An ansvvere to Maister Iuelles chalenge, by Doctor Harding

AN ANSWERE TO MAISTER IVELLES CHALENGE BY D. HARDING .

IF any learned man of our aduersaries , Iuell . or if all the learned men that be alyue , be hable to bring any one sufficient sentence out of any olde catholike doctour or father , or out of any olde generall councell , or out of the holy scriptures of God , or any one example of the primitiue Churche , whereby it may clearely and playnely be proued , that there was any priuate Masse in the whole world at that tyme , for the space of syx hundred yeres after Christ : etc. The conclusion is this , as I sayde before , so saye I now agayne , I am content to yelde and to subscribe . Of Masse with out a number of others receiuing the Communion with the priest at the same tyme and place , which the gospellers call priuate Masse . ARTICLE . I.

EVERY Masse is publike , No Masse priuate in it self , but in respecte of circumstances . concerning bothe the Oblation , and also the communion , and none priuate . For no man offereth that dredfull Sacrifice priuately for him selfe alone , but for the whole Churche of Christ in common . The Communion likewise of the Sacrament , is a publike feast by Christ through the ministerie of the priest in the same prepared for euery faithfull person : from partaking whereof none is excluded , that with due examination hauing before made him selfe ready , demaundeth the same . And so being common by order of the first Institution , and by will of the ministers , it ought to be reputed for common , not priuate .

That others doo so commonly forebeare to communicate with the priest , it is through their owne defaulte and negligence , not regarding their owne saluation . Whereof the godly and carefull rulers of faithfull people , haue sithens the tyme of the primitiue Churche , alwayes much complayned . Therefore in this respecte we doo not acknowledge any priuate Masse , but leaue that terme to Luthers schoole , where it was first deuysed , and so termed by Sathan him selfe seeking how to withdraw his nouice Luther from the loue and estimation of that most blessed Sacrifice , by reasoning with him against the same in a night vision , as him selfe recordeth in a litle booke , which he made , De Missa angulari & vnctione sacerdotali . Yet we denye not but that the a a Concil. Vasen . c. 4 Concil. Triburien . Decretal . li. 3. tit. 41. c. 2. De consecrat . dist. 1 ex Augusti . quod quidam Gregorio tribuunt . Gregor. ex Regist. li. 2. ad Casterium c. 9. fathers of some auncient Councelles , and sithens likewise b b 3. parte summae . q. 83. responsione ad 12. argumentu articuli . 5. What the Lutheranes call priuate Masse . S. Thomas , and certaine other schoole doctours , haue called it sometymes a priuate Masse , but not after the sense of Luther and his scolers : but onely as it is contrary to publike and solemne , in consideration of place , tyme , audience , purpose , rites , and other circumstances . The varietie and chaunge of which being thinges accidentarie , can not varie or chaunge the substance or essentiall nature of the Masse . Maister Iuell an earnest professour of the new doctrine of Luther and of the Sacramentaries , calleth , as they doo , that a priuate Masse , whereat the priest hauing no companie to communicate with him , receiueth the Sacrament alone .

Against this priuate Masse , as he termeth it , he inueigheth sore in his printed Sermon , which he preached at Poules Crosse the second Sundaye before Easter in the yere of our lord , 1560. as he entituleth it , shunning the accustomed name of Passion Sundaye , least ( as it semeth ) by vsing the terme of the catholike churche , he shuld seme to fauer any thing that is catholike . In which Sermon he hath gathered together as it were in to one heape , all that euer he could fynde written in derogation of it , in their bookes , by whom it hath ben impugned . And though he pretende enemitie against priuate Masse in word , yet in dede who so euer readeth his Sermon , and discerneth his sprite , shall easely perceiue , that he extendeth his whole witte and cunning , vtterly to abolishe the vnbloudy and daily Sacrifice of the Churche , commonly called the Masse . Which , as the Apostles them selues affirme in * * Pro sacrificio cruento , rationale & incruētum ac mysticum sacrificium instituit , quod in mortem domini per symbola corporis & sanguinis ipsius celebratur . Clemens cōstitutionū Apostolicarum lib. 6 cap. 23. Proufes for the Masse briefly touched . Clement their scoler and felow , being vnbloudy , hath succeded in place of the bloudy sacrifices of the olde lawe , and is by Christes commaundement frequented and offered in remembraunce of his passion and death , and to be vsed all tymes vntill his coming . But what so euer he , or all other the forerunners of Antichrist , speake or worke against it , all that ought not to ouerthrowe the faith of good and true Christen men , hauing for proufe thereof besyde many other places of holy scripture , the figure of Melchisedech , that was before the law , the prophecie of Malachie in the law , and lastly and most plainely the Institution of Christ in the new testament . Which he lefte to the Apostles , the Apostles to the Churche , and the Churche hath continually kepte and vsed through the whole world vntill this daye .

Touching doctours , they haue with one consent in all ages , in all partes of the world , from the Apostles tyme foreward , bothe with their example , and also testimonie of writing confirmed the same faith . They that haue ben brought vp in learning , and yet through corruption of the tyme stand doubtefull in this point : let them take paines to trauaile in studie , and they shall fynde by good auncient witnes of the priestes and deacons of Achaia , that Saint Androw the Apostle , touching the substance of the Masse , worshipped God euery daye with the same seruice , as priestes now doo in celebrating the externall Sacrifice of the Churche . They shall fynd by witnes of Abdias first bishop of Babylon , Abdiae li. 7. historiae Apostol. who was the Apostles scoler and saw our Sauiour in fleshe , and was present at the passion and martyrdom of S. Androw , that S. Matthew the Apostle celebrated Masse in Aethiopia a litle before his Martyrdom . They shall fynde by reporte of an auncient Councell generall , Concilium Constantinopol . in Trullo cap. 32. Epistol. ad Burdega . Lib constitut. apostolicarum 8. cap. vlt. that S. Iames wrote a liturgie or a forme of the Masse . They shall fynde that Martialis one of the lxxij . disciples of Christ , and Bishop of Bourdeaulx in Fraunce , sent thyther by S. Peter , serued God in like sorte . They shall fynde in Clement , the whole order and forme of the Masse , set forth by the Apostles them selues , and the same celebrated by them after our lord was assumpted , before they went to the ordering of bisshops , priestes , and the vij . deacons , according to his Institution , and the same right so declared by Cyrillus bishop of Ierusalem In mystagogicis orationibus . They shall fynde the same most plainely treated of , and a forme of the Masse much agreable to that is vsed in these dayes in wryting set forth by S. Dionyse , In eccles. hierarch . cap. 3. Act. 17. whom S. Paul conuerted to the faith , of whom it is mencioned in the actes of the Apostles , who had conference with Peter , Paul , and Ihon th' euangelist , and much acquaintance with Timothe .

Thus doo I geue thee good Christen reader but a taste as it were of proufes , with out allegation of the wordes , for confirmation of thy faith , concerning the blessed Masse out of the Scriptures , Apostles , and Apostolike men . I doo further referre the to Iustinus the martyr and philosopher , Lib. 4. contra haeres . cap. 32. to Irenaeus the martyr and bishop of Lions , who lyued with the Apostles scholers . To the olde bishop and Martyr Hippolytus , that lyued in Origens tyme , who in his oration De Consummatione mundi extant in Greke , maketh Christ thus to saye at the generall iudgement vnto bishops . Venite Pontifices , qui purê mihi Sacrificium die nocteque ohtulistis , ac praetiosum corpus & sanguinem meum immolastis quotidie . Come ye Bishops , that haue purely offered sacrifice to me daye and nyght , and haue sacrificed my pretious body and bloud daily . Finally I referre them in stede of many , to the two worthy fathers Basile and Chrysostome , whose Masses be lefte to the posteritie at this tyme extant . In mystagogicis orationibus . Amongest all Cyrillus Hierosolymitanus is not to be passed ouer lightly , who at large expoundeth the whole Masse vsed in Ierusalem in his tyme , the same , which now we fynde in Clement , much like to that of Basile and Chrysostome , and for the Canon and other principall partes , to that is now also vsed in the Latine Churche .

As for the other doctoures of the churche , that folowed the Apostles and those Apostolike men , many in number , excellent in learning , holy of lyfe , to shew what may be brought out of their workes for proufe of this matter , that th' oblation of the body and bloude of Christ in the Masse is the sacrifice of the Church , and proper to the new testament , it would require a whole volume : and therefore not being moued by M. Iuelles Chalenge to speake specially therof , but as it is priuate after their meaning , and many good treatises in defence of this sacrifice being set forth already in printe : at this present , I will saye nothing , thinking hereof , as Salust dyd of Carthago that great citie , that it were better to kepe silence , then to speake fewe .

Now this presupposed , that the Masse standeth vpon good and sufficient groundes for the stay of all true christen mennes beleefe : let vs come to our speciall pourpose , and saye somewhat of priuate Masse , as our aduersaries call it .

The chiefe cause why they storme so much against priuate Masse , is , for that the priest receiueth the Sacrament alone : which thing they expresse with great vilanie of wordes . Now in case the people might be styrred to such deuotion , as to dispose them selues worthely to receiue their housell euery daye with the priest , as they dyd in the primitiue church , when they looked hourely to be caught and done to death in the persecution of Paynimes , that they departed not hence , Sine Viatico , without their viage prouision : what shuld these men haue to saye ? In this case perhappes they would fynde other defaultes in the Masse , but against it in this respect onely that it is priuate , they shuld haue nothing to saye at all . So the right of their cause dependeth of the misdooing of the people , which if they would amende , these folke shuld be dryuen either to recant , or to holde their peace . To other defaultes of the Masse by them vntruely surmysed , answere shal be made hereafter . Now touching this .

Where no defaulte is committed , there no blame is to be imputed . That oftentymes the priest at Masse hath no comparteners to receiue the sacrament with him , it procedeth of lacke of deuotion of the peoples parte , not of enuye or malice of his parte .

The feaste is common , all be inuited , they may come that lyst , they shall be receiued that be disposed and proued : None is thrust awaye , that thus commeth : it may be obtruded to none violently , ne offred to none rashely . Well , none commeth . This is not a sufficient cause , why the faithfull and godly priest enflamed with the loue of God , feeling him selfe hungry and thirsty after that heauenvly foode and drynke , shuld be kepte from it , and imbarred from celebrating the memoire of our lordes death according to his commaundement , from his dutie of geuing thankes for that great benefite , from taking the cuppe of saluation , and calling vpon the name of God : Psal. 115. for these thinges be done in the Masse .

But the enemies of this holy sacrifice saye , that this is against the Institution of Christ . God forbydde , the Institution of Christ shuld not be kepte . But it is a world to see , how they crye out for the Institution of Christ , by whom it is most wickedly broken . For where as in Christes Institution concerning this Sacrament , three thinges are conteined , which he him selfe dyd , and by his commaundement gaue auctoritie to the Church to doo the same , the Consecration , Three essentials of the Masse . the oblation , and the participation , wherein consisteth the substance of the Masse : they hauing quite aborogated the other two , and not so much as once naming them in their bookes of seruice , now haue lefte to the people nothing but a bare Communion , and that after their own sorte : with what face can they so busely crye for Christes Institution , by whom in the chiefe pointes the same is violated ?

Of Consecration and Oblation although much might be sayde here against them , I will at this tyme saye nothing . Concerning participation the number of communicantes together in one place that they iangle so much of , as a thing so necessary , that with out it , the Masse is to be reputed vnlaufull : is no parte of Christes Institution . For Christ ordeined the Sacrament , after consecration and oblation done , to be receiued and eaten . And for that ende he sayd : Accipite , Number of communicants , place , tyme , with other rites , bee not of Christes institution manducate , bibite : take , eate , drinke . Here in consisteth his Institution .

Now as for the number of the communicantes , how many shuld receiue together in one place , and in what place , what tyme , sitting at table ( as some would haue it ) standing or kneeling , fasting , or after other meates : and whether they shuld receiue it in their handes , or with their mowthes , and other the like orders , maners and circumstances : all these thinges perteine to the ceremonie of eating . the obseruation whereof dependeth of the churches ordinance , and not of Christes Institution . And therefore S. Augustine writing to Ianuarius sayeth : Saluator non praecepit , Epist. 118. quo deinceps ordine sumeretur , vt Apostolis , per quos dispositurus erat Ecclesiam , seruaret hunc locum . Our Sauiour gaue not commaundement in what order it shuld be receiued , meaning to reserue that matter to the Apostles , by whom he would directe and dispose his churche . Wherefore the receiuing of the Sacrament being the Institution of Christ , and the maner , number , and other rites of the receiuing not fixed nor determined by the same , but ordered by the Churches disposition : whether many or fewe , or but one , in one place receiue : for that respecte the ministration of the priest is not made vnlaufull .

But if they alleage against vs the example of Christ , saying that he receiued it not alone , but did communicate with his twelue Apostles , and that we ought to folow the same : I answer , that we are bounde to folow this example , quo ad substantiam , non quo ad externam ceremoniam . for the substance , not for the outward ceremonie , to the which perteineth the number and other rites , as is afore sayde . Christes example importeth necessitie of receiuing onely , the other rites , as number , place , tyme etc. be of congruence and order . In which thinges the churche hath taken order , willing and charging , that all shall communicate , that be worthy and disposed . And so it were to be wished , as oftentymes as the priest doth celebrate this high sacrifice , that there were some , who worthely disposed , might receiue their rightes with him , and be partakers sacramentally of the body and bloude of Christ with him . But in case such do lacke , as we haue sene that lacke commonly in our tyme yet therefore the continuall and dayly sacrifice ought not to be intermitted . For sith this is done in remembraunce of Christes oblation once made on the Crosse for the Redemption of all mankinde , therefore it ought dayly to be celebrated thorough out the whole churche of Christ , for the better keping of that great benefite in remembraunce : and that though none receiue with the priest . And it is sufficient in that case , if they that be present , be partakers of those holy mysteries spiritually , and communicate with him in prayer and thankes geuing , in faith and deuotion , hauing their mynde and will to communicate with him also facramentally , when tyme shall serue .

M. Iuell and many other of that syde , thinke to haue an argument against priuate Masse , of the word Communio , as though the sacrament were called a communion , in consyderation of many receiuers together . So he calleth that a Communion , In his sermon . fo. 41. which is for the whole congregation to receiue together . And therefore in his sermon oftentymes he maketh an opposition betwen priuate Masse and communion , and alleaging diuerse places where mention is of a communion , inferreth of eche of them an argument against priuate Masse . But this argument is weake and vtterly vnlearned , as that which procedeth of ignorance . For it is not so called , because many , Why the sacrament is called a communion . or as M. Iuell teacheth , the whole congregation , communicateth to gether in one place : but because of the effecte of the Sacrament , for that by the same we are ioyned to God , and many that be diuerse , be vnited together , and made one mysticall body of Christ , which is the churche , of which body by vertue and effecte of this holy Sacrament , all the faithfuls be membres one of an other , and Christ is the head . Thus diuerse auncient doctoures doo expounde it , and specially Dionysius Areopagita , Ecclesias . hierarch . cap. 3. where speaking of this sacrament , he sayeth Dignissimum hoc Sacramentum sua praestantia reliquis sacramentis longè antecellit . atque ea causa illud meritò singulariter communio appellatur . Nam quanuis vnumquodque sacramentum id agat , vt nostras vitas in plura diuisas , in vnicum illum statum , quo Deo iungimur , colligat , attamen huic Sacramento Communionis vocabulum praecipuè ac peculiariter congruit . This most worthy Sacrament is of such excellencie , that it passeth farre all other sacramentes . And for that cause it is alonely called the communion . For albe it euery Sacrament be such , as gathereth our lyues that be diuided a sunder many wayes in to that one state , whereby we are ioyned to God : yet the name of communion is fitte and conuenient for this sacrament specially and peculiarly , more then for any other . By which wordes and by the whole place of that holy father , we vnderstand , that this sacrament is specially called the communion , for the speciall effecte it worketh in vs , which is to ioyne vs nearely to God , so as we be in him , and he in vs , and all we that beleue in him , one body in Christ . And for this in dede we doo not communicate alone . For in asmuch as the whole churche of God is but one house , De coena domini . as Saint Cyprian sayeth , Vna est domus ecclesiae , in qua agnus editur . There is one house of the church , wherein the lambe is eaten : and S. Paul sayeth to Timothe , ● . Tim. 3. that this house of God , is the churche of the lyuing God : who so euer doth eate this lambe worthely , doth communicate with al christen men , of all places and countries , that be in this house , and doo the like . And therefore S. Hierom a priest shewing him selfe loth to contend in writing with S. Augustine a bishop , calleth him a bishop of his communion . Inter epistolas Augustini . epist. 14. His wordes be these . Non enim conuenit , vt ab adolescentia vsque ad hanc aetatem , in monasteriolo cum sanctis fratribus labore desudans , aliquid contrà Episcopum communionis meae scribere audeam , & eum Episcopum , quem ante coepi amare , quâm nosse . It is not meete ( sayeth he ) that I occupied in labour from my yowth vntil this age , in a poore monasterie with holy brethren , shuld be so bolde as to write any thing against a bishop of my communion , yea and that bishop , whom I beganne to loue , er that I knewe him . Thus we see , that S. Hierom and S. Augustine were of one communion , and dyd comunicate together , though they were farre a sunder , the one at Bethlehem in Palestina , the other at Hippo in Aphrica . Thus there may be a Communion , though the communicantes be not together in one place . What if foure or fyue of sundry houses in a sicknes tyme being at the pointe of death in a parrish , requyre to haue their rightes er they departe ? The priest after that he hath receiued the sacrament in the church , taketh his naturall sustenaunce and dyneth . and then being called vpon , carieth the reste a mile or two to the sicke , in eche house none being disposed to receiue with the sicke , he doth that he is requyred . Doth he not in this case communicate with them , and doo not they communicate one with an other , rather hauing a will to communicate together in one place also , if oportunitie serued ? Elles if this might not be accompted as a lawfull and good communion , and therfore not to be vsed : th' one of these great inconueniences shuld wittingly be committed . That either they shuld be denyed that necessarie vitayle of lyfe at their departing hence , which were a cruel iniurie , and a thing contrary to the examples and godly ordinances of the primitiue churche : Or the priest rather for companies sake then of deuotion , shuld receiue that holy meate , after that he had serued his stomake with common meates , which likewise is against the auncient decrees of the churche . Euen so the priest that receiueth alone at Masse , doth communicate with all them that doo the like , in other places and countries .

Now if either the priest , Necessitie of many communicants together , contrarie to the libertie of the gospell . or euery other christen man or woman might at no tyme receiue this blessed Sacrament , but with mo together in one place : then for the enioying of this great and necessary benefite , we were bounde to condition of a place . And so the churche delyuered from all bondage by christ and set at libertie , shuld yet for all that be in seruitute , and subiection vnder those outward thinges , which S. Paul calleth , infirma & egena elementa , Galat. 4. weake and beggarly ceremonies after the English Bibles translation . Then where S. Paul blamyng the Galathians sayeth , Ye obserue dayes and monethes and tymes , For this bondage he might likewise blame vs , and saye , ye obserue places . But S. Paul would not we shuld retourne againe to these , which he calleth elementes , for that were Iewishe . And to the Colossians he sayeth , we be dead with Christ from the elementes of this worlde . Colos. 2. Now , if we excepte those thinges , which be necessaryly requyred to this Sacrament by Christes institution , either declared by written scriptures , or taught by the holy ghost , Similiter & calicem miscens ex vino & aqua , & sanctificans , tradidit eis , dicens , bibite etc. Clemens in Canone Liturgiae lib. 8. apostol. consti . c. 17 1. Cor. 3. as bread and wyne mingled with water for the matter , the due wordes of Consecration for the forme , and the priest rightely ordered , hauing intention to doo as the churche doth , for the ministerie : all these elementes and all outward thinges be subiecte to vs , and serue vs being members of Christes churche . In consideration whereof S. Paul saveth to the Corinthians , Omnia enim vestra sunt , etc. All thinges are yours , whether it be Paul , either Apollo , either Cephas : whether it be the worlde , either lyfe , either death , whether they be present thinges , or thinges to come , all are yours , and ye Christes , and Christ is Gods .

Againe where as the auncient and great learned Bishop Cyrillus teacheth plainely and at large , the meruelouse vniting and ioyning together of vs with Christ , and of our selues in to one bodie by this sacrament : seing that all so vnited and made one body , be not for all that brought together in to one place , for they be dispersed abroade in all the worlde : thereof we may well conclude , that to this effecte the being together of communicantes in one place is not of necessitie . His wordes be these , much agreable to Dionysius Areopagita afore mentioned . In Ioan. lib. 11. c. 16 Vt igitur inter nos & Deum singulos vniret , quanuis corpore simul & anima distemus , modum tamen adinuenit , consilio patris & sapientiae suae conuenientem . Suo enim corpore credentes per communionem mysticam benedicens , & secum , & inter nos , vnum nos corpus efficit . Quis enim eos , qui vnius sancti corporis vnione in vno Christo vniti sunt , ab hac naturali vnione alienos putabit ? Nam si omnes vnum panem manducamus , vnum omnes corpus efficimur : diuidi enim atque seiungi Christus non patitur .

That Christ might vnite euery one of vs within our selues , and with God , although we be distant both in body and also in soule , yet he hath deuised a meane conuenable to the counsell of the father , and to his own wisedom . For in that he blesseth them that beleue , with his own body through the mysticall Communion , he maketh vs one body both with him selfe , and also betwen our selues . For who will thinke them not to be of this natural vnion , which with the vnion of that one holy body , be vnited in one Christ ? For if we eate all of one bread , then are we made all one body : for Christ may not be diuided , nor done asunder .

Thus we see after this auncient fathers learning grounded vpon the scriptures , that all the faithfulles blessed with the body of Christ through the mysticall communion , bee made one body with Christ , and one body betwen them selues . Which good blessing of Christ is of more vertue , and also of more necessitie , then that it may be made frustrate by condition of place , specially where as is no wylfull breache nor contempte of most semely and conuenable order . Many maye communicate together , not being in one place together . Sermon fol. 51. And therefore that one may communicate with an other , though they be not together in one place , ( which M. Iuell denyeth with as peeuish an argument of the vse of excommunication , as any of all those ys , that he scoffeth at some catholike writers for ) and that it was thought lawfull and godly by the fathers of the auncient churche neare to the Apostles tyme , it may be well proued by diuerse good auctorities .

Irenaeus writing to Victor Bishop of Rome concerning the keping of Easter , Ecclesias . hist. lib. 5. cap. 24. As Eusebius Caesariensis reciteth , to the intent Victor shuld not refrayne from their communion , which kepte Easter after the custome of the churches in Asia fownded by S. Iohn th' Euangeliste , sheweth , that when bishoppes came from forreine parties to Rome , the bishoppes of that see vsed to send to them , if they had ben of the catholike faith , the Sacrament , to receiue , whereby mutuall communion betwen them was declared . Irenaeus his wordes be these . Graeca sic habent , aliter quàm Rufini versio vulgata . Qui fuerunt ante te presbyteri , etiam cum non ita obseruarent , presbyteris ecclesiarum , ( cum Romam acc●derent ) Eucharistiam mittebant . The priestes ( by which name in this place bishoppes are vnderstanded ) that were a fore thy tyme , though they kepte not Easter as they of Asia dyd , yet when the bishoppes of the churches there came to Rome , dyd sende them the sacrament . Thus those bishoppes dyd communicate together , before their meeting in one place .

Iustinus the Martyr likewise describing the maner and ●●der of christen Religion of his tyme touching the vse of the Sacrament , sayeth thus . Finitis ab eo , Apolog. 2. qui praef●ctus est , gratijs & orationibus , & ab vniuerso populo facta ●ccl●matione , Diaconi , quo● ita vocamus , vnicuique tum temporis prasenti , pa●is et aquae & vini consecrati dant participationem , & adeos , qui non adsunt , deferunt . When the priest hath made an lende of thankes and prayers , and all the people therto haue sayde amen . They , which we call deacons , geue to euery one then present , bread and water and wyne consecrated , to take parte of it for their housell , and for those that be not present , they beare it home to them . Thus in that tyme they that serued God together in the common place of prayer , and some others that were absent , letted from comming to their companie by sickenes , busines , or other wise : communicated together , though not in one place . and no man cryed out of breaking the Institution of Christ .

And because M. Iuell is so vehement against priuate Masse , for that the priest receiueth the Sacrament alone , and triumpheth so much , as though he had wonne the fielde , making him selfe mery with these wordes , In his sermon . fo. 43 in dede with out cause Where then was the priuate Masse ? where then was the single Communion all this while ? he meaneth for the space of syx hundred yeres after Christ , as there he expresseth : I will bring in good euidence and witnes , that long before S. Gregories tyme that he speaketh of , yea from the beginning of the churche , faithfull persones both men and women receiued the sacrament alone , and were neuer therefore reproued , as breakers of Christes Institution , And or 〈…〉 to the r●h●●rsall of the place with●l : 4. 〈…〉 and 〈◊〉 to shew● for this purpose , one question 〈…〉 of M. Iuell . if they which r●mained at ●o●e , of whom 〈…〉 writeth receiued the communion by themselues alone laufully , why may not the priest doo the 〈◊〉 in the churche seruing God in most deuou●e wife in the holy sacrifice of the Masse , ●●●king compar●●●●● with out any his defaulte ? Haue the Sacramentaries any Religion to condemne it in the priest , and to alowe it in laye folke ? What is in the priest , that shuld make it vnlawfull to him , more then to the people ? Or may a laye m●n or woman receiue it kep●e a long tyme , and may not a priest receiue it forth with , so sone as he hath consecr●●ed and offred ? And if case of necessities be alle●ged for ●●e laye , the same may no lesse be ●…aged for the prieste● also wanting compartners with out their defaulte . For other wi●● the memorie and 〈…〉 lordes death shuld not according to his commandem●● be celebrated and done . Well now to these places .

Proufes for priuate Masse . Tertullian 〈…〉 his wife , that if he dyed before hea●●e 〈◊〉 not a●ain●● specially to an Infidell , shewing th●●●●f 〈◊〉 dyd , it would be hard for her to obserue her Religion with out great inconuenience , sayeth thus . Lib. 2. ad vxorem . Non sci●●●●●ritus , quid secretò ante omnem cibum gustes ? Et si seiueri● p●n●●● , non illum credet esse , qui dicit●r , Will not thy husband knowe what thou ●●rest secretly before all other meate ? And if he doo knowe , he will beleue it to be bread , and not him , who it is called . He hath the like saying in his booke , De corona militis . Which place plainely declareth vnto vs the beleefe of the churche then in three great pointes by M. Iuell and the rest of our Gospellers vtterly denyed . The one , that the communion maye be kepte , the second , that it may be receiued of one alone with out other companie , the third , that the thing reuerently and deuoutly before other meates receiued , is nor bread , as the infidels then , and the Sacramentaries now beleue : but he who it is sayde to be of Christen people , or who it is called , that is , our maker and Redemer , or , which is the same , our lordes bodye . And by this place of Tertullian , as also by diuerse other auncient doctoures , we may gather , that in the tymes of persecution the maner was , that the priestes delyuered to deuoute and godly men and women the Sacrament consecrated in the churche , to carye home with them , to receiue a parte of it euery morning fasting , as their deuotion serued them , so secretly as they might , that the infidels shuld not espie them , nor gete any knowledge of the holy mysteries . And this was done , because they might not assemble them selues in solemne congregation , for feare of the infidels amongest whom they dwelte . Neither shud the case of necessitie haue excused them of the breach of Christes commaundement , if the sole communion had ben expressely forbydden , Origen i● Exod. homilia . 13. Aug. homil. 26. in lib. 50. homil. & sermone . 252 de tempore . as we are borne in hande by those that vphold the contrarie doctrine . And Origen that auncient doctour and likewise S. Augustine doth write of the great reuerence , feare , and warenes , that the men and women vsed in receiuing the Sacrament in a cleane lynnen cloth to cary it home with them for the same purpose .

Saint Cyprian , writeth of a woman that dyd the like though vnworthely after this sorte . In sermone de laps●a . Cum quadam ●●cam suam , in qua domini sanctum s●it , ma●ibuti●●ignis tentasset aperere , igne i●de surgent● , deterrita est , ut auderet attingere . When a certaine woman , went about to open her cheste wherein was the holy thing of our lorde , with vnworthy handes she was fra●ed with fyer that rose from thence that she durst not touche it . This place of S. Cypriane reporteth the maner of keping the Sacrament at home , to be receiued of a deuout christen person alone at conuenient tyme . The example of Sera●ion of whom Dionysius Alexandrinus , writeth , Ecclesias . hist. lib. 6. cap. 34. recited by Eusebius , confirmeth our purpose of the single communion . This Serapion one of Alexandria , had committed idolatrie , and lying at the pointe of death , that he might be reconciled to the churche , before he departed sent to the priest for the Sacrament the priest being him selfe s●●ke and not hable to come , g●●e to the ladde that came of that errant , parum Eucharistiae , quod i●fusum iussit seni proeberi . a litle of the Sacrament , which he commaunded to be powred in to the olde manes mowth . And when this solennitie was done , ( sayeth the storye ) as though he had broken certaine chaynes and giues , he gaue vp his ghost cherefully .

