confirme in their distribution of this Sacrament to communicants assuring euery communicant as Catholike Preists do and in the very same words that it iâ— the bodie of Christ which they giue to them and so of his blood in expresse termes which should be most true if they were true Preists as the others be And that no testimonie might be wanting to this Catholike truth by Protestants allowance they haue both published approued with greate Francisc Staucar in praefat ad Peâ—r Gallatin warrant the sentence and opinion of the old Rabbines before Christ of this mistery and thus confesse of them They are more playne and pregnant for Prot. Bafilien in editione eiusd Thom. Marton appeale pag. 396. 395. transubstantiation then are the sayeings of the transubstantiators themselues They make so directly for transubstantiation that the most Romish Doctours for the space of all
his ghospell in the words of Christ that it was breade before the words of Consecration accepit Iesus panem But after them the Marc. cap. 14. Manuscrit antiq de prima Instit Ecclesiast Seruit S. Marcus in Missa bodie of Christ HOC EST CORPVS MEVM So he testifieth of wine chaunged into his blood In his Order of Masse receaued and vsed here in Britayne as our old brittish writer of the first Institution of Ecclesiasticall Seruice allowed by our Protestant Antiquaries proueth he calleth it after consecration the holy most boly vnspotted body of Christ Sanctum Sanctissimum Intemeratum Corpus Christi so chaunged from breade likewise of his pretious blood pretiosus sanguis Christi from wine before S. Luke in his ghospell is most playne HOC Luc. cap. 22. EST CORPVS MEVM quod pro vobis datur And being so inseparable a companion to S. Paule as he witnesseth in many places of scripture he could not differ from him in this poynt Neither from Luc. cap. 1. the rest of the Apostles from whom as he writeth in the beginning of his ghospell he receaued what Isidor l. 1. de offic c. 25. de Missa orat Albin l. de diuin offic Egbert Stephan Eduen l. de Sa Magdeburg centur 1. l. 2. cap. 6. col 500. Matth. Parker antiquitat Britan cap. 17. pag. 47. Paschas Ratb lib. de Corp. Sang. Christi Walfrid Strab l. de obseruat cap 22. Martin Polon Supputat temp in S. Petro col 27. Missa antiq S. Petri manuscript Brit. antiq supr cit he wrote therein Sicut tradiderunt nobis qui ab initio ipsi viderunt ministri fuerunt sermonis That S. Peter said masse and deliuered a forme and order thereof to the Church of Christ we haue more witnesses then can easely be cited and their citations more needles seing the principall Protestants themselues confesse it and that it remayned without alteration 200. yeares and more vntill Pope Zepherine added some what vnto it A Christi primo instituto ducentis amplius annis in prima Ecclesia durauit And this as they and others teach was by S. Peter instituente Beato Petro. Yet therein we finde most playnely deliuered that the breade and wine were transubstantiated and chaunged into Christs body and blood Domine Deus noster qui te obtulisti pro huius mundi vita respice in nos super panem istum calicem bunc fac eum immaculatum tuum corpus pretiosum sanguinem And in the masse still vsed Corpus sanguis fiat dilectissimi filij tui And often therein repeted that after consecration it is so chaunged Our old Brittish manuscript of the first Institution of Church seruice with others proue that S. Photinus S. Peters disciple Bishop of Lyons and S. Trophimus Bis 〈…〉 in Fraunce brought this Order of S. Zozimus ep to 1. concil Martyrol Roman die 29. Decemb. in S. Troph Magdeburg cent 1. l. 1. in Troph Old Engl. chron an domini 34. part 4. Peters Mâ—sse thither and all Fraunce receaued it from them Our old English chronicle in our old language plâ—inely saith Peter the first Pope was a blessed man and glorious Apostle of Christ he was heade of the Church he said Masse he made our Lords bodie No men can better witnesse what was the doctrine and practise of this cheife Apostle then his renownâ—d disciple and Successours S. Ignatius and S. Element the one at Antioche the other at Rome both which as I haue before proued from them and shall more hereafter do directly teach Christs â—â—all presence in this Sacrament and so transubstantiation and such chaunge of breade and wine into Christs bodie and blood as this Article denyeth for so greate mutation Alteration or whatsoeuer we shall name it cannot possibly be otherwise And our old brittish manuscript saith plainely that this Masse of S. Peter brought into Fraunce by S. Photinus S. Trophinus was afterward carâ—â—ed to S. Clement at Rome to be viewed Cursum Romanum quem Beatus Trophinus Sanctus Photiâ—â—s in Gallijs tradiderunt ad Beatum Clementem quartum loca Successoris Beati Petri Apostolâ— deportauerunt S. Andrew the Apostle is thought to be the Author Onissa S. Andreae Eccl. Constantin Chrisost of the Masse of the Church of Constantinople named now S. Christostoms in which there is manifest transubstantiation Emitte spiritum tuum super nos super proposita dona haec fac panem hunc pretiosum Corpus Christi tui quod est in calice ifto pretiosum saguinem Christi filij tui transmutans spiritu tuo sancto Which he practised in his life and at his holie martyrdome openly both before Christians and persecuting pagans he thâ—â— professed Ego Omnipotenti Deo immolo quotidiâ— iâ—maculatum agnum in alâ—ari eius carnem posteâ—quam omnis populus credentium manducauerit agnus qâ—â— sacrificatus est integer perseuerat vinus Thus testified the Preist and Deacons liuing â—â— Vit. S. And. per presbyter Diac. Achaie Breuiar Roman Breuiar Salisbur in fest S. Andreae l. de duplici mart inter opera Cypr. Anonymus de vit Apost in S. Andrea Metaphrast in S. Andr. Iuo carn Serm. de Sacram. dedicat Serm. 4 Bernard apud Franc. Eenardent in Iren. l. 4. Alger cont Berengar Iacob gemens in S. Andr. Clem l. 6. Hypotepos Euseb hist Eccl. l. 2. c. 1. Missâ— S. Iacobi Eccl. Hierolomitanol his death the Church of Rome ours of England with others in their publik seruice of him S. Cyprian or whosoeuer authour of the booke de â—â—plici martyrid amonge his workes The old Anonymus writer of the Apostles lines Symeon Metaphrastes S. Iuo S. Bernard Algerus Iacobus igemensis and others without number S. Iames brother to S. Iohn was soone after Christs Ascension martyred by King Herode as we reade in the Acts of the Apostles cap. 12. by reason whereof much memory is not left of him in histories but being of Christs three most beloued Apostles brother to S. Iohn and companion to S. Peter the two others so inuincibly proued to haue beene professours and practisers of this Catholike doctrine no man can Imagyne hee could be of other minde especially being martyred in Hierusalem where he S. Peter and S. Iohn professing this doctrine as before ordeined the other S. Iames Bishop who in his Order of Masse writeth Rogamus vt Spiritus sanctus adueniens sancta bona gloriosa sua prâ—sentia sanctificâ—â— effâ—â—iat hunc panem Corpus sanctum Christi tui calicem hunc praetiosum sanguinem Christi â—ui Where transubstantiation and chaunge of breade and wine into Christs bodie and blood in the blessed Sacrament by the omnipotent power of God is most playnely deliuered And so must needs be 〈…〉 of this S. Iames as of the other and S. Censura Oriental Hier. PatriaÌ„r Constinopol ibid. Proclus S. Michol Methon Bessar apud Gul.
