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
otherwise we haue no warrant in scripture to which onely Protestants appeale in such matters as Sacraments be either to proue that Preists haue any power at all to consecrate or minister this Sacrament or that it is a Sacrament for besides S. Paule to the Corinthians and in the 6. Chapter of S. Iohns Ghospell there is no place in the new testament that is by any interpreted to speake of the communion vnder both kyndes S. Paule plainely referreth himselfe to Christs Institution sette downe in the Euangelists cited And for S. Iohn our Protestants deny that he speaketh of the Sacramentall and actuall receauing of this misterie And yet he onely hath words Io 6. that haue likelynesse of precept to communicate in both Kindes Nisi manducaueritis carnem filij hominis biberitis eius sanguinem non habebitis vitam in vobis Except you eate the flesh of the sonne of man and drinke his blood you shall not haue life in you And yet this is not so of Sacramentall eating and drinking the bodie and blood of Christ for the holie scriprures and all expositours of them Catholiks and Protestants agree that new baptized infants and others martyrs all holie and iust men shall haue and haue life in them though they neuer actually and Sacramentally receaue Christs flesh and blood and neither Catholiks nor Protestants do communicate young people though in daunger of death or dying S. Paule hath no semblance of a commaundement or necessitie of both Kindes to be receaued by all Therefore the precept commaund and necessitie onely concerning Preists at holie Masse then and there to consecrate and offer as Christ did and commaunded in both Kindes hoc facite Catholike Preists at their sacrifice in all places most dutifully performe it at other times as sicknes they communicate onely in one Kinde as the lay people doe All that is to be founde in scripture of both Kindes to be receaued or haue beene receaued of all is in S. Paule to the Christians of Corinthe arguing that in that Church and likely some others both formes were receaued af all Quicunque manducaâ—â—rit 1 Chorinth 11. panâ—m hunc biberit calicem Domini indignâ— â—â—us erit Corporis Sanguinis Domini probet autem sâ—â—â—sum homo sic de pane illo edat de calue bibat Qui enim manducat bibit indignè iudicium sibi manducat bibit non dijudicans corpus Domini Yet here is no praecept And his words non dijudicans corpus Domini onely speaking against the abuse towards the bodie of Christ not mentioning his blood which to dishonour was as greate a sinne may make questionable whether he there speaketh of the Sacramentall receauing of both by all persons or no. But if he so did we finde in diuers other places of scripture as they be expounded to vs by the holie Fathers that communion was then vsed diuers times and in diuers places in one Kinde onely S. Chrisostome S. Augustine Isychius S. Bede Chris homil 16. oper imperfecti in Mat. August l. 3. de consensu Euang. c. 25. Isych Hierosol l. 2. in leuit c. 9. Bed ad c. 24. Luc. Theophâ—lact ibid. Luc. 24. Chris homil 17. oper imp in Mat. Bed ad c. 20. Act. Apost Ionas Aurelian lib. 3. de Imag. Act. 2. Act. 20. Text. Syriac Act. 2. Theophilact and others so expound that act of Christ taking bread blessing breaking giuing it to his two disciples at Emaus registred by S. Luke Accepit panem benedixit ac fregit porrigebat illis And the scripture our Protestants Rule mentioneth not the other Kinde at all So do the same S. Chrisostome S. Bede Ionas Aureliensis with others expound that in the 2. Chapter of the Acts of the Apostles erant autem perseuerantes in doctrina Apostolorum communicatione fractionis panis orationibus Where no memorie is of the other Kinde So likewise that in the 20. Chapter of the Acts cum conuenissemus ad frangendum panem and whereas in the 2. Chapter of the Acts the Latin translation readeth in communione fractione panis the Syriak text is infractione Eucbaristiae in breakeing the Eacharist And this was vsed both by the Apostles and Apostolike Preists in this first age to minister this blessed Sacrament to the Christians onely vnder the forme of breade So S. Clement writeth of S. Clem. epist de reb gest B. Petri. Peter he himselfe being one among many others which so communicated from S. Peters hands Petrus panem acceptum actis gratijs consccrauit fregit primoque matri porrexit deinde nobis filijs The approued Apostolike Relation of S. Andrew his Presbyteri Diac. Achaiae in vit S. Andâ—eae Breuiar Rom. die 30. Nouemb. Breuiar Surisbur al. eodem die Metaphrast in S. Andr. Anonym Antiq. in eius vita Cipr. l. de 2. Martyr Lippom. to 1. Sur. Tom. 6. S. Bernard Ser. de S. Andrea Roâ—ig Antisiod in Psal 21. 