Here to declare the Queen's just title to the crown.

And now, forasmuch as I am come to the last end of my life, whereupon hangeth all my life past, and all my life to come, either to live with my Saviour Christ for ever in joy, or else to be in pains ever with the wicked devils in hell; and I see before mine eyes presently either heaven ready to receive me, or else hell ready to swallow me up: I shall therefore declare unto you my very faith, without colour or dissimulation; for now is no time to dissemble, whatsoever I have said, preached, or written in time past.

First, I believe in God the Father Almighty, Maker of heaven and earth, &c. And I believe every article of the catholic faith, every clause, word, and sentence taught by our Saviour Jesus Christ, his Apostles and Prophets, in the New and Old Testament, and all articles explicate and set forth in the General Councils.

And now I come to the great thing that so much troubleth my conscience, more than any other thing that ever I did; and that is, setting abroad untrue books and writings, contrary to the truth of God's word; which now I renounce and condemn, and refuse them utterly as erroneous, and for none of mine. But you must know also what books they were, that you may beware of them, or else my conscience is not discharged; for they be the books which I wrote against the sacrament of the altar sith the death of King Henry VIII. But, whatsoever I wrote then, now is time and place to say truth; wherefore, renouncing all those books, and whatsoever in them is contained, I say and believe that our Saviour Christ Jesu is really and substantially contained in the blessed sacrament of the altar, under the forms of bread and wine.

Excusum Londini in ædibus Johannis Cawodi

Typographi Regiæ Majestatis.

Anno MD.LVI. Cum privilegio.

1

XLV.

A Collection of Authorities cited by Cranmer and others in the Controversy on the Lord's Supper.

IGNATIUS. A. D. 101.

Epist. ad Philadelphenses. Patr. Apostol. Coteler. tom. ii. p. 76. Μία γάρ ἐστιν ἡ σάρξ τοῦ κυρίου Ἰησοῦ καὶ ἓν αὐτοῦ τὸ αἷμα τὸ ὑπὲρ ἡμῶν ἐκχυθέν· εἷς καὶ ἄρτος τοῖς πᾶσιν ἐθρύφθη καὶ ἓν ποτήριον τοῖς ὅλοις διενεμήθη.

[The above is the interpolated text from which Cranmer quoted. The corrected text is as follows.]

Ibid. tom. ii. p. 31. Μία γὰρ σὰρξ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἐν ποτήριον εἰς ἕνωσιν τοῦ αἵματος αὐτοῦ. Defence, (vol. ii. p. 320.)

Epist. ad Ephesios, ed. Cotel. tom. ii. pp. 16. 52. Ἕνα ἄρτον κλῶντες, ὅς ἐστι φάρμακον ἀθανασίας, ἀντίδοτος τοῦ * μὴ *m ἀποθανεῖν, ἀλλὰ ζῆν ἐν " θεῷ διὰ Ἰησοῦ Χριστοῦ, * καθαρτήριον αλεξίκακον *. Defence, (vol. ii. p. 402.)

Epist. ad Smyrndos, ed. Cotel. tom. ii. p. 36. et in Theodoret. Dial. iii. ed. Sirmondi, tom. iv. Ρ. 154. Εὐχαριστίας καὶ προσευχῆς ἀπέχονται, διὰ τὸ μὴ ὁμολογεῖν τὴν εὐχαριστίαν σάρκα εἶναι τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, τὴν ὑπὲρ ἁμαρτιῶν ἡμῶν παθοῦσαν, ἣν τῇ χρηστότητι ὁ πατὴρ ἤγειρεν. Answer to Gardyner, (vol. iii. pp. 230. 233.)

[Cranmer and his adversaries in the Eucharistic controversy seldom printed more than a version of the authorities which they cited: and mutual charges of mistranslation were the result. To enable the reader to form his own judgment on these charges, without referring to the voluminous works of the Fathers, a large number of the original passages have here been extracted. They have been arranged in chronological order, partly for convenience of reference, and partly for the purpose of presenting a series of citations on the Lord's Supper, from the time of Ignatius, A. D. sor, to that of the Lateran Council, A. D. 1215, when the doctrine of transubstantiation was finally established. The inquiry, it will be remembered, may be pursued further, by referring also to those authorities, which, being quoted by the contending parties in the original language, it has been thought unnecessary to repeat here.]

[The words included between asterisks are supposed to be interpolations.]

