Some, by adding thereto : so added was unto the bread Epiphan. cheese by the Artotarites2; blood by the Cataphrygians3; Philastrius. the seed of man by the Manichees1; unto the wine warm Aug. de Hær. water by the Moscovites5. J. Faber. de Relig. Moscov. Theodoret. do Leo, Ser. 4. Quadrages. Some, by taking therefrom: so the Encratites, the Ta- Epiphan. tians, the Severians, use no wine at all; the Manichees minister only the bread': the Papists, though they use both kinds, yet they always deny the cup unto the people, and i, & sess. i, unto priests also when they say not mass 10; affirming that The people, participating of the cup, thereby perceive no Censura fruit of spiritual comfort, but receive to themselves damnation 11. [2 ̓Αρτοτυρίτας δὲ αὐτοὺς καλοῦσιν ἀπὸ τοῦ ἐν τοῖς αὐτῶν μυστηρίοις ἐπιτιθέντας ἄρτον καὶ τυρὸν, καὶ οὕτως ποιεῖν τὰ αὐτῶν μυστήρια.—Epiphan. Opp. Paris. 1622. Tom. I. p. 418. Adv. Hær. Lib. II. Tom. 1. Hær. 49.] [3 Dicunt enim eos de infantis sanguine in Pascha miscere in suum sacrificium.Philastr. Lib. de Hær. in Biblioth. Patr. Paris. 1624. Tom. IV. col. 13.] [*...coguntur electi eorum velut eucharistiam conspersam cum semine humano sumere.- —August. Opp. Paris, 1836-8. Tom. VIII. col. 50. De Hær. Lib. Hær. xlvi.] [5 Calici item tantum aquæ quantum vini rubei miscent: quam aquam et calidam esse volunt, quod ex latere Domini, &c.-Faber. Relig. Moscov. Spiræ Nemet. 1582. p. 175.] [ ...τὰ παρ' αὐτοῖς μυστήρια δι ̓ ὕδατος μόνον γίνεται, καὶ οὔτε μυστήρια ὄντα, ἀλλὰ κατὰ μίμησιν τῶν ἀληθινῶν, τὰ ψεύδη γινόμενα.—Epiphan. Opp. Tom. 1. p. 401. Adv. Hær. Lib. 11. Tom. 1. Hær. 47.] [7 ἠρανίσατο δὲ (Τατίανος)...τὴν τοῦ οἴνου μετάληψιν. τοῦτον (i. e. Tatian) ἔχουσιν ἀρχηγὸν οἱ λεγόμενοι Ὑδροπαραστάται καὶ Εγκρατιταί. Ὑδροπαραστά ται δὲ ὀνομάζονται, ως ὕδωρ ἀντὶ οἴνου προσφέροντες, κ. τ. λ.-Theodoret. Opp. Tom. IV. p. 208. a. Hær. Fab. Lib. 1. cap. 20.] [ ...ἀπέχονται οἴνου πολυτελῶς οἱ τοιοῦτοι Epiphan. Opp. Tom. r. p. 388. Adv. Hær. Lib. 1. Tom. III. Hær. 45.] [9 Cumque ad tegendam infidelitatem suam nostris audeant interesse conventibus, ita in sacramentorum communione se temperant, ut interdum ne penitus latere non possint, ore indigno Christi Corpus accipiant, sanguinem autem redemptionis nostræ haurire omnino declinent.-Leon. Magn. Opp. Venet. 1753-7. Tom. 1. col. 161. Serm. xlii. De Quadrages. iv.] [10 Itaque sancta ipsa synodus...declarat ac docet, nullo divino præcepto laicos et clericos non conficientes obligari ad Eucharistiæ sacramentum sub utraque specie sumendum: neque ullo pacto salva fide dubitari posse, quin illis alterius speciei communio ad salutem sufficiat. Licet ab initio Christianæ religionis non infrequens utriusque speciei usus fuisset, tamen progressa temporis, latissime jam mutate illa consuetudine, gravibus et justis causis adducta [Ecclesia] hanc consuetudinem sub altera specie communicandi approbavit....Insuper declarat quamvis Redemptor noster...in suprema illa cœna hoc sacramentum in duabus speciebus instituerit, et Apostolis tradiderit; tamen fatendum esse, etiam sub altera tantum specie, totum atque integrum Christum, verumque sacramentum sumi. Ac propterea, quod ad fructum attinet nulla gratia necessaria ad salutem eos defraudari, qui unam speciem solam accipiunt.