supr cap. 22. Prou. c. 17. non dimisit nobis sed priuauit nosilla He proueth it from the 17. chapter of the same booke where the Prophet saith melior est buccella panis cum charitate quam vitulus saginatus cum inimicitia that a peece of breade meaning the sacrifice of the Christians is better then a fat calfe the sacrifice of the Iewes reiected otherwise in ciuill valuation it is not so He proueth it from the Prophets Esay and Malachie expressely foretelling that God would reiect and haue the sacrifices of the Iewes as abomination and yet haue an euerlasting externall sacrifice among the gentiles Completum ect quod Deus dixit de nobis Iudaeis per hoc I saiae vbi ait completa Isaiae 32. est vindemia non est de caetero collectio Et illud Malachiae non est mihi volunt as in vobis sacrificium non accipiam à vobis Et illud Isaiae c. 1. Sabbata Isa cap. 1. vestra festiuitates sacrificium vestrum non accipiam quia omnes vos estis in ira mea Et illud Isaiae completum est Quid mihi multitudo victimarum vestrarum quid multiplicastis mihi sacrificium de arietibus carnibus hircorum arietum carnes hircorum Non offeretis vltra sacrificium quoniam incensum vestrum Sabbata vestra solemnitates vestras non recipiam à vobis quia odit illa anima mea Omne sacrificium vestrum cadauer foetidum Ille qui mihi iugulauerit taurum sicut qui decollauerit hominem ille qui obtulerit in sacrificium hircum sicut qui obtulit canem qui obtulit vinum sicut qui offert sanguinem porci And hereupon inuincibly thus concludeth that God thus reiecting hauing in abomination the sacrifices of the Iewes it can signifie nothinge els but that he hath chaunged those grosse and carnall sacrifices into the spirituall and pure sacrifice of Christ Sed abominatio de sacrificijs apud Deum nihil aliud significat misi mutationem sacrificij nostri Iudaici carnalis grossi in sacrificium istius iusti Domini spirituale subtile He proueth it by vnanswearable reasons from these holie Prophets and the lawe of Moyses first The Sacrifices of the lawe were offered in Hierusalem onely and the temple there Sacrificium nostrum non fuit acceptum nisi in vno loco scilicet in domo sancta praetisè But the Sacrifice of the Messias among the gentiles conuerted vnto him was by them to be offered in all nations euen from the riseing of the suÌ„ne to the setting of the same Valde timeo ab illo verbo quod Deus fortis gloriosus dixit peros Malachiae cap. 1. vbi sic tangit de sacrificio gentium ab ortu solis vsque ad occasum gentes offerunt sacrificium nomini meo mundum neuer any such generally offered Sacrifice to the true God was in the worlde but this blessed Sacrifice of Christs bodie and blood at Masse offered and sacrificed as that Prophet said in omni loco sacrificatur offertur in euery place and not onely temple citie or nation He proueth it further because the sacrifice of the gentiles conuerted to the Messias was to be receaued when that of the Iewes was to cease which ceased with them soone after their crucifying of Christ their citie and temple destroyed and the Iewes captiues aboue a thowsand yeares as this Rabbine confesseth writing 500. yeares cap. 20. 21. synce Deus etiam carnale Sacrificium non dimisit nobis sed priuauit nos illo Iam sunt mille anni completi quod nobis accidit propter illum iustum in quem peccauimus When the conuerted gentiles haue noe other external sacrifice but this of Christs bodie and blood He proueth it because the Prophet witnesseth the sacrifice of the conuerted gentiles should be sacrificium mundum a cleane and pure sacrifice in respect of the sacrifices of the lawe of Moyses being so vncleane that they were forced to be washed the bellyes of the beasts offered were purged and the places cleansed with water when in the Sacrifice of the Messias haueing in it nothing but cleane pure and vnspotted things the purest breade wine and water chaunged into Christs bodie and blood his humanitie in a spirituall and acceptable manner to God it must needs bee this cap. 21. 24. sacrificium mundum pure and cleane sacrifice that was so generally to be offered to God Deus instituit offerre panem loco carnium aquam mundam loco pinguedinis carnium vinum purum loco sanguinis homo offertur spiritualiter acceptabiliter Dâ—o non sicut animalia decollata per nos Iudaeos quae per Prophetam comparantur cadaueri putrido Synagoga indiget lauare carnes sacrificiorum purgare ventres animalium quae in sacrificio sacrificabantur lauare locum de sanguine pinguedine sacrificiorum aliter esset horror tractare videre In sacrificio autem panis vini aquae non apparet aliquid indecens aut turpe Timeo de verbis per Malaâ—hiam Prophetam dixit Deus Synagogae non est mihi voluntas in sacrificijs vestris quia abortu solis vsque ad occasum magnum est nomen meum inter gentes quae offerunt nomini meo sacrificium mundum Sicut de natura sua munda sunt aqua vinum forma pura de quibus factum est sacrificium non indiget mundatione lotione And if any would interpret mundum Sacrificium the cleane sacrifice of the Prophet to be ment as gratefull and acceptable to God allthough no thing in sacrifice can be more acceptable to him then the bodie and blood of the Messias offered in this sacrifice euen by this and the other Rabbines cap. 20. yet he most clearely expoundeth how in this sense also the Sacrifice of Catholike Christians is the onely most pure and acceptable sacrifice and they iustly by the warrant of God auoyde the Iewes now as the Iewes auoyded the gentils whilest their Sacrifice was approued by God Apud Deum Sacrificium gentium est mundius quam Sacrificium nostrum insuper quia Deus priuauit nos omni sacrificio mundo alias docens Christianos vt ipsi vitarent nos Iudaeos ne contaminarentur sicut nos vitauimus gentes omni tempore quo sacrificium nostrum fuit mundum apud Deum acceptum This is proued by the Apostolike writers of Ignat. epist ad Smyrned this first age S. Ignatius speaketh of this Sacrifice of the Christians offerre sacrificium immolare and speaking in particular what it is saith it is the bodie of our Lord Iesus Christ which suffered for our Ignat. apud Theod. Dial. 3. sinnes Caro Saluatoris nostri Iesu Christi quae propeccatis nostris passa est S. Dionisius the Areopagite hath told vs before of the greate honour and adoration the Christians in that tyme gaue to