[θεῷ διὰ Ἰησοῦ Χριστοῦ. The most approved reading is Χριστῷ διὰ παντός. Patr. Apost. Cotel.]

JUSTIN MARTYR. A. D. 140.

Apologia i. (vulg. ii.) ed. Bened. p. 82. Επειτα προσφέρεται τῷ προεστῶτι τῶν ἀδελφῶν ἄρτος, καὶ ποτήριον ὕδατος καὶ κράματος. καὶ οὗτος λαβὼν, αἶνον καὶ δόξαν τῷ πατρὶ τῶν ὅλων διὰ τοῦ ὀνόματος τοῦ υἱοῦ, καὶ τοῦ πνεύματος τοῦ ἁγίου, ἀναπέμπει· καὶ εὐχαριστίαν ὑπὲρ τοῦ κατηξιῶσθαι τούτων παρ ̓ αὐτοῦ ἐπὶ πολὺ ποιεῖται· οὗ συντελέσαντος τὰς εὐχὰς καὶ τὴν εὐχαριστίαν, πᾶς ὁ παρὼν λαὸς ἐπευφημεῖ λέγων, ἀμήν. τὸ δὲ ἀμὴν, τῇ Εβραίδι φωνῇ, τὸ γένοιτο σημαίνει. εὐχαριστή σαντος δὲ τοῦ προεστῶτος, καὶ ἐπευφημήσαντος παντὸς τοῦ λαοῦ, οἱ καλούμενοι παρ' ἡμῖν διάκονοι διδόασιν ἑκάστῳ τῶν παρόντων μεταλα βεῖν ἀπὸ τοῦ εὐχαριστηθέντος ἄρτου καὶ οἴνου καὶ ὕδατος, καὶ τοῖς οὐ παροῦσιν ἀποφέρουσι, καὶ ἡ τροφὴ αὕτη καλεῖται παρ' ἡμῖν εὐχαριστία ἧς οὐδενὶ ἄλλῳ μετασχεῖν ἐξόν ἐστιν, ἢ τῷ πιστεύοντι ἀληθῆ εἶναι τὰ δεδιδαγμένα ὑφ ̓ ἡμῶν, καὶ λουσαμένῳ τὸ ὑπὲρ ἀφέσεως ἁμαρτιῶν καὶ εἰς ἀναγέννησιν λουτρὸν, καὶ οὕτως βιοῦντι ὡς ὁ Χριστὸς παρέδωκεν. οὐ γὰρ ὡς κοινὸν ἄρτον, οὐδὲ κοινὸν πόμα ταῦτα λαμβάνομεν· ἀλλ ̓ ὃν τρόπον διὰ λόγου Θεοῦ σαρκοποιηθεὶς Ἰησοῦς Χριστὸς ὁ σωτὴρ ἡμῶν, καὶ σάρκα καὶ αἷμα ὑπὲρ σωτηρίας ἡμῶν ἔσχεν, οὕτως καὶ τὴν δι ̓ εὐχῆς λόγου τοῦ παρ αὐτοῦ εὐχαριστηθεῖσαν τροφὴν, ἐξ ἧς αἷμα καὶ σάρκες κατὰ μεταβολὴν τρέφονται ἡμῶν, ἐκείνου τοῦ σαρκοποιηθέντος Ἰησοῦ καὶ σάρκα καὶ αἷμα ἐδιδάχθημεν εἶναι. οἱ γὰρ ἀπόστολοι ἐν τοῖς γενομένοις ὑπ ̓ αὐτῶν ἀπομνημονεύμασιν, ἃ καλεῖται εὐαγγέλια, οὕτως παρέδωκαν ἐντετάλθαι αὐτοῖς τὸν Ἰησοῦν· λαβόντα ἄρτον, εὐχαριστήσαντα εἰπεῖν, τοῦτό ἐστι τὸ σῶμα μου· καὶ τὸ ποτήριον ὁμοίως λαβόντα καὶ εὐχαριστήσαντα εἰπεῖν, τοῦτό ἐστι αἷμά μου· καὶ μόνοις αὐτοῖς μεταδοῦναι. Defence, (vol. ii. pp. 320. 373. 381.); Answer to Gardyner, (vol. iii. pp. 404. 406.); Disputation with Chedsey, (vol. iv. p. 60.)

IRENÆUS. A. D. 167.