Of keping the sacrament secretly at home , and how it might he receiued of deuoute persons alone with out other companie , I wene none of the auncient doctours wrote so playnely , as S. Basile , in an epistle , that he wrote to a noble woman called Caesaria , which is extant in greeke , where he sayeth further that this maner beganne not first in his tyme , but long before , his wordes be these . Illud autem in persecutionis temporibus necessitate ●ogi quempiam , non praesente sacerdote aut ministro communioni propria manu sumere , nequ●quam esse graue , superuacaneum est demonstrare , propterea quòd longa consuetudine , & ipso rerum vsu confirmatum est . Omnes enim in eremis solitariam vitam agen●es , vbi non est sacerdos , communionem domiseruantes , à seipsis communicant . In Alexandria verò & in Aegypto , vnusquisque eorum qui sunt de populo , plurimùm habet communionem in domo sua . Sem●l enim sacrificium sacerdote consecrante & distribuente , merito participare & suscipere , credere oportet . Etenim & in Ecclesia sacerdos dat partem et accipiteamis qui suscipit , cum omni libertate et ipsam admouet er● propria manu Idem igitur est virtute , siue vnam pertem accipiat quisquam à socerdote siue plures partes simul .

As concerning this , that it is no greuouse offence , for one to be driuen by necessitie in the tymes of persecution to receiue the communion with his owne hand , no priest nor deacon being present : it is a thing superfluouse to declare for that by long custome and practise it hath ben confirmed and taken place . For all they which lyue a solitary lyfe in wildernes , where no priest is to be had , keping the communion at home , doo communicate with them selues alone . And in Alexandria and in Egypte , euery one of the people for the most parte hath the communion at home in his house . For when as the priest doth once consecrate and distribute the hoste , it is reason we beleue , that we ought to be partakers of it , and he that taketh it , receiueth it with out all scruple of conscience , and putteth it to his mowth with his owne hande . And so it is of one vertue , whether any body take one parte of the priest , or mo partes together . This-farre S. Basile . In this saying of Basile , it is to be noted , first , that necessitie here hath respecte to the lacke of priest and deacon : So as in that case the Sacrament might be receiued of a faithfull person with his owne hande . And that for the satifying of so doing , he alleageth continuance of custome , which for vs in this point of the sole receiuing , maye in more ample wise be alleaged . Agayne , that holy Eremites lyuing in wildernes a parte from companie , and also the deuour people of Alexandria and Egypte , receiued the communion alone in their celles and howses . Furthermore that the hoste once consecrated of the priest , is algates to be receiued , whether of many together , or of one alone , by him it semeth not to force .

Finally , that whether a man take at the priestes hande the blessed Sacrament in one piece or mo pieces , and receiue them at conuenient tymes , when deuotion best serueth : the vertue , effecte , and power thereof is one . Reseruation of the Sacrament . By which auctoritie reseruation is auouched . Doubteles where he speaketh so precisely and particularly of sundry cases touching the order of receiuing , if he had ben of M. Iuelles opinion , that the Sacrament may not be receiued of one with out a certaine number of communicantes together , he would not so haue passed ouer that matter in silence , much lesse written so plainely of the contrary . Now that the communion thus kepte in wildernes and in Egypte , places of extreme heate , where wyne in small quantie as is for that purpose conuenient , can not be long kepte from sowring and chaunging his nature , was in the forme of bread only , and not also of wyne : I differre to note it here , because it pertineth to the treatise of the nexte Article .

It appeareth euidently by witnes of saint Hierome also , that this custome of receiuing the communion priuately at home contynewed among Christen men at Rome not only in tyme of persecution , but also afterward when the churche was at rest and peace , so as the case of necessitie can not here serue them for mainetenaunce of their straunge negatiue in this point . These be his wordes . In Apologia aduersus Iouinianum . Rom. 1● Scio Romae hanc esse consuetudinem , vt fideles semper Christi corpus accipiant , quod nec reprehendo , nec probo . Vnusquisque enim in suo sensu abundat . Sed ipsorum conscientiam conuenio , qui eodem die post coitum communicant , & iuxtà Persium , noctem flumine purgant : quare ad Martyres ire non audent ? Quare non ingrediuntur Ecclesias ? An alius in publico , alius in domo Christus est ? Quod in Ecclesia non licet , nec domi licet . Nihil Deo clausum est , & tenebrae quoque lucent apud Deum . Probet se vnusquisque , & sic ad corpus Christi accedat . I know this custome is at Rome , that Christen folke receiue the body of Christ dayly , which I doo neither reproue , nor allowe . For euery man hath ynough in his owne sense . But I appose their conscience , which doo communicate that same daye , as they haue done wedlocke worke , and as Persius sayth , doo rynce night filth with running water : why dare not they goe to Martyrs Shrynes ? Why goe not they in to churches ? what , is there one Christ abroade , and an other Christ with in the house ? what so euer is not laufull in the churche , neither at home is it laufull . To God nothing is hydden : yea darknes also shyneth before God . Let euery one examine him selfe , and so come to the body of Christ . S. Hierome reproueth this in the Romaines , that where as S. Paul ordeined , that for cause of prayer maried folke shuld at tymes forbeare their carnall imbracinges , they not withstanding that , though they had had doing with their wyues , yet receiued their rightes neuertelesse dayly . And yet what daye they had so done they durft not goe to churches , where martyrs toumbes were , there to receiue our lordes body . For it is to be vnderstanded for better knowledge hereof , that such as knewe them selues to haue done any vncleannes , were afrayd in th' old tyme to comme to the Martyrs Sepulchres . For there commonly by miracle such thinges were bewrayed , Hereof speaketh S Hierom ad Vigilātiū , and S. Aug. epistola . 137. and Seuerus Sulpitius in vita S. Martini . dial. 3. cap. 7. and many tymes by open confession of the parties , whether they would or no. Erasmus in his Scholles vpon this place of S. Hierome sayeth thus . Of this place we gather , that in th' olde tyme euery one was wonte to receiue the body of Christ at home in his house , that would . He sayeth further ; Idem videtur innuere Paulus , cum ait : an domos non habetis ad manducandum ? S. Paul sayeth he , semeth to meane the same thing , where he sayeth , haue you not houses to eate in ? Thus Erasmus gathereth proufe of priuate , or as M. Iuell gesteth , Single Communion , out of the scriptures , and he was as wel learned in them as M. Iuell is . Yet here in I leaue Erasmus to his owne defence . By this we may vndestand , that in the auncient tymes of the Churche , the receiuing of the Communion of one by selfe alone , was well allowed . And though it was done but by one faithfull person at once in one place , yet was it called a communion both of S. Basile , and also of S. Hierom , cleane contrary to M. Iuelles sense . It is to be iudged that they knew the Institution of Christ , so well as he , or any other of these newe Maisters , and that their conscience was such , as if Christes ordinance therein had ben broken , they would not haue winckte at it , ne with their vngodly silence confirmed such an vngodly custome . Verely for excuse of this sole receiuing , necessitie can not iustly be alleaged .

Damasus Bishop of Rome in S. Hieromes tyme writeth in libro Pontificali , that Milciades Pope and Martyr , ordeined that the Sacrament in sundry portions consecrated by a bishop , shuld be sent a broade among the churches for cause of heretikes , that the catholike people of the churches ( which word here signifieth as the greke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth , so as it is not necessarie to vndestand that the sacrament was directed only to the materiall churches , but to the people of the parrishes ) might receiue the catholike communion , and not communicate with heretikes . Which doubteles must be vndestanded of this priuate and single communion in eche catholike mans house , and that where heretikes bare the swea , and priestes might not be suffred to consecrate after the catholike vsage . Elles if the priestes might with out let or disturbance haue so done , then what nede had it ben for Milciades , to haue made such a prouision for sending abroade hostes sanctified for that purpose by the consecration of a Bishop ? The place of Damasus hath thus . Milciades fecit , vt oblationes consecratae per Ecclesias ex consecratu Episcopi ( propter haereticos ) dirigerentur . Milciades ordeined that consecrated hostes shuld be sent abroade amongest the churches , prepared by the consecration of a bishop . The two wordes propter haereticos , for heretikes , added by Ado the writer of Martyrs lyues , openeth the meaning and purporte of that decree .

Here haue I brought much for proufe of priuate and single communion , and that it hath not onely ben suffered in tyme of persecution , but also allowed in quiet and peaceable tymes , euen in the Churche of Rome it selfe , where true Religion hath euer ben most exactly obserued aboue all other places of the worlde , and from whence all the churches of the West hath taken their light . As the Bishops of all Gallia that now is called Fraunce , doo acknowledge in an epistle sent to Leo the Pope , with these wordes . Vnde religionis nostrae propicio Christo , Epistola proxima post 51. inter epistolas Leonis fons & origo manauit . From that Apostolike see by the mercie of Christ , the fontaine and spring of our Religion hath come .

More could I yet bryng for confirmation of the same , as th' example of S. Hilaria the virgine in the tyme of Numerianus , of S. Lucia in Diocletians tyme done to martyrdom , of S. Maria Aegyptiaca , and of S. Ambros : of which euery one , as auncient testimonies of ecclesiasticall histories , and of Paulinus doo declare , at the houre of their departure hence to God , receiued the holy Sacrament of th' aulter for their viage prouision , alone : But I iudge this is ynough , and if any man will not be persuaded with this , I doubte whether with such a one a more number of autorities shall any thing priuaile .

Now that I haue thus proued the single communion , I vse their own terme , I desire M. Iuell to reason with me soberly a word or two . How saye you Syr ? doo you reproue the Masse , or doo you reproue the priuate Masse ? I thinke what so euer your opinion is herein , your answer shall be , you allow not the priuate Masse . For as touching that the Oblation of the body and bloude of Christ done in the Masse , is the sacrifice of the churche , and proper to the new testament , commaunded by Christ to be frequented according to his institution : if you denye this , make it so light as you liste : all those authorities , which you denye vs to haue for proufe of your great number of articles , will be fownde against you : I meane doctoures , general councelles the most auncient , th' example of the primitiue churche , the scriptures , I adde further reason , consent vniuersall and vncontrolled , and tradition . If you denye this , you must denye all our Religion from the Apostles tyme to this daye , and now in the ende of the world , when iniquitie aboundeth , and charitie waxeth colde , when the sonne of man comming shall scarcely finde faith in the earth , begynne a new . And therefore you M. Iuell knowing this well ynough , what so euer you doo in dede , in worde , as it appeareth by the litle booke you haue set foorth in printe : you pretende to disallow , yea most vehemently to improue the priuate Masse . Vpon this resolution , that the Masse , as it is taken in generall , is to be allowed : I enter further in reason with you , and make you this argument . If priuate Masse in respecte only of that it is priuate after your meaning , be reproueable , it is for the single communion , that is to saye , for that the priest receiueth the Sacrament alone . But the single communion is laufull , yea good and godly : ergo the priuate Masse in this respecte that it is priuate , is not reproueable , but to be allowed , holden for good and holy , and to be frequented . If you denye the first proposition , or maior , then must youe shew for what elles you doo reproue priuate Masse in respecte only that it is priuate , then for single communion . If you shew any thing elles , then doo you digresse from our purpose , and declare , that you reproue the Masse . The minor you can not denye , seing that you see how sufficiently I haue proued it . And so the priuate Masse in that respecte only it is priuate , is to be allowed for good , as the Masse is . Mary I denye not but that it were more commendable , and more godly on the churches parte , if many wel disposed and examined , would be partakers of the blessed Sacrament with the priest . But though the Clergie be worthely blamed for negligence herein , through which the people may be thought to haue growen to this slaknes and indeuocion : yet that notwithstanding , this parte of the catholike Religion remaineth sownde and faultles . For as touching the substance of the Masse it selfe , by the single communion of the priest , in case of the peoples coldenes and negligence , it is nothing impaired . Elles if the publike sacrifice of the churche might not be offered with out a number of communicantes receiuing with the priest in one place : then would the auncient fathers in all their writinges some where haue complained of the ceasing of that , which euery where they call quotidianum & iuge sacrificium , the dayly and continuall sacrifice : of which their opinion is , that it ought dayly to be sacrificed , that the death of our lord and the worke of our Redemption might alwayes be celebrated and had in memorie , and we thereby shewe our selues according to our bounden duetie myndefull and thankefull . But verely the fathers no where complaine of intermitting the daily sacrifice , but very much of the slaknes of the people , for that they came not more often vnto this holy and holesome banket : and yet they neuer compelled them thereto , but exhorting them to frequent it worthely , lefte them to their owne conscience .

S. Ambros witnesseth that the people of the East , had a custome in his tyme to be houseled but once in the yere . And he rebuketh sharply such as folowe them , after this sorte . Si quotidianus est cibus , Lib. 6. de sacra . ca. 4 cur post annum illum sumis , quemadmodum Graeci in Oriente facere consueuerunt ? If it be our daily meate ( sayeth he ) why takest it but once in the yere , as the Grekes are wonte to doo in the East ? De verbis domini secundum Lucan . ho. 28. S. Augustine vttereth the same thinge almost with the same wordes . And in the second booke , De sermone Domini in monte the twelfth chapter , expownding the fourth petition of our lordes prayer , Geue vs this daye our dayly bread , shewing that this may be taken either for materiall bread , either for the sacrament of our lordes body , or for spirituall meate , which he alloweth best : would that concerning the sacrament of our lordes body , they of the Easte shuld not moue question , how it might be vnderstanded to be their dayly bread , which were not dayly partakers of our lordes supper , where as for all that , this bread is called dayly bread : There he sayeth thus : Vt ergo illi taceant , neque de hac re sententiam suam defendant , vel ipsa auctoritate Ecclesiae sint contenti , quòd sine scandalo ista faciunt , neque ab eis qui ecclesiis praesunt , facere prohibentur , neque non obtemperantes condemnantur . Wherefore that they holde their peace , and stand not in defence of their opinion , let them be content at least waye with the auctoritie of the churche , that they doo these thinges with out offence thereof taken , neither be forbidden of those that be ouer the churches , neither be condemned , when they disobeye . Here we see by S. Augustine , that they of the Orient , who so seldom receiued the sacrament , were holden for all that , for Christen people by the autoritie of the churche , none offence thereof was taken , neither were they inhibited of their custome , and though they obeyed not their spirituall gouernours mouing them to receiue more often , yet were they not condemned , nor excommunicated .

In 10. cap. ad Hebr. hom. 17. S. Chrysostome many tymes exhorting his people to prepare them selues to receiue their rightes at least at Easter , in one place sayeth thus . What meaneth this ? The most parte of you be partakers of this sacrifice but once in the yere , some twyse , some oftener . Therefore this that I speake , is to all , not to them onely that be here present , but to those also that lyue in wildernes . For they receiue the sacrament but once in the yere , and peraduenture but once in two yeres . Well what then ? whom shall we receiue ? those that come but once , or that come often , or that come seldom ? Soothly we receiue them that come with a pure and a cleane conscience , with a cleane harte , and to be shorte , with a blamelesse lyfe . They that be such , let them come allwayes , and they that be not such , let not them come not so much as once . Why so ? because they receiue to them selues iudgement , damnation , and punishement . The auncient doctoures , specially Chrysostome and Augustine , be full of such sentences .

Now to this ende I dryue these allegations , leauing out a great number of the same sense . Although many tymes the people forbare to come to the communion , so as many tymes none at all were founde disposed to receiue , yet the holy fathers , The peoples forebearing the communion , is no cause why the priest shuld not saye Masse In 10. cap. ad Hebr. homil. 17. bishops and priestes thought not that a cause why they shuld not dayly offer the blessed sacrifice , and celebrate Masse . Which thing may sufficiently be proued , whether M. Iuell , that maketh him selfe so sure of the contrary , will yelde and subscribe , according to his promise , or no. Of the dayly sacrifice these wordes of Chrysostome be plaine . Quid ergo nos ? Nonne per singulos dies offerimus ? offerimus quidem , sed ad recordationem facientes mortis eius , & vna est hostia , non multae . etc. Then what doo we ? doo we not offer euery daye ? yeas verely we doo so . But we doo it for recording of his death . And it is one hoste , not many . Here I heare M. Iuell saye , though against his will , I grawnt the dayly sacrifice , but I stand still in my negatiue , By order of the laste communion booke , no communion may be sayd or had , with out three doo communicate with the minister at leaste , of how small number so euer the parrishe bee . De consec . dist. 1. can . hoc quoque statutum . that it can not be shewed , there was euer any such sacrifice celebrated , with out a communion , that is , as they will haue it , with out some conuenient number to receiue the sacrament in the same place with the priest . For proufe of this , these be such places as I am persuaded with all . The better learned men that be of more reading then I am , haue other I doubte not .

Soter Byshop of Rome a bout the yere of our lord . 170. who suffred martyrdom vnder Antoninus Verus the Emperour , for order of celebrating the Masse , made this statute or decree . Vt nullus presbyterorum solennia celebrare praesumat , nisi duobus praesentibus , sibique respondentibus , & ipse tertius habeatur , quia cum pluraliter ab eo dicitur , Dominus vobiscum , & illud in secretis : Orate pro me : apertissimè conuenit , vt ipsius respondeatur salutationi . This hath ben ordeined , that no priest presume to celebrate the solennitie of the Masse , excepte there be two present , and answer him , so as he be the third . For whereas he sayeth ( as by waye of speaking to many ) our lorde be with you : and likewise in the Secretes , Praye you for me : it semeth euidently conuenient , that answer be made to his salutation accordingly . Which auncient decree requireth not , that all people of necessitie be present , much lesse that all so oftentymes shuld communicate sacramentally , which thing it requireth neither of those two , that ought to be present . If of the bare wordes of this decree a sufficient argument maye not be made for our purpose , inducing of th' affirmation of that one thing there specified , the denyall of that other thing we speake of , which maner of argument is commonly vsed of our aduersaries : them more weight may be put vnto it in this case : for that where as the receiuing of Christes body is a farre greatter matter , then to answer the priest at Masse , if that holy bishop and Martyr had thought it so necessary , as that the Masse might not be done with out it : doubteles of very reason and conuenience , he would and shuld haue specially spoken of that , rather then of the other . But for that he thought other wise , a a Ex concilio Agathē . can. 31 Missas die dominico secularibus totas andire , speciali ordine praecipimus : ita vt ante bene dictionem sacerdotis egredi populus non praesumat : quod si sec●rim , ab Episcopo publicè confundantur . he required onely of necessitie , the presence of two , for the purpose aboue mentioned .

In a councell holden at Agatha a citie of Fraunce then called Gallia , about the tyme of Chrysostome , an olde decree of Fabianus Bishop of Rome and Martyr , and also of the councel Elibertine in the tyme of saint Syluester , anno Domini 314. was renewed , that all secular christen folke shuld be houseled three tymes euery yere , at Easter , Witsontide , and Christmasse . It was there also decreed , that they shuld heare the whole Masse euery Sunnedaye , and not departe , before the priest had geuen blessing . So they were bownde to heare Masse euery Sunnedaye , and to receiue the communion but thrise in the yere . The selfe same order was decreed in the b b De conse , dist. 1. cum ad celebran das Missas . Councell of Orleance . Then of like , specially in small townes and villages , they had Masse without the communion of many together , some tymes .

In that Councell of Agatha we fynde a decree , made by the fathers assembled there , whereof it appeareth , that priestes oftetymes sayd Masse with out others receiuing with them . And this much it is in English . Cap. 21. If any man will haue and oratorie or chappell abroade in the countrie , beside the parrish churches , in which laufull and ordinarie assemble is : for the rest of the holydayes , that he haue Masses there , in consideration of weerynesse of the household , with iust ordinance we permitte . But at Easter , Christes Birth , Epiphanie , the Ascension of our lord , Witsunnedaye , and Natiuitie of Saint Iohn Baptist , and if there be any other speciall feastes : let them not kepe their Masses , but in the cities and parishes . And as for the clerkes , if any will doo or haue their Masses at the afore sayde feastes in chappelles , onlesse the bishop so commaunde or permitte : let them be thrust out from commnion . By this decree we learne , that then Masses were commonly sayd in priuat chappelles at home , at such tymes , as the people were not accustomed to be howseled . For when by commaundement and common order they receiued their rightes , as in the afore named feastes : then were the priestes prohibited to saye Masses in priuate oratories or chappelles with out the parish churches . And hereof we may plainely vnderstand , that in such places , priestes customeably sayde Masses of their owne and of the householders deuotion , when none of the household were disposed to receiue with them The like decree is to be fownde , Concilij Aruernensis , cap. 14. Concil. Constantinop . generalis in Trullo . cap. 31.

Now let vs see what examples of the olde fathers we haue for the priuate Masse . Leontius a Greke bishop of a Cirie in the East Churche called Neapolis , writing the lyfe of Saint Iohn the holy Patriarke of Alexandria , who for his great charitie was commonly called eleemosynarius , that is , th' almose geuer , telleth this story , whereby it appeareth that at that tyme priuate Masse was vsed . Though the translatour through ignorance of the tyme he lyued in , tourned this lyfe in to latine of meane eloquence , yet for truthes sake , I will not let to recite that , which I take for my purpose , as I fynde it . Malitiam reseruantem quendam industrium contra alium principem , audiens hic Magnus Ioannes , monuit eum saepè , & suasit ad concordiam , & non potuit eum conuertere ad pacem . Semel ergo ad eum mittit & adducit eum sanctus , quasi pro republica , & facit missas in oratorio suo , nullum habens secum nisi ministrum suum . Cum ergo sancta benedixisset Patriarcha , & orationem Dominicam inchoasset , coeperunt dicere tantum tres illi , Pater noster , Et cum peruenissent ad sermonem quo dicitur , Dimitte nobis debita nostra , sicut & nos dimittimus debitoribus nostris : Innuit domestico Patriarcha , vt taceret . Siluit ergo & Patriarcha , & remansit Princeps solus dicens versum , dimitte nobis , sicut & nos dimittimus . Et statim conuersus sanctus , dicit ei mansueta voce . Vide in quàm terribili voce dicas Deo , quoniam sicut ego dimitto , ita & tu dimitte mihi . Et tanquam ab igne statim cruciatum ferens praedictus princeps , cecidit in faciem ad pedes sancti , dicens : Quaecunque iusseris domine , fafaciet seruus tuus . Et reconciliatus est inimico suo cum omni veritate . This story soundeth thus in English . This great patriarke Iohn , hearing that a noble man bare malice to an other noble man , warned him oftentymes of it , and treated with him , to be at accorde , but he could not bring him to be at peace . Wherefore on a daye this holy father sent for the noble man , and causeth him to come to him , as though it were about some matter of the common weale . At that tyme he sayeth Masse in his chappell , hauing none other body with him , but his seruant . When the Patriarke had consecrated the sacrament , and had begonne to saye our lordes prayer , they three onely begonne to saye Our father , and so foorth . When they were come to those wordes , Forgeue vs our trespasses , as we forgeue them , that trespasse against vs : the Patriarke made a becke to his seruant , to holde his peace . then the Patriarke held his peace also . and the noble man remained alone , saying foorth the verse , Forgeue vs , as we forgeue : Then the holy father tourning him selfe toward him , by and by sayeth with a milde voice . Consider with how terrible wordes thou sayest to God , that as I forgeue , so sorgeue thou me also . Whereat the sayde noble man , as though he had felt the torment of fyer , foorth with fell downe on his face at the holy fathers feete , saying : My lord , what so euer thou byddest me thy seruant to doo , I will doo it . And so he was reconciled vnto his enemie , with out all dissembling .

Here M. Iuell I trowe , will grawnt that this was a priuate Masse . The place was priuate , the audience not publike nor common , the purpose touching the noble man , was priuate : The communion also priuate , I meane for the patriarkes parte alone , for besyde that the story maketh no mention of any other communicantes , he could not be assured of that noble man to communicate with him . For whereas he could by no meanes before bring him to forgeue his enemie , he had but a small coniecture he shuld bring it to passe now . And agayne though he had conceiued no distrust of his reconciliation vpon this holy policie , yet we may doubte , whether the patriarke foorth with , with out further and more mature probation and examination , which Saint Paul in this case requireth : 1. Cor. 11. would haue admitted him to receiue our lordes body so vpon the suddeine . Now for the seruant , it is a streight case that so holy and so great a Patriake and bishop of so populouse a citie , as Alexandria was , vnderstanding that Masse can not be celebrated with out breach of Christes Institution ( as M. Iuell holdeth opinion ) excepte he haue a number to communicate with him in the same place : shuld haue none of his spiritual flocke with him at so weightie a matter of conscience , but one onely , and him his owne houshold seruant . He was not so simple as not to thinke , that the seruant might be letted from receiuing by some suddeine pange comming vpon him , or with some cogitation and conscience of his owne vnworthines suddeinly comming to his mynde . If either this , or any other let had chaunced , in what case had the patriarke ben then ? He had ben like , by M. Iuelles doctrine , to haue broken Christes Institution , and so Gods commaundement , through an others defecte , which were straunge . But I iudge , that M. Iuell , who harpeth so many iarring argumentes against priuate Masse vpon the very word Communion , will not allowe that for a good and lawfull communion , where there is but one onely to receiue with the priest . Verely it appeareth by his sermon that all the people ought to receiue , or to be dryuen out of the churche . Now therefore to an other example of the priuate Masse .

Amphilochius byshop of Iconium the head citie of Lycaonia , to whom S. Basile dedicated his booke De Spiritu sancto , and an other booke intituled Ascetica , writing the lyfe of saint Basile , or rather the miracles through Gods power by him wrought , which he calleth , Memorabilia , & vera ac magna miracula , in praefatione . worthy of record , true , and great miracles : specially such as were not by the three most worthy men Gregorie Nazianzene , Gregorie Nyssene , and holy Ephrem , in their Epitaphicall or funerall treatises before mentioned : among other thinges , reporteth a notable story , wherein we haue a cleare testimonie of a priuate Masse . And for the thing that the storie sheweth , as much as for any other , of the same Amphilochius he is called , Coelestium virtutum collocutor , & angelicorum ordinum comminister , a talker together with the heauenly powers , and a felowe seruant with orders of Angelles . The story is this . This holy bishop Basile besoughte God in his prayers , he would geue him grace , wisedom and vnderstanding , so as he might offer the sacrifice of Christes bloude sheding , proprijs sermonibus , with prayers and seruice of his owne making : and that the better to atcheue that purpose , the holy ghost might come vpon him . After syx dayes , he was in a traunce for cause of the holy ghostes comming . When the seuenth daye was come , he beganne to minister vnto God , that is to witte , he sayde Masse , euery daye . After a certaine tyme thus spent , through faith and prayer he beganne to write with his owne hande , mysteria ministrationis , the Masse , or the seruice of the Masse . On a night our lord came vnto him in a vision with the Apostles , and layde breade to be consecrated on the holy aulter , and stirring vp Basile , sayd vnto him . Secundum postulationem tuam repleatur os tuum laude , etc. According to thy request , let thy mowth be fylled with praise , that with thyne owne wordes , thou mayst offer vp to me sacrifice . He not able to abide the vision with his eyes , rose vp with trembling , and goyng to the holy aulter , beganne to saye , that he had written in paper , thus . Repleatur os meum laude , & hymnum dicat gloriae tuae domine Deus , qui creasti nos , & adduxisti in vitam hanc , & caeteras orationes sancti ministerij . Let my mowth be fylled with prayse , to vtter an hymne to thy glory , Lord God , which hast created vs , and brought vs in to this lyfe , and so foorth the other prayers of the Masse . It foloweth in the story . Et post finem orationum , exaltauit panem , sine intermissione orans , & dicens : Respice domine Iesu Christe , etc. After that he had done the prayers of Consecration , he lyfted vp the bread , praying continually and saying , Looke vpon vs lord Iesus Christ out of thy holy tabernacle , and come to sanctifie vs , that sittest aboue with thy father , and arte here present inuisibly with vs , vouchesafe with thy mighty hand to delyuer to vs , and by vs to all thy people , Sancta Sanctis , thy holy thinges to the holy . The people answered , one holy , one our lord Iesus Christ , with the holy ghost , in glorie of God the father , Amen .

Now let vs consyder , what foloweth perteining most to our purpose . Et diuidens panem in tres partes , vnam quidem communicauit timore multo , alteram autem reseruauit consepelire secum , tertiam verò imposuit columbae aureae , quae pependit super altare . He diuided the bread in to three partes , of which be receiued one at his communion , with greate feare and reuerence , the other he reserued , that it might be buried with him , and the third parte he caused to be put in a golden pyxe , that was hanged vp ouer the aulter , made in forme and shape of a dooue . After this , a litle before the ende of this treatise , it foloweth , how that S. Basile at the houre that he departed out of this lyfe , receiued that parte of the hoste him selfe , which he had purposed to haue enterred with him in his graue , and immediatly as he laye in his bedde , gaue thankes to God , and rendred vp the ghost .

That this was a priuate Masse , no man can denye . Basile receiued the sacrament alone , for there was no earthly creature in that churche with him . The people that answered him , were such , as Christ brought with him . And that all this was no dreame , but a thing by the will of god done in dede , though in a vision , as it pleased Christ to exhibite , Amphilochius playnely witnesseth , declaring how that one Eubulus , and others the chiefe of that clergie , standing before the gates of the churche , whiles this was in dooing , sawe lightes with in the churche , and men clothed in white , and heard a voice of people glorifying god , and behelde Basile standing at the aulter , and for this cause at his comming foorth fell downe prostrate at his feete .