-Concil. Harduin. Tom. x. col. 119, 120. Concil. Trid. Sess. XXI. capp. 1, 2, 3.] [11 This reference the editor has been unable to verify.] c. 1, 2, 3. Colon. p. 289. Ibid. p. 283. Conc. Con stan. Sess. 13. Surius, Comment. an. 1501, p. 31. Catec. Trid. Ibid. Theodoret. It is not by God's, but man's law, that lay-persons communicate, either in both kinds, or in one1. Notwithstanding that Christ instituted the sacrament to be received under both kinds, and the primitive church accordingly did so administer the same: Hoc tamen non obstante, yet, this notwithstanding, it is to be taken of the laity but under one kind2. Some, by confounding the elements. So the Muscovites do mingle bread and wine together3; and the Papists make a mixture of wine and water, maintaining that water must be mixed with wine at the consecration of the blood, and that the mixture of water with wine without sin cannot be omitted 5. Some, by changing the elements. So the Aquarians, and the Hydroparastatites, for wine, administered and gave water unto the people. ARTICLE XXXI. Of the one Oblation of Christ finished upon the Cross. The offering of Christ once made (1) is that perfect redemption, propitiation, and satisfaction for all the sins [1 See last note.] [2...licet Christus post cœnam instituerit et suis discipulis administraverit sub utraque specie panis et vini hoc venerabile sacramentum; tamen hoc non obstante, sacrorum Canonum auctoritas laudabilis et approbata consuetudo ecclesiæ servavit et servat, quod hujusmodi sacramentum non debet confici post coenam, &c....Et sicut hæc consuetudo ad evitandum aliqua pericula et scandala est rationabiliter introducta, quod licet in primitiva Ecclesia hujusmodi sacramentum reciperetur a fidelibus sub utraque specie, tamen postea a conficientibus sub utraque, et a laicis tantummodo sub specie panis suscipiatur, cum firmissime credendum sit, et nullatenus dubitandum, integrum Christi corpus et sanguinem tam sub specie panis quam sub specie vini contineri...hujusmodi consuetudo...habenda est pro lege quam non licet reprobare, &c.-Concil. Harduin. Paris. 1714. Tom. VIII. col. 381. Concil. Constant. Sess. XIII.] [3 Communicant sub utraque specie, sed ita ut corpus sanguini misceant in calice, unde sacerdos cum cochleari portiunculam accipit, et porrigit communicanti. Surius, Comment. Brev. Rer. Gest. &c. Colon. 1574. p. 29.] [* Superest ut de altera hujus sacramenti materia, et elemento dicatur. Est autem vinum ex vitis fructu expressum, cui modicum aquæ permixtum sit...Aquam vero Dei Ecclesia vino semper admiscuit. -Catech. Conc. Trid. Rom. 1566. p. 134.] [5 Sed quamvis aquæ admiscendæ ita graves rationes sint, ut eam sine mortali peccato prætermittere non liceat, &c.-Ibid.] [ See above, p. 295, note 7.] of the whole world, both original and actual; and there is none other satisfaction for sin but that alone. Wherefore (2) the sacrifice of masses, in the which it was commonly said that the priests did offer Christ for the quick and the dead to have remission of pain and guilt, were blasphemous fables, and dangerous deceits. The propositions. 1. The blood of Jesus Christ once shed for mankind upon the cross is a perfect redemption, propitiation, and satisfaction for all the sins of the whole world. 2. Sacrifices of the mass are most blasphemous fables and dangerous deceits. Proposition I. The blood of Jesus Christ once shed for mankind upon the cross is a perfect redemption, propitiation, and satisfaction for all the sins of the whole world. The proof from God's word. prop. 4. prop. 2. sundry Art XXII. him to Art. XXVIII. for all Acts xx. 28. Of the benefits redounding unto mankind by Christ his See Art. II. offering up of himself upon the cross, we have in places afore spoken, and by the word of God proved be the perfect redemption, propitiation, and satisfaction the sins of the whole world, both original and actual. Hereunto the churches of God bear witness". Rom. iii. 25. Heb. ix. 12, &c. 28. 