Adversus Hæreses, lib. iv. cap. 18. ed. Bened. p. 251. 'Os yàp ἀπὸ γῆς ἄρτος προσλαμβανόμενος τὴν ἔκκλησιν τοῦ Θεοῦ οὐκέτι κοινὸς ἄρτος ἐστὶν, ἀλλ ̓ εὐχαριστία, ἐκ δύο πραγμάτων συνεστηκυία, ἐπιγείου τε καὶ οὐρανίου· οὕτως καὶ τὰ σώματα ἡμῶν μεταλαμβάνοντα τῆς εὐχαρι στίας, μηκέτι εἶναι φθαρτά. Defence, (vol. ii. pp. 321. 373.); ΑηAnswer to Gardyner, (vol. iii. p. 408.)

Ibid. lib. v. cap. 2. ed. Bened. p. 294. Ἐπειδὴ μέλη αὐτοῦ ἐσμεν, καὶ διὰ τῆς κτίσεως τρεφόμεθα, . τὸ ἀπὸ τῆς κτίσεως ποτήριον, αἷμα ἴδιον ὡμολόγησε, ἐξ οὗ τὸ ἡμέτερον δεύει αἷμα, καὶ τὸν ἀπὸ τῆς κτίσεως

...

ἄρτον, ἴδιον σῶμα διεβεβαιώσατο, ἀφ ̓ οὗ τὰ ἡμέτερα αὔξει σώματα. Οπότε οὖν καὶ τὸ κεκραμένον ποτήριον, καὶ ὁ γεγονὼς ἄρτος ἐπιδέχεται τὸν λόγον τοῦ Θεοῦ, καὶ γίνεται ἡ εὐχαριστία σῶμα Χριστοῦ, ἐκ τούτων δὲ αὔξει καὶ συνίσταται ἡ τῆς σαρκὸς ἡμῶν ὑπόστασις· πῶς δεκτικὴν μὴ εἶναι λέγουσι τὴν σάρκα τῆς δωρεᾶς τοῦ Θεοῦ, ἥτις ἐστὶ ζωὴ αἰώνιος, τὴν ἀπὸ τοῦ σώματος καὶ αἵματος τοῦ Κυρίου τρεφομένην, καὶ μέλος αὐτοῦ ὑπάρχουσαν. Defence, (vol. ii. pp. 321. 373. 402.); Answer to Gardyner, (vol. iii. pp. 230. 232. 518, 519); Disputation with Chedsey, (vol. iv. p. 61.)

Ibid. lib. iv. cap. 57. ed. Bened. p. 270. Dominus, hujus conditionis quæ est secundum nos accipiens panem, suum corpus esse confitebatur, et temperamentum calicis suum sanguinem confirmavit. Defence, (vol. ii. p. 373.)

CLEMENS ALEXANDRINUS. A. D. 192.

Pedagog. lib. ii. cap. 2. ed. Potter. tom. i. Ρ. 186. Εὖ γὰρ ἴστε, μετέλαβεν οἴνου καὶ αὐτός· καὶ γὰρ ἄνθρωπος καὶ αὐτός. καὶ εὐλόγησέν γε τὸν οἶνον, εἰπὼν, Λάβετε, πίετε· τοῦτό μου ἐστὶ τὸ αἷμα, αἷμα τῆς ἀμπέλου τὸν Λόγον, τὸν περὶ πολλῶν ἐκχεόμενον εἰς ἄφεσιν ἁμαρτ τιῶν, εὐφροσύνης ἅγιον ἀλληγορεῖ νάμα . . . . ὅτι δὲ οἶνος ἦν τὸ εὐλογηθέν, ἀπέδειξε πάλιν, πρὸς τοὺς μαθητὰς λέγων· Οὐ μὴ πίω ἐκ τοῦ γεννήματος τῆς ἀμπελου ταύτης, μέχρις ἂν πίω αὐτὸ μεθ ̓ ὑμῶν ἐν τῇ βα σιλείᾳ τοῦ πατρός μου. Defence, (vol. ii. p. 520. n.)