Here M. Iuell and his consacramentaries doo staggar I doubte not , for graunt to a priuate Masse they will not , what so euer be brought for proufe of it . and therefore some doubte to auoyd this autoritie must be deuysed . But whereof they shuld doubte , verely I see not . If they doubte any thing of the bringing of the bread and other necessaries to serue for consecration of the hoste : let them also doubte of the bread and fleshe , that Elias had in the ponde of Carith . 3. Reg. 17. 3. Reg. 19. Let them doubte of the bread and potte of water , he had vnder the Iuniper tree in Bersabée . Let them doubte of the potte of potage brought to Daniel for his dyner , Daniel . 14 from Iewerie in to the caue of lyons at Babylon , by Abacuk the prophete . But perhappes they doubte of the auctoritie of Amphilochius , that wrote this story . It may well be , that they would be gladde to discredite that worthy bishop . For he was that vigilant pastour and good gouernour of the churche , Theodorit . in hist. eccles. lib. 4. cap. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 precatores . who first with Letoius bishop of Melite , and with Flauianus bishop of Antioche , ouerthrewe and vtterly vanquished the heretikes called Messaliani , otherwise , euchitae , the first parentes of the Sacramentarie heresie . Whose opinion was , that the holy Eucharistie , that is the blessed Sacrament of th' aulter , doth neither good , nor euil , neither profiteth ought , nor hurteth . euen as our sacramentaries doo ascribe all to faith onely , and call the most worthiest sacrament , none other , but tokening bread , which of it selfe hath no diuine efficacie or operation . Therefore , I wonder the lesse , I saye , if they would Amphilochius his auctoritie to be diminished . But for this I will matche them with greate Basile , who estemed him so much , who loued him so intierly , who honored him so highly with the dedication of so excellent workes . I will ioyne them also with the learned Bishop Theodoritus , Theodor. lib. 5. ecclesiast. hist. c. 16. who semeth to geue him so soueraigne praise , as to any other Bishop , he writeth his stories of , neuer naming him with out preface of great honour , now calling him admirandum , the wonderful , at an other tyme , sapientissimum , the most wise , and most commonly laudatissimum , most praise worthy .

If they doubte of Basile him selfe , whether he were a man worthy to obteine by his prayer of God such a vision , it may please them to peruse what Gregorius Nyssenus , what holy Ephrem of Syria , and specially , what Gregorie Nazianzene wrote of him , In monodia . which two Gregories be not affrayed to compare him with Elias , with Moses , with S. Paul , and with who so euer was greatest , and for vertue of most renome . Whereby without all enuie he hath obteined of all the posteritie , to be called Magnus , Basile the great , much more for deserte of vertue and learning , then those other for merite of chiualrie , the great Charles , the great Pompey , the great Alexander .

If they denye the whole treatise , and saye that it was neuer of Amphilochius dooing , that were a shifte in dede , but yet the worst of all , and farthest from reason and custome of the best learned , and much like the facte of kyng Alexander , who being desyrouse to vndoo the fatall knotte , at Gordium a towne in Phrygia , hearing that the Empier of the worlde was boded by an olde prophecie to him , that could vnknitte it , not fynding out the endes of the strenges , nor perceiuing by what meanes he could doo it , drewe foorth his sworde , and hewed it in pieces , supplying want of skill , with wilfull violence . For the auctoritie of his treatise , this much I can saye . Be syde that it is set foorth in a booke of certaine holy mens lyues printed in Colen , and besyde very great likelyhode appearing in the treatise it selfe : it is to be sene in the librarie of Saint Nazarius , in the citie of Verona in Italie , written in veleme for three hundred yeres past , bearing the name of Amphilochius bishop of Iconium .

Now one place more for proufe of priuate Masse , at the wyneding vp of this matter , and then an ende of this article . This place is twyse fownd in Chrysostom , in an homilie vpon the epistle to the Ephesians , and more plainely in an homelie ad populum Antiochenum . Where he hath these very wordes . Hom. 61. ad popul . Antioch . Multam video rerum inaequalitatem . In alijs quidem temporibus cum puri frequenter sitis , non acceditis , In Pascha vero licet sit aliquid à vobis patratum , acceditis . O consuetudinem , ô praesumptionem . Sacrificium frustrà quotidianum . In cassum assistimus altari . nullus qui communicetur . I see great inequalitie of thinges among you . At other tymes , when as for the more parte ye are in cleane lyfe , ye come not to receiue your rightes . But at Easter , though ye haue done some thing amysse , yet ye come . O what a custome is this : O what a presumption is this : The dayly sacrifice is offred in vaine . We stand at the aulter , for nought . There is not one , that woll be houseled . Here is to be noted , A true declaration of Chrystomes place . whereas Chrysostome sayeth , the daily sacrifice was celebrated in vaine , and the priestes stoode at th' aulter in vaine : it is not to be vnderstanded of the sacrifice in it selfe , as though it were in vaine and frustrate : but this is to be referred to the people , it was in vaine for their parte , that shuld haue receiued their communion with the priestes , who waited daily for them , and cryed out as the maner was , Sancta sanctis , holy thinges for the holy . and after that they had receiued the breade them selues , shewing the chalice to the people , In Missa Chrysost. sayd : Cum timore Dei , & fide , & dilectione accedite . Come ye vp to receiue with the feare of God , with faith and charitie . But all was in vaine . For none came , so colde was their deuotion in that behalfe . Now if Chrysostome had cause to complaine of the peoples slaknes in comming to the communion , in that great and populouse citie of Antioche , where the scriptures were daily expownded and preached , where discipline and good order was more streightely exacted , where in so great number some of likelyhode were of more deuotion then others : what is to be thought of many other litle townes and villages through the worlde , where litle preaching was heard , where discipline slaked , where the number of the faithfuls being small , and they occupied all together in worldly affayeres , fewe gaue good ensample of deuotion to others ? Doubtles in such places was much lesse resorte of the people at the Masse tyme , to receiue the Sacrament with their priestes . And whereas , least this place might seme plainely to auouche the hauing of Masse without a number communicating with the bishop or priest , for auoyding of this auctoritie , the gospellers answere by waye of coniecture , that in Chrysostomes tyme the priestes and deacons communicated together daily with the partie that offred the Sacrifice , though none of the people dyd : we tell them , that this poore shifte will not serue their purpose . For though they saye , some sufficient number euer communicated with him that celebrated the dayly sacrifice in that great and famouse churche of Antioche , where many priestes and deacons were , which neither being denyed they shall neuer be able to proue : what may be sayde or thought of many thousand other lesser churches through the world , where the priest that sayd Masse , had not alwayes in redynes a sufficient number of other priestes and deacons to receiue with him , so to make vp a communion ? Of such churches it must be sayde , that either the Sacrifice ceased , and that was not done which Christ commaunded to be done in his remembrance , which is not to be grawnted : or that the memorie of our lordes death was oftentymes celebrated of the priestes in the daily oblation with out tarying for others to communicat with them , and so hadde these churches priuate Masses , as the churches now a dayes haue . Now to conclude , of this most euident place of Chrysostome , euery childe is hable to make an inuincible argument against M. Iuell for the priuate Masse , as they call it , in this sorte . By reporte of Chrysostome , the sacrifice in his tyme was daily offred , that is to saye , the Masse was celebrated , but many tymes no body came to communicate sacramentally with the priestes , as it is before proued : ergo there were Masses done with out other receiuing the Sacrament with the priestes . And then further , ergo priuate Masses in Chrysostomes dayes were not straunge , and then yet one steppe further , there to staye : Ergo M. Iuel according to his owne promise and offre , must yelde , subscribe and recant .

Iuell . Or that there was then any communion ministred vnto the people vnder one kynde . Of communion vnder one kynde . ARTICLE . II.

THis being a Sacrament of vnitie , euery true christen man ought in receiuing of it , to consyder , how vnitie may be acheued and kepte , rather than to shewe a streightnes of conscience aboute the outward formes of bread and wyne , to be vsed in the administration of it : and that so much the more , how much the ende of euery thinge , is to be estemed more , then that , which serueth to the ende . Otherwise herein the breache of vnitie is so litle recompensed by the exacte kepinge of th' outward ceremonie , that according to the saying of S. Augustine , who so euer taketh the mysterie of vnitie , and kepeth not the bonde of peace , he taketh not a mysterie for him selfe , but a testimonie against him selfe .

Therefore they haue great cause to weigh with them selues , what they receiue in this sacrament , who moued by slender reasons made for bothe kyndes , do rashely and dangerously condemne the churche , for geuing of it vnder one kinde , to all , that doo not in their owne persons consecrate and offer the same in remembraunce of the sacrifice once offered on the crosse . And that they may thinke the churche to stand vpon good growndes herein , may it please them to vnderstand , that the fruite of this sacrament , which they enioye that worthely receiue it , dependeth not of the outward formes of bread and wine , but redoundeth of the vertue of the fleshe and bloude of Christ . And whereas vnder either kynde whole Christ is verely present , ( for now that he is risen againe from the deade , his fleshe and bloude can be sundred no more , Rom. 6. because he dyeth no more ) this helthfull sacrament is of true christen people with no lesse fruit receiued vnder one kynde , then vnder bothe . And as this spirituall fruite is not any thinge diminished to him that receiueth one kinde , so it is not any whitte increaced to him , that receiueth bothe . The Sacramentaries that beleue not the truth of Christes bodye and bloude in this holy Sacrament , I remitte to sundry godly treatises made in defence of the right faith in that pointe . I thinke it not necessarie here , to treate thereof , or of any other matter , which M. Iuell hath not as yet manifestly touched in his sermon .

Now concerning th' outward formes of bread and wyne , their vse is imployed in signification onely , and be not of necessitie , so as grace may not be obteined by worthy receiuing of the Sacrament , onlesse bothe kindes be ministred . Therefore in consecrating of the Sacrament , according to Christes institution , bothe kyndes be necessarie , for as much as it is not prepared for the receiuing onely , but also for renewing and stirring vp of the remembraunce of oure lordes death . So in as much as the sacrament serueth the sacrifice , by which the death and oblation of Christ is represented , bothe the kyndes be requisite : that by diuerse and sundry formes , the bloude of Christ shedde for our synnes , and separated from his body , may euidently be signified . But in as much as the faithful people doo receiue the sacrament , thereby to atteine spirituall grace and saluation of their soules , diuersitie of the formes or kyndes , that be vsed for the signification onely , hath no further vse ne profite . But by one kynde , because in it whole Christ is exhibited , abundance of all grace is once geuen : so as by the other kynde thereto ouer added ( which geueth the same and not an other Christ ) no further augmentation of spirituall grace , may be atteined .

In consideration of this , the catholike churche taught by the holy ghost all truth , whiles in the daily sacrifice the memorie of oure lordes death and passion is celebrated , for that it is necessarie therein to expresse most playnely the shedding and separating of the bloude from the bodye , that was crucified : hath alwayes to that purpose , diligently vsed bothe kyndes of breade and wine . But in distributing of the blessed sacramant to christen people , hath vsed her libertie ( which Christ neuer imbarred by any commaundement to the contrary ) so as it hath euer ben most for the behoufe and commoditie of the receiuers : and hath ministred sometymes bothe kindes , sometymes one kynde onely , as it hath ben thought most expedient , in regard of tyme , place , and persons .

Matth. 26 Christes wordes bynde not the laitie to receiue both kindes .

Ante passionem nobis solis praecepit hoc facere inquiunt Apostoli apud Clementem . lib. 8. constitu . Apostolicarum . cap. vlt.

As touching the wordes of Christ , Bibite ex hoc omnes , Drinke ye all of this : they perteine to the Apostles only , and to their successours . For to them only he gaue commaundement to doo that , which he dyd in his supper , as Clement sayeth : To them only saying , doo this in my remembrance , he gaue commission to consecrate , offer , and to receiue the sacrament in remembrance of his death and passion , by the same wordes ordeining them priestes of the newe testament . Wherefore this belongeth not to the laye people , neither can it be iustely gathered by this place , that they are bounde of necessitie , and vnder paine of deadly synne , to receiue the sacrament vnder bothe kyndes .

And this vnderstoode they , which aboue an hundred yeres past , chaunging the olde custome of the churche of receiuing the communion vnder one kynde , by theire priuate auctoritie , would nedes vsurpe the cuppe also . For seeing them selues not to haue sufficient proufe and warrant for their dooing of these wordes , drinke ye all of this : the better to bolster vp their newe flangled attempte , Ioan. 6. they thought it better to alleage the wordes of Christ in S. Iohn : Excepte ye eate the fleshe of the sonne of man , and drinke his bloude , ye shall not haue lyfe in you : which wordes for all that oure new maisters of these xl . yeres past , will to be vnderstanded of the spirituall and not of the sacramentall eating . Which place although it be taken for the sacramentall eating , as it may be , and is taken for bothe of the doctours vewed a parte : yet in all that chapter there is no mention of the cuppe , nor of wine at all . Wherefore they that crye so much on the Institution and commaundement of Christ , can not fynde in all the scriptures , neither commaundement , where he gaue charge the sacrament so to be geuen , neither so much as any example , where Christ gaue it vnder bothe kyndes , to any other , then to the Apostles . Where as contrary wise it may be shewed of oure parte , that the sacrament was geuen vnder one kynde only to the two disciples , that went to Emaus . Luc. 24. For that the bread , which Christ there tooke , blessed , brake , and gaue to them , was not simple and common bread , but the Sacrament of the bodye and bloude of Christ . For so a a In Matthaeum homil. 17. Chrysostome , b b De consensu Euangelist . li. 3. cap. 25. Augustine , c c In Luc. Bede , and d d In Lucan . Act. 2. Theophylacte with one accorde doo witnesse . It appeareth also that the communion vnder one kynde was vsed at Ierusalem among christes disciples , by that S. Luke writeth in the Actes of the Apostles of the breaking of the bread . If M. Iuell here thinke to auoyde these places by their accustomed figure synecdoche , among his owne secte happely it may be accepted , but among men of right and learded iudgement , that shifte will seme ouer weake and vaine . Now to conclude touching the sixth chapter of S. Ihon , as thereof they can bring no one worde mentioning the cuppe or wyne , for proufe of their bothe kyndes : so it sheweth and not in very obscure wise , that the forme of breade alone is sufficient , where as Christ sayeth , Qui manducat panem hunc , viuet in aeternum , He that eateth this bread , shall lyue for euer .

Thus oure aduersaries haue nothing to bring out of the scriptures against the vse of the catholike churche in ministring the communion vnder one kynde . And yet they cease not crying out vpon the breache of christes expresse commaundement , and M. Iuell for his parte in his first answere to D. Cole , sayeth , that the councell of Constance pronounced openly against Christ him selfe . But for as much as they are so hote in this pointe , I will send them to Martin Luther him selfe their patriarke , that either by his sobrietie in this matter they may be some what colded , or by his , and his scolers inconstancie herein , be brought to be a shamed of them selues . Though the places be well knowen , as oftentymes cited of the catholike writers of oure tyme against the gospellers , yet here I thinke good to rehearse them , that the vnlearned may see , how them selues make not so greate a matter of this Article , as some seme to beare the people in hand it is .

Luther wryteth to them of Bohemia these very wordes . Quoniam pulchrum quidem esset , Luther and his ofspryng doth not necessitate Communion vnder both kyndes . vtraque specie eucharistiae vti , & Christus hac in re nihil tanquam necessarium praecepit : praestaret pacem & vnitatem , quam Christus vbique praecepit , sectari , quam de speciebus Sacramenti contendere . Whereas it were a fayre thinge ( sayeth he ) to vse bothe kyndes of the sacrament , yet for that Christ herein hath commaunded nothing as necessary : it were better to kepe peace and vnitie , which Christ hath euery where charged vs withall , then to striue for the outward kyndes of the sacrament . Agayne his wordes be these in a declaration that he wrote of the sacrament . Non dixi , neque consului , neque est intentio mea , vt vnus aut aliquot Episcopi propria authoritate alicui incipiant vtramque speciem porrigere , nisi ita constitueretur & mandaretur in concilio generali . Neither haue I sayde nor counsailed , nor my minde is , that any one or moe bishops , begynne by their owne auctoritie , to geue bothe kyndes ( of the sacrament ) to any person , onlesse it were so ordeined and commaunded in generall councell .

Thus he wrote before that he had conceiued perfite hatred against the church . Of his conference with the deuill , he writeth libello de Missa angulari . But after that he had ben better acquainted with the deuill , and of him appearing vnto him sensibly , had ben instructed with argumentes against the sacrifice of the Masse , that the memorie of oure redemption by Christ wrought on the crosse , might vtterly be abolyshed : he wrote hereof farre otherwise . Si quo casu concilium statueret , minimè omnium nos vellemus vtraque specie potiri , imò tunc primum in despectum concilij vellemus aut vna , aut neutra , & nequaquam vtraque potiri , & eos planè anathema habere , quicumque talis concilij auctoritate , potirentur vtraque . If in any case the councell would so ordeyne , we would in no wise haue bothe the kyndes , but euen then in dispite of the councell , we would haue one kynde , or neither of them , and in no wise bothe , and holde them for accurfed , who so euer by auctoritie of such a councell , would haue bothe . These wordes declare what sprite Luther was of . They shewe him lyke him selfe . Who so euer readeth his bookes with indifferent iudgement , shall fynde , that sythens the Apostles , tyme neuer wrote man so arrogantly ne so dispitefully against the churche , nor so contraryly to him selfe . Which markes be so euident , that who so euer will not see them , but suffreth him selfe to be caried a waye in to errour , hatred of the church , and contempte of all godlynes , either by him , or by his scolers : except he repent and retourne , he is gyltie of his owne damnation , vtterly ouerthrowen , Tit. 3. and synneth inexcusably , as one condemned by his owne iudgement . But for excuse hereof , in his booke of the captiuitie of Babylon , he confesseth that he wrote thus , not for that he thought so , nor for that he iudged the vse of one kynde vnlawfull , but because he was stirred by hatred and anger so to doo . His wordes doo sounde so much plainely . Prouocatus , imò per vim raptus . I wrote this ( sayeth he otherwise then I thought in my harte , prouoked , and by violence pulled to it , whether I would or no. Here I doubte not , but wise men will regarde more that Luther wrote , when his minde was quiet and calme , then when it was enraged with blustering stormes of naughty affections .

Now to put this matter , that Luther iudged it a thing indifferent , whether one receiue the sacrament vnder one kynde or bothe , more out of doubte : Philip Melanchthon his scoler , and nearest of his counsell , wryteth : Sicut edere suillam , aut abstinere a suilla , In locis communibus . sic alterutra signi parte vti medium esse . That as it is a thing indifferent , to eate swines fleshe , or to forbeare swines fleshe , so it is also , to vse which parte of the signe , a man lysteth . By the word signe , he meaneth the Sacrament , lyking better that straunge word , then the accustomed word of the churche , leaste he might perhaps be thought of the brethren of his secte , in some what to ioyne with the catholikes .

Bucer also is of the same opinion , who in the conference that was had betwene the catholikes and protestantes for agreement in controuersies of Religion at Ratisbone , confirmed and allowed this article by his full consent , with these wordes . Ad controuersiam quae est de vna aut vtraque specie , tollendam , cum primis conducturum , vt sancta Ecclesia liberam faceret potestatem sacramentum hoc in vna vel in vtraque specie sumendi . Ea tamen lege , ●r nulli per hoc detur occasio , quem vsum tantopere retinuit Ecclesia , temerê condemnandi , aut inuicem iudicandi .

That the controuersie for the one or bothe kyndes may be taken awaye , it shall be very well done , that holy churche made it free , to receiue this sacrament in one or bothe kyndes : yet vnder suche condition , as hereby no occasion be geuen to any bodye rashely to condemne the vse , which the church hath so long tyme kepte , nor to iudge one an other . Soothly he which would haue it free and at libertie , to receiue the sacrament vnder one or bothe kyndes , and holdeth opinion , that the olde custome of the one kynde onely is not to be condemned , semeth plainely ynough to confesse , that nothing hath ben instituted or commaunded of Christ touching this matter , as necessarie to saluation .

Thus we may see playnely , that they which haue diuided them selues from the mysticall bodye of Christ , that is his churche , who were of greatest learning and iudgement , make it a matter indifferent ( as it is in dede of it selfe lefte to the libertie of the churche ) whether the sacrament be ministred vnder one kynde or bothe .

And this much hath ben confessed against M. Iuell and his secte , not onely by the learned aduersaries of the churche in oure tyme , but also by a learned man of Bohemia aboue six score yeres past . His name is Iohn Przybxam , of whose writinges some are set foorth in printe . This learned man whereas he endeuoured to proue the vse of bothe kyndes of the wordes of Christ written by S. Iohn : Except ye eate the flesh of the sonne of man , and drinke his bloude , ye shal not haue lyfe in you : at length vttereth these wordes according to the eloquence of his tyme . In libr. de professione fidei catholieae cap. 19. Veruntamen hic Deum timens , & mores impios aliorum praecauens , fateor quòd quaslibet personas de ecclesia communion , fidelium sub vtraque specie repugnantes , damnare aut haereticare non intendo . But here hauing the feare of god before myne eyes , and being well ware , I folowe not the wicked conditions of others , I grawnt , that what persones so euer of the churche repine against the communion of the faithfull people vnder bothe kyndes , I entend not to condemne them , nor to holde them for heretikes . But if it be the commaundement of God , that the Sacrament be receiued of all vnder bothe kyndes , why shuld he be forbydden by the feare of God to condemne those , that wythstand that order of communion ? Seeing that who so euer goeth against Gods commaundement , is worthy to be condemned ? Therefore by his testimonie the vse of one or bothe kindes , is indifferent .

Thus we are able to alleage Luther , Melanchthon , Bucer , and that learned Bohemian , for the Indifferencie of the communion to be minister either vnder one kynde , or bothe . Whereby I meane not that the vse of the sacrament is so lefte to euery mannes libertie , as he that listeth , may require bothe kyndes , and an other may content him selfe with one kynde : not so , euery man is bownde to folow the order of the churche , but the churche is not bownde of necessitie by Gods commaundement , to minister it vnder bothe kyndes to the laitie .

And whereas it was ministred in bothe kyndes at Corinth , as it appeareth by S. Paul , and in sundry other places , Causes mouing the churche to communicate vnder one kinde . as we finde most euidently in the writinges of diuerse auncient fathers : yet the churche hath ben moued by diuerse and weighty causes , to take order , that the people should receiue their communion vnder one kynde , not onely in the councell of Basile , but also in that of Constance , and long before them aboue a thousand yeres , in the first councell of Ephesus , as many doo probably gather , and mamely Vrbanus Regius a doctour of Luthers scoole , confesseth , in his booke , De locis communibus . One cause and not the leaste , was , that thereby the heresie of Nestorius might the rather be extinguished , who emonges other errours , held opinion , that vnder the forme of bread in the Sacrament is conteined the body of Christ with out his bloude , and vnder the forme of the wine , his bloude onely without his bodye . Many other causes moued those fathers to take that order , for th' auoyding of many inconueniences , dangers , and offences , which might happen in the vse of the cuppe : as vnreuerence of so high a Sacrament , whereof christen people at the beginning had a meruelouse care and regarde , the lothsomnes of many , that can not brooke the taste of wine , the difficultie of getting , and impossibilitie of keping wine from corruption in countries situated neare to the north Pole , in that clime , where is knowen to be great extremitie of colde , besyde a number of the like . So that it had ben beside reason to haue bounde all to the necessitie of bothe kyndes .

Now in very dede if we would graunt to oure aduersaries , which in no wise we do not graunt , that it hath ben commaunded of Christ , the laye people should communicate vnder bothe kyndes , by these wordes : Drinke ye all of this : yet this notwithstanding , the exacte streightnes of gods ordinance may without synne in cases be omitted , in such thinges which be not necessaryly to be obserued of them selues , or of the prescripte of the lawe of nature : so that great and weighty causes ( the rule of charitie exactely obserued ) require the same . For euident proufe of this , we haue examples bothe of the olde and also of the newe testament . Leuit. 24. Dyd not God commaunde that none shuld eate of the shewebread , but the priestes onely ? 1. Reg. 21. Dauid eate thereof , and yet Christ cleareth him of all blame . Mar. 2. The lawe of circuncision so streightly commaunded , Genes. 17. & 34. was for the space of forty yeres by the people of Israel quite omitted , whiles they passed from Egypte to the land of promesse , and God fownde no faulte with them for it . God gaue the law of keping holy the Saboth daye with out exception . Exod. 20. 1. Mach. 1. The Machabés notwithstanding stickte not to arme them selues against Antiochus , and to spende that daye in the fielde in theire defence , hauing no scruple of conscience for breach of that law . Many the like examples we fynde in the olde testament . But let vs come to the newe testament , and to the Sacraments of the tyme of grace . In due consideration of which , we may fynde , that Christ hath scarcely commaunded any outward thing , the moderation , qualifying , and ordering whereof , he hath not lefte to his churche , as according to the condition of the tyme , it hath ben sene most expedient for the common preferment and edifying of the same . So that notwithstanding there be no swaruing from the scope , and principal intente , and no creature defrauded of that good , which by the outward thinges is to be atteined . Touching the Sacrament of baptisme , though nothing be sayde of the teaching of them , that shuld be baptized , neyther of the dipping of them in to the water , Matt. 28. which Christes charge in this behalfe geuen , semeth plainely to require , go you ( sayeth he to his Apostles ) and teach all nations , baptizing them etc : and yet the church hath not feared to baptise infantes that be with out capacitie of teaching , and for the due administration of this Sacrament , to many , hath thoughte powring or sprinkling of water vpon them sufficient : though this be not spoken of I saye , it is much to be consydered to this purpose , that the Apostles stickte not for a tyme to alter and chaunge the very essentiall forme of wordes , with which Christ would this sacrament to be ministred . For where as he commaunded them to baptise in the name of the father , and of the sonne , Act. 8. and of the holy ghost : th●y baptized in the name of Iesus Christ only , intending thereby to make that to be of more fame and celebritie .

So to retourne to the Sacrament of the bodye and bloude of Christ , whereof we treate , no man can denye , but many thinges were at th' institution of it done by the example of Christ , and by him commaunded , which now be not obserued , and yet in that respecte no faulte is fownde . Christ washed the Apostles feete , and gaue them an expresse commaundement to doo the same with these moste plaine wordes . If I that am your Maister and lorde , Ioan. 6. haue wasshed your feete , you also ought to wash one an others feete . For I haue geuen you an example , that as I haue done , you doo so likewise . Which commaundement of Christ according to the outward letter , verely bindeth no lesse , then these wordes : Drinke ye all of this : yet this commaundement is not kepte , but cleane growen out of vse . Though it appeare by Saint Bernard , In ser. de coena do . who calleth it Magnum Sacramentum , a great Sacrament , and long before , by reporte of S. Cyprian , In serm. de vnctione chrismatis . that Christ dyd not onely washe his Apostles feete , but commaunded also by solemne request , and ordeined that th' apostles afterward should doo the same . Whether this ordinance of Christ hath ben abolished , for that it should not be thought a rebaptization , as it may be gathered of S. Augustine , Ad Ianuarium . c. 18 or for any other cause , it forceth not greatly . But this is much to be merueiled at , that this so earnestly commaunded , is so quietly and with such silence suffered vndone , and in the ministration of the Sacrament , the vse of the cuppe so factiously and with so much crying out required . Neither in many other rites and ceremonies we do not as Christ dyd . Christ celebrated this sacrament after that he had supped , we do it in the morning , and fasting . Christ sate at the table with his twelue Apostles , neither sytte we at a table , neither thinke we it necessary to obserue such number . Christ brake the bread , we thinke it not necessary to breake the hoste , that is to be delyuered to the faithfull participantes . Here is to be noted , that saint Cyprian rebuking them which thought sprinkling or powring of water not to be sufficient for baptisme , declareth , that the saraments be not to be estemed according vnto their extreme and rigorouse obseruation or administration of all the externe elementes : but rather according to the integritie and soundnes of faith of the geuer and of the receiuer , and that diuine thinges vsed in a compendious sorte , conferre and geue neuerthelesse to the right beleuers their whole vertue . lib. 4. epist. 7. Many other commaundementes of God concerning outward thinges might here be rehearsed , which notwithstanding by litle and litle in the churche haue ben omitted , as the forebearing of strangled thinges and bloude : which was commaunded by God in the olde testament , and according to the pleasure and aduise of the holy gost , decreed by the Apostles in the newe testament : yet for as much as concerneth outward thinges , both this , and many other the like , haue in processe of tyme growen out of obseruation , and haue with out any scruple of conscience ben abrogated .

I truste no man will gather of that I haue sayde here , that it is none offence to doo against Gods commaundemente . My meaning is farre otherwise . Neither saye I , that this saying of Christ in Mathew , Drinke ye all of this , or that in Ihon , Excepte ye eate the flesh of the sonne of man , and drinke his bloude , ye shal not haue lyfe in you : or other commaundementes of Christ , be not to be kepte : but this is that I saye , and that euery catholike man sayeth : that the vniuersall churche doth better vnderstand , which are the commaundementes of Christ , and how they ought to be kepte , then Berengarius , Wiclef , Hus , Luther , Zuinglius , Caluine , Cranmare , Peter Martyr , or any their scolers , and folowers , which now be sundry sectes . As for example : God hath thus commaunded , Matth. 5. Exod. 20. thow shalt not sweare , and , thow shalt not kylle , and if thine eye cause the to offende , pull him out , and cast him awaye from the. Whereas certaine sectes of heretikes , as namely they which be called Waldenses , and Picardi , by their construction hereof , haue mainteined opinion , that no othe ought to be geuen or made in no case or respecte : lyke wise that in no case or respecte a man may doo an other to death , and also that after the outward letter of the gospell , sometyme a man is bounde to pull out his eye , and cast it from him : which thing hath been done by some of the Picardes , as it is reported , as though elles Gods commaundement were not kepte : this hath so ben vnderstanded by the catholike churche , confessing neuerthelesse these to be gods commaundementes , as in tyme , in place , and in certaine cases , a man might and ought without breach of commaundement , bothe sweare , and kylle , and likewise kepe his eye in his head , and therein offend God nothing at all . So the catholike churche vnderstandeth , Drynke ye all of this , to be Christes commaundement , and of necessitie to be obserued , but of priestes onely , I meane of necessitie , and that , when in the sacrifice of the church , is celebrated the memorie of Christes death , which in that degree be the successours of the Apostles , to whom that commaundement was specially geuen , when they were consecrated priestes of the new testament , who so dyd drinke in dede , as S. Marke witnesseth : Et biberunt ex eo omnes . Mar. 14. And they dranke all of it . To these onely , and to none other , the catholike churche hath euer referred the necessitie of that commaundement . Elles if the necessitie of it should perteine to all , and because Christ sayde , Drinke ye all of this , if all of euery state and condition of necessitie ought to drinke of the cuppe : how is it come to passe , that oure aduersaries them selues , ( who pretende so streight a conscience herein ) kepe from it infantes and young children , vntill they come to good yeres of discretion : specially where as the custome of the primitiue churche was , that they also should be partakers of this sacrament , as it may playnely be sene , in S. Dionyse , Cyprian , Augustine , Innocentius , Zosimus , and other auncient fathers ? what better reason haue they to kepe the infantes from the cuppe , then the Anabaptistes haue , to kepe them from theire baptisme ? If they allege their impotencie of remembring our lordes death , the Anabaptistes will lihewise allege their impotencie of receiuing and understanding doctrine , that Christes institution in this behalfe semeth to require .

