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
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
greeke Origen hom 2. in leuitic Chrisostom l. 3. de Sacerdotio Cirill Alexandr l. 6. de adorat in spiritu victor Antioch ad c. 6. marci Ambros in missali Hier. ad c. 14. Oseae August Serm. 215. de tempor in Tract de rectitud cathol conuersat l. 2. de visitat Infirm c. 4. Innocent 1. epistol ad Decent Eug. cap. 8. Aug. l. de Haeres cap. 47. Gabriel Prat. Elench haeresum in Hierarchitis Epiph. haeres 67. Extreame vnction a Sacrament with the Britans Manuscript Brit. Antiquissimi Authoris and Latine Church doe thus expound this place deriue this Sacrament from thence and affirme it euer to haue beene so receaued in Christs Church and by him instituted proposed by S. Iames. sic roges dete pro te fieri sicut dixit Apostolus Iacobus immo per Apostolum suum Dominus ipsa videlicet olei sacrati delibutio intelligitur Spiritus sancti typicalis vnctio I need not to make repetitions of their testimonies this veritie being so generally receaued and practized in the first times of Christian Religion that about the yeare of Christ 279. it was commonly adiudged heresie to deny it and is so censured registred and condemned in the exploded heresies of the Hierarchite Heretiks dicebant extremae vnctionis Sacramentum à Deo institutum non esse Which being condemned for herefie in the whole Church of Christ must needs be so also adiudged in this Kingdome renowned then for true Christian Religion and the Catholike doctrine yet we want not particular testimonies hereof for our Protestants themselues commonly teaching that the Britans neuer chaunged any materiall point in Religion produce vnto vs a most auntient manuscript as they terme it written ab authore antiquissimo and as is euident in the same Antiquitie when there were yet many Pagans and Idolaters here in which commaunde and direction is giuen that all sick persons in daunger of death should both receaue the Sacrament of Christs holie bodie and this of extreame vnction sette downe by S. Iames the Apostle and the primatiue Fathers before Quotiens aliqua Infirmitas superuenerit corpus sanguinem Christi illi qui aegrotant accipiant oleum in nomine Domini à presbyteris humiliter petant inde corpus suum vngant vt quod scriptum est impleatur Infirmatur aliquis inducat Iacob 5. presbyteros Ecclesiae orent super cum vngentes eum oleo in nomine Domini oratio fidei saluabit infirmum alleuiabit eum Dominus et si in peccatis sit dimittentur ei Videtefratres quia qui infirmitatem habent ad Ecclesiam currant corporis sanitatem reâ—ipere peccatorum Indulgentiam merebuntur obtiâ—ere The Protestants of England euen the composers of these Articles cannot by their owne Religion be of other mind without grosse Ignorance and contradiction for defining a Sacrament as they haue done in this Article and in their most Protest commun booke Tit. catechisme warranted communion booke thus do define it by this word Sacrament I meane an outward and visible signe of an Inward and spirituall grace giuen vnto vs ordeyned by Christ himselfe as a meanes whereby we receaue the same and a pledge to assuer vs thereof They must needs graunt that S. Iames in expresse words in holie scripture their pretended Rule hath deliuered as much for this Sacrament as they require the outward visible signe the Preists prayer and vnction with oyle and remission of sinnes which cannot be without grace receaued by the same Thus I haue inuincibly proued by this first Apostolike age for the doctrine and practise of the Catholike Church and against this Protestant Article the whole compleat number of 7. Sacraments And yet if I had onely proued three Sacraments or any lesse number then seuen and greater then two I had sufficiently confuted this Article which onely alloweth two Baptisme and the Eucharist stiled by them the Supper of the Lord for such THE XVIII CHAPTER The rest of this Article repugnant to the Catholike faith likewise condemned THE remnant of this Article they deliuer in these words The Sacraments were not ordeyned of Christ to be gazed vpon or to be carryed aboute but that we should duely vse them And in such onely as worthyly receaue the same they haue a wholesome â—ffect or operation But they that receaue them vnworthily purchase to themselues damnation as Sainct Paule saith This is the whole content of this Article and in this last if these Protestants desire to speake properly as they should and would so be vnderstood there is very little or no difference betwene Catholiks and them For where they say that Sacraments haue a wholesome effect or operation in their worthie receauers this agreeth with the Catholike doctrine that Sacraments giue grace and worke ex opere operato which many Protestants denie And concerning the vnworthie receauing of them it is not a thing questioned What they meane by these wordes The Sacraments were not ordeyned of Christ to be gazed vppon or to be carryed about So speaking of Sacraments in the plurall number is a straunge speach excepting one Species of the Sacrament of Eucharist we reserue none nor carry any about for any respect nor can by their doctrine professing they consist in their ministration and receauing as is euident in Baptisme Confirmation Orders Confession and Absolution Matrimony and Extreame vnction What they meane by their words gazed vpon requireth a better glosse then they giue to vâ—derstande their meaning for to take the worde as it is commonly and properly vsed in our language earnestly or intensiuely to beholde if they forbid such gesture at Sacraments they forbid publik ministration of them which their practise alloweth warranteth and prescribeth by their greatest authoritie If they would haue this their termed gasing vpon or carrying about to be vnderstood any reâ—â—rence or reseruation the Romane Church vseth â—owards the blessed Sacrament of the Altare the question with them properly belongeth to their â—8 Article where they expressely speake against Transubstantiation or chaunge of breade and wine into the body and blood of Christ and his true and reall presence in those most sacred misteries which being vndeniably confuted as in that place it shall this errour is thereby clearely ouerthrowne For wheresoeuer Christ is or howsoeuer heis heis to be worshipped and adored with as greate dutie and reuerence as any Catholike giueth vnto him in this Sacrament In the meane tyme the Apostolike men of this first age do thus testifie S. Clement often testifying the reall and true presence of Christ in this most holie Sacrament setteth downe the deuotion and honour of all people then Bishops Preists Deacons Subdeacons Virgyns widowes married old and young to be as greate or greater then Catholiks now commonly vse vnto it When consecration is ended and the blessed Sacrament was shewed vnto the Christians present the Deacon vsed to say let vs aâ—tend or behold The Bishop or Preist
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
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.
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