most a thowsand yeares after Christ did not in so expresse termes publish this misterie to the worlde THE XXI CHAPTER Tbe 29. Article intituled of the wicked which do not eate the bodie and blood of Christ in the vse of the Lords supper examined and condemned THEIR next 29. Article affirming that the wicked do not eate the bodie of Christ in the vse of the Lords supper is confuted in the former transubstantiation and chaunge of breade and wine into the bodie and blood of Christ by his omnipotent power and words being therein inuincibly proued both by his owne diuine testimonie and practise in and by his Apostles Apostolike men of that Age and the allowance of Protestants the auncient Rabbines and all withnesses both Catholiks and Protestants no thing els besidâ— the outward formes and species of breade and wiâ—â— there remaining it is demonstrated that whosoeuer good or bad receaueth that Sacrament mâ—â— needs receaue Christs bodie there And if S. Augustine here cited held the contrarie against â—â— greate diuine and humane authoritie he could â—â— be S. Augustine or to be followed but forsaken â—â— any Article so grounded be true But to redeeâ— S. Augustines honour I must leaue the first age and in this come to him This Article is intituled Of the wicked which do not eate the bodie of Christ in tâ—â— vse of the Lords Supper And thus followeth The wicked and such as be voide of all liuely faith allthough they do carnally and visibly Presse with their teeth as Sainct Augustine saith the Sacrament of the bodie and blood of Christ yet in no wise are they partakers of Christ but rather to their condemnation do eate and drinke the signe or Srcrament of so greate a thing This is wholly and vnquestionably condemned before And if they cite S. Augustine as though he meant the wicked are not partakers of the grace of Christ in this Sacrament that Catholiks confesse and it proueth no thing against them Protestants makeing the Eucharist but a signe and that to godly onely and true beleeuers with a liuely faith as they speake here can neither say that the wicked and vnbeleeuers do eate or drinke the signe or Sacrament seing by them it is no such signe or Sacrament to such people But if they contend from S. Augustine that he meaneth the wicked communicants do not receaue Christs bodie it is manifestly false and contrarie to Sainct Augustines doctrine in many places For no man could be more vnworthie and wicked then Iudas which betrayed Christ yet he witnesseth with the holie scriptures and Antiquitie that Indas really truely receaued Christs bodie and blood as the other Apostles did Tolerat Augustin ep 162. epist 163. August Tract 6. in Euang. Ioh. in Psalm â—0 ipse Dominus Iudam diabolum furem venditorem suum Sinit accipere inter Innocentes discipulos quod fideles norunt pretium nostrum So he speaketh further both of him and all wicked communicants that they receaue the same bodie of Christ communiter omnibus dedit And he maketh his opinion faith free from all such Protestant construction saying plainely that Christ gaue to this Disciples Augustin Serm. ad Neophytos apud Paschas apist ad Fradegrad Iuo epist 264. Augustin in Psal 33. conc â— that bodie which hanged vpon the Crosse and that blood which issued out of his side Hoc accipite in pane quod pependit in Cruce Hoc accipite in Calice quod manauit de latere Christi And he saith Christ carryed himselfe and his bodie in his owne hands when he gaue it to this Apostles Ferebatur Ghristus in manibus suis quando commendans ipsum corpus suum ait HOC EST CORPVS MEVM Ferebat enim illud in manibus suis And so gaue the same his bodie both to Iudas whom he calleth a deuill theife and traytour before and the rest of his holie Apostles And so he expoundeth the place of S. August tract 6. in Euang. Ioh. tract 16. Paule to the Corinthians of worthie and vnworthie communicants as the other Fathers do that both of them receaued one and the same holie consecrated bodie Et sancta possunt obesse in bonis enim sancta ad salutem insunt in malis ad Iudicium certâ—â—nim fratres nouimus quid accipiamus vtique sanctum quòd est accipimus nemo dicit non est sanctum Et quid dicit Apostolus qui autem manducat bibit 1. Cor. 11. 27. indignè iudicium sibi manducat bibit Non ait quia illa res mala est sed quia ille malus malè accipieÌ„de ad iudicium accipit bonum quòd accipit He assureth vs plainely that communicants August apud Pâ—oâ—per l. â—entent cit Gratian. dist 2. de consecrat receaue the bodie of Christ vnder the forme of breade and his blood vnder the forme of wine Caro Christi est quam forma panis opertam in Sacramento accipïmus Sanguis cius quem sub vini speâ—â—â— sapore potamus Nos in specie panis vini quâ—â— videmus carnâ—m sanguinem honoramus 〈◊〉 militer comprehendimus has duas species quemadmodum ante consecrationem comprehendebamus cum fideliter fateamur ante consecrationem panem esse vinum quod natura formauit post consecrationem verò carnem Christi sanguinem quod benedictio consecrauit The bread ceased to be by consecration Augustin l. 3. Trinitat c. 10. Panis in accipiendo Sacramento consumitur He affirmeth it was so constantly and commonly beleeued of all that Christ was truely and really present vnder the formes of bread and wine that if they had not beene otherwise instructed and neuer seene those but in the holie misteries they would haue beleeued Christ had not otherwise appeared in any other shape or forme to the world si nunquaÌ„ discant experimento vel suo vel aliorum nunquam illam speciem rerum videant nisi inter celebrationes Sacramentorum cum offertur datur dicaturque illis authoritate grauissima cuius corpus sanguis sit nihil aliud credent nisi omninò in illa specie dominum oculis hominum mortalium de latere tali percusso liquorem illum omninò fluxisse He deliuereth l. 3. Trinitat cap. 4. that the omnipotencie of God is the meanes to cause this miraculous transubstantiation operante inuisibiliter spiritu Dei And againe Ante verha Christi quod offertur panis dicitur vbi Christi verba deprompta fuerint Aug. Ser. 5. in Appendic Tom. 10. iam non prius dicitur sed Corpus appellatur So soone as the Preist hath there pronounced the words of Christ it is called Christs bodie And he saith plainely that both Christâ— Apostles at his last supper did receaue Christs bodie and blood and Christians in all the world did receaue Christs bodie into their mouthes Aug. ep 118. ad Ianuar c. 6. l. 2. 〈◊〉 c 20. 〈…〉 these
secundum ordinem Melchisedech And they as manifestly testifie that this euer continuing Sacrifice vnder the formes of bread and wine should be the bodie and blood of the Messias offered by the Preists of his lawe Panis quem dat omnibus ipse Rabbi Moses Hadarsan com ps 39. est caro eius dum gustatur panis conuertitur in carnem erit hoc mirabile magnum An other saith sacrificium quod fiet ax vino solum Rabbi Cahana ad ca. 49. Gen. transmutabitur in substantiam sanguinis Messiae sed etiam conuertetur in substantiam corporis eius in sacrificio quod fiet ex pane non obstante quod album sit velut lae conuertetur substantia in substantiam corporis Messiae erit que in ipso sacrificio substantia sanguinis Ernnt item in sacrificio vini sanguis caro Messiae Rabbi Barac in Ecclesiast Rabb Iud. ad c 28. num Rabbi Sim. Bor. Ioan. l. Reuel Secret eadem crunt in pane Rabbi Iudas saith transmutabitur ex substantia panis cum sacrificabitur in substantiam corporis Messae qui discendit de coelis idem ipse erit sactificium An other writeth Messias erit placenta frumenti in terra And Rabbi Salomon witnesseth that generallie the Rabbinesse magistri nostri exposuerunt did so expounde these words in the 72. psalme Erit placenta frumenti interra in vertice montium And that this miraculous chaunge in this sacrifice should be made by the power of the sacrificing Preist words by Gods extraordinary assistance Tunc Deus misericordia implebitur virtute ingenti sanctorum verborum quae ab ore Sacerdotium manabunt illud Sacrificium quod in vnoquoque altari celebrabitur in corpus Messiae conuertetur And accordingly they deliuer how vnspotted the liues of our Preists should be which thus offer Christs body and blood in sacrifice Qualis debeat esse Sacerdotis Rabbi Nehumias epist arcanor vita hoc sacrificium pertractantis Dominus ipse insinuat cum de nostri temporis sacrificio consecrantis qualitate ita leuit 21. capite inquit sanctificabis eum quia Carnem Dei tui ipse â—st vel erit sacrificans This auncient Rabbines Testimonies being so plaine and pregnant for transubstantiation of bread and wine into the body and blood of the Messias in this holy Sacrifice as protestants haue confessed before and their words themselues so euident that no Catholike or Romane writer can set it downe in more manifest or expresse termes make also the contradictory of this Article a clearely and vndeniably true To take exception to those authorities would be grosse and foolish rashnesse for first as I haue proued already and shall hereafter they agree with the Apostolike doctrine of this first age and the vniuersall Church of Christ Secondlie if they had beene counterfaite being in Hebrewe and extant in the libraries of the Iewes they were most like to be counterfaite by them but this had beene to condemne themselues Noe Christian coulde inuent and place them in their libraries There could not be the least suspition of such Inuention for they were vulgarly published to the Christian world longe before the beginning of the Caluinian Sacramentarie Religion or other impugners of this most honorable Sacrifice and so receaued allowed and approued both by the greatest spirituall Petr. Gallot praefat in l. de Arcanis fid cath and temporall authoritie euen of the Emperour giuing both power meanes and allowance for the searching fourth publishing and receauing those antiquities And Rabbi Samuel Marochianus in his booke of the coming of the Messias de aduentu Messiae receaued Rabbi Samuel Morachian lib. de Aduentu Messiae c. 19. by all and doubted of by none doth inuincibly proue and demonstrate the same by manie Scriptures as the Iewes reade and allow them He proueth it from the 109. psalme and other Scriptures prouing that the sacrifice of the Messias in the forme of bread and mine and his Preisthood after the order of Melchisedech being to succeede the sacrifice and Preisthood of AaroÌ„ were promised to endure for euer and not to cease as those of Aaron were to cease and ceased when the euer during sacrifice