be changed he confessed both that they were ancient and might in some manner be inculpably used but yet thought it better that they should be removed 1. because not appointed in Scripture by word or example 2. because they might be or also had been abused'to superstition 3. because the Church should partake as little as might be of the same usages with Anti-Christ Bucer Censur in Ordinat Eccles Angl. p. 458. 467. c. § 179 Upon such exceptions taken at the Liturgy as well from abroad as also by some of the preciser sort at home saith Dr. Heylin Reform Justif p. 31. and Hist of Reform p. 107. and because there had risen divers doubts for the fashion and manner of the ministration of the said Service rather by the curiosity of the Minister and mistakers than of any other worthy cause saith the Act of Parliament it self 5 6. Edw. 6.1 c. which shews what a good opinion they had of the former Book It was committed to be new corrected but by what persons we know not The Act without any such Encomium of these Reviewers as of the first Composers faith only That the King caused it to be faithfully and godly perused explained and made fully perfect Perhaps it was corrected which is one of Dr. Heylin's conjectures See before § 42. by those who were appointed by the King about this time to compose a Form of Ordination which Form the Act joined with this new Service-Book But it could not be done by the same persons that composed the former at least not by all of them because Day before this was ejected out of his Bishoprick and two more Shyp and Holbeck as I think before this deceased and Harley and Taylor were chosen their Successors The thing matters not much-Thus corrected it was presented to the Parliament and it only by them authorized to be used § 160 Which second Form besides casting out several other things that were retained in the former Among the rest Prayer for the dead and several expressions that seemed to â—â—ser the Reaâ—or Corporal Preseace in the Eucharist as the Commemoration of Saints and Prayer for the dead many Rites in the Administration of Baptisme the liberty of extream Vnction the Oblation and Prayers in the Communion which were made immediately after Consecration spoken-of before § 148 149. above all seems to have taken a vigilant special care for the altering and removing out of the former Form all those passages Which might argue any real or corporal Presence of the Body and Blood of Christ whether it be by Trans or Con-substantiation or any other way with the Symbols Whereas therefore in the Prayer of Consecration these words are in the Missal Quam oblationem tu Deus in omnibus quaesumus benedictam acceptabilemque facere digneris ut nobis Corpus Sanguis fiat dilectissimi Filii tui Domini Nostri Jesu Christi and so in the first Form of King Edward these words Hear us O Merciful Father we beseech the and with Holy Spirit and word vouchsafe to bl ✚ ess and sanc ✚ tify these thy gifts and creatures of Bread md Wine that they may be unto us the Body and Blood of thy most dearly beloved Son Both the Missal and that Form ordering the person consecrating at this time to take both the Bread and the Cup into his hands Instead of this the second Form is thus changed Hear us O Merciful Father we beseech thee and grant that we receiving these thy Creatures of Bread and Wine according to thy Son our Saviour Jesus Christ's holy Institution in remembrance of his Death and Passion may be partakers of his most blessed Body and Blood omitting also the Priests touching or handling the Pattin or Chalice which is done according to Bucer's directions in his Censura p. 468. Whereby seems to be avoided the acknowledging of any Presence of Christ's Body and Blood with the Symbols of which also Bucer saith p. 476. Antichristianum est affirmare quicquam his elementis adesse Christi extra usum praebitionis receptionis For the same reason it seems to be that the Glory be to God on high c. and the Benedictus qui venit in nomine Domini after the Sursum Corda the one is transferred after the Communion and the other omitted Likewise whereas in the administring of these Mysteries the Missal useth this Form Corpus Domini Jesu Christi custodiat animam tuam in vitam aternam and so also the first Book of King Edward the Second as it were against the apprehending of any Real Presence to the Symbols or any oral feeding on that Body removeth those words and placeth instead thereof only these Take and eat this in remembrance that Christ dyed for thee and feed on him in thy heart by Faith with thankgiving Again Drink this in remembrance c So whereas it is said in the first Form in the Player of humble access Grant us so to eat the flesh of thy dear Son Jesus Christ and to drink his blood in these holy Mysteries the second omits in these holy Mysteries Likewise at the end of the Communion-Service is added this Rubrick declaring that kneeling at the participation of the Sacrament is required for a signification