Christ present in this holie sacrifice and in diuers Dionys Areopag Eccl. Hierarc c. 2. c. 3 epist ad Demophilum Clem. particulars deliuereth the verie Order and manner thereof S. Clement speaketh of this holie sacrifice in many places and setteth downe at large the whole order of offering it for the liuing and deade and so expressely recordeth the custome and vse in that Apostolike tyme. Offerimus tibi Regi Deo secundum ipsius Christi ordinationem panem hunc calicâ—m hunc mittas spiritum tuum super hoc sacrificium testem Passionum Domini Iesu vt ostendas hunc panem Corpus Christi tui hunc calicem Sanguinem Christi vt qui percipiunt confirmentur in pietate remissionem peccatorum consequantur Christo tuo digni efficiantur vitam aeternam adipiscantur And againe offerimus tihi pro omnibus qui à saeculo c. 18. 19. 21. placuerunt tibi offerimus pro populo hoc pro virginibus castitatem seruantibus pro viduis Ecclesiae pro copulatis honorabilibus nuptijs pro infantibus populi tui vt neminem nostrum reijcias Pro ijs qui in fide quieuerunt rogemus And he there recited all sortes of people for which this most holie Sacrifice of Christs bodie and blood is offered quick or deade and that it is for remission of their sinnes and euerlasting life In salutem nobis fiant in vtilitatem animae corporis in remissionem-peccatorum in vitam futuri saeculi S. Iustine and S. Irenaeus allowed to haue liued Iustin Dial. cum Triph. Irenaeus aduers haer l. 4. cap. 32. in this age do expound the prophesy of Malachy as the Rabbines haue done before they say Christ instituted and taught and deliuered it to be vsed and the Church receauing it from the Apostles offered it in all the world Noui testamenti nouam docuit oblationem Iesus Christus fieri tradidit Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo S. Alexander an holie Pope learning his diuinitie Alexander Pp. 1. epist 1. cap. 4. and offering this blessed sacrifice in this age doth most clearely say that in this sacrifice Christs bodie and blood is consecrated of bread and wine mixed with water that it is offered to God so receaued from the Apostles sinnes are thereby forgiuen God is therewith pleased and his wrath pacified because no sacrifice can be greater then this which is the bodie and blood of Christ and so with greatest puritie to be offered to be worshipped of all and aboue all to be reuerenced and honoured Sacramentorum oblationibus quae inter missarum solemnia Domino offeruntur Passio Domini miscenda est vt eius cuius corpus sanguis conficitur passio celebretur panis tantum vinum aqua permixtum in sacrificio offerantur Non debet enim vt à patribus accepimus ipsaratio docet in calice domini aut vinum solum aut aqua sola offerri sed vtrumque permixtum quia vtrumque exlatere eius in passione sua profluxisse legitur Ipsa verò veritas nos instruit calicem panem in Sacramento offerre quando ait accepit Iesus panem c. crimina enim atque peccata oblatis his Domino Sacrificijs delentur Talibus hostijs delectabitur placabitur dominus peccata dimittet ingentia Nihilenim in Sacrificijs maius esse potest quam Corpus Sanguis Christi Nec vlla oblatio hâc potior est sed haec omnes praecellit Quae pura conscientia domino offerenda est pura mente sumenda atque ab omnibus veneranda Et sicut potior est caeteris ita potiùs excoli venerari debet This was the order vse and custome of Gods Church in the publike Masses thereof deliuered by the Apostles vnto it In the Masse of S. Peter Missa S. Petri Roman Eccl. and the Romane Church thus we finde it Memento Domine seruorum tuorum qui offerunt hanc hostiam pro seipsis suis omnibus pro redemptione animarum corporum pro spe salutis incolumitatis suae So it was in the Masse of S. Iames and the Missa S. Iacobi Eccl. Church of Hierusalem Domine concessisti vt confidentes Hierosolym accederemus ad sanctum altare tuum offeremus tibi verendum hoc ineruentum sacrificium pro peccatis nostris admitte nos accedentes ad sanctum tuum altare vt digni simus qui offeramus tibi sacrificium pro nobis pro ijs quae populus per ignorantiam admisit Fac vt oblatio nostra gratae acceptabilis sit in propitiationem peccatorum nostrorum eorum quae populus per ignorantiam admisit O Deus respice in nos ad nostrum hoc rationale obsequium intuere vt de manu Apostolorum tuorum verum hunc cultum accepisti S. Marke and the Church of Alexandria our Miss S. Marci Alexandr Eccles primatiue Church in Britayne here as before vseing it with others haue the like Purgaâ—or nostrum vt corde puro tibi hoc Thimiamae offeramus in remissionem peccatorum nostrorum totius populi Offerimus rationabilem incruentam oblationem hanc quam offerunt tibi domine omnes gentes ab ortu solis vsque ad occasum à Septentrione ad meridiem quia magnum nomen tuum in omnibus gentibus in omni loâ—o inceÌ„sum offertur nomini tuâ— sancto sacrificium oblatio So hath the Masse of S. Matthew Domine Miss S. Mat. Aethiop Deus noster oblationem meam omnium famulorum famularumque tuarum offerentium in nomine sancto tuo suscipe pro meis eorum peccatis fiat redemptio So hath the Masse of S. Barnabas afterward Miss S. Barnab Ambros Eccl. Mediolanen called S. Ambrose his Masse at Millan longe time vsed in many west contryes Omnipotens sempiterne Deus placabilis acceptabilis sit tibi haec oblatio quam ego indignus pro me misero peccatore pro delictis mâ—â—s innumerabilibus tuae pietati offero Offâ—rimus pro Ecclesia tua sancta Catholica In the Masse of the Church of Constantinople ascribed Miss S Andr. Câ—risostomi Eccl. Constantinop first to S. Andrew the Apostle and now called S. Chrisostomes Masse it is offered for all pro vniuerso populo â—â—o And it is the bodie and blood of Christ therein consecrated by the Preist Christ himselfe being said to be offerer and that is offered Propter infinitam clementiam tuam homo factus es Pontifex noster extitisti mysterij huius ac incruentae hostiae Sacramentum nobis tradidisti vt omnium Deus Fac me dignum Sacerdotij gratia indutum consecrare sanctum corpus tuum pretiosum sanguinem concede à me peccatore offerri tibi haec Sacramenta Tu enim es offerens oblatus suscipiens distributus Christus Deus noster These be
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.