and Preisthood of the Messias were instituted Attende quanta sit differentia inter sacrificium Psal 109. Aaron Iustiistius Domini Dixit Dominus Domino meo tu es Sacerdos in aeternum non adtempus sicut Aaron Item sacrificium Aaron fuerunt carnes sacrificium illius iusti Dominifuit panis vinum secundum ordinem Melchisedech In quibus verbis Dominus per Prophetam ostendit manifestè quoniam sacrificium Aaron finiretur quando inciperet sacrificium in pane vino aeternaliter duraturum eum Aaron noÌ„ sit data aeternitas in Sacerdotio ficuti Sacerdoti Christo He there proueth that if that promise of eternitie in Sacrifice and Preisthood haue beene made by God to Moyses which he made to the Messias or Christ the sacrifice and Preisthood of Moyses lawe had beene eternall as those of Christs be by that promise Si Deus dixisset nostro Moist sicut dixit per os Dauid Messiae siue Christo Tu venies Sacerdos in aeternum secuÌ„dum legem Myosi Aaron staret illa lex sed dixit tues Sacerdos in aeternum secundum ordinem Melchisedech This he proueth also from Moyses in the 26. chapter of Leuiticus that the Sacrifice of the Messias and his Preistood after the old Order of Melchisedech being established and published those of Aaron weÌ„re to end Ad hoc sonat verbum Moysi cum Leuit. ca. 26. dixit comedetis vetustissima veterum per quod intelligit sacrificium Melchisedech Et iterum nobis superuenientibus id est nouae legis sacrificio publicato vetera scilicet vestra proijcietis He proueth it from Rabbi Samuel supr c. 20. Leuiticus cap. 23. Exodus cap. 25. numeri cap. 21. Where the sacrifice in breade wine is set downe and prefigured He proueth it from Salomon his words which the Prouerb c. 9. Apostle vseth Hoc sacrificiuÌ„ vini cum aqua mixtum pâ—â—cherrimè aptè describit Salomon Propheta in libro prouerbiorum cap. 9. cum dicit Sapientia altissima communicauit sacrificium suum miscuit vinum suum parauit mensam Quis est paruulus veniat ad me insipientes comedent panâ—m meum bibent vinum meum temperatum aqua Quid mensa parata sapientiae altissimi nisi altare Quid panis viuum mixtum nisi sacrificium de pane vino de aqua quod sit in altari not abiliter dicit Panem suum vinum suum perid enim innuit hoc Sacrificium gratum esse Deo quod ad istud conuinium tam diuinum spirituale non vocauit patres nostros qui erant sapientes in lege qui erant occupati in sacrificio legis quod etiam carnale sacrificium Rabbi Samuel
buildeâ— before S. Ioseph and his holy companians caâ—â— hither and here founded by them wholly finished Antiquitat glast tabulis fix sup S. Augustinus in Ecclesia S. Edmundi Matth. parker Anâ—iquit Britan. c. 2. p. 3. edit Hanouiae an 1605. and perfected dedicated also to the blessed Virgiâ— Many Primi Catholicae legis Neophyta antiquaâ— Deâ— dictante repererunt Ecclesiam nulla hominion arte vâ— referunt constructam immo â—umanae saluti à Deo pâ—â—atam quam postmodum ipse caelorum fabricator mâ—ltis mirâ—culorum gestis multisque virtutum mysterij◠〈◊〉 Sanctaeque Dei Genitrâ—ci Mariae se consecrasse monstrauit This was in the â—1 yeare after the Passion of Christ and after the assumption of our lady 15. Anno post Passionem Domini 31. post Assumptioâ—eâ— Gloriosa Virginis 15. When few other Saincts in the lawe of Christ were deceased this life and then in heauen Thus were our Two first Churches dedicated here by greatest warrant to the honour of the blessed Virgin Mary Mother of God where shee assisted and protected her Suppliant Seruants and petitioners there And S. Bede with all Antiquaries Catholiks Protestants consenteth that the Britans kept their first faith inuiolate and whole vntill the cruell persecution of Dioclesian Bed histor Eccl Angl. l. 1. cap. 4. susceptam fidem Britanni vsque in tempora Dioclesia◠〈◊〉 inuiolatam integramque quieta in pace seruaâ—â—â— And when this Kingdom was generally â—â—â—â—erted which happend in the succeding age all â—â—â— Temples before founded to false Gods were by common and greatest authoritie in all opinions 〈◊〉 now whatsoeuer of the holy pope S. Eleuâ—â—â—â—iâ—s his legats and our holy kinge S. Luâ—â—us câ—â—â—nged into Christian Churches dedicated to God and his Saincts Templa quae in honore plurimoâ—â—â— Galfrid histor Briton l. 4. c. 19. Matth. west an 185. Deorum fundata fuerant vni Deo eiusque Sanâ—â—â—â— dedicanerunt So they dedicated Churches to â—â—â— holy Angels namely S. Michael the Archangel â—â—â—oured and prayed vnto him and he protected Antiquitat glaston manuscript epistol S. Patricij Capgr catal in S. Patric Ioseph Bed hist l. 1. c. 7. Matth. westin An. 303. Manuscript Antiq. Iacob gemen in vit S. Amphibali Cap grau in eod in S. Alban Gradual antiq miss Sarisb in festo S. Albani litan Angl. antiq ante bapt commend animâ— â—â—em Phaganus Damianus Oratorium aedificauerunt in honore S. Michaelis Archangeli quatenus ibi ab hominibâ—â— haberet honorem qui homines in perpetuos honores iâ—â—ente Deo est introducturus So they prayed vnto the Saincts as is euident in the Examples of Sainct Heraclius our Martyr at the death of our fist Martyr S. Alban praying to him and heard and helped by him And S. Amphibalus that conuerted Saint Alban thus prayed vnto him both to be assisted by him and the holy Angels Sancte Albane Deum nostrum depreceris vt mihi Angelum bonum obuiam mittat ne mihi praedo truculentus obsistere nec Iter meum pars iniqua valeat impedire So it was in all after times which I am not to speake of in this place but thus may end this tedious and confused Article stuffed with so many fulshoods and aunciently condemned heresies I may be more breife in the rest of their followeing Articles not conteyning so many particulars THE IX CHAPTER The 23. article examined THeir next Article the 23. in number is this â— is not lawfull for any man to take vpon him â—â— office of publik preaching or ministring the Sacrameâ—â— in the Congregation before he be lawfully called â—â— sent to execute the same And those wee ought to Iudgâ— lawfully called and sent which be thosen and called â— this worke by men who haue publik authoritie giuâ— vnto them in the Congregation to call and send miâ—â—sters in the Lords vineyard This is the whole Article wherein there is no controuersie with or againâ— the Church of Rome neuer allowing any foâ— Preists or publike ministers of the holy Sacraments but such as are duely and truely consecrateâ— in the Sacrament of holy orders onely ministreâ— by lawfully and Canonically Sacred Bishops aâ— the doctryne and practise of this Apostolike agâ— was as I haue proued before and S. Ignatius witâ— S. Ignatius epist ad Smyrnen others thus proue vnto vs Non licet sine Episcopâ— baptizare neque offerre neque sacrificium immolâ—â—â— neque Dochen celebrare sed quodcumque illi visâ—â— fuerit secundum beneplacitum Dei vt tutum raâ—â—â—sit saci at is No Sacrament could be ministred nothing done in the Church without the Bishopâ— authoritie and approbation No man could be â— Preist minister Sacraments or exercise any Ecclesiasticall order or function but onely such as werâ— Epistol ad Heron. consecrated thereunto by lawfull Bishops Nihâ—â—sine Episcopis facito baptizant sacrificant eligâ—â—â— manus imponunt And these Protestants themselueâ— both in their Booke of their pretended consecration Protest Booke of consecrat pref per tot artic 36. infra prot glosse vpon the same canons Iniunctious c. and their 36. Article hereafter intituled of Consecration of Bishops and Ministers as also their publik glosse therevpon and common practise do thus testifie The Superioritie and authoritie which Bishops and Archbishops do exercise in ordering â—â—d consecrating of Bishops and Ecclesiasticall ministers iâ— grounded vpon the word of God From the Apostles dâ—â—es hither to there neuer wanted à Succession of Bisâ—ops neither in the East nor westerne Churches And from the first nursing of their Religion here in England they euer by their publik proceedings allowed that consecration which was in the Romane Church and most willingly without any addition or ceremony allowed such as were so consecrated to be Preists Ministers and Ecclesiasticall men among them if they would in wordly respects and in externall shew giue any allowance to their Religion And at this day they contend to deriue their owne pretended Bishops and Ministers by Consecration from our Catholik Roman Bishops This Article as their glosse expoundeth it seemeth to haue beene made agaynst the Mancerians Them Rogers Analis vpon the b. of Articles art 23. allowed by the lawf authoritie of the Church of Engl. Anabaptists family of loue and such others risen vp in their ProtestaÌ„t Schoole denying externall Ordination and calling of cleargie men But being well examined it doth both free the Roman Church as is proued and they confesse and condemneth all Protestants in the world First for forreyne Protestants none of them take or clayme ordination true or pretended from eyther true or pretended Bishops and so by that is already saide are vtterly condemned by this Article And for our English Protestants which pretended a calling and ordination by Bishops they are in the same case by their owne decree in this Article for therein they say that men lawfully called and sent be onely they which be chosen and called by men who haue publike