Thus th' aduersaries of the churche them selues doo agnise , that the vse of the cuppe in the Sacrament perteineth not to all of necessitie . So haue they neither godly charitie to ioyne with the churche , neither sufficient reason to impugne the churche . And although herein we could be content , infantes not to be spoken of , yet it maye easely be proued , that the communion vnder bothe kyndes , hath not euer ben generall . And as we doo not condemne it , but confesse it might be restored agayne by th' auctoritie of the churche lawfully assembled in a generall councell , vppon mature deliberation before had , and a holesome remedie against the inconueniences thereof prouided : euen so are we hable to shewe good auctoritie for the defence of the one kynde , now vsed in the churche . And because M. Iuell beareth the world in hand , nothing can be brought for it of oure syde : some places I will allege here , that seme to me very euidently to proue , that the vse of bothe kyndes hath not alwayes ben thought necessary to all persons , and that the communion vnder one kynde hathe ben practised and holden for good within the six hundred yeres after Christ , that he would so faine bynde vs vnto .

Proufes for communion vnder one kinde Here maye be alleaged first the example of our lord him selfe , out of the 24. chapter of S. Luke , which is spoken of before : where it is declared , that he gaue the Sacrament to the two disciples at Emaus , vnder the forme of bread only , which place ought to haue the more weight of auctoritie in a catholike mannes iudgement , because it is brought by the councell of Constance , and also by the councell of Basile , for proufe of the communion vnder one kynde . That it was the Sacrament , the auncient doctours doo affirme it playnely , and the wordes conferred with the wordes of our lordes supper , doo agree : and that it is not nedeful of oure owne head to adde thereto the administration of the cuppe , as oure aduersaries doo by their figure synecdoche : it appeareth by that those two disciples declared to the twelue Apostles assembled together in Ierusalem , how they knew our lorde , in fractione panis , in breakinge of the breade to them , which can not be taken for the wine . and as sone as they knewe him in breaking of the breade , he vanished awaye from theire syght , er that he tooke the cuppe in to his handes , and blessed it , and gaue it vnto them , as it appeareth euidently ynough to S. Augustine , to Bede , and to all other that be not willfully opinatiue .

Agayne what nede is it to vse violence in this scripture , and ioyne vnto it a patche of oure owne deuise , by so simple a warrant of a figure , sith that according to the minde of the learned fathers , Christ gaue here to the two disciples not a piece of the sacrament , but the whole Sacrament , as it is proued by th' effecte of the same : and th' effecte presupposeth the cause . For saint Augustine confesseth by that Sacrament of breade ( so he calleth it . De consensu Euangelistarum . li. 3. ca. 25. ) Vnitate corporis participata , remoueri impedimentum inimici , vt Christus posset agnosci . that thereby they were made partakers of the vnitie of Christes bodye , that is to saye , made one bodye with Christ , and that all impediment or lette of the ennemie the deuil , was taken awaye , so as Christ might be acknowleged . What more should they haue gotten , if they had receiued the cuppe also ?

Here might be alleaged the place of the Actes in the 2. chapter , where mention is made of the communion of breakinge of the breade , the cuppe not spoken of , which the heretikes called Waldenses , dyd confesse , that it must be vnderstanded of the Sacrament , in confessione ad Vladislaum . and likewise the place of the twentith chapter , and specially that of the seuen and twentith chapter of the Actes . Where Chrysostome and other fathers vnderstand the breade that saint Paul in perile of shipwracke tooke , gaue thankes ouer , brake , and eate , to be the holy Sacrament .

It is not to be merueiled at , albe it S. Paul deliuered to the Corinthians the institution of oure lordes supper vnder hothe kyndes , that yet vppon occasion geuen , and when condition of tyme so required , he ministred the communion vnder one kynde , sith that with out doubte he tooke that holy mystery vnder one kynde , for the whole Sacrament , as we perceiue by his wordes , 2. Cor. 10. where he sayeth , Vnus panis et vnum corpus multi sumus omnes , qui de vno pane participamus . One breade and one body we being many are , all that doo participate of one breade . Where he speaketh nothing of the cuppe . And likewise by his wordes , where he speaketh disiunctiuely , as the greke , and the true latine texte hath , Quicunque manducauerit panem , 1. Cor. 11. vel biberit calicem domini indignê , reus erit corporis et sanguinis domini . Who so euer eateth the bread , or drynketh of the cuppe of our lord vnworthely , he shall be gylty of the bodye and bloude of our lorde . Whereon dependeth an argument of the contrary , that who so euer either eateth this bread worthely , or drinketh this cuppe worthely , he eateth and drinketh righteousnes and lyfe .

For thys purpose we haue a notable place in the hebrew gospell of S. Matthew , which S. Hierome sayeth , he sawe in the librarie of Caesarea , and translated it . This place is cited by S. Hierome in his booke de ecclesiasticis scriptoribus , in Iacobo fratre domini . The wordes touching the communion , that S. Hierome rehearseth , agree thoroughly with those of S. Luke 24. chapter . Matthaeus sic refert . Dominus autem etc. Matthew reporteth thus . When oure lorde had geuen his shrowde vnto the bishopes seruant , he went to Iames , and appeared vnto him : for Iames had made an oth , that he would not eate breade , from that howre he dranke of the cuppe of our lorde , vntill he saw him raysed from the dead . It foloweth a litle after . Afferte ait dominus mensam , & panem . Statimque addit : Tulit panem , & benedixit , ac fregit , & dedit Iacobo iusto , & dixit ei : frater comede panem tuum , quia resurrexit filius hominis à dormientibus . Bring the table and set on bread quoth our lorde , and by and by it is added : he tooke bread , and blessed it , and brake it , and gaue it to Iames the iust , and sayde vnto him : my brother eate thy breade , for the sonne of man is risen agayne from the dead . No man can doubte but this was the Sacrament . And wine was there none geuen , for any thing that may be gathered . For it is not likely that S. Iames had wyne in his house then , for as much as Egesippus who was not long after him , witnesseth of him , that he neuer dranke wyne , but at our lordes supper .

But because perhappes oure aduersaries will caste some myste ouer these allegations , to darken the truth with theire clowdy gloses , which be cleare ynough to quiet and sobre wittes , that geue eare to the holy ghost speaking to vs by the mowth of the churche : I will bring forth such witnesses and proufes for this purpose out of auncient fathers , as by no reason or Sophisticall shifte , they shall be hable to auoyde . Many of the places that I alleged in the article before this for priuate communion , may serue to his purpose very well , and therfore , I will not lette to recite some of them here also .

Milciades that constant martyr of Christ , and bishop of Rome , ordeined , that sundry hostes prepared by the consecrating of a bishop , shuld be sent abroade among the churches and parishes , that christen folke , who remayned in the catholike faith , might not through heretikes be defrauded of the holy Sacrament . Which can none other wise be taken , then for the forme of breade onlye , because the wine can not conueniently be so caryed abroade from place to place in small quantitie for such vse , much lesse any long tyme be kepte with out corruption . The councell of Nice decreed , Can. 14. that in churches , where neither bishop nor priest were present , the deacons them selues bringe forth and eate the holy communion . Which lykewise can not be referred to the forme of wine , for cause of sowring and corruption , if it be long kepte . Where oftentymes we finde it recorded of the fathers , that christen people in tyme of persecution receiued of the priestes at church in fyne linnen clothes the sacrament in sundry portions , to beare with them , and to receiue it secretly in the morninge before other meate , as their deuotion serued than : for the same cause , and in respectes of other circumstances , it must of necessitie be taken onely for the kynde or forme of breade .

The places of Tertullian , and saint Cyprian be knowen . Lib. 2. ad vxorem . Tertullian writing to his wife , exhorteth her , not to marye agayne , specially to an infidell , if he dye before her , for that if she doo , she shall not be hable at all tymes for her husband , to doo as a christen woman ought to doo . Will not thy husband know ( sayeth he ) what thou eatest secretly before all other meate ? and in case he doo know it , he will beleue it to be bread , not him , who it is called-Saint Cyprian writeth in his sermon de lapsis , that when a woman had gonne aboute with vnworthy handes to open her cofer , wher the holy thing of oure lord was layde vp , she was made affrayde with fyre that rose vp from thence , as she durst not touch it . Which doubteles must be taken for that one kynde of the Sacrament .

The examples of keping the holy Sacrament vnder the forme of bread onely , to be in a redines for the sycke , and for others in tyme of danger , that they might haue their necessarie vitaile of lyfe , or viage prouision with them , at their departure hence , be in maner infinite . Here one or two may serue in stede of a number . For though M. Iuell maketh his vaunt , that we haue not one sentence or clause for proufe of these articles , which he so defaceth with his negatiue : yet I will not accumulat this treatise with tediouse allegation of auctorities . S. Ambrose at the houre of death , receiued the communion vnder one kynde , kepte for that purpose , as it appeareth by this testimonie of Paulinus , who wrote his life . And because it may be a good instruction to others to dye well , I will here recite his wordes . At the same tyme as he departed from vs to oure lorde , from about the eleuenth howre of the day , vntill the howre that he gaue vp the ghost , stretching abroade his handes in maner of a crosse , he prayed . We sawe his lippes moue , but voice we heard none . Horatus a priest of the churche of Vercelles , being gonne vp to bedde , heard a voice three tymes of one calling him , and saying to him , aryse , and haste the , for he will departe hence by and by . Who going downe , gaue to the sainte oure lordes bodye , which taken , and swalowed downe , he gaue vp the ghost , hauing with him a good voiage prouision , so as the soule being the better refreshed by the vertue of that meate , maye now reioyse with the companie of Angelles , whose life he leade in the earth , and with the felowship of Elias .

Ecclesias . hist. lib. 6. cap. 44. Dionysius Alexandrinus aboute the yere of oure lord 200. as Eusebius Caesariensis reciteth , manifestly declareth , how that an olde man called Serapion , was houseled vnder one kinde at his ende . This Serapion after that he had layen speacheles three dayes , sent for the Sacrament . The priest for sickenes not hable to come him selfe , gaue to the ladde that came of that errant , a litle of the sacrament , commaunding him to weate it , and so being moisted to powre it in to the oldes mannes mowth . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . this much is expressed by the wordes there as the greke is to be constrewed . The ladde being retourned home , moisted with some liquour that diuine meate , to serue the olde man with all , lying now panting for desyre to be dimissed hence , and to haste him awaye to heauen . and powred it in to his mowth . For that this old mannes mowth and throte had long ben drye by force of his sikenes , the priest , who had experience in that case , prouidently gaue warning , to moyste the Sacrament with some liquoure , and so together to powre it in to his mowth . Which was so done by the ladde , as Dionysius expresseth . Now if the forme of wine had then also ben brought , by the ladde to be ministred , there had ben no nede of such circumstance , to procure the olde man a moisture to swallowe downe that holy foode .

And that this was the maner of ministring the Sacrament to old men at their departing , it appeareth by record of Theodoritus , who wryteth in his ecclesiastical storye , how one Bassus an archepriest ministred vnto an olde man called Simeones of great f●me for his holynes . Bassus ( sayeth he as he visited his churches , chaunced vpon holy Simeones that woonder of the world , lying sicke , who through feblenes was not hable to speake nor moue . When Bassus sawe he shuld dye , he geueth him his rightes before . But after what sorte , it is to be marked . Spongia petita Simeoni os humectat , atque eluit , ac tum ei diuinum obtulit Sacramentum . He calleth for a sponge ( sayeth Theodoritus ) and therewith moysteth and washeth Simeones mowth , and then geueth him the holye Sacrament . If at that tyme the receiuing of the sacred cuppe had ben in vse , such procuring of moisture , for the better swallowing downe of the Sacrament vnder the one kynde , had ben needles .

Amphilochius that worthy bishop of Iconium in Lycaonia , of whom mention is made in the article afore this , writeth in the life of saint Basile , that a litle before he gaue vp his ghost : he receiued a portion of the holy Sacrament , which long before he had willed to be kepte , to the intent it might be put in his graue with him at his buriall . Which no man can cauille to be any other , then the forme of breade onely .

It hath ben a custome in the latine churche from th' apostles tyme to oure dayes , that on good Fridaye as well priestes as other christen people , receiue the Sacrament vnder the forme of bread onelye , consecrated the daye before , called the daye of oure lordes supper , commonly Maunde thursdaye , and that not without signification of a singular mysterie . And this hath euer ben iudged a good and sufficient communion .

And that in the greke churche also euen in the tyme of Chrysostome , the communion vnder the forme of breade onely , was vsed and alowed , it appeareth by this notable storye of Sozomenus a greke writer . Historîae ecclesiast. lib. 8. ca. 5. in graeco . which because it is long , I will here rehearse it onely in english , remitting the learned to the greke .

When Ihon otherwise named Chrysostome , gouerned the church of Constantinople very well , a certaine man of the Macedonian heresie , had a wife of the same opinion . When this man had heard Ihon in his sermon declare , how one ought to thinke of god , he praysed his doctrine , and exhorted his wife to conforme her selfe to the same iudgement also . But when as she was leadde by the talke of noble women , rather then by her husbandes good aduertisementes , after that he sawe councell tooke no place : excepte , ( quoth he ) thou wilt beare me companie in thinges touching god , thou shalt haue no more to doo with me , nor lyue any further with me . The woman hearing this , promysing faynedly , that she would agree vnto it , conferreth the matter with a woman seruant that she had , whom she estemed for trusty , and vseth her helpe to deceiue her husband . About the tyme of the mysteries , she holding fast that which she had receiued , stouped downe , making resemblance to praye . Her seruant standing by , geueth to her secretly that which she had brought with her in her hand . That , as she put her teeth to it , to byte it , hardneth in to a stone . With that , the woman sore astoyned , fearing leastsome euill shuld happen vnto her , therefore , which came by the power of God : ranne forthwith to the bishop , and bewraying her selfe , sheweth him the stone , hauing yet in it the printes of her bitte , representing a straunge matter , and a wonderouse colour : and so with teares of her eyes , besought forgeuenes , promising her husband , she would consent and agree to him . If this seme to any incredible ( sayeth Sozomenus ) that stone is witnes , which to this daye is kepte among the iewelles of the churche of Constantinople . By this storye it is cleare , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the Sacrament was then ministred vnder one kynde onely . For by receiuing that one forme , this woman would haue persuaded her husband , that she had communicated with him , and with that holy bishop . Elles if bothe kyndes had then ben ministred , she shuld haue practised some other shifte , for the auoyding of the cuppe . Which had not ben so easye .

The place of S. Basiles epistles ad Caesariam , can not be auoyded by no shifte nor sophistrie of the gospellers . These be his wordes . All they which lyue the solitaire life in wildernes , where is no priest , keping the communion at home , communicate them selues . And in Alexandria and in Egypte , eche one of the people for the most parte hath the communion in his house .

Here I might aske M. Iuell how they could kepe wine consecrated in small measures , as shuld serue for euery mannes housel a parte , in those countries of extreme heate , specially in wildernes , where they had neither priest , nor deacon , as in that place S. Basile writeth . For lacke of whom , they kepte it in store a long tyme , that they might not be destitute of it , at neede . Agayne here I might aske him , whether it was the forme of bread only , or of wine also , which christen men and specially women , were wont deuoutely to receiue of the priestes , Vide articulum priorem . in their cleane lynnen , or napkyns , to beare home with them , taking great heede , that no fragments of it fell downe on the grownde , as bothe Origen , and also S. Augustine , doo witnesse . I thinke he will confesse , that lynnen cloth is not a very fytte thing , to kepe liquour in .

Though I might bring a great number of other places for the vse of one kynde , which after the most common rule of the churche , was the forme of breade : yet here I will staye my selfe , putting the reader in mynde , that the communion hath ben ministred to some persons , vnder the forme of wine onlye , and hath ben taken for the whole Sacrament , specially to such , as for drynesse of their throte , at their death , could not swallow it downe , vnder the forme of bread . Serm. 5. de lapsis . Whereas it appeareth by S. Cyprian , and also by S. Augustine , that the sacrament was geuen to infantes in their tyme , we fynde in S. Cyprian , that when a deacon offred the cuppe of oure lordes bloude to a litle mayde childe , which through defaulte of the nource , had tasted of the sacrifices that had ben offered to deuilles : the childe tourned awaye her face by the instincte of the diuine maiestie ( sayeth he ) closed fast her lippes , and refused the cuppe . but yet when the deacon had forced her to receiue a litle of the cuppe , the yeax and vomite folowed , so as that sanctified drinke in the bloude of oure lorde , gowshed foorth of the polluted boilles . If the Sacrament had ben geuen to this infant vnder the forme of breade before , she would haue refused that no lesse , then she dyd the cuppe , that the deacon then would not haue geuen her the cuppe . De consec . distinct. 4 can. 4. si qui apud illos haereticos . And that this may seme the lesse to be wondered at , Ioannes Teutonicus that wrote scholies vpon Gratian , witnesseth , that euen in his tyme the custome was in some places , to geue the Sacrament to infantes , not by deliuering to them the bodye of Christ , but by powring the bloude in to theire mowthes : which custome hath ben vppon good confyderation abrogated in the church of Rome , and kepte in the greke church , as Lyre writeth vpon S. Ihon.

The fourth councell of Carthago decreed , Can. 76. if a man in sicknes ( who was enioyned publike penaunce ) do demaunde his housel , and er he dye fall in a phrenesie , or becomme speacheles that the Sacrament be powred in to his mowthe . To take this for the forme of wine , we ar moued by the decree of the eleuenth councell Toletane . Where it is sayde , Can. 11. that the weake nature of man is wonte at the pointe of death to be so farre oppressed with drowth , that it may be refreshed by no meates , vnneth susteined with comforte of drinke . Then it foloweth . Which thing we see to be so , at departing of many , who being very desyrouse to receiue their viage prouision of the holy communion , when the Sacrament was geuen them , haue cast it vp agayne : not that they dyd this through infidelitie , but for that they were not hable to swallow downe the Sacrament deliuered to them , but onely a draught of oure lordes cuppe .

How so euer this be taken , it is plaine by this councell , as by many other auncient councelles and doctours , that the maner of the catholike churche hath ben , to minister the Sacrament to the sicke , vnder one kynde .

Now where as some saye , that the Sacrament to be geuen vnder the forme of bread , was first dipte in the bloude of oure lorde , and would haue so vsed nowe also for the sicke , and that it is so to be taken for the whole and intiere Sacrament , as though the Sacrament vnder forme of bread were not of it selfe sufficient : let them vnderstand , that this was an olde errour condemned aboue twelue hundred yeres past , by Iulius the first , that great defender of Athanasius . who hereof in an epistle to the bishoppes through Egypte , De conse. distinct. 2. can . cum omne crimen . wrote thus . Illud verò quod pro complemento communionis intinctam tradunt eucharistiam populis , nec hoc prolatum ex euangelio testimonium receperunt , vbi Apostolis corpus suum dominus commendauit & sanguinem . Seorsum enim panis , & seorsum calicis commendatio memoratur . Where as some delyuer to the people the sacrament dipte , for the full and whole communion , they haue not receiued this testimonie pronounced out of the gospel , where oure lorde gaue his body and his bloude . For the geuing of the bread is recorded aparte by it selfe , and the geuing of the cuppe aparte lykewise by it selfe . And where as some afterwarde in the tyme of Vitellianus , would haue brought in agayne this abrogated custome , it was in like maner condemned and abolished , in tertio Concilio Braccarensi . Can. 1.

Now I referre me to the iudgement of the reader , of what opinion so euer he bee , whether for proufe of the communion vnder one kynde , we haue any word , sentence , or clause at all , or no : and whether these wordes of M. Iuell in his sermon , Fol. 16. in the ende . be true or no , where he sayeth thus : it was vsed through out the whole catholike churche six hundred yeres after Christes ascension , vnder bothe kyndes , with out exception . That it was so vsed , yea six hundred yeres , and long after , we denye not : but that it was so alwayes , and in euery place vsed , and with out exception , that we denye . and vpon what growndes we doo it , let M. Iuell him selfe be iudge .

If some of oure allegations may bee with violence wrested from oure purpose , verely a great number of them can not , the auctoritie of the auncient fathers , who wrote them , remayning inuiolated . Where of it foloweth , that after the iudgement of these fathers , where as Christ instituted this blessed Sacrament , and commaunded it to be celebrated , and receiued in remembraunce of his death : he gaue no necessary commaundement , either for the one , or for both kyndes , ( besyde and without the celebration of the Sacrifice ) but lefte that to the determination of the churche . Now that the churche for th' auoyding of vnreuerence , periles , offences , and other weighty and important causes , hath decreed it in two generall councelles , to be receiued of the laye people vnder one kynde onely , we thinke it good with all humblenes to submite oure selues to the churche herein : Matth. 18. which churche , Christ commaundeth to be heard and obeyed , saying , he that heareth not the churche , let him be to the , as a heathen , and as a publican . In doing whereof we weigh aduisedly with oure selues , the horrible danger that remaineth for them , who be auctoures of schisme , and breakers of vnitie .

Now for answere to M. Iuelles place alleaged out of Gelasius , which is the chiefe that he and all other the aduersaries of the churche haue to bring for theire purpose in this pointe , this much may be sayde . First , Gelasius his canon guilefully by M. Iuel alleaged , truly examined . that he alleageth Gelasius vntruly , making him to sownde in english otherwise , then he doth in latine . M. Iuelles wordes be these . Gelasius an olde father of the Church and a bysshop of Rome , sayeth that to minister the communion vnder one kinde , is open sacrilege . But where sayeth Gelasius so ? this is no syncere handeling of the matter . And because he knewe , the wordes of that father imported not so much : guilefully he reciteth them in latine , and doth not english them : which he would not haue omitted , if they had so plainely made for his purpose . The wordes of Gelasius be these . Diuisio vnius eiusdemque mysterij , sine grandi sacrilegio non potest peruenire . The diuision of one and the same mystery , can not come with out great sacriledge . Of these wordes he can not conclude Gelasius to saye , that to minister the communion vnder one kynde , is open sacriledge .

Gelasius rebuketh and abhorreth the diuision of that high mysterie , which vnder one forme , and vnder bothe , is vnum idemque , one and the same , not one vnder the forme of breade , and an other vnder the forme of wine , not one in respecte of the bodye , and an other in respecte of the bloude : but vnum idemque , one and the selfe same . The wordes afore recited be taken out of a fragment of a Canon of Gelasius , which is thus , as we fynde in Gratian. De consecrat . distin. 2. can . comperimus . Comperimus autem , quòd quidam sumpta tantum corporis sacri portione , à calice sacrati cuoris abstineant . Qui proculdubio ( quoniam nescio qua superstitione docentur adstringi ) aut integra sacramenta percipiant , aut ab integris arceantur : quia diuisio vnius eiusdemque mysterij , sine grandi sacrilegio non potest peruenire . Which may thus be englished . But we haue founde , that some hauing receiued onely the portion where in is the holy bodye , absteine , from the cuppe of the sacred bloude : who with out doubte ( for as much as I knowe not with what superstition they be taught to be tyed ) either let them receiue the whole Sacramentes , or let them be kepte from the whole : because the diuision of one and the same mystery , can not comme without great sacriledge .

Here might be sayde to M. Iuell , shewe vs the whole epistle of Gelasius , from whence this fragment is taken , that we maye weigh the circumstance , and the causes why he wrote it , conferring that goeth before , and that foloweth , and we will frame you a reasonable answere . But it is not extant . and therfore your argument in that respecte , is of lesse force . But for auoyding of that , oure aduersaries would hereof conclude , it is to be vnderstanded , that this canon speaketh agaynst the heretikes named Manichaei : who in the tyme of Leo the first , about fourty yeres before Gelasius , went about to spredde their heresie in Rome , and in the parties of Italie . Their hereticall opinion was , that Christ tooke not oure fleshe and bloude , but that he had a phantasticall bodye , and dyed not , ne rose agayne trulye and in dede , but by waye of phantasie . And therefore at the communion , they absteined from the cuppe , and the better to cloke their heresie , came to receiue the Sacrament in the forme of breade with other catholike people . Against whom Leo sayeth thus . Serm. 4. de quadra gesima . Abdicant enim se sacramento salutis nostrae , etc. They dryue them selues awaye from the Sacrament of oure saluation . And as they denye , that Christ oure lorde was borne in truth of oure fleshe , so they beleue not that he dyed , and rose agayne truly . And for this cause , they condemne the daye of oure saluation and gladnes ( that is the sunnedaye ) to be their sadde fastinge daye . And where as to cloke theire infidelitie , they dare to be at oure mysteries : they temper them selues so in the communion of the Sacramentes , as in the meane tyme they may the more safely kepe them priuye . With vnworthy mowth they receiue Christes bodye , but to drinke the bloude of oure redemption , vtterly they will none of it . Which thing we would aduertise your holynes of , that bothe such men maye be manifested by these tokens vnto you , and also that they whose deuilish simulation and fayning is fownde , being brought to light , and bewrayed of the felowship of saintes , maye be thrust out of the churche , by priestly auctoritie . Thus farre be Leo his wordes .

Gelasius that succeded fourty yeres after Leo , imployed no lesse diligence then he dyd , vtterly to vanquish and abolish that horrible heresie . of whom Platina wryteth , that he banished so many maniches , as were fownde at Rome , and there openlye burned their bookes . And because this heresie shuld none elles where take roote and springe , he wrote an epistle to Mai●ricus and Ioannes two bisshops , amongest other thinges warning them of the same . Out of which epistle , this fragment onely is taken , whereby he doth bothe briefly shewe what the Maniches dyd for cloking of their infidelitie , as Leo sayeth : and also in as muche as their opinion was , that Christes bodye had not verye bloude , as being phantasticall onely , and therefore superstitiously absteined from the cuppe of that holy bloude : geueth charge and commaundement , that either forsaking their heresie they receiue the whole Sacramentes , to witte , vnder bothe kyndes , or that they be kepte from them wholy .

Here the wordes of Leo afore mentioned , and this canon of Gelasius conferred together , specially the storye of that tyme knowen : it may sone appeare to any

Iuell . Or that the people had their commen prayers then in a straunge tonge , that they vnderstoode not . Of the Church Seruice in learned tonges , which the vnlearned people in olde tyme , in sundry places vnderstoode not . ARTICLE . III.

IF you meane Maister Iuell by the peoples common prayers , such as at that tyme they commonly made to God in priuate deuotion : I thinke , they vttered them in that tonge , which they vnderstoode , and so doo Christen people now for the most parte . and it hath neuer ben reproued by any catholike doctour . But if by the common prayers you meane the publike Seruice of the churche , whereof the most parte hath ben pronounced by the bishops , priestes , deacons and other ecclesiasticall ministres , the people to sundry partes of it saying Amen , or otherwise geuing their assent : I graunt , some vnderstoode the language thereof , and some vnderstoode it not , I meane , for the tyme you referre vs vnto , euen of syx hundred yeres after Christes conuersation here in earth . For about nyne hundred yeres past , it is certaine , the people in some countries had their Seruice in an vnknowen tonge , as it shall be proued of our owne countrie of England .

But to speake first of antiquitie , and of the compasse of your first syx hundred yeres , it is euident by sundry auncient recordes bothe of doctours and of councelles , specially of the councell Laodicene in Phrygia Pacatiana , holden by the bishops of the lesser Asia , about the yere of our lord . 364. that the Greke churches had solemne Seruice in due order and forme , set forth with exacte distinction of psalmes and lessons , of houres , dayes , feastes and tymes of the yere , of silence and open pronouncing , of geuing the kisse of peace to the bishop , first by the priestes , then by the laye people , of offering the Sacrifice , of the only ministers comming to the aulter to receiue the communion , with diuerse other semely obseruations .

As for the Latine churches , they had their prayers and Seruice also , but in such fixed order , long after the Grekes . For Damasus the Pope first ordeyned , that psalmes shuld be longe in the churche of Rome , alternatim , enterchaungeably , or by course , so as now we sing them in the quyere , and that in the ende of euery psalme , shuld be sayde , Gloria Patri & Filio & Spiritui sancto , sicut erat etc. Which he caused to be done , by counsell of S. Hierome , In rescripto Hieronymi ad 2. epist. Damasi Papae ad Hieronymum presbyterum . that the faith of the 318. bishops of the Nicene councell , might with like felowship be declared in the mowthes of the Latines . To whom Damasus wrote by Bonifacius the priest to Ierusalem , that Hierom would send vnto him psallentiam Graecorum , the maner of synging of the Grekes , so as he had learned the same , of Alexander the bishop in the East . In that epistle complayning of the simplicitie of the Romaine churche , he sayeth , that there was in the Sunnedaye but one epistle of the Apostle , and one chapter of the Gospell rehearsed , and that there was no synging with the voice hearde , nor the comelynes of hymnes knowen among them .