1 John ii. 2. 1 John iv. 10. John i. 29. 1 Pet. iii. 18. The errors and adversaries unto this truth. Hereby it is evident to the eyes of all godly persons, that most accursed be the errors of them which do affirm that prop. 2. Rom. v. 6, &c. Gal. iii. 13. 1 Cor. vi. 28. 1 Pet. i. 18, 19. Acts x. 43. 1 John i. 7. XVII. From the beginning of the world until the fifteenth year of Epiphan. the Emperor Tiberius none at all were saved. The error of Manes the heretics. I. cap. 29. Belg. Man's body is not capable of happiness, but the soul only; D. Iren. Lib. and yet no souls shall be saved but their own, said the Marcionites9. All men and women that sin after baptism are undoubtedly [7 See above, pp. 56, 219, 283.] [8 See above, p. 137, note 5.] [9 Salutem autem solum animarum esse futuram, earum quæ ejus doctrinam didicissent; corpus autem, videlicet quoniam a terra sit sumptum, impossibile esse participare salutem.-Iren. Adv. Hær. Oxon. 1702. Lib. 1. cap. 29. p. 104.] IV. Epist. 2. Bullinger contra Anab. Lib. II. cap. 13. Holinsh. Chr. fol. 1299. Dial. of Div. & Paup. 6, com. Jesuits' Cat. 1. vatians 2. In this error were the Montanists and the No "Our salvation is of ourselves;" so said Melchior Hoffman, an arch-heretic3. Man is restored to grace of God's mere mercy, without the means of Christ's blood, death, and passion; one of Matthew Hamant's blasphemous assertions. The Saviour of men is Jesus Christ, a man, and came into the world to save no women, but men, say some1 Papists, and b.c.10. p. 28, b. redeemed the superior world only, which is man, said Postellus5 the Jesuit: and yet not all men neither; for St Francis hath redeemed so many as are saved since his days, say the Franciscan friars". Conf. S. Fran. P. Mornæus, Jesuits' Cat. Dialogue of The Saviour of women, from her time till the end of the world, is St Clare, affirm one: and other Papists, as Postellus, saith it is one Mother Jane. 9 The Saviour of men and women is St Mary, through her virginity, say some; is St Christina, by her passion, say de 4. Hom. other 10 Papists. Dionys. Car. Novis. Art. 50. There is no sufficient sacrifice yet offered for the sins of the world; one of F. Ket's errors. Christ hath satisfied, and was offered only for original sin; an error of Thomas Aquinas. [1 See above, p. 141, note 2.] [2 See above, p. 135, note 6.] [3 Salutem in nostris viribus positam esse arbitrabatur [Hofmannus].-Bulling. adv. Anabapt. (Simler. Vers. Lat.) Tiguri. 1560. p. 65. b. Lib. 11. cap. 13.] [ Cryste becam not woman but man to save mankynde. That as mankynde was loste by man, soo mankynde sholde be saved by man. And therefore in man hede he wolde dye for mankynde, for manhede had lost mankynde. And also he becam man and not woman to save the ordre of kynde.... Only of woman's kyn he made medycyine to the synne of Adam and to hele mankynde of ye harde sekeness of Adam's synne.-Dives and Pauper. Printed by Wyken de Worde. Westmonstre. 1496. Com. vi. c. 10.] [5 See above, Art. 11. Prop. 4. page 58, note 3.] [This reference the editor has been unable to verify; but see Mornæus, Tract. de Eccles. 