Infants and Confession of sinnes to Preists Notatus est aliquando risisse paruulorum Bap tisma peccatorumque ad Sacerdotis aurem confessionem Thus it is testified both by Catholike and Protestant Historians And our most auncient Brittish writers as S. hollinsh hist of Scut l pag. 112. Gildas speaking of this Sacrament the practise and vse thereof here in Britayne deduceth it from Christs words of bynding loosteing spokeÌ„ to S. Peter and the other Apostles Petro eiusque Successoribus Gild. l. de excid cap. 26. dicit Dominus tibi dabo claues Regni Coelorum Itemque omni sancto Sacerdoti promittitur quaecumque solueris superterram erunt soluta in caelis quaecumque ligaueris super terram erunt ligata in caelis Our learned Britan the old Archbishop of Orleance Ionas Aureliensis testifieth the auncient deuotion to this Sacrament was such that both Preists and penitents wept in the ministring thereof and giueth instance in S. Eustachius Ionas aurel in vit S. Eustachij cap. 1. so weeping when penitents confessed their sinnes vnto him that he caused them also to weepe Quoties illi aliquis ob recipiendam paenitentiam lapsus suos esset confessus ita flebat vt illum flere compelleret And this is so euident a truth that King Iames King Iames Confer at Hampton court with his Protestant Bishops and clergie in their publik examination of their Religion conclude this point in these words That the particular and personall absolution from sinne after consession is Apostolical and a very godly ordinance And this is no new thing in their Religion but a new approbation of their doctryne herein against their puritans for their communion booke elder then these Articles and at this time the most practicall and allowed Rule which they haue doth giue direction both for confession of syns and absolution from them in the very same words which Catholik Preist vse in this Sacrament The sikpersou Engl. Protest communion Booke Titul visitation of the Sike shall make a speciall confession if he feele his conscience troubled with any weightie matter After which confession the Preist shall absolue him after this sort Our Lord Iesus Christ who hath left power to his Church to absolue all sinners which truely repent and beleeue in him of his greate mercy forgiue thee thyne offences and by his authoritie committed to me I absolue thee from all thy syns in the name of the father and of the Sonne and of the holy ghost Amen Here is all which this Article requireth to a Sacrament a visible or externall signe or ceremonie as is Manifest and this ordeined of God both because this communion booke saith it was left by Christ the sonne of God to his Church so to befor euer as is Church shall be euer forgiuing sinnes and giueing grace which no visible or externall signe or ceremony but such as is ordained of God to such end and purpose can do This power is pretented to be giuen to euery minister among them when their Protestant Bishop maketh him by laying his hands vpon him saying these words receaue the holy ghoste whose Protest Booke of consecration Articul 36. inf sinnes thou forgiuest they are forgiuen and whose sinnes thou doest retayne they are retayned Thus hath the Protestant manner of consecration in their booke thereof approued in these Articles in as ample manner as any thing in their Religion And if their consecration were true and lawfull if they could not minister this as a Sacrament they could do nothing at all this being the power that is pretided to be be giuen vnto them at that time and nothing els in playne and expresse termes at the least in so manifest true meaning and construction THE XV. CHAPTER Holy Orders contrary to this Article was vsed and held à Sacrament in this first age AND by this sufficiently appeareth also that both by the doctrine practise and authoritie of this Apostolike age and their owne Protestant cheifest grownds and proceedings how vntruely this Article denyeth in the next place that holie Orders is a SacrameÌ„t for it is manifest before that both by the Apostostolik men of this time and their owne profession and confession it hath all things needfull to a Sacrament a visible externall signe or ceremonie ordained by God giuing grace and extraordinarie spirituall power and itselfe by that consecration also giueth grace in other Sacraments which cannot be ministred without it either by Catholike Religion or our Protestants practise and profession Noe terrene and earthly power may or can performe the duties and offices of that gratious and spirituall function This is the plaine and euident testimonie of the blessed Fathers of this time S. Clement euen in the words of the Apostles maketh preishood more excellent then the Regall power and dignitie for that he ruleth soules an this the bodies And is so farre from our Protestant courses in making holie preisthood treason that he maketh it an offence Clem. Rom. l. 2. constitut Apostol c. 2. deseruing greater punishment to do wrong to Preists then temporall Princes Si Reges inuadens supplicio dignus iudicatur quamuis filius vel amicus sit quantò magis qui Sacerdotibus insultat Quantò enim Sacerdotium Regno est excellentius cùm regendarum animarum officio praefit tanto grauiori supplicio punitur qui aduersus id aliquid temerè fecerit quam qui aduersus Regnum The like and more vrgent hath S. Ignatius Ignat. epist ad Smyrnen Honora Deum vt omnium Authorem Dominum Episcopum verò vt Principem Scaerdotum Imaginem Dei referentem Dei quidem propter Principatum Christi verò propter Sacerdotium Honorare oportet Regem neque enim Rege quisquam praestantior aut quisquam similis illi in rebus omnibus creatis neque Episcopo qui Deo consecratus est pro totius mundi salute quicquam maius in Ecclesia Sacerdotium est omnium bonorum quae in hominibus sunt apex qui aduersus illud facit non hominem Ignominia afficit sed Deum Christum Iesum primogenitum qui natura solus est summus Sacerdos And they ascribe this extraordinarie dignitie and excellencie of sacred preisthood to their supernaturall chaunge and grace bestowed miraculously vpon them in their consecration and by vertue of that holy Sacrament no other reason to be giuen of so wonderfull an alteration and preminencie as both the holy Fathers in the common construction of the Church of Christ and the light of nature assuer vs that men so lately and euer before their consecration were but as other men and now nothing externally chaunged should by Gods decree ordinance be eleuated vnto and endowed with so incomparable honour power grace and vnquestionable priuiledges onely the Sacramentall grace performeth it say these holy Fathers as it doth the like in the holy Eucharist and Baptisme Eadâ—m vis etiam Sacerdotem augustum
spared nâ—â— Princes themselues that followed him therein at all Antiquities tell vs in the case of King Frequard who being noted to haue laught at the Baptisme of Infants and confession of sinnes to Pâ—â—ists Notatus est aliquando risisse paruulorum â—â—ptisâ—um peccatorumque ad Sacerdotis aurem confesâ—â—â—â—â— was accused of pelagianisme cited condemned imprisoned and deposed So testifie both Catholik and Protestant Antiquaries THE XX. CHAPTER The 28. Article intituled of the supper of the Lord examined and condemned THEIR 28. Article being intituled of the 〈◊〉 supper is as followeth The supper of the Lorde is not onely a signe of the loue that Christians ought to haue among themselues on to an other but rather it is a Sacrament of our redemption by Christes death in so much that to such as rightly worthily and with faith receaue the same the bread which we breake is a partaking of the body of Christ and likewise the cuppe of blessing is a partaking of the blood of Christe Transubstantiation the chaunge of the substance of breadâ— and wine in the supper of the Lord cannot be proâ—ed by holy writ it is repugnant to the playne words of scripture ouerthroweth the nature of a Sacrament 〈◊〉 hath giuen occasion to many superstitions The body â—â— Christ is giuen taken and eaten in the supper 〈◊〉 after an heauenly and spirituall manner And tâ—â— meane whereby the bodie of Christ is receaued and 〈◊〉 in the supper is faith The Sacrament of the Lords supper was not by Christs ordinaunce reserued carryed about lifted vp or worshipped Hitherto this 28. Protestant Article In the first part thereof vntill we come to the woâ—â— Transubstantiation or the chaunge of the substance there is no apparant contradiction to the doctrine of the Catholik Church And if our Protestants secretly meane otherwise their Intention iâ— plainely expressed in that which followeth iâ— denying Transubstantiation or chaunge of the substance of breade and wyne Which I affirme with the Catholike Church and thus proue against this Article First by holy writ or scripture allthough that is not necessarie as is often made manifest against these men Where soeuer there is a chaunge or mutation of one thing into an other as in this case of breade into the body of Christ and this manifestly expressed and conteyned in holy writ and scripture there is transubstantiation or chaunge of breade by scripture into Christs body likewise of wyne into his blood This is euident by their owne exposition and transubstantiation in this place declaring it to be a chaunge of the substance of breade and wine But the holy writ and scripture in three Euangelists and S. Paule expressely proue that before Christ blessed and consecrated the breade and wine it was noe other but breade and wine and proue likewise euen from the testimonie of Christ himselfe that after his Matth. cap. 26. Marc. cap. 14. Luc. cap. 22. 2 Chorinth 11. blessing and omnipotent worde spoken it was now chaunged into his body and blood playnely saying this is my body which is giuen or shall be giuen for you and this is my blood which is shedd or shall be shedd for you Therefore by these Protestants exposition before there was and of necescessitie must be transubstantiation or chaunge of the substance of bread and wine Thus hath holie writ and scripture in all learned languadges Hebrue Greeke and Latin before consecration it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lechem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 artos panis breade after consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghenijah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonâ—a corpus Christs body likewise of the wine chaunged into his blood this is the testimony of Christ S. Matthew S. Marke S. Luke and S. Paule in holie writte and scripture And S. Iohn is witnesse also Io cap. 6. that Christ had taught and promised this before And yet any one place of scripture in so playne words maketh a matter of faith out of doubt and vndeniable Nothing can be more playne then such an affirmatiue proposition of a Subiect present in the hands of Christ the speaker and in the sight and presence of the greatest witnesses his Apostles at his last supper in the greatest Sacrament Christ neuer interpreted himselfe otherwise That his Apostles so vnderstood him beleeued practized and left to others is euidently proued both by Scriptures and the antiquities of this age First S. Iohn in scripture speaketh in Christs words Io 6. that breade is made his bodie Panis quem ego dabâ— caro mea est pro mundi vita And were plaine and often in that his 6. Chapter And both Catholike and Protestant Antiquaries confesse that hee said Masse wherein this chaunge and transubstantiation is vsed and confirmed HOC EST CORPVS MEVM c. And assuers vs that the Altare on which he said Masse many yeares before the blessed Virgyn was preserued in a Church on mount Syon miraculously brought thither Ad occidentalem