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
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
fasting the Apostles not fasting Liquidò apparet quando primùm acceperunt disâ—ipuli Corpus Sanguinem Domini non eos accepisse ieiunos Nunquid tamen propterea calumniandum est vniuersae Ecclesiâ— quòd à Ieiunijs semper accipitur hoc placuit spintui sancto vt in honorem tanti Sacramenti in os Christiani prius dominicum corpus intraret quà m caeâ—â—â— cibi Nam ideò per vniuersum orbem mos iste serâ—â—tur And in an other place that the Christians receaue Christs bodie and his blood De Agni iâ—maculati corpore partim sumere in poculo sangâ—â—nem He saith that all communicants receaue by l. 2. contra Aduers Leg. Prophetar cap. 9. their mouth the flesh of Christ Carnem suam â—â— sumamus Christ gaue in this Sacrament and communicants there receaue that flesh of Christ which he tooke of the flesh of his mother that whereâ—â— In Psal 98. he walked on earth and no man cateth that flesh â—â— he adoreth it before Christus de carne Mariae carnâ—â— accepit quia in ipsa carne hic ambulauit ipsâ—â— carnem nobis manducandam ad salutem dedit 〈◊〉 autem illam carnem manducat nisi prius adoraueâ—â— He saith the bread is made Christs bodie by consecration Noster panis calix non quilibet sâ—â— l. 20. contra faustum certa consecratione mysticus fit nobis Corpus Chrisâ—â— He relateth how his Mother S. Monica desireâ— to be remembred after her death at Masse at tâ—â— l. 9. confess cap. 13. holie Altare from which that sacrifice is dispenseâ— which redeemed the world Memoriam sui ad alâ—â—re fiâ—ri dâ—siderauit vndesciret dispensari victimâ—â— qua deâ—â—tum est chirographum quod â—rat contrarâ—â— nobis He saith it is Made the bodie of Christ oâ— l. 4. Trinitaâ— cap. 4. high Preist Corpus effectum Sâ—cerdotis nostri Tâ—â— bodie of Christ doth enter into the mouthes â— Christians Ex ore Christianorum vbi Corpus 〈◊〉 ingreditur And in this very â—lace obiected in â—â— Protestant Article S. Augustine saith plainely that both the good Aug. Tract 26. 67. in Iohan. and wicked do receaue Christs bodie and blood in this Sacrament Carnem Christi Sanguinem Christi non edamus tantum in Sacramento quod multi mali sed vsque ad spiritus participationem manducemus bibamus vt in Domini Corpore tanquam membra maneamus And againe de mensa Dominica sumitur quibusdam ad vitam quibusdam ad exitium And this which both the good and wicked there receaue is the same bodie of Christ norunt fideles Corpus Christi where he so expoundeth S. Paule as others do quam multi de altari accipiunt moriuntur accipiendo moriuntur vnde dicit Apostolus Iudicium sibi manducat bibit And this which bringeth this Iudgment and condemnation to them is Christs bodie which they vnworthely receaue carnem suam dat nobis Christus manducare and distinguished a double receauing the one foris externall which the wicked do as the godly the other intus internall also giueing grace to the worthie receauers which is not so with the wicked not participating grace but Iudgment and damnation so dishonouring Christ and his holie Institution Yet all both the l. Sentent prosperi Gratian Dist 2. de consecrat good and bade receaue the bodie of Christ vnder the forme of bread and his blood vnder the forme of wine Caro eius est quam forma panis opertam in Sacramento accipimus Et Sanguis eius quem sub vini specie sapore potamus And in the same place thus prophanely cited by this Article he solueth the obiections vsually made against this holie Sacrament first how Christ could giue vs his flesh to eate Quomodo potest hic carnem suam dare nobis ad manducandum That by Christs asceÌ„sion into heauen with his immortall Aug. supr tract 26. bodie we should see it could not be consumed though receaued in these mysteries non eâ— modo quo putatis erogat corpus suum Certe vel tunc intelligetis quia gratia eius non consumitur morsibus And that caro non prodest quicquam flesh profiteth nothing he answeareth it was onely true in such wicked sense as the prophane capharnites conceaued as of dead peeces of flesh and not of the flesh of Christ as hee gaue it gyuing life O Domine Magister bone quomodo caro non prodest quicquam cum tu dixeris nisi quis manducauerit carnem meam biberit sanguinem meum non habebit in se vitam an vita non prodest quicquam quid est ergo non prodest quicquam sed quomodo illi intellexerunt carnem quippe sic intellexerunt quomodo in cadauere dilaniatur aut in macello venditur non quomodo spiritu vegetatur Spiritus ergo est qui viuificat caro non prodest quicquam Sicut illi intellexerunt carnem non sic ego do ad manducandum carnem meam And concerning their cauill that one bodie naturally they should say cannot be at one time in diuers places he proueth directly against Iewes and others that this one bodie of Christ is that sacrifice spoken of by the Prophet Malachie to be offered in all places in all the world Ipse de corpore Aug. in Psal 33. l. 1. cont aduers legis Prophetar c. 20. l. 16. de ciuâ—tat Dei c. 22. l. 18. ciuit cap. 35. orat contra Iuâ—â—os c. 9. sanguine suo instituit sacrificium secundum ordinem Melchisedech Vident tale sacrificium nunc offerri toto orbe terrarum Sacrifiâ—ium quod non à Christianis offertur toto orbeterrarum Hoc sacrificium per Sacerdotium Christi secundum ordinem Melchsedech in omni loco à solis ortu vsque ad occasum 〈◊〉 videamus offerri Quid ad haec respondet is aperâ—â— oculos tandâ—m aliquando videte ab oriente 〈◊〉 vsque ad occidentem non in vno sed in omm loco sacrificium Christianorum offerri ei qui ista praedixit Deo Israel No man can better witnesse what was S. Augustines doctrine or interprete him in this question then Primasius Bishop of vtica his renowned and learned scholler which setteth downe this question and the present Catholike Religion therein as plainely as any present Catholike writer doth Istud Sacrificium nostrum cum causa infirmitatis Primasius Episc vticen in Africa discipulus S. Augustini in cap. 10. ad Hebr. suae repetitur quod nonpossit perfectam salutem conferre sed in commemorationem Passionis Christi sicut ipse dixit hoc facite inquiens in meam commemorationem vna est haec hostia non multae cum à multis diuersiis in locis diuersisque temporibus offeratur Aptissimè ergo aduertendum est quia diuinitas verbi Dei quae est vna omnia replet tota vbique est ipsa facit vt non sint plura sacrificia