of the humble acknowledging of the benefits of Christ given therein unto the worthy receiver and not for giving any adoration to the Sacramental Bread and Wine there bodily received or in regard of any real or essential Presence of Christ's natural Body and Blood Whereas it s ordained in the Administration of the Lord's Supper that the Communicants kneeling should receive the Holy Communion which thing is well meant for a signification of the humble and grateful acknowledging of the benefits of Christ given unto the worthy receiver and to avoid the profanation and disorders which about the Holy Communion might else ensue Lest yet the same kneeling might be thought or taken otherwise we do declare that it is not meant thereby that any Adoration is done or ought to be done either unto the Sacramental Bread or Wine there bodily received or unto any real and essential Presence there being of Christ's natural Flesh and Blood For as concerning the Sacramental Bread and Wine they remain still in their natural substances and therefore may not be adored for that were Idolatry And as concerning the natural Body and Blood of our Saviour Christ they are in heaven and not here for it is against the truth of Christ's true natural Body to be in moe places than one at one time Thus that Rubrick thought fit to be omitted in the Common-Prayer-Book of Queen Elizabeth of which see the Reason below § 179. n. 2. Accordingly the Altar was changed into a Table the sides whereof were set North and South set near the Reading-place ordered at the Communion time to be covered with a fair white Linnen Cloth the other vestments prohibited save only a Surplice for a Priest and Rochet for a
and namely in Nero for one affirming also the Grand Seignior now to be the Head of the Church in Turky as you may see in the Conference between Dr. Martin and him at his Tryal in Fox p. 1704. Which Relation if any think false let them say what other answer upon the former Suppositions there can rationally be returned § 60 3. For their refusing to officiate or celebrate Divine Service 3. and administer the Sacraments according to the former established Church Liturgies received and used by the whole Catholick Church for near a 1000 Years or so much as to be present at it which Divine Service they accused not only of many superstitious Ceremonies but of many Errors also and of flat Idolatry in the Adoration of Bread in the Eucharist See Fox his Preface to the Reign of Queen Mary p 1270 and Bishop Ridley's Conferences with Latimer Fox p. 1560 and 1562 1563. § 61 For their maintaining several Tenents 4. especially about the Holy Eucharist such as had been formerly declared Heresies by the Definitions of lawful Superior Councils As 1. First the denying of any corporal Presence of Christ either with the consecrated Elements or with the worthy Receiver whether by way of Transubstantiation or Consubstantiation urging that because this Body was in Heaven ergo it could not be in the Sacrament and affirming only a Real Presence I give you the very words of Bishop Ridley if taken generally and so as it may singnify any manner of thing which belongeth to the Body of Christ Hence Bishop Ridley's expressing of the manner of Christ's Presence in the Eucharist are such as these That the Consecrated Bread is the Body of Christ in remembrance of him and of his death That besides a signification of Christ's Body set forth by the Sacrament the Grace also of Christ's Body i e. the Food of Life and Immortality is given to the faithful That we recieve the vertue of the very Flesh of Christ the Life and Grace of his Body The Grace and the Vertue of his very Nature Spiritual Flesh but not that which was Crucified That Christ's Body is in the Sacrament because there is in it the Spirit of Christ i e. the Power of the word of God which seedeth and cleanseth the Soul That the Natural Body and Blood even that which was born of the Virgin Mary c is in the Sacrament verâ— realiter and that the difference from the Roman Church is only in modo in the way and manner of Being how is that for we saith he confess it to be there Spiritually by Grace and Efficacy because that whosoever receiveth worthily that Bread and Wine receiveth effectuously Christ's Body and Blood i e. he is made effectually Partaker of his Passion But otherwise Christ's Body is in the Sacrament really no more than the Holy Ghost is in the Element of Water in Baptisme therefore the Question proposed thus An Corpus Christi realiter adsit in Encharistiâ In King Edward's time was held Negatively See Disput. Oxon. 1549 and King Edw. 28. Article Thus Ridley who spake most clearly Fox p. 1703 and whose Schollar in this Opinion Cranmer was he being formerly a Lutheran and holding a Corporal Presence See these words of Ridley Fox p. 1598. in his last Examination and p. 1311 1312. in his stating of the first Question disputed on at Oxford which was not about Transubstantiation but about the