Guliel way Etonem presbyter l. Itinerar cap. Ioc. Sanct. mont Sinay Hakligis booke of Trauailes in eod Matth. cap. 26. partem Ecclesiae quae est in monte Sion est lapâ—â— rubens prae altari qui lapis portatus erat de monte Sinay per manus Angelorum super quem celebrabat S. Ioannes Euangelista coram Beatisima Virgine Maris Missam per multos Annos post ascensionem Domini Thus testifie holie pilgryms eye witnesses euen of this Kingdome so remote from Hierusalem S. Matthew in his ghospell saith in the words of Christ This is my bodie HOC EST CORPVS MEVM This is my blood HIC EST SANGVIS MEVS In his â—â—â—â—rgie or Masse deliuered to the Church and S. Matth. in missa Aethiopum which he vsed he directly teacheth transubstantiation and chaunge of breade and wine into Christs bodie and blood ô Amator hominum benedic sanctifica munda transfer panem in carnem tuam immaculatam vinum hoc in sanguinem tuum pretiosum And thus hee vsed all his life euen to his martyrdome at the holie Altare where he thus consecrated Christs bodie by chaunging breade Anonym antiquiss in vit S. Matth. edit per Frederic Naus Episcopum Viennen Breuiar Rom. 21. Sept. 1. Corinth 11. into it as the old historie of his life and death beaâ—â—â—h wittnes Cum misteria Domini celebrata fuissent missam suscepisset omnis Ecclesia retinuit se Sanctâ—â— Matthaus iuxta Altare vbi corpus fuerat Christi â—â—fectum illic martyrium expectauit S. Paule in holie scripture saith it was breade before benediction Accepit panem gratias agens and â—fter Christs consecrating words it was his bodie HOC EST CORPVS MEVM And promiseth there to deliuer by tradition what was to be beleeued and practised herein caetera cum venero disponam Which his most learned scholler S. Denys the Areopagite was most like to knowe who before hath testified it was Christs bodie and to be adored S. Marke hath assured vs in
sed vnum licet à multis offeratur sit vnum Corpus Christi cum illo quod suscepit in vtero virginali non multa corpora nec nunc quidem est aliud magnum aliud minus aliud hodie aliud eras offerimus sed semper idipsum aequam magnitudinem habens proinde vnum est hoc sacrificium Christi non diuersa Nam si aliter esset quoniam multis in locis offertur multi essent Christi quòd obsit Vnus ergo vbique est hic plenus existens illic Plenum vnum corpus vbique habens Et sicut qui vbique offertur vnum corpus est non multa corpora it a etiam vnum sacrificium I haue beene enforced by this Article forging S. Augustines authoritie for the grounde thereof to discend thus â—owe to defend him and shew the feeble and false foundation of our Protestants in this poynt THE XXII CHAPTER The 30. Article intituled of both kindes examined and where it is contrary to the Romane Church condemned THE 30. and next Article being intituled of both Kindes consisteth of these words The cuppe of the Lord is not to be denyed to the lay people For both the partes of the Lords Sacrament by Christs ordinaunce and commaundement ought to be ministred to all Christian men alike This is all this Article and it is confuted before where I haue proued that both in and immediately after the Apostles time and by their order and direction this blessed Sacrament was both honorably preserued onely vnder the forme of bread and so often ministred vnto the primatiue Christians which in no case or respect might be done if Christ had ordeyned and commaunded otherwise and the contrary as this Protestant Article pretendeth And so the Apostles themselues and the Apostolike Church then the true Church of Christ without all question both by Catholiks and Protestants had erred in a thing of necessitie requisite according to Christes ordinance in so greate a Sacrament and so by these men and their diuinitie in this Article the true Church of Christ was not the true Church and he neuer had a true Church for in their Article of the Church before they define it to be a congregation of faithfull men in which the Prot. Artiâ—l 19 sup of 〈◊〉 oâ— the Church pure word of God is preached and the Sacraments be duâ—ly ministred in all thâ—se things that of necessitie are requisite to the same Therefore this Protestant Article assirming that both the partes of the Lords Sacrament by Christs ordinaunce and commaundement ought to be ministred to all Christian men alike is false in itselfe and contradictorie to their owne most allowed proceedings for not onely diuers of their priuate writers but the parlament lawe of all our Protestant Princes King Edward 6. Queene Elizabeth Statute of King Edw. 6. Titul Sacram in both Kindes Stat. in parliam 1. Elizabeth Iames 1. Charles 1. King Iames and King Charles their Rule and warrant for this Article doth confesse enact and decree that in the true primatiue Church this Sacrament was not allwayes ministred in both Kindes but some times in both some times in one onely Therefore by these men the true primatiue Church neuer did nor could adiudge or hold that the ministration of this Sacrament allwaies in both Kindes was Christs Ordinance and commaundement otherwise by ministring it often in one onely Kinde as this cheâ—fe Protestant parlament and their religion therein confesse it had acknowledged itselfe to haue erred from Christs ordinance and commaundement in a Sacrament and necessitie requisite and so by these Articles not to haue beene Christs true Church and he had by these men no true Church at all Againe These Protestants standing in this Article vpon the Ordinance and commaundement of Christ confesse that he instituted and ordeyned this Sacrament at his laste supper and what he commaunded concerning it he then commaunded it and they also confesse the three Euangelists S. Matthew S. Marke and S. Luke to be the Euangelicall Registers of that his holie ordination But all thus do plainely testifie that none but his twelue Apostles were then present Discumbebat Matth. 26. Marc. 14. Luc. 22. cum duodecim discipulis eius Venit cum duodecim Vnus ex duodecim discubuit duodecim Apostoli cum eo Et ait illis desiderio desideraui hoc Pascha manducare vobiscum And our Protestants before in their most allowed publick communion booke haue so deliuered saying of the Sacrament vnder the forme of bread Iesus gaue it to his Disciples saying take eate this is my bodie which is giuen for you And of the other parte he gaue it to them saying drinke you all of this for this is my blood of the new testament which is shedd for you And all these witnesses the Euangelists S. Paule 1. Corinth 11. Catholiks Protestants do freely acknowledge that Christ then pronounced and spake these words hoc facite in meam commemorationem do this in commemoration of me vnto them all Giuing them thereby power and commaunde to do what he had donâ— in that misterie which was as is proued before to transubstantiate and chaunge breade and wine into the blessed bodie and blood giuen and shedd for the sinnes of the world and this euen our Protestants haue before acknowledged confessing that supernaturall power to haue beene in Christes Apostles then present Preists after them for there is no other place in scripture the Rule of these men wherein such power was communicated vnto them or Christ a Preist after the Order of Melchisedech exercised the office or Act of that preishood So that none but they which were then consecrated Preists which euer offer this Sacrifice in both Kindes were present to receaue this charge of them both And this is directly told vs not onely by all Catholike writers but Protestants with the greatest allowance their Religion can giue the authoritie of the supreame of their Church by the greatest champion externall which euer it had the Archbishop of Spalato which with King Iames Marc. Anton. l. 2. de repub Christian c. 2. pag. 167. and his cheifest Protestants warrant thus writeth Ad hoc Sacerdotium promoti sunt Apostoli à Christo Domino in vltima caena quando eis dixit hoc facite in meam commemorationem The Apostles were promoted to preisthood by Christ our Lord in his last supper when he said to them do this in my commemoration And agayne Quod consecrantes panem orationes fundamus c. 4. p. 219. eoque fideles pascamus Christi Iussum facimus qui id iniunxit dicens hoc facite in meam commemorationem hoc ipsum quod me nunc vidistis facere vos facite circa panis vini benedictionem Where the Apostles and Preists receaued and receaue power and commaunde to consecrate bread and wine into the bodie and blood of Christ as he then did And we must needs so say
God committed vnto thee or both together here is no true consecration of a Deacon in their owne proceedings nor Deacon so made if their pretended consecrating Bishop were a true a lawfull Bishop for first of giuing the new testament Act. 6. and power to reade the ghospell this cannot be the full and lawfull manner to make Deacons The first Deacons in the lawe of Christ being made otherwise by the Apostles as the Scripture witnesseth and before the new testament or anie part thereof was written to be giuen to them or for them to reade the ghospels then vnwritten and vnpossible to be read by them or any at that time or longe after The other of taking authority to execute the office of a Deacon cannot be the manner for first no man can truely and lawfully execute that wherein he hath no power and here is no power of a Deacon giuen in all this their forme and order And Statut. in parliament an 27. Elizabethae Reg. ad 1. Jacobo their owne parlaments and highest authorities in their religion doe not onely disable any man in England Deacon or other to execute the office of a Deacon such as the Apostles and Apostolike men of this age haue deliuered vnto vs but make it an offence of high treason for any lawfull Deacon either to execute that office in any Church Chappell or other place or to be in England without executing any such office or function at all euen reading the ghospell or any other And so if we ioyne this Protestant pretended power to execute the offices of a Deacon and reade the ghospell in the Church together there is not the least power of a true Deacon thereby either giueÌ„ or permitted by them in all England vnto any such Deacon to doe or not doe such or any dutie of that holy function And thus much of Deacons No true Preist amonâ— English Protestants Now it can be no question but the pretended ProtestaÌ„t Ordination of Preists is altogether vaine Idle and friuolous for being so iuuincibly proued that the cheifest and principall office and function