About the same tyme , S. Ambrose also tooke order for the Seruice of his churche of Millane , and made holy hymnes him selfe . Lib. Confessionum . In whose tyme ( as S. Augustine writeth ) when Iustina the young Emperour Valentinians mother , for cause of her heresie , wherewith she was seduced by the Arianes , persecuted the catholike faith , and the people thereof occupied them selues in deuoute watches , more then before tyme , ready to dye with their bishop in that quarell : it was ordeyned , that hymnes and psalmes shuld be song in the churche of Millane , after the maner of the east parties : that the good folke thereby might haue some comfort and spirituall reliefe , in that lamentable state and continuall sorowes . Thereof the churches of the West , forthwith tooke example , and in euery countrie they folowed the same . In his seconde booke of Retractations , Cap. 11. he sheweth that in his tyme such maner of synging began to be receiued in Aphrica . Before this tyme had Hilarius also the bishop of Poiters in Fraunce , made hymnes for that purpose , of which S. Hierom maketh mention . In 2. prooemio commentariorum epist. ad Galat.

Much might be alleaged for proufe of hauing Seruice in the Greke and in the Latine churches , long before the first syx hundred yeres were expired , which is not denyed . The thing that is denyed by M. Iuell , is this . That for the space of syx hundred yeres after Christ , any Christen people had their Seruice or common prayers , in a tonge they vnderstoode not . Which they of his syde beare the world in hande , to be a haynouse erroure of the churche , and a wicked deceite of the papistes . And I saye , as I sayde before , that the Seruice was then in a tonge , which some people vnderstoode , and some vnderstoode not . I meane , Vsage of churche seruice in any vulgare tonge with in 600. yeres after Christ , can not be proued . the Greke tonge and the Latine tonge . For that it was with in the syx hundred yeres in any other barbarous or vulgare tonge , I neuer reade , neither I thinke M. Iuell , nor any the best learned of his syde , is able to prooue . To be the better vnderstanded , I call all tonges barbarous and vulgare , besyde the Hebrewe , Greke and Latine .

The gospell and the faith of Christ , was preached and set forth in Syria and Arabia , by Paul , in Egypte by Marke , in Ethiopia by Matthew , in Mesopotamia , Persia , Media , Bactra , Hyrcania , Parthia and Carmania , by Thomas , In Armenia the greater , by Barthelemew , in Scythia by Androw , and likewise in other countries , by Apostolike men , who were sent by the Apostles and theire nexte successours , as in Fraunce , by Martialis sent by Peter , by Dionysius sent by Clement , by Crescens , as a a Cōstitutionū apostolicarum li. 7. c. 46. Clement and b b Lib. de scriptori . ecclesiast. Hierome writeth , and by Trophimus S. Paules scholer , and by Nathanael Christes disciple , of whom he at A relate , and this at Bourges and Treueres , preached the gospell , as some recorde . In our countries here of Britaine , by Fugatius , Damianus , and others , sent by Eleutherius the Pope and Martyr , at the request of king Lucius , as Damasus writeth in Pontificali . Temporibus Antonini Comodi . anno do . 182 Other countries , where the Greke and Latine tonge was commonly knowen , I passe ouer of purpose . Now if M. Iuell , or any of our learned aduersaries , or any man lyuing could shewe good euidence and proufe , that the publike Seruice of the churche , was then in the Syriacall or Arabike , in the Egyptian , Ethiopian , Persian , Armenian , Scythian , Frenche or Britaine tonge : then might they iustly clayme prescription against vs in this Article , then might they charge vs with the example of antiquitie , then might they requyre vs to yelde to the maner and auctoritie of the primitiue churche . But that doubteles can not appeare . Which if any could shewe , it would make much for the Seruice to be had in the vulgare tonge .

Wherefore M. Iuell in his sermon , which he vttered in so solemne an audience , and hath set forth in print to the world , sayeth more than he is able to iustifie , Folio . 16. where he speaketh generally thus . Before the people grewe to corruption , ( whereby he meaneth the first syx hundred yeres after Christ ) all christen men through out the world , made their common prayers , and had the holy communion in their owne common and knowen tonge . This is sone spoken Syr , but it will not by you be so sone prooued . In dede we fynde , that where as holy Ephrem deacon of the churche of Edessa , wrote many thinges in the Syriacall tonge , he was of so worthy same and renome , Lib. de scriptori . ecclesiast. that ( as S. Hierome witnesseth ) his writinges were rehearsed in certaine churches openly , post lectionem scripturarum , after the scriptures had ben reade . Whereof it appeareth to Erasmus , that nothing was wont then to be reade in the churches , besyde the writinges of the Apostles , or at least of such men , as were of Apostolike auctoritie . But by this place of S. Hierome , it semeth not , that Ephrems workes were vsed as a parte of the common Seruice : but rather as homelies or exhortations to be reade after the Seruice , which consisted in maner wholly of the scriptures . And whether they were tourned in to greke or no so sone , it is vncertaine .

Neither S. Hieromes translation of the scriptures in to the Dalmaticall tonge ( if any such was by him made at all ) proueth , that the Seruice was then in that vulgare tonge . That labour may be thought , to haue serued to an other purpose . But of the translation of the scriptures into vulgare tonges , I shall speake hereafter , when I shall come to that peculiar Article . Verely the handeling of this present and of that , hath most thinges common to bothe . Thus that the people of any countrie had the churche Seruice in their vulgare and common tonge , besyde the Greke and the Latine tonge , we leaue as a matter stowtly affirmed by M. Iuell , but faintly proued , yea nothing at all proued .

Now concerning the two learned tonges , Greke and Latine , and first the Greke . That the Seruice was in the greke tonge , and vsed in the greke churche , I graunt . And to shewe what is meant by the Greke churche , the learned doo vnderstand , all the christen people of that countrie , which properly is called Graecia , of Macedonia , Thracia , and of Asia the lesser , and the countries adioyning . The prouinces that were allotted to the Patriarke of Alexandria in Egypte , and to the patriarke of Antiochia in Syria , are of the olde writers called sometyme , by the name of the Orientall or East churche , sometyme , of the Greke churche .

This much by vs bothe confessed M. Iuell and agreed vpon : I saye , that if I can shewe , that the people of some countries of the Greke churche , which all had their common prayers and Seruice in the Greke tonge , for the more parte vnderstoode not the greke tonge , more then Englishe men now vnderstand the Latine tonge : then I haue proued , that I promysed to proue : that some peoples , I meane whole nations , vnderstoode not their Seruice , for that they had it in an vnknowen tonge .

Now how well I am able to proue this , I referre it to your owne consideration . The lesser Asia being a principall parte of the greke churche , All people of the Greke churche vnderstoode not the greke seruice . had then the Seruice in the greke tonge . But the people of sundry regions and countries of the lesser Asia then vnderstoode not the greke tonge : Ergo the people of sundry regions and countries had then their Seruice in an vnknowen tonge . The first proposition or maior , is confessed as manifest , no learned man will denye it , and if any would , it may easely be proued . The second proposition or minor , maye thus be proued . Strabo who trauailed ouer all the countries of Asia , for perfite knowledge of the same , neare about the tyme of S. Paules peregrination there , who also was borne in the same : in his 14. booke of Geographie writeth , that where as with in that Cherronesus , that is , the streight betwen sea and sea , there were syxten nations by reporte of Ephorus : of them all onely three were grekes , all the rest barbarous . Likewise Plinius in the syxth booke natural . histor. cap. 2. declareth , that with in the circuite of that land , were three greke nations onely , Dores , Iones , Eoles , and that the reste were barbarous , amongest whom the people of Lycaonia was one , who in S. Paules tyme spake before Paul and Barnabas , Act. 14. in the Lycaonical tonge .

The scripture it selfe reporteth a diuersitie of language there , and thereabout , as it appeareth by the second chapter of the Actes . Where the Iewes gathered together in Ierusalem for keping of the feast of Pentecoste , wondering at the Apostles for their speaking with so many sundry tonges , emonges other prouinces different in language , they rekon Pontus and Asia , Cappadocia , Phrygia and Pamphylia . Which two prouinces are of all attributed vnto the lesser Asia . Which maketh a good argument , that all Asia the lesser had not one onely the greke tonge . and therefore so many of them as were of other language , hauing the Seruice in greke , had it in a tonge they vnderstode not .

They that will seme to serche the cause why that land had so great diuersitie of languages , impute it to the often chaunge of conquestes , for that it was ouercome and possessed of diuerse nations : of which euery one coueted with enlarging their Empyre , to bring into the countries subdued , their lawes , their customes , and their language . Now this being proued by good and sufficient auctoritie , that in Asia , of xvj . nations three onely were Grekes , it foloweth , that the other thirtene hauing their Seruice in greke , had it not in their owne , but in a straunge tonge . For elles if they had all naturally spoken greke , why shuld not they haue ben called grekes ? Thus we see it is no newe thing proceding of a generall corruption in the churche , some peoples to haue the Seruice in an vnknowen tonge .

Here perhappes M. Iuell , or some other for him , replyeth and sayeth , that the people of Asia commonly besyde their owne proper language , spake the greke tonge also , and alleageth for that purpose S. Hierome , In prooemio 2. lib. comment . epist. ad Galatas . who , sayeth , Galatas , excepto Sermone Graeco , quo omnis Oriens loquitur , propriam linguam eandem habere , quam Treuiros . That the Galathians , besyde the greke language , which all the Orient or the East speaketh , haue their owne peculiar tonge , the very same , that they of Treueres haue . Lo , sayeth this replyer , S. Hierome affirmeth all the Orient to speake the greke tonge . Ergo the Seruice in greke to them was not straunge and vnknowen .

To this I answere S. Hierome meaneth , that some of all countries of the Orient or east , spake greke , as the learned men , gentle men , merchantes , all of liberall education , and such other , as had cause to trauaile those countries . To be shorte , it was with out doubte very common , as being their only learned tonge for all sciences , and the tonge that might best serue to trauaile with all from countrie to countrie with in the East , right so as the Latine tonge serueth to the like intentes , for all nations of the West . And he meaneth not that all and singular persons , of what degree or condition so euer they were , all vplandish people , tillers of the grownde , herdmen and women , spake greke . For if it had ben so , then had they not had peculiar and proper tonges . For it is not for their simple headdes ( for the most parte ) to beare a waie two languages . In that S. Hierome calleth the Galathians tonge propriam linguam , a proper and peculiar tonge to that nation , he doth vs to vnderstand , the same to perteine to all in particular , that is , to euery one of that prouince , and the greke , to all in generall , in respecte of other nations there , so as not of necessitie it be vnderstanded of euery one .

S. Augustine speaking of the title written by Pilate on the crosse , sayeth thus . It was in Hebrew , Tracta . in Ioan. 117. Greke , and Latine , Rex Iudaeorum . For these three tonges were there in preeminence before all other . Hebraea , propter Iudaeos in Dei lege gloriantes , Graeca , propter gentium Sapientes , Latina , propter Romanos multis ac penè omnibus iam tunc gentibus imperantes . The , Hebrewe , for the Iewes , that gloried in the lawe of God , the greke , for the wise men of the gentiles , the Latine , for the Romaines bearing rule at that tyme ouer many , and almost ouer all nations . Now where he sayeth here , that the greke tonge was in preeminence , propter gentium Sapientes , for the wise men of the gentiles : he discusseth fully the doubte , that might seme to rise of S. Hieromes saying , and sheweth , that the greke tonge was common , not to all the vulgare people of the whole Orient , but to the wise men onely , and that for the atteyning of learning . And for this it is to be noted , that the scripture reporteth the vulgare tong of the Lycaonians to haue ben vttered in hearing of Paul and Barnabas , not by the Magistrates , or other the chiefe , but by the vulgare people . Turbae leuauerunt vocem suam Lycaonicè dicentes , etc. Act. 2. And so S. Hierome is to be vnderstanded to speake in that place , not of all men of the nations of the East , but rather of a great number , and of some persons of all nations . For elles if all the East had spoken greke , the souldiers that buried Gordianus the younger , Emperour , apud Circeium Castrum , at Circey castle , neare to the land of Persie : would not haue written his title of honour vpon his sepulchre , in greke and latine , in the Persians , Iewes , and the Egyptians tonges , vt ab omnibus legeretur , that it might be read of all , In Gordij● . as Iulius Capitolinus writeth . Which is an argument , that all the East spake not ne vnderstoode not the greke tonge . As likewise that Epiphanius writeth , Lib. 2. haeresi. 66. where he sayeth thus . Most of the Persians after the persicall letters , vse also the Syrianes letters . As with vs many nations vse the greke letters , yea where as in euery nation in maner , they haue letters of their owne . And others some much esteme the most profownde tonge of the Syrians , and the tonge that is about Palmyra , both the tonge it selfe , and also the letters of the same . Bookes also haue ben written of Manes in the Syrianes tonge . Agayne if all the East had spoken greke , sundry the holy fathers would not haue ben so enuiouse to the common weale of the churche , as to hyde their singular workes from the reading of all , which they wrote in barbarouse and vulgare tonges , to the commoditie only of their brethren that vnderstoode the same . Antonius , that wrote seuen notable epistles to diuerse monasteries , Lib. de ecclesiast. script . of apostolike sense and speache , as S. Hierome witnesseth , in the Egyptian tonge . Likewise holy Ephrem of Edessa , Bardesanes of Mesopotamia , who wrote very excellent workes in the Syriacall tonge . Euen so dyd Isaac of Antioche , and Samuel of Edessa priestes , write many goodly workes against the ennemies of the churche , in the same tonge , as Gennadius recordeth .

But what shall we speake of all the East ? neither all the lesser Asia , and the countries there adioyning , spake not greke one generation before the comming of Christ . For if all had spoken greke , Mithridates that renoumed king of Pontus , had not neded to haue learned two and twenty languages of so many nations he was king ouer , to make answere to suters , to appoint them orders and lawes , and in open audience to speake to them in so many languages with out an interpreter , as Plinie writeth . Natural . hist. lib. 7. cap. 24. Here if these 22. nations of 22. sundry tonges , had also besyde their owne language spoken greke , and vnderstanded the same : Plinie would not haue vttered that word , sine interprete , without an interpreter . And likewise that king had taken vaine labour in learning those tonges , where one might haue serued his tourne .

Neare to this kinges dominion in the shore of the sea Euxinus , in the lande of Colchis , Li. 6. nat. hist. ca. 5. there stoode a citie named Dioscurias , so much haunted of straungers , that as Plinie writeth by recorde of Timosthenes , it was resorted vnto of three hundred nations of distincte languages , and that the Romaines for the better expedition of their affaires there , had at lenghth lying in the same , cxxx . interpreters . Now if all the Orient had spoken greke , as S. Hieromes wordes seme to importe : the Romaines shuld not haue neded to haue maineteyned there to theire great charges , so great a number of interpreters , to be their agentes there . But for proufe that all the Orient spake not greke , what nede we alleage prophane wryters ? the knowen place of the Actes , maketh mencion of sundry nations there , that had distincte languages , the Parthians , Medians , and Elamites etc. Act. 2.

To conclude , they that to maineteine their straunge opinion of the vniuersall vnderstanding of the Seruice vsed of olde tyme in the East Churche , saye and affirme , that all the Orient spake greke : seme much to diminishe the maiestie , vtilitie , and necessitie of the miraculouse gifte of tonges , which the holy ghost gaue in the primitiue churche , for the better furtherance of the gospell . For if all in those parties had spoken greke , the gifte of tonges had ben in that respecte nedeles . Hytherto of the greke , and of the Seruice in that language .

Now concerning the Latine tonge , which is the learned tonge of the West . That the Latine churche , or the West churche , for so it is called , had the Seruice in Latine , I graunt . The chiefe Regions and countries of the Latine churche , with in the forsayd syx hundred yeres , were these . Italie , Aphrike , Illyrike , bothe Pannonies , now called Hungarie and Austria , Gallia , now Fraunce , and Spaine . The countries of Germanie , Pole , and Swethen , and those north partes , receiued the faith long sithens . The countries of Britaine here had receiued the faith in most places , but were dryuen from the open profession of it agayne , by the cruell persecution of Diocletian the Emperour , at which persecution , S. Albane with many others , suffered martyrdom .

After that these countries had ben instructed in the faith , as thinges grewe to perfection , they had their Seruice accordingly : no doubte such , as was vsed in the churches , from whence their first Apostles and preachers were sent . And because the first preachers of the faith came to these west parties from Rome , directed some from S. Peter , some from Clement , some others afterward from other bishops of that See Apostolike : they planted and set vp in the countries by them conuerted , the Seruice of the churche of Rome , or some other very like , and that in the Latine tonge onely , for ought that can be shewed to the contrary . Wherein I referre me onely to the first syx hundred yeres . Now that such Seruice was vnderstanded of those peoples , that spake and vnderstoode Latine , no man denyeth . For to some nations that was a natiue and a mother tonge , as the greke was to the Grecians .

M. Iuell alleaging for the hauing of the prayers and Seruice in a vulgare tonge ( as for England in the English , for Ireland in the Irishe , for doucheland in the douche tonge , etc ) authorities and examples of the churches , where in the tyme of the primitiue churche the greke and Latine tong was the vsuall and common tonge of the people : bringeth nothing for proufe of that , which lyeth in controuersie . Arnobius ( sayeth he ) called the latine tonge , M. Iuelles allegatiō● soluted . sermonem Italum . S. Ambrose in Millane , S. Augustine in Aphrike , S. Gregorie in Rome , preached in Latine , and the people vnderstoode them . What then ? no man denyeth you this . Hexaeme Rom. hom. 4 S. Basile also speaketh of a sownde , which the men , women and children made in their prayers to God , like the sownde of a waue stryking the sea bankes . What can you conclude of this necessaryly M. Iuell ? All this may be vnderstanded of the sownding that one worde , Amen , answered at the prayers ende , which is done now by the quyer , and may be done by the people also in the lower parte of the churche . For S. Hierome leadeth vs so to thinke . Who commending the deuotion of the people of Rome , In 2. prooemio comment . ad Galatas . sayeth in like maner . Vbi sic ad similitudinem coelestis tonitrui , amen reboat , & vacua idolorum templa quatiuntur ? Where elles are the churches and the sepulchres of Martyrs , with so feruent deuotion , and with so great companie resorted vnto ? ( which wordes go before ) Where doth Amen geue so lowde a sownde , like the thunderclappe out of the ayer , so as the temples empted of idoles , shake with it , as at Rome ?

The people speaketh with the priest , at the mysticall prayers , sayeth Chrysostome , alleaged by M. Iuell . What then ? So was it long before , euen in the Apostles tyme , Constitut. apostolicarum li. 8. cap. 16. as we reade in Clement , and likewise in S. Cyprian , in * * In orationibus mystagogicis . Cyrillus Hierosolymitanus , and many others , so is it now . For he shall fynde in the olde fathers , that to Per omnia secula seculorum ( which Chrysostom speaketh of ) to Dominus vobiscum , so light as they make of it , to Sursum corda , and to Gratias agamus domino Deo nostro , the people answered , as now also they answere , Amen , & cum Spiritu tuo , hahemus ad dominum , dignum & iustum est .

As for the place he alleageth out of S. Augustine vpon the psalmes , it maketh nothing for his purpose . S. Augustines wordes be these , other wise then he reporteth them . Quid hoc sit ; intelligere debemus , In Psal 18 in expositione secunda . vt humana ratione , non quasi auium voce cantemus . Nam & merulae , & psittaci , & corui , & picae , & huiuscemodi volucres , saepè ab hominibus docentur sonare , quod nesciunt . Hauing prayed to God ( sayeth S. August . ) that he make vs cleane of our priuie synnes , etc. we ought to vnderstand , what this is , that we maye singe with mannes reason , not with voice , as byrdes doo . For owselles , popiniayes , rauens , and pyes , and such the like byrdes , oftetymes be taughte of men to sownde , they knowe not what . These wordes are to be taken of th' understanding of the sense , not of the tonge which the Seruice is songe in . For the people of Hippo , where he was bishop , vnderstoode the latine tonge meanely . Which sense can not rightly and safely be atteined of the common people , De ecclesiasticis diuersis capitulis . Constitutione 123. Greg. Haloandro interprete . Nam in veteri translatione nihil tale habetur . but is better , and more holesomly taughte by the preaching of the learned bishops and priestes .

The commaundement of Iustinian the Emperour , which M. Iuell alleageth , that bishops and priestes shuld celebrate the holy oblation or Sacrifice , which we call the Masse , not closely , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but with vtterance and sownde of voice , that they might be heard of the people : maketh nothing for the Seruice to be had in the Englishe tong , in the churche of England , or in any other vulgare tonge , in the churche of any other nation : but requireth onely of the bishops and priestes open pronouncing , Iustinianes ordinaunce truly declared . vocall not mentall speaking , not whispering with the breath onely in the celebration of the holy Sacrifice and other Seruice . Wherein he agreeth with S. Augustine , who in his booke de Magistro , Cap. 1. sayeth , that when we praye , there is no nede of speaking , onlesse perhappes we doo as priestes doo . Who when they praye ( in publike assemble ) vse speaking for cause of signifying their mynde , that is , to shewe , that they praye , not to th' intent God , but menne maye heare , and with a certaine consent through putting in mynde ( by sownde of voice ) maye be lyfted vp vnto God . This much S. Augustine there . And this is the right meaning of that Constitution . And thus he ordeined for the greke churche onely , and thereto only it is to be referred , for that some thought the Sacrifice shuld be celebrated rather with silence , after the maner of the churche of Rome , specially at the consecration . And as that constitution perteined to the Grekes , and not to the Latines , so was it not fownde in the Latine bookes , vntill Gregorius Haloander of Germanie of late yeres translated the place . And where M. Iuell alleageth this commaundement of Iustinian against the hauing of the Seruice in a learned tonge , vnknowen to the common people : it is to be noted , how he demeaneth him selfe , not vprightly , but so as euery man may thereby knowe a scholer of Luther , Caluine and Peter Martyr . For whereas by th' allegation of that ordinance , he might seme to bring somewhat , that maketh for the blessed Sacrifice of the churche , commonly named the Masse , he dissembleth the worde of the sacrifice , which Iustinian putteth expressely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , diuinam oblationem , the diuine or holy oblation : and termeth it other wise , in his replyes , by the name of common prayers , and in his Sermon , by the name of the wordes of the ministration , refusing the worde of the churche , no lesse , then he refuseth to be a member of the churche . Thus through fooysting and coggyng their dye , and other false playe , these newe perilouse teachers deceiue many poore soules , and robbe them of the suer simplicitie of their faith .

And where was this commaundement geuen ? In Constantinople the chiefe citie of Grece , where the greke tonge was commonly knowen . That Emperour had dominion ouer some nations , that vnderstoode not the greke commonly . Yet no man can tell of any constitution , that euer he made for Seruice there to be had in their vulgare and barbarous tonge . So many nations hauing ben conuerted to the faith , the common people whereof vnderstoode neither greke nor latine : if the hauing of the Seruice in their vulgare tonge , had been thought necessary to their saluation : the fathers that stickte not to bestowe their bloude for their flockes , would not haue spared that small paine and trauaile , to put their Seruice in vulgare tonges . If it had ben necessary , it had ben done : if it had ben done , it had ben mentioned , by one or other . Psal. 104. Lib. 1 contra haeres . haeresi 39.

It appeareth by Arnobius vpon the Psalmes , by Epiphanius writing against heresies , and by S. Augustine in his bookes De Doctrina Christiana , that by accompte of th' antiquitie , there were 72. tonges in the worlde . In Tuscul . q. Cicero sayeth that they be in number infinite . Of them all , neither M. Iuell , nor any one of his syde , is able to shewe , that the publike Seruice of the churche in any nation , was euer for the space of syx hundred yeres after Christ , in any other , then in greke and latine .

For further answere to the auctoritie of Iustinianes ordinance , we holde well with it . Good men thinke it meete , the Seruice be vttered now also , with a distincte and audible voice , that all sortes of people , specially so many as vnderstand it , may the more be stirred to deuocion , and thereby the rather be moued to saye Amen , and geue their assent to it , through their obedience and credite , they beare to the churche , assuring them selues , the same to be good and helthfulll , and to the glory of God . And for that purpose , we haue commonly sene the priest , when he spedde him to saye his seruice , to ring the Sawnce bell , and speake out a lowde , Pater noster . By which token the people were commaunded silence , reuerence , and deuotion .

Now to saye somewhat touching the common prayers or Seruice of the curches of Aphrica , where S , Augustine preached in Latine , as you saye , and I denye not , and thereof you seme to conclude , that the common people of that countrie vnderstoode and spake latine , as their vulgare tonge . That the Aphricane churches had their Seruice in Latine , it is euident by sundry places of S. Augustine , in his exposition of the Psalmes , in his bookes De Doctrina Christiana , and in his sermons , and most plainely in an epistle that he wrote to S. Hierome , in which he sheweth , that the people of a citie in Aphrica was greatly moued and offended with their bishop , for that in reciting the scriptures for parte of the seruice to them , he read out of the fourth chapter of Ionas the Prophete , not cucurbita , after the olde texte , which they had ben accustomed vnto , but hedera , after the newe translation of S. Hierome . All people of the latine churche vnderstoode not the latine Seruice . Lib. 3.2 . belli punici . Now as I graunt , that some vnderstoode it , so I haue cause to doubte , whether some others vnderstoode it , or no. Nay rather I haue great probabilitie to tkinke , they vnderstoode it not . For the bewraying of Hannibals Ambassadoures to the Romaines , by their Punicall language , whereof Titus Liuius writeth : and likewise the conference betwixte Sylla the noble man of Rome , and Bocchus kinge of Numidia , had by meane of interpreters adhibited of bothe parties , as Saluste recordeth in bello Iugurthino , declareth , that the tonge of Aphrica was the punicall tonge before the Romaines conqueste . Now the same people remaining there vntill S. Augustines tyme , what shuld moue vs to iudge , that they forgate their owne natiue and mother tonge , and learned a newe the latine tonge ? I confesse that many vnderstoode and spake latine , by reason of the Romaines common resorte thyther , of their lawes there executed , of their garnisons there abyding , and specially of the great multitude of latine people thyther sent to inhabite , deductis colonijs , by August the Emperour first , then by Adrianus , and afterward by Comodus , who would haue had the great citie Carthago newly reedified , to be called after his owne name , Alexandria Comodiana , as Lampridius writeth . These Romaine colonies , that is to witte , multitudes of people sent to inhabite the countrie , placed them selues about the sea costes , in the chiefe cities , in Carthago , Vtica , Hippo , Leptis , etc. and thereabout . And by this meanes the Romaine or Latine speache spred abroade there , and became to be very common , as that which remained still among the inhabitantes , that were of the Romaine kynde , and was learned by long vse and custome of others dwelling amongest them , specially in the cities , where the Romaines bare the swea and gouernement . For these consyderations , I thinke the Latine tonge was there very common . But that it was common to the inwarde parties of the countrie also , and to the vplandishe people , amongest whom the olde accustomed language is longest kepte , as experience teacheth : it is not likely . For though the nobilitie and cities chaunge their language , to be the more in estimation , yet the common and base people of the countrie , fall not so sone to a chaunge . In this realme of England after William Conqueroures tyme , by occasion of great resortes of Frenchemen hyther , and of our countrie men in to Fraunce , also of the Frenche lawes , and speciall fauour by the princes borne , and prefermentes bestowed vpon those that spake Frenche : the most parte of the nobilitie , lawyeres , merchantes , capitaines , souldiers and welthy folke , had skill in the understanding and speaking of the Frenche tonge , but yet the common and vplandish people spake litle or nought at all . Whereof grewe this prouerbe in England of olde tyme , lacke would be a gentilman , but lacke can no frenche . The like may be thought of the Latine tonge of Aphrica .

What shall we thinke of the vplandish people there , when as Septimius Seuerus the Emperour , yea after the Apostles tyme , had not very good skill in the Latine tonge , but in the punicall tonge , and that being borne at Leptis ? of whom Aurelius Victor sayeth thus in Epitome . Latinis literis sufficienter instructus , Punica lingua promptior , quippe genitus apud Leptim Prouinciae Aphricae . Seuerus was learned in the latine lettres sufficiently , but in the punicall tonge he was redyer , as being borne at Leptis , within the prouince of Aphrica . Here the Latine tonge is attributed to instruction and teaching , and the punicall tonge to nature . Aelius Spartianus writing the lyfe of this Seuerus to Diocletian , sheweth , that when his syster a woman of Leptis , came to Rome to him , vix latinè loquens , her brother the Emperoure was a shamed of her , and blushed at her , for that she could scantly speake Latine , and therefore commaunded her a waie home againe to her countrie , for these be the very wordes of Spartianus . Now if such noble personages lackte the latine speache in the chiefe parte of Aphrica , it is sone vnderstanded , what is to be demed of the common and vulgare people abroade in the countrie . Let vs come downe lowgher euen to S. Hieromes tyme . S. Hierome writing to a noble young Romaine virgine called Demetrias , being in Aphrica , exhorting her to kepe her selfe in that holy state of virginitie , sayeth thus . Vrbs tua quondam orbis caput , etc. Thy citie once the head of the world , is becomme the sepulchre of the Romaine people , and wilt thou take a banished husband , thy selfe beyng a banished woman , in the shore of Libya ? what woman shalt thou haue there , to bring thee too and fro ? Stridor Punicae linguae procacia tibi fescennina cantabit . The iarryng punical tonge shall sing thee bawdy songes at thy weddyng . Lo , in S. Hieromes tyme they of Aphrica spake the punicall tonge , and that by the sea syde , where the Romaines of long tyme had made their abode . Of this maye be gathered , that the latine speache was not in the farther parties within the countrie , very common .