Corporal Presence of Christ or the Real Presence of Christ's Body in the Eucharist which those Bishops denied as well as Transubstantiation The very same with whose Doctrine was that of Peter Martyr published in King Edward's days Disput Oxon 1â—49 Fol. 88. Illud idem corpus nos habere in coenâ Domini quod Christus obtulit in Cruce quoad substantiam veritatem naturae fateor sed non eodem modo quia spiritualiter i e. per fidem ipsi percipimus id vero substantiali corporali praesentiâ pependit in cruce Cum Chrysostomo id ipsum nos in Eucharistiâ habere corpus quod in Cruce fuit oblatum fatemur Sed non est modus recipiendi per praesentiam corpralem sed per praesentiam fidei quae potest res absentes spiritualiter praesentes facere Secondly The denying that the Eucharist might be offered as a Sacrifice propitiatory and asserting that there was in the Eucharist no other Oblation of Christ's Body than the Oblation of our Thanksgiving for Christ's Body offered on the Cross To use Peter Martyrs words Substantia hostiae nostrae est gratiarum actio de Corpore Christi tradito in Crucem Disput Oxon 1549. hac gratiarum actione fide atque confessione dixerunt Patres in Caenâ offerri corpus Christi Which matters are contrary to the Doctrines and Definitions of former lawful Superior Councils if those Positions stand good which have been said at large in the Discourse of the Eucharist §. 251 and Conc. Sacrif § _____ and which have been laid down concerning Councils in Ch. Gov. 4. Part which former Positions it must not be expected that I prove again wherever I make use of them § 62 To justify which Tenents not to be Heresies those Bishops were fain to appeal from Councils to Scripture and not to deny such Councils to be General or Superior but to deny the Authority of General or Superior Councils to be obliging when contrary to the Holy Scriptures i e. to that sense wherein themselves contrary to the Exposition of the Church interpreted the Holy Scriptures as was soberly urged to Bishop Ridley at his Tryal by the Bishop of Glocester Fox p. 1602. You saith he refusing the Determination of the Catholick Church bring Scripture for the Probation of your Assertions and we also bring Scriptures You understand them in one sense we in another How will you know the truth herein If you stand to your own Interpretation you are wise in your own conceit and Vae qui sapientes c. Isa 5.21 But if you say you will follow the minds of the Doctors and Ancient Fathers semblably you understand them in one meaning and we take them in another How will you know the truth herein If you stand to your own judgment then are you singular in your own conceit and cannot avoid the Vae It remaineth therefore that you submit your self to the determination and arbitrement of the Church with whom God promised to remain to the world's end Thus the other side argued with them But meanwhile what aversion they had of submitting to the judgment of the Church or Councils see in the forecited Conference of Bishop Ridley with Latimer Where having objected the Authority of General Councils for the Mass he answereth thus That whensoever they who rule and govern the Church are the lively Members of Christ and walk after the guiding and rule of his Word Councils gathered together of such Guides do indeed represent the Universal Church and have a
Bishop and to take away all Superstition the Communion Bread appointed to be such as is usually eaten at the Table but the purest of that sort that can conveniently be had See the Rubricks of King Edward's secondCommon Prayer-Book Fol. 126. And Visita S ck Fol. 22. And lastly whereas the first gives caution § 161 that so much Bread and Wine shall be consecrated Where Concerning the reduction of somethingâ— touching this Presence made in the new Liturgy for Scotland to K. Edw. frâ—st Form as shall suffice for the persons appointed to receive the Holy Communion except some shall be reserved for the Communion of the Sick The second omits any such caution ordering only that the Curate have the remains to his own use But the new Liturgy composed for Scotland well discerning what these alterations aimed at reduceth all things to the former way restores those words in the Consecration with thy holy spirit and word c. that They may be unto us the Body c. ordering again the Presbyter that officiates to take the Pattin and Chalice in his hands and leaving out also the caution of non-elevation which was inserted in the first Book of King Edward removes the words added in the delivering of the Mysteries Take and eat this c. and instead thereof adds aster the former words the people's response Amen according to the custome of Antiquity See Dionys Alexand. apud Euseb Histor 7. l. 8. c. Leo Serm. 6. de jejunio 7. mensis August ad Orosium quaest 49. spoken as a Confession of their Faith that they acknowledged that which they received to be Corpus Domini Lastly requires him that officiates that he consecrate Bread