of a Deacon is to assist and minister vnto Preists Bishops in the holy Sacrifice of Christs blessed body and blood at Masse such Sacrificing Preists not heauing any such power before their consecration to holy Preisthood must needs receaue it aâ— that time otherwise they should still remaine without it as they did before And our Protestants vtterly before denying all such sacrifice and sacrificing power and in this their pretended forme and manner of consecration hauing no thing at all to receaue or allowe it but the quite contrary and by their lawes so straungely persecuting sacrificing Preists and Preisthood this their fashioÌ„ of making or ordering their pretended Preists must needs be voyde and frustrate and they still remaine in that lay state in this respect wherein they were before euen from their first birth into the world Their Practise in this pretended consecration is this The Bishops the Preists present shall lay their handâ— seuerally vpon the heade of euery one that receaueth orders Prot. forme and manner of makiâ—g consecr Bish. Preists and Deac Tit. forme of Order of Preists The receauers humbly kneelinge vpon their knees and the Bishop saying Receaue the holy ghost whose sinnes thou doest forgiue they are are forgiuen and whose sinnes thou doest retaine they are retained The Bishop shall deliuer to euery one of them the Bible in his hand saying Take thou authority to preach the word of God and to minister the holy Sacraments in this congregation where thou shalt be so appointed Here is all their pretended consecration of Preists so farre from all meaning or intention to conferre any sacrificing power or Preisthood that before they come to this article in their 31. Article before they thus defined The Sacrifices of Masses in the which it was commonly Prot. art 31. supr sayde that the Preists did offer Christ for the quicke and the deade to haue remission of paine or guilt were blasphemous fables and dangerous deceites In that place I haue inuincibly proued against them both this Sacrifice and sacrificing Preisthood and Preists Institution All his Apostles and all consecrated by them and their Successours were massing and sacrificing Preists all the Apostolike writers of this first age gaue testimony to that doctrine and practise All Masses Missales or publike liturgies of all Churches ascribed to the Apostles themselues and continued by continuall neuer interrupted generall tradition beare witnesse vnto it The holy Prophets so described the Messias by a perpetuall holy Sacrifice to be offered in all places in his time that he should be a Preist after the order of Melchisedech teach and establish that Preisthood neuer to end or cease in his Church Thus taught the most learned rabbines among the Iewes before Christ So the Fathers and common practise of both Greeke and Latine Church with the best least learned Protestant writers euen of England writing and published by their publike allowance and authority as I haue vndeniably proued in that article and there made demonstration by all authothority that Christ at his last Supper when he onely did execute the act and office of his Preisthood according to the order of Melchisedech did ordaine his Apostles sacrificing massing Preists at that time in expresse termes set downe in holy Scripture hoc facite in meam commemorationem To offer his consecrated holy body and blood in Martial ep ad Burdegal cast 3. Clem. Coust Apost l. 8. c. 3. Iustin dialog cum Triphon Irenaeus adu haer l. 4. c. â—2 Eus l. 1 cap. 10. demon Euang elicar Theod. in c. 8. ad Hebraeos Alexa. 1. ep 1. cap. 4. Cyprian l 2. epist 3. ep 63. Ambr. in Psal 38. Gandentius tractat 2. Aug. lib. 83. q. q. 61. Sacrifice as he had done So the Apostolike men of this first age assure vs. Vbique offertur Deo oblatio munda sicut testatus est cuius corpus sanguinem in vitam aeternam offerimus Quod Iudaei per inuidiam immolauerunt putantes se nomen eius à terra abolere nos causa salutis nostrae in ara sanctificata proponimus scientes hoc solo remedio nobis vitam praestandam mortem effugandam Hoc enim ipse Dominus noster iussit nos agere in mei commemorationeÌ„ Domine omnipotens potestatem Apostolis dedisti offerendi tibi sacrificium mundum incruentum quod per Christum constituisti mysterium noui testamenti Suis discipulis dans consilium primitias Deo offerre eum qui ex creatura panis est accepit gratias egit dicens hoc â—st corpus meum calicem similiter qui est ex ea creatura quae est secundum nos suum sanguinem confessus est noui Testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo This was the opinion profession and practise of the
whole Christian worlde in that generally confessed puer and vnspotted time both by Catholiks and Protestants And these men confessing that Christ did not in any other place of scripture giue this sacrificing Preistly power vnto his Apostles the cheife founders of his Church and yet being acknowledged before to be our high Preist according to that Order of Melchisedech and both to offer the Sacrifice thereof and establish it for his perpetuall Preisthood and sacrifice it cannot be said by any but his Apostles were by him ordained sacrificing Preists at that time The words of the power hee then gaue them hoc facite do that which he in that preistly act and office did or had done being spoken by him which had both ample power and intention to giue and continue that preistly order at and in his place and time of Sacrifice and now no longer to continue with his disciples be as significant of that power as the words of consecrating true Preists by true and lawfull Bishops euer vsed in the Church of Christ Accipe potestatem offerre Sacrificium Deo Pont. Rom. in ordinat Presbyteri missasque celebrare tam pro viuis quà m pro defunctis Receaue power to offer vpp sacrifice to God celebrate Masse both for the liuing and deade For as I haue proued before both Christ and his Apostles so did and left that preistly power and practise to posteritie for euer to offer Sacrifice both for the liuing and deade And our Protestants themselues haue with publike allowance confessed it was the generall custome of the primatiue Church so to do and such as impugned ordenied it were iustly condemned for so doing And they haue with Regall Is Casaub resp ad Card. peron pag. 51. 52. Middleton papist omast pag. 51. 92. 113. 44. 137. 138. morton appeale l. 3. cap. 13. sect 1. pag. 394. cap. 13. authoritie and direction from King Iames published that it was the Religion of the King and the whole Protestant Church of England Haec est Regis haec est fides Ecclesiae Anglicanae that the fathers of the primatiue Church did acknowledge one sacrifice in Christian Religion that succeeded in place of all the sacrifices in the lawe of Moses And the King with his Protestants agreed with the Catholiks in their opinion de duplici sacrificio expiationis nempe commemorationis siue Religionis Concerning two Kindes of sacrifice the one of expiation for the world the other commemoratiue or of Religion And this Sacrifice is the bodie of Christ in the Eucharist as Catholiks hold Nobis vobiscum de obiecto conuenit De hoc est fide firma tenemus quod sit Praesentiam credimus praesentiam inquam credimus nec minus quà m vos veram Therefore to giue Preists power to offer this sacrifice there must needs be some consecratorie words or forme to bestowe it vpon them which if we recurre to scripture as thes men must do we can finde nothing there but those words of hoc facite in meam commemorationem spoken at the sacrifice time and place by Christ to those he then ordeined sacrificing Preists And this is most plainely confessed by thes our English Protestants with common and publike warrant both confessing that the order of the preisthood in the lawe of Christ was to offer sacrifice this sacrifice was the bodie and blood of Christ he made his Apostles such Preists at his last supper when he saide those words vnto them Hoc facite in meam commemorationem Marc. Anton. lib. 2. cap. 1. num 3. Do this is my commemoration Ordinis potestatem intelligo ad conficiendam Eucharistiam sacrificij in cruce per Iesum Christum peracti memoriam celebrandam ad quod Sacerdotium quoddam est necessarium Ad hoc Sacerdotium promoti sunt Apostoli à Christo Domino in vltima caena quando eis dixit Hoc facite in meam commemorationem Quando Christus Eucharistiae conficiendae Apostolis dabat potestatem dixit eis Hoc facite in meam commemorationem cap. 3. pag. 193. nimirum id quod me videtis nunc facere vos facite Hoc est sumite panem benedicite frangite porrigite similiter vinum consequenter Apostoli ex ipso facto Christi instructi certè diuina Christi institutione dabant Eucharistiam And they say that Christ in those words gaue power to his Apostles to consecrate or transubstantiate breade into Christs bodie and wine into his blood as he himselfe had done Accepto pane gratias egit fregit dedit cap. 4. pag. â—18 eis diâ—ens HOC EST CORPVS MEVM quod pro vobis datur Hoc facite in meam commemorationem Panis consecrationem in Corpus Christi vini in sanguiâ—em ipse coram Apostolis fecit eandem ipsi quoque vt facerent frangerent darent expressè mandauit Thus haue our Protestants published with their cheife authoritie Which I haue inuincibly proued before And the Apostles themselues best witnesses of their owne consecration to preisthood and how others are to be consecrated thereto so testifie and direct as S. Clement their disciple thus recordeth from their owne words Quare vos quoque Clem. const Apost l. 5. cap. 20. suscitato Domino offerte Sacrificium vestrum de quo vobis praecepit per nos dicens hoc facite in meam commemorationem The like testimonie is from them of themselues l. 8. const Apost cap. 5. and other Preists before offerendo Sacrificium mundum inâ—ruâ—ntum quod per Christum instituisti mysterium noui testamenti So haue others also before And to followe our Protestants Rule in expounding scriptures by comparing places and the new testament to preferre the Greeke Text S. Paule maketh it plaine vnto vs euen in our Protestants proceedings that those words of Christ to his Apostles Do this in commemoration of mee were spoken vnto them onely as Preists then consecrated For in S. Matthew and S. Marke they are not vsed Mat. 26. MaÌ„r 14. Luâ— 22. at all and in S. Luke they are onely at the deliuery of Christs bodie vnder the forme of bread hoc facite in meam commemorationem and not at the calice But S. Paule saith plainely that he had receaued from our Lord and so deliuered vnto others before he wrote it Ego enim accepi à Domino quod 1. Cor. 11. tradidi vobis and so writeth afterward that Christ said those words to this Apostles twice once at deliuering his bodie the other time at the calice yet it is euident before and our Protestants haue so graunted that lay people haue often communicated onely in one Kinde which had neuer beene lawfull if this commaunde and power in both had beene giuen to them therefore it must needs be a power and commaunde onely to Preists at their holie sacrifice who onely in the holie Masse haue euer and in all places both consecrated offered and there receaued in both Kindes