S. Augustine in sundry places of his workes sheweth , that the people of Aphrica called punikes , spake the punicall tonge , De verbis domini secundum Luc. Serm. 35. acknowledging a likenes and coosynage , as it were , to be betwen that and the Hebrew tonge . But most euident witnes for the punicall tonge , is to be fownde in his 44. epistle ad Maximum Madaurensem . In which he answereth him soberly , for his scoffing and iesting at certaine punicall wordes , in derogation of the Christianes . After wondering that he being an Aphricane borne , and writing to Aphricanes , shuld fynde faulte with the punicall names and wordes , and after commendation of the tonge , for that many thinges haue right wisely ben commended to memorie by great learned men in bookes of the punicall language : at length concluded against him thus . Poeniteat te certè ibi natum , vbi huiusmodi linguae cunabula recalent . In good footh thou mayest be sorye in thy heart , that thou were borne there , where the cradelles of such a tonge , be warme agayne . By which wordes he semeth to charge him with an vnnaturall griefe and repenting , that he was borne in that countrie , where they speake punike , er they creape out of their cradelles . Whereby it appeareth , the mother tonge of those parties of Aphrica which he speaketh of , to be the punicall , and not the latine . To conclude , if they had all spoken latine , and not some the punicall tonge , S. Augustine would neuer haue wrytten , Lib. 1. de peccatorum meritis et remissione . ca. 24. Punici Christiani baptismum , salutem , Eucharistiam , vitam vocant : That those Christianes which speake the punicall tonge , call baptisme in their language , helth or Saluation , and the Eucharist , lyfe . Wherefore we see that there were Latine christianes , and punicall christianes in Aphrica , of whom all vnderstoode not the latine seruice .

And whereas S. Augustine , as you alleage him , without shewing the place ( as your maner is , whereby you may easely deceiue the reader ) hath these wordes in his sermons to the common people diuerse tymes : Nunc loquar latinè , vt omnes intelligatis , now will I speake latine , that you maye all vnderstand me : of that saying , if any such be , may be gathered , that sometymes he spake in the punicall tonge to the punicall christianes , not vnderstanding the latine : but now among the Latine Aphricanes , that were of the Romaine kynde , and vnderstoode not the punike , he would speake latine , that all such shuld vnderstand him .

Who so desyreth further to be persuaded , that the people of Aphrica called Poeni , spake and vnderstoode theire owne punicall tonge , and not the latine tonge , as likewise the people of Spaigne , named Iberi , spake that language which was proper to them : let him reade Titus Liuius de bello Macedonico . For there he recordeth , that when those of Aphrica , or of Spaigne and the Romaines came together for parle and talke : they vsed an interpreter .

And Vlpianus the Lawier a great officer about Alexander Seuerus the Emperour , at the begynning of Christen Religion , In l fideicommissa ff. d. leg. 3. writeth , that fidei commissa maye be lefte in all vulgare tonges . and putteth for examples , the Punicall and the Frenche , or rather Gallicall tonge .

This much or more might here be sayde of the language of the people of Gallia , now called Fraunce ; which then was barbarouse and vulgare , and not onely latine , and yet had they of that nation their Seruice then in Latine : as all the West churche had . That the common language of the people there was vulgare , the vse of the latine seruing for the learned , as we must nedes iudge : we haue first , the autoritie of Titus Liuius . Ab vrbe condita . lib. 7. Who writeth , that a Galloes , or as now we saye , a French man of a notable stature , prouoked a Romaine to fight with him man for man , making his chalenge by an Interpreter . Which had not ben done , in case the latine tonge had ben common to that nation : Nexte , the place of Vlpianus before mentioned : Then , the recorde of Aelius Lampridius , who writeth , that a woman of the order of the Druides , In vita Alexandri Mamaeae . cryed out a lowde to Alexander Seuerus Mammaea her sonne the Emperour , as he marched foreward on a daye with his armie , gallico sermone , in the gallicall tonge , these wordes , boding his death . which right so shortly after folowed : Vadas , nec victoriam speres , ne militi tuo credas . Go thy waye , and looke not for the victorie , truste not thy souldier . Lastly , the witnes of S. Hierom , who hauing trauailed ouer that region , and therefore being skilful of the whole state thereof ; In prooemio 2. comment . ad Galatas . acknowlegeth the people of Treueres and of that territorie , to haue a peculiar language , diuerse from latine and greke .

If all that I haue broughte here touching this matter , be well weighed , it will seme probable , I doubte not , that all sortes of people in Aphrica , vnderstoode not the Seruice , which they had in the latine tonge . And no lesse maye be thought of Gallia and Spaigne . And so farre it is proued against M. Iuelles stowte assertion , that within his syx hundred yeres after Christ , some Christen people had their common prayers and Seruice , in a tonge they vnderstoode not .

And thus all his allegations broughte for proufe of his saying in this behalfe , be answered , the place of S. Paul to the Corinthians excepted . Which er I answer , I will according to my promise proue , The antiquitie of the latine Seruice in the church of England . that about nyne hundred yeres past , yea a thousand also , and therefore some deale within his syx hundred yeres , euen in S. Gregories tyme , the Seruice was in an vnknowen tonge in this lande of England , then called Britaine , and begonne to be called England , at least for so much , as sithens , and at these dayes , is called by the name of England .

Beda an English man , that wrote the ecclesiasticall storye of the English nation , in the yere of our lord 731. and of their comming in to Britaine , about 285. recordeth , that S. Augustine and his companie , who were sent hyther to conuert the English people to the faith of Christ , which the Britons here had professed long before hauing a safe conducte graunted the by king Ethelbert , to preache the gospell , where they would : sayde and song their seruice in a churche buylded of olde tyme in the honour of S. Martine , adioyning on the east syde of the head citie of Kent , whiles the Romaines dwelt in Britaine . The wordes of Beda be these . Lib. 1. hist. ecclesiast. cap 26. In hac ( ecclesia ) conuenire primo , psallere , orare , missas facere , praedicare & baptizare coeperunt . In this churche they beganne first to assemble them selues together , to synge , to praye , to saye Masse , to preache and to baptise . It is plaine , that this was the Seruice . And no doubte they resorted to it , who beleued and were of them baptized , wondering ( as Bede sayeth ) at the simplicitie of their innocent lyfe , and swetnes of their heauenly doctrine . In English it was not , for they had no skille of that tonge , as Bedo sheweth , lib. 1. cap. 23. And therefore er they entred the land , they tooke with them by commaundement of S. Gregorie , Lib. 1. c. 25. interpreters out of fraunce . Which interpreters serued for open preaching and priuate instruction , exhortation and teaching . In synging and saying the Seruice , there was no vse of them . Whereas S. Augustine , after that the English nation had receiued the faith , and he had ben made Archebishop ouer them , hauing fownde , the faith being one , diuersitie of customes in diuerse churches , one maner of Masses in the holy Romaine churche , an other in that of Fraunce : for this and certaine other purposes , sent two of his clergie , Laurence and Peter to Rome , to be aduertised amongest other thinges , what order , maner and custome of Masses it liked S. Gregorie , the churches of the English nation shuld haue : hereunto that holy father answered , that what he espyed either in the Romaine or French , or any other churche , that might be most acceptable to almighty god , he shuld choose out , and gather together , and commende the same to the churche of England , there to be lefte in custome to continewe . lib. 1. cap. 27. If it had then ben thought necessary , the Seruice of the Masse to be in English , or if it had ben translated in to the English tonge : it is not to be thought , that Bede , who declareth all thinges concerning matters of Religion so diligently , specially professing to write an ecclesiasticall storye , would haue passed ouer that in silence . And if the Masse had ben vsed in the English tonge , the monumentes and bookes so much multiplied among the churches , would haue remained in some place or other . And doubteles some mention would haue ben made of the tyme and causes of the leauing such kynde of Seruice , and of begynning the newe latine Seruice . As certaine of S. Gregories workes tourned in to English by Bede him selfe , haue ben kepte , so as they remaine to this daye . S. Gregorie him selfe is a witnes of right good auctoritie vnto vs , that this land of England , which he calleth Britaine , in his tyme , that is almost a thousand yeres past : had the common prayers and Seruice in an vnknowen tonge , without doubte in Latine , much in like sorte , as we haue of olde tyme had , till now . His wordes be these . Ecce ( omnipotens dominus ) penè cunctarum iam gentium corda penetrauit , Expositionis in Iob li. 27. ca. 6 ecce in vna fide Orientis limitem Occidentisque coniunxit . Ecce lingua Britanniae , quae nil aliud nouerat , quàm Barbarum frendere , iam dudum in diuinis laudibus Hebraeum coepit Halleluia resonare . Beholde our lord almighty hath now pearced the hartes almost of all nations . Beholde he hath ioyned the borders of the East and the West in one faith together . Beholde the tonge of Britaine , that could nothing elles but gnashe barbarously , hath begonne now of late in diuine seruice to sownde the Hebrewe Halleluia .

Bede in the ende of his second booke , sheweth , that one Iames a deacon of the churche of Yorke , a very cunning man in songe , sone after the faith had ben spred abroade here , as the number of beleuers grewe , began to be a maister or teacher of synging in the churche , after the maner of the Romaines . The like he writeth of one Eddi surnamed Stephanus , that taught the people of Northumberland to sing the Seruice after the Romaine maner , and of Putta a holy man , bishop of Rochester , commending him much for his great skille of synging in the churche , after the vse and maner of the Romaines , which he had learned of the disciples of S. Gregorie .

These be testimonies playne and euident ynough , that at the begynning the churches of England had their diuine Seruice in Latine , and not in English . One place more I will recite out of Bede , most manifest of all other , for proufe hereof . In the tyme of Agatho the Pope , there was a reuerent man called Iohn , Archicantor , that is chiefe chaunter or synger of S. Peters churche at Rome , and Abbot of the monasterie of S. Martin there . Benedicte an abbot of Britaine , hauing buylded a monasterie at the mowth of the Riuer Murus , ( Bede so calleth it ) sued to the Pope for confirmations , liberties , fraunchesies , priuileges , etc. as in such case hath ben accustomed . Among other thinges , he obteined this cunning Chaunter Iohn , to come with him into Britaine , to teache songe .

Because Bedes ecclesiasticall storye is not very common , I haue thought good , here to recite his owne wordes , thus englished . This Abbot Benedicte tooke with him the foresayd Iohn , to bring him in to Britaine , that he shuld teache in his monastery , the course of seruice for the whole yere , so as it was done at S. Peters in Rome . Iohn dyd as he had commaundement of the Pope , both in teaching the synging men of the sayde monastery the order and rite of synging and reading with vtterance of their voice , and also of writing and prycking those thinges , that the compasse of the whole yere requyred , in the celebration and keping of the holy dayes . Which be kepte in the same monasterie , till this daye , and be copied out of many rownde about on euery coste . Neither dyd that Iohn teache the brethren of that monastery onely , but also many other made all the meanes they could , to gete him to other places , where they might haue him to teache . This farre Bede . I trowe no man will thinke , that this Romaine taught and wrote the order and maner of synging and pronouncing the Seruice of the churches of this lande , in the English tonge .

If it had ben demed of the learned and godly gouernours of Christen people then a necessary pointe to saluation , to haue had the seruice in the english : no man had ben so apte and fitte to haue translated it , as he , who in those dayes had by speciall grace of God , a singular gifte to make songes and sonets in english meter , to serue religion and deuotion . His name was Cednom . Cednom . of whom Bede writeth merueilouse thinges . How he made diuerse songes conteining matter of the holy scripture , with such exceding swetenes , and with such a grace , as many feeling their hartes compuncte and prickte with hearing and reading of them , withdrewe them selues from the loue of the world , and were enkendled with the desyer of the heauenly lyfe . Many sayeth Bede of th' english nation attempted after him to make religiouse and godly poetries , but none could doo comparably to him . For he was not ( sayeth he alluding to S. Paules wordes ) taught of men , Galat. 1. neither by man , that arte of making godly songes : but receiued from God that gifte freely . And therfore he could make no wanton , tryfling , or vaine ditties , but onely such , as perteined to godly Religion , and might seme to procede of a head guyded by the holy ghost . lib. 4. cap. 24. This diuine poet Cednom , though he made many and sundry holy workes , hauing their whole argument out of holy scripture , as Bede reporteth : yet neuer made he any piece of the Seruice to be vsed in the churche . Thus the faith hath continewed in this land among the English people , from the 14. yere of the reigne of Mauritius the Emperour , almost these thousand yeres , The first entree of the English Seruice . and vntill the late king Edwardes tyme , the English Seruice was neuer heard of , at least waye neuer in the churche of England by publike auctoritie receiued and vsed .

Now touching the scripture by M. Iuell , and by all them of that syde alleaged , for the Seruice to be had in the vulgare tonge . In the 14. chapter of the first epistle to the Corinthians , S. Paul treateth of the vse of tonges , so as it was in the primitiue churche a speciall gifte . As the faithfull folke came together to pray and to heare gods worde , some one man suddeinly stoode vp , and spake in the congregation with tonges of many nations , Spiritu insusurrante , as Chrysostom sayeth , that is , by inspiration or prompting of the spirite , so , as neither others that were present , neither him selfe , after the opinion of Chrysostome , vnderstoode , what he sayd : That gifte the Apostle dyd not forbyd . For that euery gifte of God is good , and nothing by him done in vaine : but dehorted the Corinthians from the vaine and ambitiouse vse of it , and therefore dyd much extenuate the same , and preferred prophecying , that is the gifte to interprete and expounde scriptures , farre before it . It was not in the churche , but in the Apostles tyme , or a very shorte while after them , and that all together by miracle , the holy ghost being the worker of it .

The place of S. Paul to the Corinthians maketh not for the Seruice in the English tonge . As concernig the order of the common prayers and publike Seruice , in such sorte as we haue now , and that age had not : S. Paul mentioneth nothing , neither speaheth one word in that whole chapter , but of the vse of the miraculouse gifte , as is sayde before . And therefore his sayinges out of that chapter , be not fittely alleaged of M. Iuell and the reste of our aduersaries , against the maner of prayers and Seruice of the churche now receiued and of long tyme vsed , which in the West is vttered in the latine tonge , not by waye of miracle or peculiar gifte , but according to the institution and ordinance of the churche . Profectò enim coelum Ecclesia tum fuit . In 1. Cor. 14. ho. 37. In very dede sayeth Chrysostome , the churche then was a heauen , when as the holy ghost administred all thinges , moderated all the headdes of the churche , caughte eche one with his inspiration . As for now , we kepe but the steppes onely of those thinges . We speake two or three of vs , and that a sundre , and one holding his peace , an other begynneth . But these be but signes onely and memorials of thinges . And so when we haue begonne , ( he meaneth Dominus vobiscum ) & cum spiritu tuo , the people answereth : meaning to signifie thereby , that so in olde tyme they spake , not of their owne wisedome , but of the instincte of the spirite of God . This much Chrysostome of the heauenvly maner of the primitiue churche in the Apostles tyme . Now if in these dayes the maner were like , if it pleased the holy ghost to powre vpon vs the like abundance of grace , as to doo all thinges for vs , to rule the headdes of all faithfull people , to carrie eche one of vs with his diuine inspiration , and when we came to churche together for conforte and edifying , to geue in to our hartes and put in to our mowthes by daily miracle , what we shuld praye , and what we shuld preache , and how we shuld handle the scriptures : In this case no catholike christen man would allowe the vnfruitefull speaking with straunge and vnknowen tonges without interpretation , to the lette and hinderance of gods word to be declared , and to the keping of the people onely in gasing and wondering , from saying Amen , and geuing their assent to the godly blessing and thankes geuing . But the order of the churche now is farre otherwise . We haue not those miraculouse giftes , and right well maye we doo with out them . For the speaking with tonges , was in stede of a signe or wonder , not to them that beleued , but to the vnbeleuers . And signes be for the vnfaithfull , the faithfull haue no neede of them . In churches , I meane where auncient order is kepte , whiles the Seruice is song or sayd , the ministers doo not speake with tonges , or with a tonge , in such sorte as S. Paul vnderstoode : but they doo reade and rehearse thinges set forth and appointed to them . S. Paul rebuketh them , who speaking with tonges , letted the preachers , so as the people present might not be edifyed . The Latine Seruice is not so done in the churche , as the exposition of the scriptures be thereby excluded . In the Apostles tyme , they came to churche , to th' intent they might profitably exercise the giftes God gaue them , and by the same , specially by the gifte of prophecying , edifie one an other , and teache one an other . Now adayes they come not to churche together one to teache an other , and to expounde the scriptures in common : but to praye , and to heare the opening of Gods word , not one of an other with out order , but of some one , to witte , the bishop , priest , curate , or other spirituall gouernour and teacher . And for as much as all the people can not heare the priestes prayers at th' aulter ( which hath from the Apostles tyme hytherto euer ben a place to celebrate the holy oblation at ) tourning him selfe for the most parte to the East , according to Apostolike tradition , in what tonge so euer they be vttered , for distance of the place they remaine in : it is no inconuenience , such admitted in to the quyer , as haue better vnderstanding of that is sayd or song : that the reste remaine in semely wise in the neather parte of the churche , and there make their humble prayers to God , by them selues in silence , in that language , they best vnderstand , conforming them selues to the priestes blessing and thankes geuing through faith and obedience with their brethren in the quyer , and geuing assent to the same , vnderstanding some good parte of that is done , as declared by often preaching , and by holy outward ceremonies , perceiueable to the senses of the simplest .

Fol. 15. Where as you M. Iuell alleage S. Paul for your purpose , and make him to saye thus , otherwise then he wrote : 1. Cor. 14. If thou make thy prayer in the congregation with thy Spirite or noise of straunge wordes , how shall the vnlearned man thereunto saye amen ? for he knoweth not what thou sayest : you bombaste this texte with your owne counterfeit stuffing . The translation auctorised by king Edward and his counsell , is truer , and foloweth the greke nearer , which hath thus . When thou blessest with the spirite , how shall he that occupieth the rome of the vnlearned , saye amen at thy geuyng of thankes , seing he vndestandeth not , what thou sayest ? Here the Apostle saint Paul speaketh of blessing or thankes geuing with the spirite , which spirite what it is , it is not easy to declare , after the iudgement of your owne patriarke Iohn Caluine . Saint Ambrose taketh it for the spirite we haue receiued in baptisme , that doth incline and moue vs to prayer . S. Thomas for the holy ghoste geuen to vs , for reason , and for the power imaginatiue . Erasmus for the voice it selfe . Isidorus Clarius for the power of pronouncing or vtterance . some for the breath that passeth the throte , some for the intention , S. Augustine very subtily , pro apprehensione quae ideas concipit & signa rerum . Caluine in his Institutions , De Oratione cap. 15. for the sownde of the mowth , that is caused of the breath of a mannes throte and rebownding of the ayer . Chrysostom for the spirituall gifte , or the gifte of the holy ghost to speake with tonges . Which Caluine him selfe sytting in iudgement as it were vpon this doubtefull matter , alloweth best , and condemneth the mynde of all others , and also his owne , though vnwares , as it semeth and so he would condemne your noyse of straunge wordes likewise , if he heard it . This texte being so doubtefull of it selfe in sense , so put out of tune by your noyse of straunge wordes , wherewith you descant vpon the worde Spirite , so violently applyed by your newe fangled exposition , maketh litle to the condemnation of the latine Seruice in the latine churche : specially seing that S. Paul meaneth by that miraculouse speaking with tonges , vsed or rather abused among the Corinthians , a farre different maner of speaking from that speaking , whereby the priest vttereth the common Seruice .

The priest ( I graunt ) saying his Seruice to his parish , speaketh with a tonge , but such maner of speaking is not that , which S. Paul meant . For the priest vnderstandeth it for the better parte , if he be learned , and the people be not vtterly ignorant , because of often preaching , long custome , solemne feastes and sundry ceremonies . And therefore your argument gathered out of that texte , concludeth nothing against hauing the Seruice in the learned latine tonge not perfitely vnderstanded of the vnlearned people .

Verely if you admitte the exacte iudgement of S. Augustine concerning this place of S. Paul , vide Aug. lib. 12. de Genesi ad literam . c. 7. 8. & 9. to . 3 then must you seeke for other scriptures and proufes of your English Seruice . For as he discusseth this point learnedly , by the tonge S. Paul meaneth not the Latine , Greke , or Hebrewe among the vnlearned people , or any other alien or straunge tonge : but onely , and that by waye of metaphore , any maner of vtterance , whereby the signes of thinges are pronounced , before they be vnderstanded . And by the Spirite , he vnderstandeth not a noyse of straunge wordes , after your straunge interpretation , but , as it is here in a certaine proper and peculiar maner taken , a power of the soule inferiour to the mynde , which conceiueth the similitudes of thinges , and vnderstandeth them not . And thinges so vttered , be vttered with the tonge and spirite , whether it be in Englishe or Latine , or any other language .

And Syr , although the people vnderstand not in most exacte wise , what the priest sayeth in the Latine seruice , yet haue they commoditie and profite therby , so farre as it pleaseth God to accepte the common prayer of the churche , pronounced by the priest for them .

But S. Paul ( saye they ) requyreth that the people geue assent , and conforme them selues vnto the priest , by answering Amen to his prayer made in the congregation . Verely in the Primitiue churche this was necessary , when the faith was a learning . And therefore the prayers were made then in a common tonge knowen to the people , for cause of their further instruction who being of late conuerted to the faith , and of paynimes made christians , had nede in all thinges to be taught . But after that the faithfull people was multiplied and increaced in great numbers , and had ben so well instructed in all pointes of Religion , as by their owne accorde they conformed them selues to the ministers at the common prayers : in the Latine churche the Seruice was set out in Latine , and it was thought sufficient , parte of the people in the quyer , to answere for the whole people . And this hath ben estemed for a more expedite and conuenient order , then if it were in the vulgare tonge of euery nation .

I graunt they can not saye Amen to the blessing or thankes-geuing of the priest , so well as if they vnderstoode the Latine tonge perfitely . Yet they geue assent to it , and ratifie it in their hartes , and doo conforme them selues vnto the priest , though not in speciall , yet in generall : that is to witte , though not in euery particular sentence of praise and thankes-geuing , or in euery seuerall petition , yet in the whole . For if they come to churche with a right and good intent , as the simple doo , no lesse then the learned : their desyre is to render vnto god glorie , praise and honour , and to thanke him for benefites receiued , and with all , to obteine of him thinges behofull for them in this life , and in the life to come . And without doubte this godly affection of their myndes , is so acceptable to God , as no vnderstanding of wordes may be compared with it . This requysite assent and conforming of them selues to the priest , they declare by sundry outward tokens and gestures : as by standing vp at the gospell and at the preface of the Masse , by bowing them selues downe and adoring at the Sacrament , by kneeling at other tymes , as when pardon and mercie is humbly asked , and by other like signes of deuotion , in other partes of the Seruice .

And whereas S. Paul semeth to disallowe praying with tonges in the common assemble , because of want of edifying , and to esteme the vtterance of fyue wordes or sentences with understanding of his meaning , that the reste might be instructed thereby , more then ten thousand wordes in a straunge and vnknowen tonge : all this is to be referred to the state of that tyme , which was much vnlike the state of the churche we be now in . The tonge of the prayers which S. Paul speaketh of , was vtterly straunge and vnknowen , and serued for a signe to the vnbeleuers . The latine tonge in the latine churche is not all together straunge and vnknowen . For besyde the priest , in most places some of the reste haue vnderstanding of it , more or lesse , and now we haue no nede of any such signe . They needed instruction : we be not ignorant of the chiefe pointes of Religion . They were to be taught in all thinges : we come not to churche specially and chiefly to be thaught at the Seruice , but to praye , and to be taught by preaching . Their prayer was not vaileable for lacke of faith , and therefore was it to be made in the vulgare tonge , for increace of faith . Our faith will stand vs in better stede , if we geue our selues to deuout prayer . They for lacke of faith , had nede of interpretation , bothe in prayers , and also in preaching , and all other spirituall exercises . We hauing sufficient instruction in the necessary rudimentes of our faith , for the reste , haue more nede by earnest and feruent prayer , to make sute vnto God , for an vpright pure and holy lyfe , then to spende much tyme in hearing for knowledge . Concerning which thing , Chrysostome hath this saying . Profectò si orare cum diligentia insuescas , Contrà Anomaeo● homil. 3. nihil est quòd doctrinam tui conserui desideres , quum ipse Deus sine vllo interprete mentem abundè luce asficiat . Verely if thou vse to praye diligently , there is nothing , why thou shuldest desyre teaching of thy felowe seruant , seing God him selfe doth abundantly lighten thy mynde without any interpreter .

I would not here that any man shuld laye to my charge the defence of ignorance , as though I enuyed the people any godly knowledge . I wish them to haue all heauenly knowledge , and to be ignorant of nothing necessary to their Saluation . Yea euen with my very harte I wish with Moses . Num. 11. Quis tribunt vt omnis populus prophetet , & det dominus illis spiritum suum ! O that all the people could prophecie , and were learned in gods holy worde , and that our lord would geue them his spirite ! But all the common people to vnderstand the priest at the Seruice , I thinke wise ad godly men iudge it not a thing so necessary , as for the which the auncient order of the churche with no litle offence , publike and vniuersall auctoritie not consulted , shuld be condemned , broken , and quite abrogated by priuate aduise of a fewe .

If defaulte were in this befalse iustly fownde , it is knowen , to whom the redresse perteineth . Concerning the state of Religion , in all ages the generall Councell representing the vniuersall churche , for all sores hath ordeined holesom remedies . Where they be not heard , Luc. 10. of whom Christ sayde , He that heareth you , heareth me , and he that dispiseth you , dispiseth me : it is to be feared , that concerning the seruice , the newe learned boldnes is not so acceptable to God , as the olde simple humilitie . It were good the people hauing humble and reuerent hartes , vnderstoode the Seruice , I denye not . Yet all standeth not in understanding . S. Augustine sayeth notably , Contrà Manichaeos . epist. Fundamenti . cap. 4. turban non intelligendi viuacitas , sed credendi simplicitas , tutissimam facit . That as for the common people , it is not the quiknesse of vnderstanding , but the simplicitie of beleuing , that maketh them safest of all . And in an other place , Ad Enodium epist. 102. Si propter eos solos Christus mortuus est , qui certa intelligentia possunt ista discernere , penè frustrà in Ecclesia laboramus . If Christ ( sayeth he ) dyed onely for them which can with certaine or suer vnderstanding discerne these thinges ( concerning God ) then is the labour we take in the churche , in maner in vayne . God requyreth not so much of vs , how much we vnderstand , as how much we beleue , and through belefe , how much we loue . And when we shall all appeare before Christ in that dredfull daye of iudgement , whe shall not be requyred to geue an accompte of our vnderstanding , but faith presupposed , of our charitie .

Now though the people knowe not the Latine tonge , and albeit it were better , The benefite of prayer vttered in a tonge not vnderstanded . they had the Seruice in their owne vulgare tonge , for the better vnderstanding of it : yet as it is , for as muche as it consisteth in maner all together of the scriptures , that great profite cometh bothe to the reader and to the hearer of it : Origen sheweth at large , in the twentith homilie vpon Iosue . Because it were ouer long to bring all that he sayeth there to this purpose , the summe of the whole may thus be abbridged .

First that the heauenly powers and angelles of God , which be with vs , haue great lyking in our vtterance of the wordes of the scripture . Though we vnderstand not the wordes we vtter with our mowth , yet those powers ( sayeth he ) vnderstand them , and thereby be inuited , and that with delite , to helpe vs . And speaking of the powers that be within vs , to whom charge of our soules and bodies is committed , he sayeth , that if the scriptures be read of vs , they haue pleasure therein , and be made the stronger toward taking heede to vs , yea and that if we speake with tonges , and our spirite praye , and our sense be with out fruite . And there he alleageth to that purpose , the common place of S. Paul to the Corinthians , calling it merueilouse , and in maner a mysterie , shewing how the spirite prayeth , the sense being with out fruite . After this he declareth the euill powers and our ghostly ennemies the deuill , by our reading and hearing of the scriptures , to be dryuen from vs . As by enchauntements sayeth he , snakes be stayed from doing hurte with their venyme , so if there be in vs any serpent of contrary power , or if any snake waite priuely to mischiefe vs : by vertue of the holy scripture rehearsed ( so that for wearynesse thou tourne not awaye thy hearing ) he is put awaye . S. Augustine confirmeth the same doctrine , where he sayeth , In prologo Psalmorum . psalmus daemones fugat , angelos in adiutorium inuitat . The psalme ( read deuoutly or heard ) putteth deuilles to flight , and prouoketh angels to helpe . At lenght Origen shewing how by meate or drynke we fynde remedie for sore eyes , though we feele no benefite forthwith in eating or drynking ( he concludeth his speciall parte of the comparison with these wordes ) : In this wise we must beleue also of the holy scripture , that it is profitable , and doth good to the soule , etiamsi sensus noster ad praesens intelligentiam non capit , although presently our sense doo not atteine the meaning or vnderstanding , because our good powers by these wordes be refreshed and fedde , and the contrary , that is , our aduersarie powers , are weakned and put to flight . At lenght making obiection to him selfe on the behalfe of his hearers , as though they shuld laye this doctrine to his charge for excuse of taking further paynes in preaching and expounding the scriptures to them : therto he answereth and sayeth . No no , we haue not sayd these to you for that cause , neither haue we vttered these thinges to you for excuse , but to shewe you , in Scripturis sanctis esse vim quandam , quae legenti etiam sine explanatione sufficiat : that in the holy scriptures there is a certaine power or strength , which is sufficient for one that readeth it , yea without any expounding of it . This sufficiencie he referreth ( I thinke ) to the procuring of the good powers to helpe vs , and to the dryuing awaye the malice of the euill powers our ghostly enemies , that they hurte vs not .