reluctatur Christo Iesu qui autem â—on obedit filio non videbit vitam sed ira Dei manet â—uper eum Praefractus enim contentiosus superbus â—t qui non obtemperat praestantioribus And by that â—eading which the Canon law vseth euen Princes â—nd all not obeying their Bishops are excluded both â—rom the society of the faithfull on earth and the Kingdome of heauen Si vobis Episcopi non obedieint S. Ignat. citat C. Si autem 11. quaest 3. Iacob Simanchal dedignitare Episcopali omnes clerici omnesque Principes at que reliqui pouli non solum infames sed etiam extorres à Regno â—ei consortio fidelium ac à limitibus sanctae Eccleâ—ae alieni erunt eorum est enim vobis obedire vt Deo â—ius legatione fungimini And he plainely confineth bedience to temporall Princes that it be not with reiudice of the spirituall and danger of the soule â—aesari subiecti estote in ijs in quibus subdi nullum aniâ—ae S. Ignat. Epist ad Antioc periculum est And saith plainely that a Bishop is â—boue all other principality and power Quid aliud I. Ignat. Epist ad Trallia â— Episcopus quà m is qui omni Principatu potestate â—uperior est And to expresse the lamentable estate â—f them which want true Bishops Preists and â—eacons concludeth there neither is nor can be â—y true Church nor communion of Saints withâ—ut them Sine his Ecclesia electa non est nulla sine his Sanctorum congregatio nulla Sanctorum collectio Anâ— setteth downe their holy functions and offices to bâ— such that noe Protestants can possibly clayme tâ— haue either Bishop Preist DeacoÌ„ or other Cleargâ— man amonge them Sine Episcopo nec Presbyter nâ— Epist ad Magnesian ad Philadelph Epist ad Heronem Diaconus nâ—c Laicus quicquam facit The Bishopâ— saith he doe baptize offer sacrifice giue orders â— vse Imposition of hands Baptizant sacrificaÌ„t eliguâ— ordinant manus imponunt Nothing is to be done â— the Church without their allowaÌ„ce no Sacrameâ— ministred he is dispenser of all spirituall busines â— Epist ad Smyrn is not lawfull for the Preists without his approbâ—tion to baptize to offer to sacrifice to say Massâ— Sine Episcopo nemo quicquam faciat eorum quae ad Eâ—clesiam spectant Rata Eucharistia habeatur illa qâ— sub Episcopo fuerit vel cui ipse concesserit Non liâ— sine Episcopo baptizare neque offerre neque sacrificiuâ— immolare neque dochen celebrare others reade nâ— que Missas celebrare which is sufficiently expressâ— and approued in offerre and sacrificium immolaâ— before The Bishops did consecrate Virgins anâ— Mariages made by their warrant Si quis potest in câ—stitate Epist ad Polycarp permanere ad honorem carnis Dominicae viâ— iactantiam si idipsum statuatur sine Episcopo câ— ruptum est Dâ—cet vero vt ducentes vxores nâ—bentes cum Episcopi arbitrio coniungantur The Preisâ— Epist ad Smyrn ad Heronem besides their preaching and ministring of Sacrâ—ments did offer sacrifice and say Masse as is befoâ— expressed And the Deacons ministred vnto the â—shops and Preists in their holy sacrifice Diaconâ— Sacerdotum minister Sacerdotes sacrificant And wâ—tinge to Sainct Heron a Deacon of the Church â— Antioch hauing immediately spoken before hoâ— the Preists did offer sacrifice he saith that he dâ— â—inister to them in the holy Sacrifice as Sainct Stephen did to Sainct Iames the Apostle Preists â— Hierusalem prouing that they there said Masse â—s the Preists of Antioch and other Churches did â—uillis ministras vt Sanctus ille Stephanus Iacobo â—esbyteris qui erant Hierosolimis And in an other eâ—stle saith plainely that DeacoÌ„s ought to doe such â—ty in those misteries to Preists as Sainct Steâ—en Epistol ad Trallian did to Sainct Iames Sainct Timothy and S. â—ucius to Sainct Paul Sainct Anacletus and Sainct â—lement to Sainct Peter Purum inculpatum miâ—sterium illis exhibent vt S. Stephanus Beato Iacobo â—motheus Linus Paulo Anacletus Clemens â—ero And expresseth this their office in these plaine â—mes Oportet Diaconis mysterioâ—um Christi per omnia â—cere nec enim ciborum poâ—uâ—m ministri sunt sed â—clesiae Dei administratores The Geeke readinge â—eifely signifieth ministring in the holy sacrifice of â—asse and so expresseth it selfe in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He reâ—embreth both altar and sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as plaine termes as any present writers of â—e Roman Church now doth and to manifest he â—h not meane such acts as Protestants terme saâ—fice and are so many as the different kindes of â—otion but onely the externall common saâ—fice he saith there is but one sacrifice and this saâ—ice the onely flesh and blood of Christ Vna est Epistol ad Philadelp â— Christi Iesu Domini nostri vnus illius sanguis qui â— nobis effâ—sus est vnus panis omnibus confractus â—us calix qui omnibus distributus est vnum