and no others so euer receaued at all times and places nor the Preists themselues as all writers Catholiks and Protestants confesse And this our Article Protestants themselues in their pretended booke and forme of consecration receaued in this Article Prot. forme and Manner of Making Bish. Preists and Deac in praef and other places do thus acknowledge It is euident vnto all men diligently reading holy scripture and auncient Authours that from the Apostles time there hath beene thes Orders of Ministers in Christs Church Bishops Preists and Deacons which officeâ— were euermore had in such reuerent estimation that no man by his priuate authoritie might presume to execute any of them except he were first called tryed examined and knowne to haue such qualities as were requisite for the same and also by publike prayer with imposition of hands approued and admitted there vnto Where we finde it thus plainely and authoritatiuely with them confessed that Bishops Preists and Deacons were euer in the Church and truely and lawfully ordeined by such forme Order of consecration as was then vsed and thes Preists as they haue confessed in thes their Articles before in thes words vsed the sacrifices of Masses in which it commonly said Proâ— Artic. 31. supr was that the Preists did offer Christ for the quick the dead to haue remission of payne or gilt they are so farre from disallowing or disabling our Catholikly consecrating Massing Preists of the Roman Church whom they make Traytours in England to be truely and duely consecrated Preists that if any of them for feare or any other wordly respects will ioyne with rhem in their new Church seruice or profession he is allowed a minister with them without any further pretended order or admittance and they dignifie their first Catholike ordination so much that as they haue bestowed their greatest Church liuing vpon such so they deduce Francis Mason booke of Consecr Maâ— Parker Print Antiq. Britan. Sutcliff alij Pont. Rom. in ordinat Presbyteri and deriue their owne pretended ordination onely from such men Matthew Parker Iohn Scory and Miles Couerdale as they freely confesse And yet all our Catholike Pontificals or bookes of ordination do plainely proue testifie that our Preists being Deacons before are consecrated Preists by those words of the Bishop Accipe potestatem offerre sacrificium Take power to offer sacrifice to God and celebrate Masses both for the liuing and dead And immediately before he calleth such a parson ordinandum and quem ordinat Episcopus a man to be ordered and to whom the Bishop giueth preistly order and presently after those words nameth him or them that were thus ordered ordinati Sacerdotes Presbiteri ordinati Preists that be ordered And being thus fully ordered before any other ceremonie vsed by Protestants or not they celebrate the rest of the Masse euen consecrating the blessed bodie and blood of Christ with their consecratour Bishop and as consecrated Preists Presbiteri ordinati post Pontificem in terra genuflexi habeant libros coram se dicentes Suscipe Sancte Pater c. omnia aliâ— de missa prout dicit Pontifex qui tamen bene aduerâ—at quòd secretas morosè dicat aliqaantulum altâ— ita vt ordinati Sacerdotes possint secum omnia dicere praesertim verba consâ—crationis quae dici debenâ— eodem momento per ordinatos quo dicuntur per Pontificem And to putte all things out of question in this matter The scripture itselfe is euident witnesse that the Apostles themselues were ordered Preists by those words of Christ vnto them Do this in my commemoration equiualent as I haue proued to the forme now vsed in the Roman Church recited for all writers Catholiks and Protestants agree that all the Apostles S. Thomas and the rest were true and most properly lawfull Preists all our preisthood claimed and deduced from them and that they were all present at his last supper when he said the words do this vnto them Discubuit Luc. 22. Mâ—â— 26. Mâ—rc 14 duodecim Apostoli cum eo Discumbebat cum duodecim discipulis suis Dedit eis dicens HOC EST CORPVS MEVM quod pro vobis datur hoc facite in meam commemorationem But when he said those words to his Apostles receaue the holie ghost whose sinnes you forgiue they are forgiuen and whose sinnes you reteyne they are reteyned From and by which thes our Protestants do clayme or pretend ordination S. Iohn the Euangelist then and there present doth witnes all were not there and namely S. Thomas was absent Thomas vnus ex duodecim non erat cum eis quando venit Iesus And so could not possibly be made Preist then with those words Yet all agree he was a Preist as perfectly and fully as any Apostle Agayne Iudas the Traitour was a Preist present at the consecration in the last supper of Christ and as S. Peter saith connumeratus erat in nobis Actor c. 1. sortitus est sortem ministerij huius Scriptum est in libro psalmorum Episcopatum eius accipiat alter Psal 68. De loco ministerij Apostolatus praeuaricatus est Iudas Which is more then our Protestants pretend for their pretended Preists or ministers Yet he was haÌ„ged deade before Christ spooke the other words and so could not possibly be eyther made Preist or be present then And S. Paule defining a Preist whether of the lawe of Moyses or Christ Hebr. 5. saith euery high Preist or Preist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis Prontifex is taken forth of men hauing no such power ex hominibus assumptus to offer sacrifice for sinnes Vâ—offerat dona sacrificia pro peccatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke words and reading which our Prorestants followe are most proper for sacrifice and sacrificing Preists and so both Catholike our Protestant linguists and lexiconaries confesse and translate Masse and Masse Preist Sacrificium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à sacrificio sacrificulus Thom. Thomas Scholae cantabrigien dictionar v. v. Sacrificium Sacrificulus alâ—are Morton Apolog. part 2. pag. 82. appeal l. 2. sect 1. cap. 6 pag. 162. sacrificus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Preist à Sacrificer à Masse Preist He setteth downe also the Sacrificing altar of Christians as thes our Protestants also translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altare altar and vnseparable correlatiue to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice as they confesse and the word proueth And the Apostle doth so appropriate that altare to our Christians at holie Masse and the sacrifice of Christs bodie that it can be applied to nothing els saying none but Christians may eate of the sacrifice offered there vpon Habemus altare de quo edere non habent potestatem qui tabernaculo deserâ—iunt When neither Iew nor gentile is forbidden to beleeue in Christ our Protestants eating but called and exhorted vnto it by all meanes in holie scriptures And the same Apostle
in minde or admonished to styrre vp that gâ—ace which was in him before as they suppose in theâ— owne words Take the holy Ghost and remember 2. Timoth. 1. that thou stirre vp the grace of God which is in thee by impositioâ— of hands for God hath not giuen vs the spirit of feare buâ— of power and loue and sobernes The very same whicâ— S. Paul absent wrote to S. Timothy longe after he â—ad consecrated him Preist Admâ—neo te vt resusciteâ— gratiaÌ„ Dei quae est in te per impoâ—â—tioneÌ„ manuum mearum non enim dedit nobis Deus spiritum timoris sed virtutâ—s dilectionis sobrâ—etatis So to him in aâ—other place Noli negligere gratiam 1. Timoth. 4. quae in te est quae â—ata est tibi per prophetiâ—m cum impositione manuum pesbyterij And it must needs haue this signification ad reference to grace giuen before by impositioâ— of hands in a precedent consecration for this act â—f imposition of hands being in fieri doing and nâ— acted cannot possibly giue grace in any opiniâ—n â—hough it were in lawfull and true imposition anâ— câ—nsecration vntill it be acted and finished because it is not an acted and perfect act nor grace vntill then And this act still continueth after those words vntill all these for God hath not giuen vs the spirit of feare but of power and loue and sobernes be pronounced And grace is supposed here to be in that party before any mention of imposition of hands And both the Greeke Latine and their owne English word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resuscites stirre vp the grace which is in the proue there is grace before if at all and not then giuen for none of those words in any language haue a giuing signification So it is in the whole sentence both in the Greeke and Latine Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doe againe put thee in minde to styrre vp the guift of God which is in thee Thus the Greeke Adomoneo te vt resuscites gratiam Dei quae est in te I admonish â—e thee that thou stirre vp the grace of God which is in â—hee Thus the Latine Here is no grace giuen at thâ—â— time bâ—t onely a putting in minde and admoâ—â—tion to styrre vp the grace which was beforâ— So in the words translated into English by ouâ— Protestants and heâ—e vsed remember that thou styâ—â— vp the grace of God which is in thee by imposition â—â— hands So theâ—â— words immediatly fâ—llowing for God hath not giuen vs the spirit of feare but of power and loue and sobeâ—nes All speaking of â—race and power giuen before and not at that tiâ—â— And there is no scripture in any language nor adition no Ecclesiasticall writer no Pontificall or booke or Rites that euer appointed thes wâ—rds Take the holy ghost and those immediatly ioâ—ned in this Protestant forme of pretended conseâ—â—ation to be vnited and spoken together in such â—aâ—ner nor those from S. Paule to be vsed eitâ—â—r wiâ—h others or by themselues to be powerable to giue consecration and holie Orders to