I trust wise godly and stedfast men , who be not caryed about with euery wynde of doctrine , will be moued more with the auctoritie of Origen , a man allwayes in the iudgement of all the christen worlde accompted most excellently learned , them with the scorning of Caluine , who speaking of the auncient latine Seruice vsed in England and Fraunce , sayeth : In Institutionib . ad Ecclesiam ex sono non intellecto , nullus penitus fructus redit : that of the sownde not vnderstanded no fruite at all retourneth to the churche : vsing that word of dispite , that might better be spoken by a mynstrell of his pype and taburrette , then by a preacher , of the diuine Seruice . Neither hereof with any milder spirite speaketh his disciple and subminister Theodore Beza , the hote minister of the deformed churches of Fraunce . Confessionis . ca. 4. Sectiōe . 16 Quaecunque preces ab aliquo concipiuntur eo idiomate , quod ipse non intelligat , pro Dei ludibrio sunt habendae . What prayers so euer be made ( sayeth he ) of any man in a tonge that he vnderstandeth not , they be to be taken for a mockery of God . Who so euer here alloweth Caluine and Beza condemned of the churche , must condemne Origen , for this point neuer reproued nor touched of any , that haue not spared him , where so euer they could charge him with any errour . If all prayers made in an vnknowen tonge be a mocking of God , as Beza sayeth : then were the prayers vttered by miracle in the primitiue churche with tonges ( which the vtterers them selues vnderstoode not , after the mynde of Chrysostome ) a mocking of god : for I see nothing , whereby they are excluded from his generall saying and vniuersall proposition . Verely this teaching of Beza is not sownde . I wene , if he were out of the protection of his deformed churches , and conuented before a catholike bishop to geue an accompte of this doctrine , he would steppe backe and reuoke that rashe saying agayne . For els he shuld seme to graunt , that God gaue at the begynning of the church , the gifte of tonges to be mokte withall , which were very absurde and blasphemouse . S. Paul wisheth that all the Corinthians spake with tonges , but rather that they prophecied .

If our newe maisters condemne the Latine Seruice in the Latine churche , for that the people vnderstand it not , thereof must it folowe , that the English seruice , so much of it as consisteth of Dauides psalmes , which is the most parte , be also condemned . The like may besayde of other nations . For how many shall we fynde not of the people onely , but also of the best learned men , that vnderstand the meaning of them , in what tonge so euer they be set forth ? S. Hilarie compareth the booke of psalmes to a heape of keyes , Praesat . in Psalmos . that be to open the dores of euery house of a great citie , layed together . Among whom it is hard to fynde , which keye serueth which locke , and without the right keye , no dore can be opened . S. Augustine lykeneth the people of Aphrica synging the Psalmes which they vnderstoode not , to owselles , popiniayes , rauens , pyes , and such other byrdes , which be taught to sounde , they knowe not what , and yet they vnderstoode the tonge they sang them in . And therefore he exhorteth them to learne the meaning of them at his preaching , least they shuld syng not with humaine reason , ( as is before recited ) but with voyce onely , as byrdes doo .

The reste of the scriptures whereof the Seruice consisteth , is , though not all together so obscure as the psalmes , yet veryly darker and harder , then that the common peoples grosse and simple wittes may pearce the vndestanding of it , by hearing the same pronounced of the minister in their mother tonge . And by this reason we shuld haue no Seruice at all gathered out of the scriptures , for defaulte of vnderstanding . And whereas of the Seruice in the vulgare tonge , the people will frame lewde and peruerse meanings of their owne lewde senses : So of the Latine Seruice , they will make no constructions either of false doctrine , or of euill lyfe . And as the vulgare Seruice pulleth their mindes from priuate deuotion to heare , and not to praye , to litle benefite of knowledge , for the obscuritie of it : so the latine geuing them no such motion , they occupie them selues , whiles the priest prayeth for all , and in the person of all , in their priuate prayers , all for all , and euery one for him selfe .

Such nations as vse church Seruice in their owne tonge , continewe in schismes . In epistola ad graecos . The nations that haue euer had their Seruice in their vulgare tonge , the people thereof haue continewed in schismes , errours , and certaine Iudaicall obseruances , so , as they haue not ben reckened in the number of the catholike churche . As the Christians of Moschouia , of Armenia , of Prester Iohn his land in Ethiopia . Bessarion asking by waye of a question , of the Grekes his countrie men , what churche that is , against the which hell gates shall neuer preuaile : answereth him selfe , and sayeth : Aut Latina , aut Greca est Ecclesia , tertia enim dari non potest . Siquidem aliae omnes haeresibus sunt plenae , quas sancti patres & generales Synodi condemnarunt . Either it is the Latine , or the Greke churche , for there is no thyrd , that can be graunted . For all other churches be full of heresies , which the holy fathers and generall councelles , haue condemned . Wherefore of these churches no example ought to be taken for Seruice in the vulgare tonge , as neither of the churches of Russia and Morauia , and certaine other , to whom aboue syx hundred yeres past , it was graunted , to haue the Masse in the Sclauons tonge , through speciall licence thereto obteined of the See Apostolike , by Cyrullus and Methodius , that first conuerted them to the faith . Which maner of seruice , so many of them as be catholike , for good causes haue lefte , and vse the Latine , as other Latine churches doo . Concerning the reste yet keping their Sclauon tonge , besyde other errours and defaultes , for which they are not herein to be estemed worthy to be folowed : we maye saye of them , the wordes of Gregorie Nazianzene . Priuilegia paucorum , non faciunt legem communem : The priuileges of a fewe , make not a thing laufull in common .

Wherefore to conclude , seing in syx hundred yeres after Christ , the Seruice of the churche was not in any other , then in the Greke and Latine tonge , for that any man is able to shewe by good ptoufe , and the same not vnderstanded of all people : seing the auctorities by M. Iuell alleaged , importe no necessary argument nor directe commaundement of the vulgare tonge , but onely of plaine and open pronouncing , and that where the tonge of the Seruice was vnderstanded : seing the churche of the Englishe nation had their Seruice in the Latine tonge to them vnknowen , well near a thousand yeres past : seing the place of S. Paul to the Corinthians either perteineth not to this purpose , or if it be so graunted , for the diuersitie of states of that and of this our tyme , it permitteth a diuersitie of obseruation in this behalfe , though some likenes and resemblance yet reserued : seing great profite cometh to the faithfull people hauing it so as they vnderstand it not : Finally seing the examples rehearsed herein to be folowed , be of small auctoritie , in respecte either of antiquitie , or of true Religion : As the bolde assertion of M. Iuell is plainely disproued , so the olde order of the Latine Seruice in the Latine churche , whereof England is a prouince , is not rashly to be condemned : specially whereas being first committed to the churches by the Apostles of our countrie , and the first preachers of the faith here , it hath ben auctorised by continuance almost of a thousand yeres without controll or gaynesaying , to the glory of God , the welth of the people , and procuring of helpe from heauen , alwayes to this land .

And to adde hereunto this much last of all , though it might be graunted , that it were good , the Seruice were in the vulgare tonge , as in Englishe for our countrie of England : yet doubteles good men and zelouse kepers of the catholike faith , will neuer allowe the Seruice deuysed in king Edwardes tyme now restored agayne , not so much for the tonge it is in , as for the order it selfe and disposition of it , lacking some thinges necessary , and hauing some other thinges repugnant to the faith and custome of the catholike churche .

Or that the bishop of Rome was then called an vniuersal bisshop , or the head of the vniuersall churche . Of the Popes Primacie . ARTICLE 4.

BY what name so euer the bishop of Rome was called within syx hundred yeres after Christes ascension , this is cleare , that his Primacie , that is to say , supreme power and auctoritie ouer and aboue all bishops , and chiefe gouernement of all Christes flocke , in matters perteining to faith and Christen religion , was then acknowleged and confessed . Which thinge beinge so , whether then he were called by either of those names , that you denye , or no : it is not of great importance . And yet for the one of them somewhat , and for the other , an infinite number of good authorities may be alleaged . But thereof hereafter .

Now concerninge the chiefe point of this article , which is the Primacie of the Pope , Peters successour . First , it hath ben set vp and ordeined by God , so as it standeth in force Iure diuino , by gods lawe , and not onely by mans lawe , the scriptures leadinge thereto . Nexte , commended to the worlde , by decrees of councelles , and confirmed by edictes of Christen emperoures , for auoidinge of schismes . Furthermore , confessed and witnessed by the holy fathers . Againe , fownde to be necessary , by reason . Finally , vsed and declared by the euente of thinges , and practise of the church . For proufe of all this , so much might easely be sayde , as shuld serue to a whole volume . But In this treatise seeking to auoide prolixitie , hauing purposed to saye somewhat to this number of the other Articles , and knowing this matter of the Primacie to be allready largely and learnedly handeled of others : will but trippe as it were lightly ouer at this tyme , and not sette my fast footing in the deepe debating and treating of it .

The Popes Primacie not of Man , but of gods ordinance . The first proufe of the Popes primacie , scripture expounded Matth. 16. First , as concerning the right of the Popes primacie by gods lawe , by these auncient autorities it hath ben auouched . Anacletus that holy bishop and martyr S. Peters scholer , and of him consecrated priest , in his epistle to the bishops of Italie , writeth thus . In nouo testamento post Christum , etc. In the newe testament the order of priestes beganne after our lord Christ , of Peter , because to him bishoprike was first geuen in the churche of Christ , where as our lord saide vnto him . Thou art Peter , and vpon this rocke I will buylde my church , and the gates of hell shall not preuaile against it , and vnto thee I will geue the keies of the kingdome of heauen . Wherfore this Peter receiued of our lord first of all , power to binde and to lowse , and first of all , he brought people to the faith , by vertue of his preaching . As for the other Apostles , they receiued honour and power in like felowship with him , and willed him to be their prince , or chiefe gouernour .

In an other epistle to all bishoppes , alleaging the same texte , for the Primacie of the See of Rome , speaking of the disposition of churches committed to Patriarkes and Primates , saith thus most plainely . This holy ad Apostolike church of Rome , hath obteined the Primacie , not of the Apostles , but of our lord Sauiour him selfe , and hath gotten the preeminence of power ouer all churches , and ouer the whole flocke of Christen people , euen so as he saide to blessed Peter th' Apostle : Thou art Peter , and vpon this rocke etc.

S. Gregorie writing to Mauritius the Emperoure against Iohn the bishop of Constantinople , ambitiously claiming and vsurping the name of an vniuersall bishop , proueth the bishop of Rome succeding in Peters chaier , to be Primate , and to haue charge ouer all the church of Christ , by scriptures , thus . Cunctis euangelium scientibus , liquet etc. Epist. 32. It is euident to all that knowe the gospell , that the cure and charge of the whole church , hath ben committed by the worde of our lord , to the holy Apostle Peter prince of all the Apostles . for to him it is sayde . Peter , Ioan. 21. Luc. 22. louest thou me ? feede my sheepe . to him it is sayd : Beholde Sathan hath desyred to syfte you , as it were wheate , and I haue prayed for thee Peter , that thy faith faile not . And thou being once conuerted , strengthen thy brethren . To him it is saide . Thou art Peter , Matth. 26 and vpon this rocke I will buylde my church , and the gates of hell shall not preuaile against it . And vnto the I will geue the keies of the kingdom of heauen . And what so euer thou byndest vpon earth , shal be bounde also in heauen , and what so euer thou lowsest on earth shable lowsed also in heauen . Beholde he receiueth the keies of the heauenly kingdome : Cura ei totius Ecclesiae & principatus committitur . the power of bynding and lowsing is geuen to him : the charge of the whole church and principalitie is committed to him . Thus farre Gregorie . But because our aduersaries though without iuste cause , refuse the witnes of the Bishops of Rome in this article , as vnlawfull witnesses in their owne cause , were thei neuer so holy martyrs or learned confessours : they may vnderstand , we are able to alleage sundry other authorities to the confirmation hereof , that be aboue all exception .

S. Cyprian declaring the contempte of the high Priest Christes Vicarie in earth , to be cause of schismes and heresies , writeth thus to Cornelius Pope and Martyr . Neque enim aliunde haereses obortae sunt , etc. Neither haue heresies or schismes rysen of any other occasion , then of that , the Priest of God is not obeied , and that one Priest for the tyme in the church , and one iudge for the tyme in stede of Christ , is not thoughte vpon . To whom if the whole brotherhed ( that is , the whole number of Christen people which be brethren together and were so called in the primatiue church ) would be obedient according to gods teachinges : Secundum magisteria diuina then no man would make adoo against the colledge of priestes , no man woulde make him selfe iudge , not of the bishop nowe , but of God , after gods iudgement , after the fauour of the people declared by theire voices at the Election , after the consent of his felowbishops : no man through breach of vnitie and strife , would diuide the church of Christ : no man standing in his owne conceite and swelling with pride , would sette vp by him selfe abroade without the church , a newe heresie .

Of all other authorities , that of Athanasius , and of the bishops of Egypte and Libya gathered together in a Synode at Alexandria , is to be regarded . Who making humble sute to Felix then bishop of Rome , for aide and succour against the Arianes , through the whole epistle confessing the supreme auctoritie of that Apostolike See , vtter these very wordes . Vestrae apostolicae sedis imploramus auxilium etc. In primo tomo Conciliorum . We humbly besech you of the helpe of your Apostolike See . Because ( as verely we beleue ) God hath not despised the praiers of his seruantes offered vp to him with teares , but hath constituted and placed you & your predecessours , who were Apostolike Prelates , in the highest tower or supreme state , In summitatis arce constituit . and commaunded them to haue cure and charge of all churches , to th' intent , you helpe and succour vs , and that defending vs ( as to whom iudgement of bishops is committed ) you forslowe not through negligence , to delyuer vs from our enemies .

Now if the Apostolike church of Rome hath obteined the Primacie and preeminence of power ouer all churches , and ouer the whole flocke of Christen people , of our lord Sauiour him selfe , as Anacletus saith : If it be euident to all that knowe the gospell , that the cure and charge of the whole church , hath ben committed to the holy Apostle Peter , Prince of all the Apostles , by the worde of our lord , as Gregorie witnesseth : If the whole brotherhed ( that is to say all christen folke ) ought to obeye the one hygh Priest or bishop of God , and the one Iudge that is Christes Vicare , or in the steede of Christ for the tyme , according to the preceptes and teachinges of God , as Cyprian writeth : If it be God , that hath placed and ordeined the bishop of Rome in the highest state of the church , as Athanasius with all the fathers of that Alexandrine councell recordeth : If this I say be true : then is it easely sene , vpon how good grownde this doctrine standeth , whereby it is affirmed , that the bishop of Rome his Primacie hath his force by gods lawe , and not onely by mannes lawe , much lesse by vniust vsurpation . The scriptures , by which as well these , as all other holy and learned fathers were leadde to acknowledge and confesse the Primacie of Peter and his successours , were partly such , as Anacletus and Gregorie here alleageth , and Cyprian meaneth , as it appeareth by his third treatise De simplicitate praelatorum , and sundry mo of the newe testament , as to the learned is knowen : of which to treate here largely , and piththely , as the weight of the matter requyreth , at this tyme I haue no leisure , neither if I had , yet myght I conueniently performe it in this treatise , which otherwise will amount to a sufficient bignes , and that matter throughly handeled , will fill a right great volume . Wherfore referring the readers to the credite of these worthy fathers , who so vnderstoode the scriptures , as thereof thei were persuaded the Primacie to be attributed to Peters successour by God him selfe : I will procede , keping my prefixed order .

The 2. proufe , councelles . Whereas the preeminence of power and auctoritie , which to the bishop of Rome by speciall and singular priuiledge God hath graunted , is commended to the worlde by many and sundry councelles : for auoiding of tediousnesse I will rehearse the testimonies of a fewe . Amonge the canons made by the three hundred and eighten bishops at the Nicene Councell , which were in number 70. and all burnt by heretikes in the East church saue xx . and yet the whole number was kepte diligently in the church of Rome in the originall it selfe , sent to Syluester the bishop there from the councell , subscribed with the said 318. fathers handes : Vide Francisc . Turrianum . lib. 3. charact . dogmat . the 44. canon which is of the power of the patriarke ouer the Metropolitanes and bishops , and of the Metropolitane ouer bishops , in the ende hath this decree . Vt autem cunctis ditionis suae nationibus etc. As the patriarke beareth rule ouer all nations of his iurisdiction , and geueth lawes to them , and as Peter Christes vicare at the beginning sette in auctoritie ouer religion , ouer the churches , and ouer all other thinges perteining to Christ , was Maister and ruler of christen princes , prouinces , and of all nations : So he whose principalitie or chieftie is at Rome , like vnto Peter , and equall in auctoritie , obteineth the rule and souerainetie ouer all patriakes . After a sewe wordes it foloweth there . If any man repine against this statute , or dare resist it , by the decree of the whole councell he is accursed .

Iulius that worthy bishop of Rome not long after the councell of Nice , in his epistle that he wrote to the 90. Ariane bishops assembled in councell at Antioche , against Athanasius bishop of Alexandria , reprouing them for theire vniust treating of him , saith of the canons of the Nicene councell , then freshe in their remembrance : that thei commaunde , Non debere praeter sententiam Romani pontificis vllo modo concilia celebrari , nec episcopos damnari . That without the auctoritie of the Bishop of Rome , neither Councelles ought to be kepte , nor bishops condemned . Againe , that nothing be decreed without the Bishop of Rome . Cui haec & maiora ecclesiarum negotia , tam ab ipso domino , quàm ab omnibus vniuersorum conciliorum fratribus , speciali priuilegio contradita sunt . To whom these and other the weighty matters of the churches be committed by speciall priuiledge , as well by our lord him selfe , as by all oure brethren of the whole vniuersall councelles . Among other principalle pointes , which he reciteth in that epistle out of the Nicene councelles canons , this is one . Vt omnes episcopi etc. That all bishops who susteine wronge , in weighty causes , so often as nede shall require , make their appeale freely to the See Apostolike , and flie to it for succour , as to their mother , that from thence they may be charitably susteined , defended , and deliuered . To the disposition of which See , the auncient auctoritie of th' Apostles , and their successours , and of the canons , hath reserued all weighty , or great ecclesiasticall causes , and iudgementes of bishops .

Athanasius and the whole companie of bishops of Egypte , Thebaida and Libya , assembled together in councell at Alexandria , complaining in their epistle to Felix the Pope of the great iniuries and griefes they susteined at the Arianes : alleageth the determination of the Nicene councell , touching the supreme auctoritie and power of that See Apostolike ouer all other bishops . Similiter & à supradictis patribus est definitum consonanter etc. Likewise ( saie they ) it hath ben determined by common assent of the foresaide fathers ( of Nice ) that if any of the bishops suspecte the Metropolitane , or theire felowbishops of the same prouince , or the iudges : that then they make their appeale to your holy See of Rome , to whom by our lord him selfe , power to binde and louse , Matt. 16. by speciall priuiledge aboue other hath ben graunted . This much alleaged out os the canons of the Nicene councell , gathered partly out of Iulius epistle , who wrote to them that were present at the making of them , ( which taketh awaye all suspicion of vntruth ) and partly out of Athanasius and others , that were a great parte of the same councell . For further declaration of this matter , it were easy here to alleage the councell of Sardica , the councell of Chalcedon , Ca. 4. ca. 9 certaine councelles of Aphrica , yea some councelles also holden by heretikes , and sundry other , but such store of auctorities commonly knowen , these may suffise .

The Christen princes that ratified and confirmed with their proclamations and edictes , The 3. proufe , Edictes of Emperours . the decrees of the canons , concerning the Popes Primacie , and gaue not to him first that auctoritie , as the aduersaries doo vntruly reporte , were Iustinian and Phocas the Emperours . The wordes of Iustinianes edicte , be these . In authent . de Eccles. tit. Sancimus secundum canonum definitiones , sanctissimum senioris Romae Papam , primum esse omnium sacerdotum . We ordeine according to the determinations of the canons , that the most holy Pope of the elder Rome , be formest , and chiefe of all priestes ,

About three score and ten yeres after Iustinian , Phocas the Emperour in the tyme of Bonifacius , to represse the arrogancie of the bishop of Constantinople , Lib. 4. historiae longobardicae cap. 36. as Paulus Diaconus writeth , who vainely , and as Gregorie sayeth , contrary to our lordes teachinges , and the decrees of the canons , and for that wickedly , tooke vpon him the name of the vniuersall or oecumenicall bishop , and wrote him selfe chiefe of all bishops : made the like decree and ordinance , that the holy See of the Romaine and Apostolike church shuld be holden for the head of all churches .

The 4. proufe , doctoures . Of the doctours what shall I say ? verely this matter is so often and so commonly reported of them , that their sainges laide together , would scantly be comprised within a great volume . The recitall of a fewe shall here geue a taste , as it were , of the whole , and so suffise .

Lib. 3. c. 3. Irenaeus hauing much praised the church of Rome , at length vttereth these wordes , by which the souerainetie therof is confessed . Ad hanc Ecclesiam propter potentiorem principalitatem , necesse est omnem conuenire ecclesiam , hoc est , eos qui vndique sunt fideles . To this church ( of Rome ) it is necessary , all the church , that is to say , all that be faithfull any where , to repaire and come together , for the mightier principalitie of the same , that is to witte , for that it is of greater power and auctoritie , then other churches , and the principallest of all . Androw folowed our Sauiour before that Peter dyd , & tamen primatum non accepit Andreas , sed Petrus : and yet Androw receiued not the Primacie , but Peter , In 2. Corinth. 12. sayeth Ambrose . In the epistle of Athanasius and the bishops of Egipte to Liberius the Pope , in which they sue for helpe against the oppressions of the Arianes : we fynde these wordes . Huius rei gratia vniuersalis vobis à Christo Iesu commissa est ecclesia etc. Euen for this cause the vniuersall church hath ben committed to you of Christ Iesus , that you shuld trauaile for all , and not be negligent to helpe euery one . Luc. 11. for whyles the stronge man being armed kepeth his house , all thinges that he possesseth , are in peace .

Hilarius speaking much to th' extolling of Peter and his successour in that See , sayeth : De Trinita . lib. 6. Supereminentem beatae fidei suae confessione locum promeruit : Matt. 16. that for the confession of his blessed faith , he deserued a place of preeminence aboue all other . S. Ambros confessing him selfe to beleue , that the largenesse of the Romaine Empire was by gods prouidence prepared , that the gospell might haue his course , and be spredde abrode the better , sayeth thus of Rome : De vocatione gentium . li. 2. cap. 6. Quae tamen per Apostolici sacerdotij principatum , amplior facta est arce religionis , quàm solio potestatis . Which for all that , hath ben aduaunced more by the chieftie of the Apostolike priesthod in the tower of Religion , then in the throne of temporall power .

Saint Augustine in his 162. epistle , sayeth : In Ecclesia Romana semper apostolicae cathedrae viguit principatus . The primacie or principalitie of the Apostolike chaier , Lib. 1. contra 2. epistolas Pelagianorum ad Bonifacium . cap. 1. Quamuis ipse in eo preemi● celsiore fastigio speculae pastoralis . Lib. 2. de baptismo , contrà Donatistas . hath euermore ben in force in the Romaine church . The same saint Augustine speaking to Bonifacius Bishop of Rome , this care ( sayeth he complaining of the Pelagians ) is common to vs all , that haue the office of a bishop , albe it therein , thou thy selfe hast the preeminence ouer all , being on the toppe of the pastorall watchetower . In an other place he hath these wordes . Caeterum magis vereri debeo , ne in Petrum contumeliosus existam . Quis enim nescit , illum apostolatus principatum , cuilibet episcopatui praeferendum ? But I ought rather to be afraied , least I be reprochefull towarde Peter . For who is he that knoweth not , that that principalitie of Apostleship , is to be preferred before any bishoprike that is ?

An other most euident place he hath in his booke , De vtilitate credendi , Cap. 17. ad Honoratum . Cum tantum auxilium Dei etc. Whereas ( sayeth he ) we see so great helpe of God , so great profite and fruite , shall we stande in doubte , whether we may hide our selues in the lappe of that church , which ( though heretikes barke at it in vaine rownde about , condemned partly by the iudgement of the people them selues , Culmen auctoritatis obtinuit . Cui primas dare nolle , vel summae profecto impietatis est , vel praecipitis arrogantiae . Contrà Luciferianos partly by the sadnes of Councelles , and partly by the maiestie of miracles euen to the confession of mankynde ) from the Apostolike See by successions of bishops , hath obteined the toppe or highest degree of auctoritie ? to which church , if we will not geue and graunt the Primacie , soothly it is a point either of most high wickednes , or of hedlong arrogancie .

The notable saying of S. Hierome may not be let passe . Ecclesiae salus à summi sacerdotis dignitate pendet . cui si non exors quaedam & ab omnibus eminens detur potestas , tot in ecclesiis efficientur schismata , quot sacerdotes . The saftie of the church hangeth of the worship of the high Priest ( he meaneth the Pope Peters successour ) to whom if there be not geuen a power peerelesse and surmonting all others , in the churches we shall haue so many schismes , as there be priestes .

There is an epistle of Theodoritus bishop of Cyrus extant in greke , written to Leo bishop of Rome . Wherein we finde a worthy witnes of the Primacie of the See Apostolike . His wordes may thus be englished . If Paul ( sayeth he ) the preacher of truth , and trumpet of the holy ghoste , ranne to Peter , to bring from him a determination and declaration , for them who at Antioche were in argument and contention concerning lyuing after Moyses lawe , much more wee , who are but small and vile , shall runne vnto your throne Apostolike , that of you we may haue salue for the sores of the churches , ( there folowe these wordes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , per omnia enim vobis conuenit primas tenere , that is to saye : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The 5 , proufe , Reason . For in all thinges ( perteining to faith or religion ( so he meaneth ) it is meete , that you haue the chiefe dooinges , or that you haue the Primacie . For your high seate or throne is endewed with many prerogatiues and priuileges .

Now let vs see , whether this chiefe auctoritie may be fownde necessary by reason . That a multitude which is in it selfe one , can not continewe one , onlesse it be conteined and holden in by one , bothe learned philosophers haue declared , and the common nature of thinges teacheth . For euery multitude of their owne nature goeth a sunder in to many : and from an other it cometh , that it is one , and that it contineweth one . And that whereof it is one , and is kepte in vnion or onenesse , it is necessary that it be one , elles that selfe also shall nede the helpe of an other , that it bee one . For which cause that saying of Homere was alleaged by Aristotle as most notable , It is not good to haue many rulers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . let one be ruler . Whereby is meant , that pluralitie of soueraine rulers , is not fitte , to conteine and kepe vnitie of a multitude of subiectes . Therefore sith that the churche of Christ is one , ( for as there is one faith , one baptisme , one calling , so there is one churche , yea all we are one body , and membres one of an other , as S. Paul sayeth : and in our Crede we all professe to beleue one holy catholike and Apostolike churche ) therefore I saye , it hath nede of one prince and ruler , to be kepte and holden in . If it be other wise , vnitie must nedes forthwith be sparkled and broken a sunder . And therefore it behoued that the rule and gouernement of the churche , shuld be committed to one .

And whereas these Gospellers saye , that Christ is the gouernour of the churche , and that he being one , kepeth the churche in vnitie , we answere , that , although the churche be first and principally gouerned by Christ , as all other thinges are , yet gods high goodnes hath so ordeined , as eche thing may be prouided for , according to his owne condition and nature . Therefore whereas mankynde dependeth most of sense , and receiueth all learning and institution of sensible thinges , therefor it hath nede of a man to be a gouernour and ruler , whom it maye perceiue by outward sense . And euen so the Sacramentes , by which the grace of God is geuen vnto vs , in consideration of mannes nature being so made of God , as it is , are ordeined in thinges sensible . Therefor it was behoofull this gouernement of the churche to be committed to one man , which at the first was Peter , and afterward eche successour of Peter for his tyme , as is afore declared . Neither can this one man haue this power of any consent or companie of men , but it is necessary he haue it of God . For to ordeine and appointe the vicare of Christ , it perteineth to none other , then to Christ . For where as the churche , and all that is of the chuch , is Christes , as well for other causes , as specially for that we are bought with a great price , euen with his bloude as S. Paul sayeth : 1. Cor. 3. how can it perteine to any other , then to him , to institute and appoint to him selfe a vicare , that is , one , to doe his steede ? Wherefore to conclude , excepte we would wickedly graunt , that gods prouidence hath lacked , or doth lacke to his churche , for loue of which he hath geuen his onely begotten sonne , and which he hath promised neuer to forgete , so as the woman can not forgete the chylde she bare in her wombe : Reason may sone enduce vs to beleue , that to one man , one bishop , the chiefe and highest of all bishops , the successour of Peter , the rule and gouernement of the church , by God hath ben deferred . For elles if God had ordeyned , that in in the church shuld be sundry heades and rulers , and none constituted to be ouer other , but all of equall power , ech one among their people : then he shuld seme to haue set vp so many churches , as he hath appointed gouernours . And so he shall appeare to haue brought in among his faithfull people , that vnruly confusion , the destruction of all common weales , so much abhorred of princes , which the grekes call Anarchian , which is a state for lacke of order in gouernours , without any gouernement at all . Which thing , sith that the wise and politike men of this worlde doo shunne and detest in the gouernement of these earthly kingdomes , as most perniciouse and hurtfull , to attribute to the high wisdome of God , and to our lord Christ , who is the auctor of the most ordinate disposition of all thinges in earth and in heauen : it were heynous and prophane impietie . Wherefore if the state of a kingdome can not continew safe , onlesse one haue power to rule , how shall not the church spredde so farre abroade , be in danger of great disorders , corruption , and vtter destruction , if , as occasion shal be geuen , among so great strifes and debates of men , among so many fyerbrandes of discord tossed to and fro by the deuils , enemies of vnitie : there be not one head and ruler , of all to be consulted , of all to be hearde , of all to be folowed and obeied ? If strife and contention be stirred about matters of faith , if controuersie happen to rise about the sense of the scriptures , shall it not be necessary , there be one supreme iudge , to whose sentence the parties may stande ? If nede require ( as it hath ben often sene ) that generall councelles be kepte , how can the bishops , to whom that matter belongeth , be brought together , but by commaundement of one head gouernour , whom they owe their obedience vnto ? For elles being summoned perhappes they will not come . Finally how shall the contumacie , and pertinacie of mischeuous persones be repressed , specially if the bishops be at discension with in them selues : if there be not a supreme power , who towardes some may vse the rodde , towardes other some the spirite of lenitie , with such discrete temperament , as malice be vanquished , right defended , and concorde procured : least , if the small sparkes of strife be not quenched by auctoritie at the beginning , at length a great flame of schismes and heresies flashe abrode , to the great danger of a multitude ? Therefore as there is one body of Christ , one flocke , one church , euen so is there one head of that his mysticall body , one shepeherd and one chiefe seruant made steward , ouerseer , and ruler ouer Christes householde in his absence , vntill his comming againe . The 6. proufe , practise of the churche , syxfolde .