altare â—â— Ecclesiae The prayer and words of a Preists are Epistol ad Ephes â—uch force that they place Christ among vs. Vâ—s siue alterius precatio taÌ„â—â—irum virium est vt Christumâ—nter illos statuat It is a preparatiue of eterniâ— a preseruatiue against death procuring life in Gâ— and a medicine expelling all euill Pharmacum â— mortalitatis mortis antidotum vitamque in Deo câ—cilians Epis ad Rom. per Iâ—sum Christum medicamentum oâ— expellens mala The breade or foode of God heauâ—ly breade the flesh of Christ the sonne of God â— Ignat. apud Theodoret. Dialog 3. blood of Christ Panis Dei panis caelestis qui est â— Christi filij Dei potus sanguis illius The Euchaâ— which is the flesh of our Sauiour which suffâ— for our sinnes which his Father raised againe â— charistia est caro Saluatoris quae pro peccatis nâ—â— passa est quam pater sua benignitate suscitauit Tâ— holy sacrificing Bishops and Preists and Deaâ— ministring vnto them in those sacred misteriâ— they were farre from the pretended Protesâ— cleargy which haue to their vttermost endeaâ— euer afflicted such holy Functions especiallâ— England with most bitter edicts and persecutiâ— and the sacred Priests of that for that onely â—fession with most barbarous and cruell dâ—athes seing by the most constant Testimony and praâ— of this blessed Apostolike age no true Church â— or could be without them no Protestant comâ— or congregation all of them wantinge such â— consecrated Bishops Preists and Ecclesiasâ— persons and Professors can possibly haue the â— and Title of a true Church and religion And â— tending as they doe that these sacrificing holâ—ders without which no true Church can be aâ— contained in Scripture They must needs â— They were deliuered vnto the Church and â— Church well founded in these so essentiall thâ— by Tradition
breade wine made tâ— body blood of Christ Corpus Christi Sangâ—is Châ—sti Epifcopus det oblationeÌ„ dâ—cens corpus Christi â— mens dicat Amen Diaconus teneat calicem quaâ— tradit dicat Sanguis Christâ— calix vitae bibens â—cat Amen And this very body and blood of Châ— were receaued by the CoÌ„municants those kept â— in godlinesse procured remission of their sinnâ— percepto pretioso corpore pretioso sanguine Chriâ— gratias agamus ei qui dignos nos reddidit precipieâ— Sancta eius mysteria Arogemus vt non in Iudiciâ— sed in salutem nobis fiant in vâ—ilitatem animae â—poris in custodiam pietatis in remissionem peccatorâ— in vitam futuri saeculi The Preists which sâ— Masse were adorned with a sacrificing vestimeâ— signed themselues with the signe of the crosse â— so came to the altar Orans pontifex vna cum Sacerâ—tibus S. Procl supr S. Isod l. 1. de off ca. 15. Albin lib. diuin offic c. de celebrat Misâ—ae Egbert Serm. de increment manif caâ—h fidei Steph. Edu l. Sacr. altar Paschas Raâ—bâ—rt l. de corpore sang Chrâ—sti Mich. Singel in vit S. Dion Areopag Epiph l. de her in Andian Messal Nicephor l. â— c. 18. induensque vestem splendidam stans ad aâ—re trophaeo crucis se consignans infronte That the holy traditions could not but be froâ— the Apostles from whom Sainct Clement â—ceaued them both Sainct Proclus and other wâ—nesses without exception giue vs able testimoâ— multi diuini Pastores qui Apostolis successerunt saâ—rum diuinae liturgiae misteriorum rationem explicantâ— scriptis mandatam Ecclesiae tradiderunt in quibus â—â—mi clarissimi sunt S. Clemens summi illius Apoâ—â—lorum discipulus successor qui sacro sancta illa â—â—steria à sanctis Apostolis sibi reuelata in lucem eâ—dit Our old brittish manuscript of the first institâ—tion of the Ecclesiasticall office especially in Fraâ— and Britaine most concerninge vs euen as our Prâ—â—staÌ„t Antiquaries intitle it prima Institutio varieâ—â— Manuscript Brit. antâ—q de prima Institutione Eccl. officij Ecclesiastici scruitij praecipue in Britannia Galâ—ae doth also assure vs That S. Trophimus Sainct â—hotinus and others disciples of the Apostles which Antiquaries agree Sainct Clement sent into â—raunce and these parts did vse this Romane forme â—f Masse digested by Sainct Clement and in the â—rench persecution it was carried to him againe at â—ome to be perused Beatus Trophimus Episcopus Arelatensis Sanctus Photinus Martyr Episcopus â—ugdunensis discipulus S. Petri Apostoli cursum Roâ—anum in Gallijs tradiderunt Inde postea relatione beati â—hotini Martyris cum quadraginta octo Martyribus â—etrusi in ergastulum ad beatum Clementem quartum â—ci successorem beati Petri Apostoli deportauerunt Where it hath the warrant and testimony of the â—ost glorious Apostolike men and Martyrs in â—his part of the world All the formes and Orders â—f Masse ascribed to the Apostles to Sainct Basil â—ainct Chrysostome and whosoeuer Greeke or â—atine conspire and agree with this of Sainct Cleâ—ent in all and euery tradition denied by our Proâ—estants and vsed by him Sainct Denis the Areoâ—agite and Sainct Martiall whom with others he â—ent into Fraunce renowned among the Apostolike writers of this time haue the same and more I haue â—lready spoken of Sainct Denis and shall more speâ—ially hereafter Sainct Martiall who saith he was present at Christs Ascension in heauen Testes suâ—us Martial epist ad Burdegal cap. 2. Martial supr cap. 3. quia eum ascendere in coelum vidimus He testiâ—ieth that the Priests then ministred life in their â—oly sacrifice Sacerdotes Dei omnipotentis vitam triâ—uunt in calice viuo pane Sacrificium Deo Creatori â—ffertur in ara Sacrifice on the Altar The Altar dedicated to God and Sainct Stephen Dedicata in â—mine Domini Dei Israel ipsius testus