and Wine with the least to the end there may be little left and that what is left be not carried out of the Church but reverently eaten and drunk by such of the Communicants only as the Presbyter that celebrates shall take unto him § 162 All this could not pass the Observation of the Scotchman who in the Laudensium Autocatacrisis Much complained of 〈◊〉 Laudensium Autocatacrisis p. 107. thus censures it In the next Prayer saith he i. e. that of Consecration are put in the words of the Mass whereby God is besought by his omnipotent Spirit so to sanctify the Oblations of Bread and Wine that they may become to us Christ's Body and Blood From these words all Papists use to draw the truth of their Trans-substantiation wherefore the English Reformers i. e. the lattor scraped them out of their Books but our men put them fairly in And good reason have they so to do For long ago they professed that about the Presence of Christ's Body and Blood in the Sacrament after Consecration they are fully agreed with Lutherans and Papists except only about the formality and mode of Presence here quoting Mountag Appeal p. 289. They make an express Rubrick for the Priest's taking the Patin and the Chalice in his hand in the time of Consecration Which taking not being either for his own participation or the distribution to others why shall we not understand the end of it to be that which the Mass there enjoyns their Elevation and Adoration The Elevation being long ago practiced by some of our Bishops and Adoration when the Patin and Chalice are taken in the Priest's hands avowed by Heylin's Answ to Burt. p. 137. The English indeed in giving the Elements to the people retain the Mass-words but to prevent any mischief Autocat p. 111. that could arise in the people's mind from their sound of a Corporal Presence they put in at the distribution of both the Elements two Golden Sentences of the hearts eating by Faith of the Soul 's drinking in remembrance But our men being nothing affraid for the people's belief of a Corporal Presence have pulled out of their hands and scraped out of our Book both these Antidotes And the Mass-words thus quit of the English Antidotes must not stand in our Book simply but that the people may take extraordinary notice of these Phrases there are two Rubricks set up to their backs obliging every Communicant with their own mouth to say their Amen to them The English permit the Curate to carry home the relicks of the Bread and Wine for his private use but such Profanity by our Book is discharged The Consecrate Elements are enjoyned to be eaten in the Holy place by the Priest alone and some of the Communicants that day yea for preventing of all dangers a cautel is put in that so few Elements as may be consecrate And our Book will have the Elements after the Consecration covered with a Corporal c. § 163 Thus the first Form both when first established in King Edward's and when revived in King Charles's time found many Adversaries But did the new one escape any better No. For when all these offensive things in the second draught were amended according to several preciser fancies yet neither so did the second content all palats for the humour of Innovation knoweth no bounds Soon after it was framed as the chief body of the Clergy under Queen Mary deserted both it and the former and returned to the old Church-Service so the English Protestants that were then dispersed abroad at Franckford in Germany fell into great dissensions about it as some for so many against it See a fuller relation in Heylin's Hist of Reform in Queen Mary p. 59. c. And Calvin hearing the noise thereof as he had formerly used his Pen to the Protector c against the first Book so now doth he to the English in Franckford Calvin Ep. p. 213. against the second saying In Anglicanâ Liturgiâ qualem describitis i. e. the new one which some of them then used at Franckford mult as video fuisse tolerabiles ineptias Sic ergo a talibus rudimentis incipere licuit ut doctos tamen graves Christi ministros ultra eniti aliquid limatius ac purius quaerere consentaneum foret Si hactenus in Anglia viguisset sincera religio aliquid in melius correctum multaque detracta esse oportuit Nunc cum eversis illis princtpiis alibi instituenda vobis sit Ecclesia liberum sit formam de integro componere he thinks it seems any Pastors have power to make to themselves new Liturgies quid sibi velint nescio quos faecis Papisticae reliquiae tantopere delectant Amant ea quibus assueti sunt Hoc nugatorium puerile est c. Thus Calvin And so Bucer likewise in his censure of the first who died within a few weeks after he had writ it before the compiling of the second hath blamed many things that remain in the second After Queen Mary's death the second Book being restored here again to its former authority many of the more zealous Reformists both by words and writings made such opposition against it that Queen Elizabeth in terrorem executed two for this cause See