4. â—aufr cont Bereng Iuo Sebast Munster Cosmogr l. 6. c. 57. Ignat. epist ad Ephes martyrdome written by present wittnesses in this age doth wittnesse that the Christians vnder him receaued the bodie of Christ vnder the forme of bread making no mention of the other Kinde Cuius agni immaculati carnem posteaque omnis populus credentium manducauerit agnus qui sacrificatus est integer perseuerat vnius Here all omnis populus so communicated It was thus preached and practized by the Apostle or Apostles which preached to the Abissines as both they and others both Catholiks and Protestants are witnesses and they keepe this custome still from the Apostles vpon the feaste of the Epiphanie Accipiunt Corpus Domini sub exigui specie panis S. Ignatius in this age is a sufficient wittnesse in diuers places that it was so vsed in his time Nemo erret nisi quis intra altaris septa sit priuatur pane Dei And exorteth often so to communicate Date operam vt crebriùs congregemini ad Eucharistiam And telleth vs such communion bringeth immortalitie is a preseruatiue against death giueth life and expelleth all euils Frangentes panem quod pharmacum immortalitatis est mortis Antidotum vitamque in Deo concilians per Iesum Christum mediâ—amentum omnia expellens mala And allthough in his epistle to the Philadelphians Ignat. epist ad Philadelph hee speaketh as if this breade and cup were giuen and distributed to all Vnus panis omnibus confractus vnus calix qui omnibus distributus est he speaketh of the giuing and distributing of them by Christ to his Apostles vseing the tense and time past as in Greeke is playne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when he there speaketh of the present vse and time he saith there is one Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet entreating Ignat. epist ad Symrnen apud Theodoreth Dialog 3. alios of the Institution and as it is offered by Preists at Masse he
Preist is to offer Sacrifice and Minister other Sacraments and Deacons are to Minister vnto them in such holie mysteries and so must needs haue power giuen them accordingly in their consecration and this was so with the Apostles and Ignat. epistol ad Heronem Diaconum the first Preists and Deacons Sacâ—rdotes sunt Tâ— verò Diaconus Sacerdotum Minister Baptizanâ— sacrificant manus imponunt tu verò illis ministras vt Sanctus ille Stephanus Iacobo presbyteris qui Epistol ad Trallian erant Hierosolymis Oportet Diaconos mysteriorum Chtisti ministris per omnia placere nec enim ciborum potuum ministri sunt sed Ecclesiae Dei administratores Ipsi itaque tales sunt at vos reueremini illos vt Christum Iesum cuius vicarij sunt Episcopus Typum Dei Patris omnium gerit presbyteri verò sunt consessus quidam coniunctus Apostolorum chorus Sine his Ecclesia electa non est nullasine his Sanctoruâ— congregatio nulla Sanctorum electio Quid Sacerdotium aliud est quam sacer caetus consiliarij assessoreâ— Episcopi Quid verò Diaconi quà m imitatores Angelicarum virtutum quae purum inculpatum ministerium illi exhibent vt sanctus Stephanus beato Iacobo Timotheus â—nius Paulo Anacletus Clemens Petro Qui igitur his non obedit sine Deo prorsus impurus est Christum contemnit constitutionem eius imminuit S. Martial deliuereth plainely a cheife and principall cause of the honour and excellencie of this Sacrament of holie Orders because among other eminencies thereof Bishops and Preists offer and Deacon assist them therein the most holie sacrifice of Christs bodie and blood vpon an holie Altar the very same which the Iewes did by malice offer Martial epist ad Burdegal cap. 3. when they crucified Christ Sacerdotes honorabatis qui decipiebant vos sacrificijs suis qui mutis surdis statuis offerebant Nunc autem multò magis Sacerdotes Dei omnipotentis qui vitam vobis tribuunt in calice viuo pane honor are debetis Christi corpus sanguinem in vitam aeternam offerimus Quod Iudaei per Inuidiam immolauerunt putantes se nomen eius à terra abolere nos causa salutis nostrae in ara sanctificata proponimus scientes hoc solo remedio nobis vitam The Britanâ— here