Stephani Tâ— sacrifice was the body and blood of Christ offeâ— by the Masse cuius Christ corpus sanguinem vitam aeternam offerimus for obtaining life Tâ— same body of Christ which the Iewes crucified â— offered in Masse and for to obtaine eternall life aâ— Christ so ordained and Instituted Quod Iudaei â— inuidiam immolaucrunt nos causa salutis nostrae in â— sanctificata proponimus scientes hoc solo remcdio nâ— vitam praestandam mortem effugandam Hoc eâ— ipse Dominus noster iussit nos agere in sui commemoâ—tionem He giueth as much power and reuerenceâ— Cap. 8. the crosse of Christ signe and vse thereof as S. Câ—ment did or any learned Catholike now doâ— Cruce Domini semper in mente in ore in signo tenâ— Crux enim Domini armatura vestra inuicta contra Sâ—thanam galâ—a custodiens caput lorica protegens pectâ— clypeus tela maligni repellens gladius iniquitatem â— angelicas insidias peruersae potestatis sibi propinquâ— nullo modo Sinens Hoc solo signo caelestis victoria dâ— est nobis per crucem baptisma Dei sanctificatum eâ— He teacheth that the Church of Christ shall neâ— Cap. 11. fayle firma Ecclesia Dei Christi nec cadere nec dâ—rumpi poterit vnquam He affirmeth Christ coÌ„stituted three degrees tâ— Martial epist ad Tolosanos cap. 8. 9. married widowhood better viduitatem in prâ—mio maiori virginity the third most excellent anâ— angelike tertium excellentem gradum honestatis â— virginitate demonstrate nobis perfectum per oniâ— simileÌ„ angelicae dignitati And that it was then voweâ— euen by such as were espoused as namely by S. Vâ—leria Virgin and Martyr spouse of the King theâ— called Stephen by S. Martial his preaching Virâ— â—aleria sponsa Regis terrestris sed melius sponsa Reâ—is coelestis quae per meam praedicationem virginitatem â—entis corporis Deo deuouerat gladio decollata Demochar l. 2 Petr. de Natal l 1. Bed 16. cal Ian. Anton. paet 1 cap. 19. Guliel Eisengrencent 1. part 5. Manâ— fast l. 8. Antonin part 1. Petr. de natal l. 9 Bed 8. cal nou Ado. Treu. ib. Volater l. 3. 16. That S. Lazarus whom Christ raised from death â—ishop of Marsiles said Masse in the same manner â— S. Maximus also both the French Antiquities â— their sacrifying or massing vestures still reserued â— the Cathedrall Church there are sufficient testiâ—onys in cathedrali Basilica caput vestes in quiâ—s Missas celebrabat adhuc bodie conseruantur monâ—antur S. Martha Sister of S. Mary Magdalen â—ad many Virgins and Nunnes with her and S. â—onto 70. Monkes in one place in an other 300. â—o in all other Apostolike Persons in Fraunce agâ—eeing in the same onely true profession of Reliâ—on For Britaine it is euident before it receaued â—hristianity before the Scripture of the new Testaâ—ent was either receaued knowne of or for the â—ost part written And yet the Christians here â—aied vnto Saincts and Angels for
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
receaued this Sacrament reserued when extreame vnction was ministred vnto them And one of their most auntient antiquities carrying with it our Protestants approbation doth witnesse that the primatiue Christian Britans did publikely â—â— Euery Masse worship and pray vnto Christ present in this Sacrament this hath our Protestants translation Hereof singe Gods seruants at euery Masse Agnus Dei qui tollis peccata mundi miserere nobis That is in our speach Thou lambe of God that takest away the sinnes of the world haue mercy vpon vs. And thus I end this their many braunched Article THE XIX CHAPTER The 26. and 27. Articles examined and Protestant doctrine in or by them condemned THeir next Article being the 26. by their numbring them is thus intituled Of the worthiâ—es of the ministers which hinder not the effect of the sacraments The whole Article followeth in these All though in the visible Church the euill be euer mingled with the good and sometime the euill haue cheife authoritie in the ministration of the worde and sacraments yet for asmuch as they do not the same in their owne name but in Christes and do minister by his commission and authoritie we may vse their ministerie both in hearing the word of God and in receiuing of the sacraments Neither is the effect of Christes ordinance taken away by their wikednesse nor the grace of Gods guifts diminished from such as by faith and rightly do receiue the sacraments ministred vnto them which be effectuall because of Christs institution 〈◊〉 promise allthough they be ministred by euill men Neuerthelesse it apperteyneth to the discipline of the Churche that inquirie be made of euill ministers and that they be accused by those that haue knowledge of their offences and finally being founde gyltie by 〈◊〉 Iudgment be deposed Hitherto this Article in which there it not any one proposition or sentence against the doctrine of the Romane Church and Catholike Religion but rather a graunte and confirmation thereof 〈◊〉 a renowncing of Protestant profession and proceedings in diuers particular poyntes and some most materiall As declaring that in the visible Church the euill be euer mingled with the good they confesse the Church to be euer and indeâ—ectible And so Luther Caluyn Cranmar King Henry 8. with his daughter Queene Elizabeth or whomsoeuer els they will or can make the first publisher or aduancer of their doctrine separating themselues and being separated and cutt of from that visible true Church which was then generally so held this their Protestant congregation and Religion takeing Originall being from thence cannot possibly be the true Church and Religion of Christ And in making the true Church euer visible they