Pedag. lib. i. cap. 6. ed. Potter. tom. i. p. 121. ̓Αλλαχόθι δὲ καὶ ὁ Κύριος ἐν τῷ κατὰ Ἰωάννην Ευαγγελίῳ, ἑτέρως ἐξήνεγκεν διὰ συμβόλων· Φάγεσθέ μου τὰς σάρκας, εἰπὼν, καὶ πίεσθέ μου τὸ αἷμα· ἐναργές τῆς πίστεως καὶ τῆς ἐπαγγελίας τὸ πότιμον ἀλληγορῶν, δι' ὧν ἡ Ἐκκλησία, καθάπερ ἄνθρωπος, ἐκ πολλῶν συνεστηκυία μελῶν, ἄρδεταί τε καὶ αὔξεται. Defence, (vol. ii. p. 373. n.)

Pedag. lib. ii. cap. 2. Καὶ τοῦτ ̓ ἔστι πιεῖν τὸ αἷμα τοῦ Ἰησοῦ, τῆς κυριακῆς μεταλαβεῖν ἀφθαρσίας. Defence, (vol. ii. p. 428. n.)

TERTULLIANUS. A. D. 192.

Adversus Judæos, ed. Prior. p. 196. Christus panem corpus suum appellans. Defence, (vol. ii. p. 374); Answer to Gardyner, (vol. iii. p. 75.)

Adversus Marcion. lib. i. §. xiv. ed. Prior. p. 372. Sed ille quidem usque nunc nec aquam reprobavit Creatoris, qua suos ab luit ; nec oleum, quo suos ungit ; nec mellis et lactis societa

Jer. xi.

tem, qua suos infantat; nec panem quo ipsum corpus suum repræsentat. Defence, (vol. ii. p. 382.); Answer to Gardyner, (vol. iii. p. 239.)

Ibid. lib. iv. §. 40. ed. Prior. p. 457. Acceptum panem et distributum discipulis, corpus illum suum fecit, hoc est corpus meum dicendo, id est, figura corporis mei. Figura autem non fuisset, nisi veritatis esset corpus. Cæterum vacua res, quod est phantasma, figuram capere non posset. Aut si propterea panem corpus sibi finxit, quia corporis carebat veritate: ergo panem debuit tradere pro nobis. Faciebat ad vanitatem Marcionis, ut panis crucifigeretur. Cur autem panem corpus suum appellat, et non magis peponem, quem Marcion cordis loco habuit? non intelligens veterem fuisse istam figuram corporis Christi, dicentis per Hieremiam: Adversus me cogitaverunt cogitatum dicentes, Venite conjiciamus lignum in panem ejus; scilicet crucem in corpus ejus. Itaque illuminator antiquitatum quid tunc voluerit significasse panem satis declaravit, corpus suum vocans panem. Answer to Gardyner, (vol. iii. pp. 177. 179. 196. 199. 303. 305.)

De Resurrectione Carnis, §. viii. ed. Prior. p. 330. Videamus nunc de propria etiam Christiani nominis forma, quanta huic substantiæ frivolæ ac sordidæ, apud Deum prærogativa sit: etsi sufficeret illi, quod nulla omnino anima salutem possit adipisci, nisi, dum est in carne, crediderit: adeo caro salutis est cardo. Denique, cum anima Deo allegitur, ipsa est quæ efficit ut anima allegi possit. Scilicet caro abluitur, ut anima emaculetur. Caro ungitur, ut anima consecretur. Caro signatur, ut et anima muniatur. Caro manus impositione adumbratur, ut et anima spiritu illuminetur. Caro corpore et sanguine Christi vescitur, ut et anima de Deo saginetur. Non possunt ergo separari in mercede, quas opera conjungit. Defence, (vol. ii. p. 403.); Answer to Gardyner, (vol. iii. p. 238.); Disputations at Oxford, (vol. iv. pp. 35. 39.)

ORIGENES. A. D. 230.

In Matt. xv. Comment. ed. Bened. tom. iii. p. 499. Τὸ ἁγιαζόμενον βρῶμα διὰ λόγου θεοῦ καὶ ἐντεύξεως, κατ ̓ αὐτὸ μὲν τὸ ὑλικὸν εἰς τὴν κοιλίαν χωρεῖ, καὶ εἰς ἀφεδρῶνα ἐκβάλλεται· κατὰ δὲ τὴν ἐπιγενομέ νην αὐτῷ εὐχὴν, κατὰ τὴν ἀναλογίαν τῆς πίστεως, ὠφέλιμον γίνεται, καὶ τῆς τοῦ νοῦ αἴτιον διαβλέψεως, ὁρῶντος ἐπὶ τὸ ὠφελοῦν· καὶ οὐχ ἡ ὕλη