so held praestandam mortem effugandam hoc enim ipse Dominus noster iussit nos agere in sui commemoratioâ—em This was also the doctrine of our first Christian Gildas l. de excid conq Britan. c. 26. manuscript antiq de tit S. Patricij Capg in cod Giâ—ald Caâ—mb Britans Their Preists were consecrated to offer the heauenly Sacrifice at the holie Altar They conseâ—rated Christs bodie and blood with their mouthes â—roprio ore And of all the people in the world as â—heir Antiquities witnes they most honoured clearâ—ie men in such respects Ecclesiasticis viris longè â—agis quà m vllaÌ„ gentem honoreÌ„ deferentes Their Bishops were consecrated with holie Chrisme imposition in descript cambr c. 18. of hands and consecrating words in consecratione Pontificum capita eorum sacri Chrismatis infusione perungere cum Inuocatione sancti Spiritus manus impositione The hands of Preists were consecrated Gild. l. de excid Britan. in castigatione Cleri to offer and handle the blessed Sacrifice Benedictione initiantur Sacerdotum manus S. Paule in diuers places proueth it giueth grace so making it a true and proper holie Sacrament Noli negligere 1. Timoth. 4. gratiam quae in te est quae data est tibi cum impositione manuum presbyterij And admoneo te vt resuscites 2. Timoth. 1. gratiam Dei quae est in te per impositionem manuum mearum And Christ himselfe by his owne example and testimonie S. Iohn the Euangelist so recording affirmeth that the holie ghost and power to forgiue sins were giuen in this Sacramentall ceremonie Io 20. Accipe Spiritum fanctum quorum remiseritis peccata remittuntur eis And it is the witnesse of God that holie Orders is the worke of the holie ghost Dixit Spiritus sanctus Segregate mihi Saulum Act. 13. Barnabam in opus ad quod assumpsi eos Tunc iâ—iunantes orantes imponentesque eis manus dimiserunt illos It is confessed by the greatest Protestant authoritie in England of King Protestant Bishops K. Iames and his protest publike conference at hampton court Couell def of hooker p. 87. and others their best scollers in their publike examen of their Religion That this power of Orders giuen as they pretend by imposition of hands Iâ— diuinae Ordinationis and de iure diuino The ordinâ—â—ce of God and by his diuine lawe To these persons Gâ—â— imparted power ouer his mysticall bodie which is â—â— societie of soules and ouer that naturall which is himself Mod. exâ—minaâ— pag. 105. 155. def of hooker pag. which antiquitie doth call the making of Christ body The power of the ministry by blessing visâ—â— elements it maketh them inuisible grace giueth 87. 88. 91. daily the holy ghost it hath to dispose of that flesh which was giuen for the life of the world and that blood which was powred out to redeeme soules It is a power which neither Prince nor potentate King nor Caesar on earth can giue The Apostles did impart the same power to ordayne which was giuen to them And in their publikly authorized Rituall and Protest Booke of Consecrat in Order Bish. and Preists booke of consecration or making Protestant Bishops and Preists warranted by their parlaments in these very Articles and their generall practise in ordayning all their Church men it is diuers times and plainely confessed both by words and actions that the holy ghost grace and power to giue grace and forgiue sinnes is infallibly giuen Protest confat hampton Communion Booke Titul visitat of the sike by the externall signe or ceremony vsed therein And both their publike conference and examen of their Religion and the common booke of their Church seruice do proue and giue warrant from hence from their ministers to forgiue sinns by such power committed to them from God in their ordination Therefore if there be any ground or warrant for the Protestant Religion of England or any one point or article thereof though but such as they pretend for the proposers and authorizers thereof whether Protestant Prince parlament conuocation canons Articles the publik bookes and practise thereof or whatsoeuer els they can name in this kinde holie Orders and preisthood so vehemently persecuted by them is by their owne doctrine and Religion an holie Sacrament in such proper true sense and meaning as it is vsed in the Romane Church at this time and euer was They were the Messaliani or Massaliani Euchitae or Enthusiastae heretiks about the Damascen de haeresib hist tripart l. 7. Theod. l. 4 c 11.