must needs make their association or prerended companie eúer inuisible and so nothing vntill these dayes and condemne those their brethren Protestants who knowing their new fraternitie was neuer vntill those late times haue mathematically framed in their Imagination a new straung chimericall Inuisible vnbeeable and vnpossible Church Agayne professing that Preists the Ministers of Sacraments do Minister them in Christes 〈◊〉 by his commisson and authoritie they sufficiently confesse that if Christ omnipotent could and did consecrate breade and wyne into his body and blood forgiue sinnes and giue grace in sacraments truely consecrated Preists haue that power and do the same And affirming The sacraments to bâ— effectuall because of Christes Institution and promise â—either is the effects of Christes ordinance takâ—n away nor the grace of Gods guists diminished by the wikednesse of ministers They proue what the Catholiks holde in these things and Protestants cammonly deny Their last clause of Discipline in the Church making but one true visible Church and their congregation being as before no part thereof depriueth them of all such discipline as they haue already spoyled themselues of the pure worde of God preached and Sacraments duely ministred vnseparable signes and properties of the true visible Church by their 19. Article and thereby want all things which by their owne confession are euer founde in and belonge vnto the Church of Christ The 27. Article intituled of baptisme hath no thing contrary to Catholik Religion But the last clause thereof is against their 6. Article before that nothing is to be beleeued as an Article of faith or to be thought requisite necessarie to saluation that is not read in nor may be proued by scriptures And in this place thus they decree The Baptisme-ef yong Prot. Articl 27. children is in any wise to be retayned in the Church as most agreable with the Institution of Christ In this whole Article before they make Baptisme in all requisite necessarie to Saluation So they do iâ— Protest communion Booke Tit. Baptisme Protest Conference at hampton Court. their communion booke in the administration thereof and in the reuewe of their Religion â—â— Hampton court thus they define That baptisme to be ministred by priuate parsons in tyme of necessitie is an holie tradition And so they vse in their common practise and Baptise Infants both by their ministers and others men and women especially my dwiues instructed how to Baptisme in time of Engl. Protest in feild Bookes of the Church pag. 239. and others necessitie Yet with publik consent and allowanâ—â— thus they write and publish Baptisme of Infants â—â— â—â—â—ed a Tradition because it is not expressely deliuered iâ— stripture that the Apostles did baptize Infants nor 〈◊〉 expresse precept there founde that they should so do Tâ—â—t the holy Fathers of the first age held Baptisme Supr in articul 6. of Infants for an vnwritten tradition I haue spoken before And S. Clement doth giue comâ—â—â—nd Clem. Rom. lâ—b 6. constit Apostolic cap. 15. Dionys Areopag Ecclesiast Hierarch cap. 7. concil mileuit cap. 2. Chrisostom homil de Adam Eua. Augustin cont Donat. l. 1. cap. 23. Epiphan Aug. alij de haeres Innocent 1. epist concil African cap. 77. concil Carthagin 5. cap. 6. Hect. Boeth Scot. hâ—st l. 9. Georg. Buchan Rer. scot l. 5. Reg. 52. holinsh hist of Scotland in Fâ—equard pag. 112. to haue it obserued Baptizate vestros pueâ—â—◠〈◊〉 S. Denys the Areopagite affirmeth it was so vsed Pueri qui necdum possunt intelligere diuiâ—â— sacri hapti smatis participes fiant And shewâ—â—gâ— how others answeare and promise for them 〈◊〉 prâ— ipsiâ— abrenunâ—iant sanctaquâ— ineunt faedera 〈◊〉 iâ— an holy tradition sanctam traditionem 〈◊〉 S. Chrisostome and others testifie generally in the whole Catholik Church in all places Praediâ—â—t Ecclesia Catholica vbique diffusa debere parâ—â—â—â—â— Baptizari prepter originalâ— peccatum And they were Nouatian Pelagian such condemned Hâ—retiks which at any time called this holy tradiâ—â—on and custome into question So it was here â—â— Britayne which though it was Mother and Noble longe time to pelagius the Archeretike wâ—o among other his damned Errours denyed the Baptisme of Infants yet it so much detested among tâ—â— rest this his obsurd Inuention that it
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
as the holyest Sainct that euer was there is noe damnation there is noe hell at all This doctrine putteth downe that beastely saying of Epicurus to take all pleasure in this life because he thought there was none after death for this doth Breede all wantonnesse and yet promiseth euerlasting pleasures in the world to come Therefore although wee most freely doe and are so bounde to beleeue and professe that the passion merits of Christ are of infinite cure validity worth and value in themselues able to haue beene a perfect redemption propitiation and satisfaction for all the sinnes of the whole worlde and more then euer were shall or can be committed if Christ had so ordeyned and sinners so applyed them by such holy Instruments and meanes as Sacraments and others as he prouided and Instituted and they which are and shall be saued haue and will vse and apply to that end and purpose the meanes yet to those that doe not receaue and practise neither Christs oblation vpon the Crosse nor any thing he did or suffered can be a perfect redemption propitiation or satisfaction for all or any sinne And among these necessary Instruments meanes applications of Christs redemption propitiation and Satisfaction for sinners the holy sacrifice of Masse is one and most excellent eminent and honorable wherein the truely and duely consecrated Preists of Christs Church by vertue and power giuen them in their consecration doe offer Christ for the quicke and the deade to haue remission of paine or guilt which this article blasphemously faith were blasphemous fables and daungerous deceites And first our Protestants themselues euen King Iames the heade cheife interpretour of their Religion and congregation whilest he liued with his approued protestante writers Bishops Doctours and others publickly priuiledged and warranted by cheife authoritie in their proceedings thus confesse for truth this article to be hereticall Neither is Casanbon resp ad Card. Per. p. 51. 