Bishop Preist or Deacon Neither possiblely can they coÌ„ferre any such grace or power being words neyther of giuing or receauing any thing at all from the speaker at that time The first words Take the holie ghost were not vsed of our Britans neyther are in the old Roman Order Yet our Protestans confesse they both had true Bishops and consecration and yet without them the ceremonie of the booke one the head of the elect And though the Roman Order now Pontif. Rom. in consecrat Electi in Episcopum vseth them yet it declareth that consecration is not so giuen nor a Bishop so consecrated but after them remayneth onely elect without that holie Order as before and so calleth him electus and consecrandus elect and to be consecrated but not consecrated Further thes Protestants haue told vs before both in their pretended booke of consecration and thes Articles that It is euident vnto all men diligently reading holy scripture and ancient Authours that from the Apostles time there hath beene thes orders of ministers in Christs Church Bishops Preists and Deacons which officers were euermore had in reuerent estimation Men so euidently knowne to be Bishops Preists and Deacons and euermore had in such reuerent estimation must euermore be certayne that they are truely effectually admitted to those callings and dignities otherwise it would not be euident that there be and who be such men-it would be Prot. forme of Order in Preists Prot. Aâ—ticl Articul 19. vncertayne and doubtfull who is a Deacon a Preist or Bishop whether there is any true preaching ministring of Sacraments any Sacraments or Church at all For thes men allowe none to preach and minister Sacraments but such they define Articul the visible Church to be a congregatien of faithfull men in the which the pure word of God is preached and the Sacraments be duely ministred according to Christs ordinance Sacraments be certayne sure witnesses and effectuall signes of grace and Gods good Will toward vs by which he doth worke inuisibly in vs. And yet making but two Sacraments Baptisme and the Supper of the Lord they thus declare and decree Those fyue commonly called Sacraments that is to say Confirmation Pennance Orders Matrimonie and Extreame Vnction are not to be compted for Sacraments of the ghospell for that thâ—y haue not any visible signe or ceremonie ordeyned of God Therefore this pretended Protestant forme and manner of consecration as also all their pretended Bishops Preists and Deacons are vaine and voide by their owne confession for in all thes they assigne laying one of hands a knowne and euident signe and ceremonie to be the certificate and assurance of such admittance and grace and power giuen as those Ecclesiasticall Orders require But if God did not ordeine this visible signe or ceremonie to such a purpose to make Episcopall other holie Orders a Sacrament which thes article and all their Religion denie no created or humane authoritie can giue such power and preeminence vnto it to be a signe or ceremonie ordeined of God a certaynâ— and sure witnesse and effectuall signe of grace Which their Article and Religion allowe onely to two Sacraments and in expresse terms vtterly denyeth to all Ecclesiasticall Orders either in Bishop Preist or Deacon Hereby falling into such desperate doubts and proceedings in this case that they are not onely condemned by priuate Catholike writers but publike censures sentences and consistories of the Catholike Church and all auncient and publikly receaued formes Pontificals and Orders of consecrating Bishops Preists and other Orders how old and generall soeuer from the Apostles time But by our owne temporall lawes and publike Iudgments as spirituall also both in in Catholike and Protestant times registred in their owne lawes Records in their owne courts and historians to haue neyther Bishop Preist Deacon or any other true Ecclesiasticall man among
deliuering the bible to him that is admitted among them beinge the onely signes they vse except layinge hands one the head of the Elect which signe of itselfe cannot by any opinion giue this greate dignitie and calling and as S. Albinus Amalarius and others witnesse 800. yeares since this ceremonie of imposition of hands was neither in the old or new booke of Ordination or in the Romane tradition Non reperitur in authoritate veteri neque noua sed neque in Romana traditione So they write of the ceremonie of the booke of the ghospels not vsed in any of those authorities neyther remember that the ceremonie of saying take the holie ghost was founde in any of them and in the old Roman Order it is wanting as likewise in that was vsed in Fraunce as in that of Britayne Scotland and Ireland And yet it is acknowledged freely by all aswell Protestants as others that all these Kingdomes contryes and nations where these traditions Orders and consecrations were thus vsed had true and lawfull Bishops Preists and other clergie men yet omitted all and vsed none of those Rites to which Protestants ascribe Episcopall consecration Therefore it must needs be euen in their owne Iudgements that Protestants haue no true consecration or persons consecrated in their congregations But the present Catholike and Romane Church now practising all and euerie Rite and ceremonie which all those Orders and Ordinations did in consecrating Bishops other clergie men and vsing as our Protestants also confesse true and lawfull Bishops to be consecratours must needs haue true and vndoubted consecration The Rites be besides the remembred which it vseth herein First the Examen of the person to be consecrated ended whâ—ch was in all orders of this consecration and helpe of the holie ghost as the Britans Scots and Irish with others vse cum inuocatione Pont. Rom. in consecrat electi in Episcopum sancti Spiritus being called vpon the consecratour telleth him the office of a Bishop to be to iudge interprette consecrate giue Orders offer sacrifice baptise and confirme Episcopum oportet iudicare interpretari consecrarâ— ordinare offerre baptizare confirmare With this all the cited Orders agree and the holie Fathers of this first age before S. Clement S. Ignatius S. Ignat. ep ad Trall Antioch Phil. Ephes Smyrn Clem. 3. const c. 10. 11. ep 4. 1. 3. const l. 7. 2. c. 11. 12. 3. 30. 31. 36 with others among the greate duties of this highest dignitie haue told vs Quid aliud est Episcopus quà m qui omni principatu potestate superior est Episcopi sunt Sacerdotes baptizant sacrificant eligunt manus imponunt Nemo Episcopo honorabilior in Ecclesia Sacerdotium Deo gerent pro mundi salute Sine Episcopo nemo quicquam faciat eorum quae ad Ecclesiam spectant non licet sine Episcopo baptizare neque offerre neque sacrificium immolare neque dochen celebrare Non sibi quis sumit honorem sed qui vocatur à Deo Nam per Episcopi manus datur haec dignitaâ— The benediction remembred in the manner of the Britans Scots Irish and others is performed with the signe of the Crosse vt hunc praesentem electum benedicere sanctificare consecrare digneris Producendo semper signum Crucis super eum thus the Elect kneeling before the altare S. Denys Dionis Areop Eccl. Hierarch c. 5. Clem. Rom. const l. 8. c. 122. and S. Clement in this first age together with the old Roman Order thus remember this Rite Praesul sacrandus offertur vtroque genu posito ante altare à consecrante Pontifice castissimis imprecationibus consumantur cuilibet ipsorum à benedicente Pontifice crucis imponitur signum The Rites of laying the booke of ghospels one the Elect with the hands of the consecratours and the words accipe spiritum sanctum I haue shewed before they were not vsed in diuers publike Orders of consecration which by all gaue true Ordination And both in the Roman Pontificall and others in which they are vsed the person to be consecrated is after they be ended still named onely Elect and not consesecrated vntill the holie vnction of him with holie Chrisme into Episcopall Order thus vngatur consecretur caput tuum caelesti benedictione in ordine Pontificali in nomine Patris Filij Spiritus sancti Amen And after this vnction immediately it is declared both in the Pontificall now vsed and in the old Roman Order that Episcopall power and calling is giuen vnto him His hands be also anoynted in two Orders And they call this vnction the summe and complement of Ordination and that vsed the consecration is ended Comple in Sacerdote tuo mysterij tui summam caelestis vnguenti flore sanctifica and this ended complâ—ta benedictione they call him consecrated Bishop consecratus Pontifex and Pontificatus dignitatem sublimatus and before onely electus designatus Elect designed The Order which the Britans Scots and Irish vsed vsed onely Anoynting of the head tantummodò capitaeorum sacri Chrismatis infusione perungere So did the old Order which Amalarius Bishop of Treuers vsed additur ad consecrationem infusio olei super caput So S. Augustine so S. Gregorie S. Bede and others yet all agree that Episcopall Order is hereby conferred and ended S. Augustine August tract psalm apud Amalar. l. 3 de offic Eccl. c. 14. saith vicarius Christi Pontifex efficitur ideo in capite vngitur Caput nostrum Christus Caput nostrum vnctum est oleo inuisibili Episcopus quia vicarius Christi est in capite vngitur ab illo enim significatur se accipere hanc vnctionis gratiam qui caput est totius Corporis imitando illum qui caput est totius Ecclesiae per vnctionis gratiaÌ„ sit ipse caput Ecclesiae sibi commissae S. Gregorie plainely teacheth this vnction Gregor ad cap. 10. lib. 1. Reg. is the Sacrament here Qui in culmine ponitur sacramenta suscipit vnctionis Quia vero ipsa vnctio Sacramentum est is qui promouetur bene foris vngitur sed intus virtute Sacramenti roboretur And againe spiritus Domini post vnctionem dirigitur quia foris Sacramenta percipimus Vt intus spiritus sancti gratia repleamur Besides our brittish manner of consecration before remembred S. Bede and Amalarius Bed l. 3. de Tabernacul vas eius Amalar. fort l. 3. de Eccl. offic c. 14. from him and others witnesse how in this Kingdome this was accompted a Rite necessarie essentiall and giuing grace in this Sacrament oleo vnctionis perfunditur vt per gratiam spiritus sancti consecratio perficiatur And that this was the tradition of the Church from the Apostles we are assured both because the Fathers of this first age S. Denis S. Anacletus and others so remember it and the fathers before and after to be named euen by English publike Engl. Prot. apud