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
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
it to himselfe though he punished with death as others often since then haue done the professours thereof yet both he and all or Rulers temporall since Kings or Queens haue retained in their stile of honour that title Defensor fidei defendour of the faith which the Pope gaue him for defending before his fall the Catholike faith against Martine Luther though they all except Queene Mary impugned it And our present K. Charles whome together with his Queene Mary God blesse with all good and happines in his late publike declaration to all his louing Subiects among whome his Catholiks be not in the lowest place of duty and desert to him though not in like degree of his fauour to theÌ„ thus and thus vehemently protesteth wee call God to recorde before whome we stand that it is and alwaies hath beene our harts desire to be found worthy of that title which we accompt the most glorious in all our Crowne DEFENDOVR OF THE FAITH But to defend the faith is not to reprint the articles of Religion established in the time of Queene Elizabeth and by a declaration before those articles to ty and restraine all opinions to the sense of those articles as he speaketh immediately before and to persecute Bishops Preists and Catholiks as he doth That title was giuen by the Pope to King HeÌ„ry for defence of the true faith longe before the articles of Queene Elizabeth or she was borne Longe before hee K. Edward 6. Queene Elizabeth King Iames and King Charles persecuted Catholiks their faith whereof by their stile they should be defendours longe before their religion or any of them I except King Henry the 8. to whome it was giuen receaued beeing The true faith Catholike and Apostolike which by that regall stile and title they should defend against these articles I haue aboundantly by the best testimonies proued in euery point for the two last following articles the 38. intituled of Christian mens goods which are common and the 39. the last of a Christian mans oath doe not containe any coÌ„trouersie with Catholikes but were ordained against new Sectaries among themselues I hope no Protestant Parlament will hereafter glory that their religion was almost 80. yeares old though it wanteth 10. of that number and so extraordinarily contend to persecute that which I haue proued to exceed it aboue 1500. yeares in time and truth which they ought to embrace and honour and not so maliciously or ignorantly not being the most religious nor learned diuines to persecute it FINIS A TABLE OF THE CHAPTERS Chap. 1. COncerning the first 5. Protestant Articles not differing from the Apostles Religion and the Romane Church pag. 1. Chap. 2. Examining their 6. Article about scriptures and traditions and condemning it by the Apostles and Apostolike men and doctrine of their age p. 2. Chap. 3. The 7. 8. 9. 10. Articles examined and wherein they differ from the present Roman Church condemned by this first Apostolike age p. 53. Chap. 4. The 11. Article of the Iustification of man examined and condemned by the Apostolike Fathers of this first age p. 60. Chap. 5. The 12. Article examined and in whatsoeuer differing from the present Romane Church condemned by the Apostolike age So of the 13. and 14. Articles p. 67. Chap. 6. The 15. 16. 17. 18. Articles so examined and wheresoeuer repugnant to the Roman Church likewise condemned p. 82. Chap. 7. The 19. Article examined and condemned by the same authoritie p. 88. Chap. 8. The 20. Article thus examined and in whatsoeuer contrarie to the Church of Rome thus condemned p. 99. Chap. 9. The 21. article so examined and condemned p. 109. Chap. 10. The 22. article thus likewise examined and condemned p. 141. Chap. 11. The 23. article examined p. 207. Chap. 12. The 24. article likewise examined and condemned by this first Apostolike age and writers therein p. 212. Chap. 13. The 25. article intituled of the Sacraments thus examined and condemned in all things contrarie to Catholike doctrine p. 222. Chap. 14. Pennance so called in this article and by Catholikes The Sacrament of Pennance was so iudged and vsed in this Apostolike age p. 228. Chap. 15. Holy Orders contrary to this article was vsed and held à Sacrament in this first age p. 233. Chap. 16. Matrimonie thus proued a Sacrament p. 242. Chap. 17. Extreame vnction thus proued to be a Sacrament p. 249. Chap. 18. The rest of this article repugnant to the Catholike faith likewise condemned p. 252. Chap. 19. The 26. and 27. articles examined and Protestant doctrine in or by them condemned p. 258. Chap. 20. The 28. article intituled of the supper of the Lord examined and condemned p. 262. Chap. 21. The 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 p. 276. Chap. 22. The 30. article intituled of both Kindes examined and where it is contrarie to the Romane Church condemned p. 284. Chap. 23. The 31. article being intituled of the one oblation of Christ finished vpon the Crosse thus examined and condemned p. 297. Chap. 24. The 32. article intituled of the marriage of Preists thus examined and condemned p. 315. Chap. 25. The 33. 34. articles examined and in whatsoeuer repugnant to the doctrine of the Church of Rome thus condemned p. 339. Chap. 26. The 35. 36. articles intituled of homilies and of consecration of Bishops and ministe◠〈…〉 examined and condemned 〈…〉 Chap. 27. The 37. article intituled of the ciuiâ—â— Magistratus thus examined and whatsoeuer against the Roman Church condemned p. 390.