52. c. the King ignorant nor denyeth that the Fathers of the the primatiue Church did acknowledge one Sacrifice in the Christian Religion that succeeded in the place of the Sacrifices of Moses lawe Middlet Papistm pag. 92 113. 49. 137 138. 47. 45. The sacrifice of the Altare and vnbloody sacrifice were vsed in the primatiue Church and the auncient Fathers called the sacrifice of the body blood of Christ a sacrifice The primatiue Church did offer sacrifice at the altare for the deade sacrifice for the deade was atradition of the Apostles and the auncient Fathers Aërius Feild l. 3. pag. c. 29. p. 138. Couel exam pag. 114. condemned the custome of the Church in naming the deade at the altare and offerring the sacrifice of Eucharist for them and for this his rache and inconsiderate boldnesse and presumption in condemning the vniuersall Church of Christ he was iustly condemned Here we see by our Protestants themselues that vpon a second and better consideration they graūte from our first founders in Christ that the Catholike doctrine and custome so basely censured in this their Article is Orthodoxall the Religion and tradition of the Apostles Iudgment and practise of the vniuersall Church of Christ and that which this their article concludeth was iustly condemned for heresie Therefore I may be more breife in alleadging the Apostolike writers to such propose Sainct Paul witnesseth that euery high preist or Hebr. c. 8. Cap 5. preist is ordayned to offer Sacrifice to God for the people omnis Pontifox ad offerenduni munera hostias constituitur Omnis namque Pontifex ex hominibus assumptus pro hominibus constituitur in ijs quae sunt ad Deum vt offerat dona sacrificia pro peccatis He also with other Scriptures saith both that Christ was a Preist after this Order of Preisthood and Preists of this Order should be for euer Hebr. 7. Ps 109. in the lawe of the Ghospell Tu es Sacerdos in aeternum secundum ordinem Melchisedech necessarium fuit secundum ordinem Melchisedech alium surgere Sacerdotem Translato Sacerdotio necesse est vt legis translatio fiat sempiternum habet Sacerdotium But it is also euident both by Scripture and all Apostolike writers that neither Christ nor any Christian Preist of that Order offered any other sacrifice hauing resemblance to the Sacrifice of Melchisedech in breade and wine then when Christ at his last supper offered gaue his blessed bodie and blood vnder those formes and gaue then power commaunde to his Apostles other Preists to doe the same as I haue aboundantly proued by the Fathers of this age and our Protestants haue so confessed before It was also so certaine among the old Hebrues before Christ that Christ the Messias should be such a Preist and offer such a sacrifice and his Preists after him and all sacrifices in the lawe should then cease and giue place vnto it That Theodor. Bibliandor de SS Trinit lib. 2. pag. 89. vit l. de test Miss Petr. Gallat l. de arcan fid ca. Franciscus Stancar Prot. Rasil in pref ad Petr. Gallat de Arcan Mort. Supr alij Protestants themselues thus confesse it Erat apud Veteres Hebraeos dogma receptissimum in aduentu Messiaebenedicti cessatura esse omnia legalia sacrificia tantumque celebrandum sacrificium Thoda illud peragendum pane vino sicut Melchizedech Rex Salem Sacerdos Dei altissimi temporibus Abrahami panem vinum protulit And the old Rabbines of the Iewes before Christ euen as they are commended vnto vs both by Catholike Protestant Antiquaries do most playnely deliuer vnto vs the same Catholike truth as hath beene before confessed by thes Protestāts that in this holie sacrifice offered for sinnes bread and wine are miraculously chaunged into the bodie and blood of the Messias Rabbi Samuel saith vpon the oblation of Melchisedech Rabbi Samuel in Bereschit Rabba ad cap. 14. Genes that he sacrificed and taught that Sacrifice Actus Sacerdotij tradidit erat ipse Sacrificans panem vinum Deo sancto benedicto So haue Rabbi Moses Hadarsan and Rabbi Enachinam Melchisedech proferens panem vinum ostendit quod docuit eum Sacerdotij actum quier at panem vinum sacrificare Et hoc est quod habetur in Psalmis Iurauit Dominus non paenitebit eum tu es Sacerdos in aeternum secundrm ordinem Melchisedech And Rabbi Phinees saith most euidētly that in the time of Messias all other Sacrifices should cease and the Messias being a Preist after the Order of Melchisedech should except this alone and this onely should be vsed in this Religion Tempore Messiae omnia sacrisicia cessabunt sed sacrificium panis vini non cessauit sicut dictum est Gen. 14. Melchisedech Rex Salem protulit panem vinum Melchisedech enim Rex Messias excipiet a cessatione Sacrificiorum panis vini sicut dicitur psalmo Tu es Sacerdos in aeternum
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
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