1599. cap. ix. p. 400. Nimirum Franciscum tanquam alterum Christum nobis peperit (Papatus) de quo hujusmodi portenta...evulgata sunt: Hunc videlicet suis meritis a morte æterna salvare posse quotquot a suis temporibus ad finem usque mundi victuri essent.] [ Porro Claram iisdem temporibus quibus Franciscum in mundum prodiisse ut eas omnes servaret, quæ eam ad finem usque mundi invocaturæ essent.-Mornæus, Ibid.] [8 See note 5.] [ By our lady blessed mote she be, the fendes power is destroyed.-Dives and Pauper. Com. vi. c. 10.] [10 Dionys. Carthus. De Quat. Hom. Noviss. Paris. 1551. Art. 50. fol. 119.] Sins actual and venial are taken away by sacred ceremo- Test. Rhem. nies 11, by a bishop's blessing 12, by a priest's absolution 13. Annot. marg. pag 258. Ibid. Annot. Sins actual and mortal be remissed by a pardon from some Matt. x. 12. bishop, or from the pope of Rome 14. Proposition II. The sacrifices of the mass are most blasphemous fables, and dangerous deceits. 18 the cross Vaux, Cat. Annotat. 15. and Matt. xxiv. by Concil. Trid. Sess. 22. Can. 3. Catech. Trid. de S. Eucharist. The Papists deliver how the mass is a sacrifice 15, a sacri- Test. Rhem fice propitiatory 16, a sacrifice propitiatory for the quick the dead, the same propitiatory sacrifice that was offered Christ himself A sacrifice in which, by virtue of a few, even five words, Concil. Trid. (mumbled by a priest) Christ, even that Christ which hung Catech. Trid. upon the cross, is contained 19. upon Ibid. Ibid. Concil. Trid. 2. A sacrifice, serving for all persons, quick and dead 20, to 4 purge them from their sins, to ease them of their pains, to Sess. 22. cap. satisfy for their punishment, and for all necessities corporal Howl. 7. and spiritual21. [11 See above, p. 110, note 4.] [12 Among other spiritual benefits it (a bishop's blessing) taketh away venial sins. Test. Rhem. Rhemes, 1582. Annot. Matt. x. 12. p. 27.] [13 The form of the sacrament of penance is the words of absolution that the priest speaketh over the sinner; by virtue of the which the Holy Ghost worketh remission and forgiveness of sin, so that the sinner being penitent is purged and made clean from sin, as he was in baptism.-Vaux, Catech. Antv. 1574. cap. IV. p. 68.] [14 See above, p. 219.] [15 This abomination of desolation foretold...shall be fulfilled by antichrist and his precursors, when they shall abolish the holy mass, which is the sacrifice of Christ's body and blood.-Test. Rhem. Rhemes, 1582. Annot. Matt. xxiv. 15. p. 71.] [16 Si quis dixerit missæ sacrificium tantum esse laudis et gratiarum actionis, aut nudam commemorationem sacrificii in cruce peracti, non autem propitiatorium... neque pro vivis et defunctis...offerri debere; anathema sit.-Concil. Trid. Sess. XXII. De Sacrif. Miss. can. 3. Sine ulla dubitatione docendum est, id quod etiam sancta synodus explicavit, sacrosanctum missæ sacrificium esse non solum laudis et gratiarum actionis, aut nudam commemorationem sacrificii quod in cruce factum est: sed vere etiam propitiatorium sacrificium, quo Deus nobis placatus et propitius redditur. Catech. Conc. Trid. Rom. 1566. p. 158.] [17 See last note.] [18 Unum itaque et idem sacrificium esse fatemur, et haberi debet, quod in missa peragitur, et quod in cruce oblatum est: quemadmodum una est et eadem hostia Christus, &c. Catech. Conc. Trid. p. 158.] [19 See above, p. 286, note 2, and p. 287, notes 4,5.] [20 Si quis dixerit Missæ sacrificium...soli prodesse sumenti; neque pro vivis et defunctis, pro peccatis, pœnis satisfactionibus, et aliis necessitatibus offerri debere; anathema sit.-Concil. Trid. Sess. XXII. De Sacrif. Miss. can. 3.] [21 See below, p. 300, note 3.] Reas. |