But here perhappes some will saie , it can not appeare by the euente of thinges and practise of the church , that the Pope had this supreme power and auctoritie ouer all bishops , and ouer all Christes flocke in matters touching faith , and in causes ecclesiasticall . Verely who so euer peruseth the ecclesiasticall stories , and vieweth the state of the church of all tymes and ages , can not but confesse this to be most euident . And here I might alleage first , certaine places of the newe testament , declaring that Peter practised this preeminence among the disciples at the beginning , and that they yelded the same , as of right apperteining vnto him . Act. 1. As when he first and onely moued them to choose one in the stede of Iudas , and demeaned him selfe , as the chiefe autctor of all that was done therein : when he made answere for all , Act. 2. at what time they were gased and wondered at , and of some mockte , as being dronken with newe wine : for that in the fistith day thei spake with tonges of so many nations : when he vsed that dredfull seueritie in punishing the falshed , Act. 5. and hypocrisie of Ananias and Saphira his wife : Act. 15. when variance being risen about the obseruation of certaine pointes of Moyses lawe , he as chiefe , and head of the rest , saide his mynde before all others . Among many other places lefte out for breuitie , that is not of least weight , that Paul being retourned to Damasco out of Arabia , Galat. 1. after three yeres went to Ierusalem , to see Peter , and abode with him fiften dayes .

But because our aduersaries doo wreath and wreste the scriptures ( be they neuer so plaine ) by there priuate , and straunge constructions , to an vnderstanding quite contrary to the sense of the catholike church : I will referre the reader for further proufe of this matter , to the stories bearing faithfull witnes of the whole state and condition of the church in all ages . In which stories , the practise of the church is plainely reported to haue ben such , as thereby the Primacie of Peters successour , may seeme to all men sufficiently declared . For perusing the ecclesiasticall stories with writinges of the fathers , besyde many other thinges perteining hereto , we finde these practises , for declaration of this speciall auctoritie and power . First , that bishops of euery nation haue made their appeale in their weighty affaires to the Pope , and allwayes haue sued to the See Apostolike , as well for succour and helpe against violence , iniuries & oppressions , as for redresse of other disorders . Also , that the malice of wicked persons hath ben repressed and chastised of that auctoritie by excommunication , eiection , and expulsion out of their dignities and romes , and by other censures of the church . Furthermore , that the ordinations and elections of bishops of all prouinces , haue ben confirmed by the Pope . Beside this , that the approuing and disalowing of councelles haue perteined to him . Item , that bishops wrongfully condemned and depriued by councelles , by him haue ben assoiled and restored to their churches againe . Lastly , that bishops and patriarkes after longe strifes and contentions , haue at length vpon better aduise , ben reconcilied vnto him againe .

First , Appellations the Pope . for the appellation of bishops to the See Apostolike , beside many oher , we haue the knowen examples of Athanasius that worthy bishop of Alexandria , and lighte of the worlde : who hauing susteined great and fundry wronges at the Arianes , appealed first , to Iulius the Pope , and after his death , to Felix : of Chrisostome , who appealed to Innocentius , against the violence of Theophilus : of Theodoritus , who appealed to Leo. Neither made bishops onely their appeale to the Pope by their delegates , but also in certaine cases , being cited , appeared before him in their owne persons . Which is plainely gathered of Theodoritus his ecclesiasticall storye , who writeth thus . Eusebius bishop of Nicomedia ( who was the chiefe pillour of the Arianes ) and they that ioyned with him in that faction , falsly accused Athanasius to Iulius the B. of Rome . Iulius folowing the ecclesiasticall rule , commaunded them to come to Rome , and caused the reuerent Athanasius to be cited to iudgement , regulariter , after the order of the canons . He came . The false accusers went not to Rome , knowing righte well that theire forged lye might easely be deprehended .

In the cause and defence of Ihon Chrysostome , these bishops came from Constantinople , to Innocentius the Pope , Pansophus B. of Pisidia , Pappus of Syria , Demetrius of the seconde Galatia , and Eugenius of Phrygia . These were suters for Chrysostome . He him selfe treated his matter with Innocentius by writing . In his epistle among other thinges , he writeth thus . Least this outragious confusion runne ouer all , and beare rule euery where , write ( I pray you ) and determine by your auctoritie , such wicked actes done in our absence , and when we withdrewe not our selues from iudgement , to be of no force , as by theire owne nature truly they be voied , and vtterly none . Furthermore who haue committed these euilles , put you them vnder the censure of the church . And as for vs , sith that we are innocent , neither conuicte , neither fownde in any defaulte , nor proued gyltie of any crime : geue commaundement , that we be restored to our churches agayne , that we may enioye the accustomed charitie and peace with our brethren . Innocentius after that he vnderstoode the whole matter , pronounced and decreed the iudgement of Theophilus , that was against Chrysostome , to be voyed , and of no force . This whole tragedie is at large set forth by Palladius B. of Helenopolis , in vita Ioannis Chrysostomi , who lyued at that tyme . By this appeale of Chrysostome , and by the whole handeling of the matter , and specially by the purporte of his epistle to Innocentius , the superioritie of the Pope , is euidently acknowleged . And so is it plainely confessed by Athanasius , and the bishops of Egipte , Thebais and Libya , assembled in councell at Alexandria , by these wordes of their epistle to Felix . Vestrum est enim nobis manum porrigere , etc. It is your parte ( saie they ) to stretche forth your helping hande vnto vs , because we are committed vnto you . It is your parte to defende vs , and deliuer vs , it is our parte to seeke helpe of you , and to obey your commaundementes . And a litle after . For we knowe that you beare the cure and charge of the vniuersall church , and specially of bishops , who in respecte of their contemplation and speculation , are called the eyes of our lord , as alwaies the prelates of your See , first the Apostles , then theire successours , haue done .

Theodoritus that learned B. of Cyrus , besyde the epistle he wrote to Leo for succour and helpe in his troubles , in an other , that he wrote to Renatus a priest neare about Leo , sayeth thus . Spoliarunt me sacerdotio etc. They haue violently robbed me of my bishoprike , they haue caste me foorth of the cities , neither hauing reuerenced myne age spente in religion , nor my hoare heares . Wherefore I beseche thee , that thou persuade the most holy Archebishop ( he meaneth Leo ) to vse his apostolike auctoritie , and to commaunde vs to come vnto your councell or consistorie . For this holy See holdeth the rudther , and hath the gouernement of the churches of the whole worlde , partly for other respectes , but specially , for that it hath euermore continewed cleare from stintche of heresie , and that none euer sate in it , who was of contrary opinion , but rather hath euer kepte the apostolike grace , vndefyled . In which wordes of Theodoritus , this is chiefly to be marked , that the holy See of Rome ( as he sayeth ) hath the gouernement of the churches of all the worlde , most for this cause , that it was neuer infected with heresie , as all other churches fownded by the Apostles were .

For which cause , that See hath euer hitherto of all christen nations , and now also ought to be hearde and obeyed in all pointes of faith . For that See though it hath failed sometymes in charitie , and hath ben in case as it might truly saye the wordes of the gospell , spoken by the foolishe virgins , Matth. 25. our lampes be without lighte : yet it neuer failed in faith , as Theodoritus witnesseth , and S. Augustine affirmeth the same . Which speciall grace and singulare priuiledge , is to be imputed vnto the prayer of Christ , by which he obteined of God for Peter and his successours , Euill lyfe of the B. of Rome : ought not to seuer vs from the faith of the churche of Rome . that their faith shuld not fayle . Therfore the euill lyfe of the bishops of Rome ought not to withdrawe vs from beleuing and folowing the doctrine preached and taughte in the holy churche of Rome .

For better credite hereof , that is earnestly to be considered , which S. Augustine writeth epistola 165. where , after that he hath rehearsed in order all the Popes that succeded Peter , euen to him that was Pope in his tyme , he sayeth thus . In illum ordinem episcoporum etc. In to that rewe of bishops , that reacheth from Peter him selfe to Anastasius , which now sitteth in the same chaier , if any traitour had crepte in , it shuld nothing hurte the church , and the innocent christen folke , ouer whom our lord hauing prouidence , sayeth of euill rulers : what they saye vnto you , Matth. 23. doo ye , but what they doo , doo ye not , for they saye , and doo not : to the intent the hope of a faithfull person may be certaine , and such , as being set not in man , but in our lord , be neuer scattered abroade with tempest of wicked schisme . And in his 166. epistle , ( he sayeth ) our heauenvly Maister hath so farre forewarned vs , to be ware of all euill of dissension , that he assured the people also of euill rulers , that for their sakes , the Seate of holesom doctrine shuld not be forsaken , in which Seate , euen the very euill men be compelled to saye good thinges . For the thinges which they saye , be not theires , but gods , who in the Seate of vnitie , hath put the doctrine of veritie .

By this we are plainely taught , that albe it the successours of Peter Christes vicares in earth , be fownde blameworthy for euill lyfe , yet we oughte not to dissente from them in doctrine , nor seuer our selues from them in faith . For as much as , notwithstanding they be euill , by gods prouidence for the suertie of his people , they be compelled to saie the thinges that be good , and to teache the truth , the thinges they speake , not being theirs , but gods , who hath put the doctrine of veritie in the Seate or chaier of vnitie : which singulare grace cometh specially to the See of Peter , either of the force of Christes prayer , as is sayde before , or in respecte of place and dignitie , which the bishops of that See holde for Christ , as Balaam could be broughte by no meanes to curse that people , whom God would to be blessed . And Caiphas also prophecied , because he was high bishop of that yere , and prophecied truly , being a man otherwise most wicked . And therfore the euill doinges of bishops of Rome make no argument of discrediting their doctrine . To this purpose the example of Gregorie Nazianzene may very fittely be applied , of the golden , syluerne , and leadden seale . As touching the valewe of metalles , golde and syluer are better , but for the goodnes of the seale , as well doth leadde imprint a figure in waxe , as syluer or golde . For this cause , that the See of Rome hath neuer ben defyled with stinking heresies , as Theodoritus sayeth , and god hath alwaies kepte in that chaier of vnitie , the doctrine of veritie , as Augustine writeth : for this cause ( I saye ) it sitteth at the sterne , and gouerneth the churches of the whole worlde , for this cause bishops haue made their appellations thither , iudgement in doubtes of doctrine , and determination in all controuersies and strifes , hath ben from thence alwayes demaunded .

Now that the B. of Rome had alwayes cure and rule ouer all other bishops , specially of them of the East ( for touching them of the West church it is generally confessed ) besyde a hundred other euident argumentes , this is one very sufficient , that he had in the East to doo his stede , three delegates or vicares , now commonly they be named legates . And this for the commoditie of the bishops there , whose churches were farre distant from Rome . The one was the bishop of Constantinople , as we finde it mencioned in epistola Simplicij ad Achatium Constantinopolitanum . The seconde was the bishop of Alexandria , as the epistle of Bonifacius the seconde to Eulalius , recordeth . The third was the bishop of Thessalonica , as it is at large declared in the 82. epistle of Leo ad Anastasium Thessalonicensem . By perusing these epistles euery man may see , that all the bishops of Grece , Asia , Syria , Egite , and to be shorte of all the Orient , rendred and exhibited their humble obedience to the B. of Rome , and to his arbitrement referred their doubtes , complaintes and causes , and to him onely made theire appellations .

Of the B. of Rome his punishing of offenders by censures of the church and otherwyse , Corrections from the Pope . as by excommunications , eiection , deposition , and enioyning penance for transgressions : we haue more examples , then I thinke good to recite here . They that haue knowledge of the ecclesiasticall stories , may remember , how Timotheus B. of Alexandria was excommunicated with Peter his deacon , by Simplicius the Pope : Nestorius B. of Constantinople , by Celestinus : Theophilus B. of Alexandria with Arcadius the Emperour and Eudoxia the Empreresse , by Innocentius , for their wicked demeanour toward Chrysostome : How Dioscorus B. of Alexandria was deposed , though the whole seconde Ephesine councell stoode in his defence : how Peter B. of Antioche was not onely put out of his bishoprike , but also of all priestly honour : How Photius was put out of the Patriarkeship of Constantiple , into which he was intruded by fauour of Michael the Emperour , at the sute of his wicked vnkle , by Nicolaus the first .

Lib 3. epist. 13. For proufe of this auctoritie , the epistle of Cyprian , which he wrote to Stephanus Pope in his tyme against Martianus the B. of Arelate in Gallia , maketh an euident argument . For that this Martianus became a maineteyner of the heresie of Nouatianus , and therewith seduced the faithfull people , Cyprian hauing intelligence of it by Faustinus from Lions , aduertised Stephanus of it , and moued him earnestly to directe his letters to the people of Arle , by auctoritie of which Martianus shuld be deposed , and an other put in his rome , to th' intent ( sayeth he there ) the flocke of Christ , which hytherto by him scattered abroade and woonded is contemned , may be gathered together . Which S. Cyprian would not haue written , had the B. of Rome had no suche auctoritie .

Confirmations by the Pope . For the Popes auctoritie concerning confirmation of the ordinations and elections of all bishops , many examples might easely be alleaged , as the request made to Iulius by the 90. Ariane bishops assembled in councell as Antioche against Athanasius , that he would wouchesafe to ratifie and confirme those that they had chosen in place of Athanasius , Paulus , Marcellus and others , whom they had condemned and depriued . Also the earnest sute , which Theodosius the Emperour made to Leo for confirmation of Anatolius , and likewise that Martianus the Emperour made to him , for confirmation of Proterius bothe bishops of Alexandria , as it appeareth by their letters written to Leo in theire fauour . And as for Anatolius , Leo would not in any wise order and confirme him , onlesse he would first professe , that he beleued and helde the doctrine , Vide Leonis epis . 1● which was conteined in Leo his epistle to Flauianus , and would further by writing witnesse , that he agreed with Cyrillus and the other catholihe fathers , against Nestorius . For this , if nothing elles could be alleaged , the testimonie of holy Gregorie were sufficient to make good credite . Who vnderstanding that Maximus was ordered bisshop of Salonae a citie in Illyrico , without the auctoritie and confirmation of the See Apostolike , standing in doubte least perhappes that had ben done by commaundement of Mauritius the Emperour , who did many other thinges wickedly : thereof writeth to Constantina the Emperesse thus . Salonitanae ciuitatis episcopus me ac responsali meo nesciente , ordinatus est . Et facta est res , quae sub nullis anterioribus principibus euenit . The bishop of the citie of Salonae ( sayeth he ) is ordered , neither I , nor my depute made priuye to it . And herein that thing hath ben done , which neuer happened in the tyme of any princes before our daies . Thus it appeareth , that before a thousand yeres past , bishops had their ordination and election confirmed by the See Apostolike . The Popes approuing of councelles .

That the bishops of Rome by accustomed practise of the church , had auctoritie to approue or disproue councelles , I nede to saye nothing for prouse of it , Li. 4. c. 19. seing that the ecclesiasticall rule ( as we reade in the Tripartite storie ) commaundeth , that no councell be celebrate and kepte without the aduise and auctoritie of the Pope . Verely the councelles holden at Ariminum , at Seleucia , at Sirmium , at Antiochia , and at the seconde tyme at Ephesus , for that they were not summoned , nor approued by the auctoritie of the B. of Rome , haue not ben accompted for laufull councelles : but as well for that reiected , as also for their hereticall determinations . The fathers assembled in the councell of Nice , sent their epistle to Siluester the Pope , beseching him with his consent to ratifie and confirme , Quas Romana suscipiens confirmauit Ecclesia . In praefatione Niceni concilij . what so euer they had ordeined . Isidorus witnesseth , that the Nicene councell had set forth rules , the which ( sayeth he ) the church of Rome receiued and confirmed . The second generall councell holden at Constantinople , was likewise allowed and approued by Damasus , specially requested by the fathers of the same , thereto . So was the third councell holden at Ephesus , ratified and confirmed by Celestinus , who had there for his vicares or deputes , Cyrillus the famouse B. of Alexandria , and one Arcadius a bishop out of Italie . As for the fouerth councell kepte at Chalcedon , the fathers thereof also in their epistle to Leo the Pope , subscribed with the handes of 44. bishops , made humble requeste vnto him , to establish , fortifie and allowe , the decrees and ordinances of the same . This being fownde true for the fower first chiefe councelles , we nede not to say any thinge of the rest , that folowed . But for the suer proufe of all this , that chiefly is to be alleaged , that Constantius the Arian Emperour made so importune and so earnest sute to Liberius the Pope , to confirme the actes of the councell holden at Antioche by the 90. Ariane bishops , wherein Athanasius was depriued , and put out of his bishoprike . For he beleved , as Ammianus Marcellinus writeth , Lib. 15. that what had ben done in that councell , shuld not stande and take effecte , onlesse it had ben approued and confirmed by the auctoritie of the B. of Rome , which he termeth the eternall citie .

Now what auctoritie the bishops of Rome haue euer had and exercised in the assoiling of bishops vniustly condemned , Absolutions from the Pope . and in restoring of them againe to their churches , of which they were wrongfully thruste out by heretikes , or other disorder : it is a thing so well knowen of all that reade the stories , in which the auncient state of the church is described , that I nede not but rehearse the names onely . Athanasius of Alexandria , and Paulus of Constantinople , depriued and thrust out of their bishoprikes by the violence of the Arianes assisted with the Emperour Constantius , appealed to Rome , to Iulius the Pope and bishop there , and by his auctoritie were restored to their romes againe . So Leo assoiled Flauianus the B. of Constantinople , excommunicated by Dioscorus . So Nicolaus the first restored Ignatius to the see of Constantinople , though Michael the Emperour wroughte all that he could against it . Many other bishops haue ben in all ages assoiled and restored to their churches by the auctoritie of the See Apostolike , who haue ben without deserte excommunicated depriued , and put from all their dignities . But to haue rehearsed these fewe it may suffise .

Concerning the reconciliation of the prelates of the church both bishops and patriarkes to the B. of Rome , Reconciliations to the Pope . wherby his primacie is acknowleged and confessed , I nede not say much , the matter being so euident . After that the whole churches of Aphrica had continewed in schisme , and withdrawen them selues from the obedience of the See Apostolike , through the entisement of Aurelius archebishop of Carthago , for the space of one hundred yeres , during which tyme by gods punishment they came in to captiuitie of the barbarous and cruell Vandales , who were Arians : at the length , when it pleased God of his goodnes to haue pitie on his people of that prouince , sending them Bellisarius the valiant capitaine , that vanquished and destroyed the Vandales , and likewyse Eulalius that godly archebishop of Carthago , that brought the churches home againe , and ioyned the diuided members vnto the whole body the catholike church : A publike instrument conteining the forme of their repentance , and of their humble submission , was offered and exhibited solemly to Bonifacius the second then Pope , by Eulalius , in the name of that whole prouince , which was ioyfully receiued , and he thereupon forthwith reconciled . Of this reconciliation and restoring of the Affricane churches to the catholike church , the mysticall body of Christ , Bonifacius writeth his letters to Eulalius bisshop of Thessalonica , requiring him , with the churches there about , to geue almighty God thankes for it .

But here if I would shewe what bishops diuiding them selues through heresie , schisme , or other enormitie , from the obedience of the See of Rome , haue vpon better aduise submitted them selues to the same againe , and thereupon haue ben reconciled : I had a large field to walke in . As inferiour bishops of sundry prouinces haue done it , so haue the great patriarkes done likewise . Among them that to satisfie the maliciouse mynde of Eudoxia the Emperesse , practised their wicked conspiracie against Chrysostome , through which he was deposed , and caried awaye in to banishment , Alexander B. of Antioche and primate of the orient , was one : who at length strooken with repentance , for that he had ben both a consenter and a promotour of that wicked acte , submitted him selfe humby to Innocentius the Pope , and by all meanes sought to be assoiled and reconciled . And therfore sent his legates to Rome , to exhibite to Innocentius a solemne instrument of his repentance and lowly submission , and to accepte what shuld be enioyned . By which his humblenes Innocentius moued , graunted to his petitions , receiued him in to the lappe of the catholike church againe , and thus was he reconciled . Sundry the like reconciliations of the patriarkes of Alexandria and Ierusalem to the See of Rome in like cases , might easely be recited , which for auoiding of tediousnesse I passe ouer , as likewise of the patriarkes of Constantinople , which as we reade in auncient stories , haue forsaken the church of Rome twelue tymes , and haue ben reconcilied to the same againe .

Thus hauing declared the supreme auctoritie and primacie of the Pope by the common practise of the churche . I nede not to shewe further , how in all questions , doubtes , and controuersies touching faith and religion , the See of Rome hath alwayes ben consulted , how the decision of all doubtefull cases , hath ben referred to the iudgement of that See , and to be shorte , how all the worlde hath euer fetched light from thence . For the proufe whereof because it can not be here declared briefly , I remitte the learned reader to the ecclesiasticall storyes , where he shal fynde this matter amply treated .

Now for a briefe answere to M. Iuell , who denieth that within six hundred yeres after Christ , the bishop of Rome was euer called an vniuersall bishop , or the head of the vniuersall church , and maketh him selfe very suer of it . Although it be a childish thing to sticke at the name any thing is called by , the thing by the name signified being sufficiently proued : yet to th' intent good folke may vnderstand , that all is not truth of the olde gospell , which our newe gospellers either affirme or denie : The Pope aboue a thousand yeres sithens called vniuersall bishop , and head of the vniuersall churthe . I will bring good and sufficient witnes , that the B. of Rome was then called both vniuersall bis●op , or oecumenicall patriarke , which is one , to witte , bishop or principall father of the whole world , and also head of the church . Leo that worthy B. of Rome , was called the vniuersall Bishop and vniuersall patriarke , of syx hundred and thirty fathers assembled together from all partes of the world in generall councell at Chalcedon . Which is both expressed in that councell , and also clearly affirmed by S. Gregory in three sundry epistles , to Mauricius the Emperour , to Eulogius Patriarke of Alexandria , and to Anastasius Patriarke of Antioche . Thus that name was deferred vnto the Pope by the fathers of that great councell , which by them had not ben done , had it ben vnlawfull . In very dede neither Leo him selfe , nor any other his successour euer called or wrote himselfe , by that name , as S. Gregorie sayeth , much lesse presumed they to take it vnto them . But rather vsed the name of humilitie , calling them selues ech one Seruum seruorum Dei , the seruant of the seruantes of God . Yet sundry holy martyrs bishops of Rome vsed to calle them selues bishops of the vniuersall church , which in effecte is the same , as the fathers of Chalcedon vnderstoode . So did Sixtus in the tyme of Adrianus the Emperour in his epistle to the bishops of all the world . So dyd Victor writing to Theophilus of Alexandria . So dyd Pontianus writing to all that beleued in Christ before 1300. yeres past . So dyd Stephanus in his epistle to all bishops of all prouinces in the tyme of S. Cyprian . And all these were before Constantine the great , and before the councell of Nice , which times our aduersaries acknowledge and confesse to haue ben without corruption . The same title was vsed likewise after the Nicene councell , by Felix , by Leo , and by diuerse others , before the first six hundred yeres after Christ were expired . Neither did the bishops of Rome vse this title and name onely them selues to theire owne aduauncement , as the aduersaries of the churche charge them , but they were honoured therewith also by others : as namely Innocentius by the fathers assembled in councell at Carthago , and Marcus by Athanasius and the bishops of Egypte .

Head of the churche . Concerning the other name ( Head of the church ) I meruell not a litle , that M. Iuell denyeth , that the bishop of Rome was then so called . Either he doth contrary to his owne knowledge , wherin he must nedes be condemned in his owne iudgement and of his owne conscience , Peter and consequently the Pope Peters successour called head of the church , both in termes equiualent , and also expresly . Matth. 10. or he is not so well learned , as of that syde he is thoughte to bee . For who so euer traueileth in the reading of the auncient fathers , findeth that name almost euery where attributed to Peter the first B. of Rome , and consequently to the successour of Peter , that name ( I saie ) either in termes equiualent , or expressely . First , the scripture calleth Peter primum , the first among the Apostles . The names of the twelue Apostles ( sayeth Matthew ) are these . Primus Simon , qui dicitur Petrus . First Simon , who is called Peter . And yet was not Peter first called of Christ , but his brother Androwe before him , as is before saide . Dionysius that auncient writer calleth Peter sometyme , De diuinis nominibus . c. 3. supremum decus , the highest honour , for that he was most honorable of all the Apostles , sometime , summum , sometime , verticalem , the chiefest and the highest Apostle . Origen vpon the beginning of Iohn sayeth : Let no man thinke , that we set Iohn before Peter . Who may fo doo ? for who shuld be higher of the Apostles then he , Lib 1. epistola 3. who is , and is called the toppe of them ? Cyprian calleth the church of Rome , in consideration of that bishops supreme auctoritie , Ecclesiam principalem , vnde vnitas sacerdotalis exorta est . The principall or chiefe church , from whence the vnitie of priestes is spronge . Eusebius Caesariensis speaking of Peter sent to Rome by gods prouidence , to vanquish Simon Magus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . calleth him potentissimum & maximum Apostolorum , & reliquorum omnium principem : the mightìest of power and greatest of the Apostles , and prince of all the reste . Augustine commonly calleth Peter , primum apostolorum , first or chiefe of the Apostles . Hierome , Ambrose , Leo , and other doctours , Prince of the Apostles . Chrysostome vpon the place of Iohn cap. 21. sequere me , folowe me , among other thinges sayeth thus . Homil. 87 If any would demaunde of me , how Iames tooke the see of Ierusalem , that is to saie , how he became bisshop there : I would answere , that this ( he meaneth Peter ) Maister of the whole worlde , made him gouernour there . In Matth. homil. 55. Ierem. 1. And in an other place bringing in that God saide to Ieremie , I haue set thee like an yron pillour , and like a brasen walle : But the father ( sayeth he ) made him ouer one nation , but Christ made this man ( meaning Peter ) ruler ouer the whole worlde . etc. And least these places shuld seme to attribute this supreme auctoritie to Peter onely , and not also to his successours : it is to be remembred , that Irenaeus and Cyprian acknowledge and call the churche of Rome , chiefe and principall . And Theodoritus in an epistle to Leo , calleth the same in consideration of the bishop of that See his primacie , orbi terrarum praesidentem , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . president or bearing rule ouer the worlde . Ambrose vpon that place of Paul , 1. Timoth. 3. where the church is called the pillour , and staie of the truth , saieth thus . Cum totus mundus Dei sit , ecclesia tamen domus eius dicitur , cuius hodie rector est Damasus . Where as the whole world is gods , yet the churche is called his howse ▪ the ruler whereof at these daies is Damasus .

I would not weery and trouble the reader with such a number of allegations , were not that M. Iuell beareth the world in hande , we haue not one sentence nor clause for vs , to proue either this , or any other of all his Articles .

But perhappes some one will replye and saye , yet I heare not the B. of Rome called Head of the vniuersall churche . What forceth it , whether that very terme be founde in any auncient writer or no ? Other termes of the same vertue and power be oftentymes founde . Is it not one to saie , Head of the vniuersall churche , and to saie ruler of gods house , which Ambrose sayeth ? whereof this argument may be made . The church , yea the vniuersall church is the house of God : but Damasus B. of Rome , is ruler of the house of God , after Ambrose : ergo Damasus is ruler of the vniuersall church , and by like right and title is the Pope , who is B. of Rome now also , ruler of the same . What other is it to call the church of Rome the principall churche , respecte had to the bishop there , and not otherwise ( wherein a figure of speach is vsed ) as Ireneus and Cyprian doo , and president or set in auctoritie ouer the whole world , as Leo doth : then to call the bishop of Rome , In locum Ioan . 21 homil. 87. ex ponens illud , sequere me . In Matth. homil. 55. Heade of the vniuersall church ? what meaneth Chrysostome calling Peter totius orbis magistrum , the Maister and teacher of all the worlde , and saying in an other place , that Christ made Peter not ruler ouer one nation , as the father made Ieremie ouer the Iewes , but ouer the whole worlde ? what other ( I saie ) meaneth he thereby , then that he is head of the whole worlde , and therefore of the vniuersall church ?

But to satisfie these men , and to take awaye occasion of cauille , I wil alleage a fewe places , where the expresse terme ( Head ) is attributed to Peter the first B. of Rome , and by like right to his successours , Peter and his successour called head of the churche , expressely and to the See Apostolike . Chrysostome speaking of the vertue and power of Peter , and of the stedfastnes of the church , in the 55. Homilie vpon Mathewe , hath these wordes among other . Cuius Pastor & caput , homo piscator , atque ignobilis &c. By which wordes he affirmeth , that the pastour and head of the church , being but a fisher , a man , and one of base parentage , passeth in firmnes the nature of the diamant . Againe in an homilie of the praises of Paul , he sayeth thus . Neither was this man onely such a one , but he also which was the head of the Apostles , who oftentymes sayde , he was ready to bestowe his life for Christ , and yet was full sore afrayed of death . If he were head of the Apostles , then was he head of the inferiour people , and so Head of the vniuersall churche .

Hierome writing against Iouinian , sayeth , propterea inter duodecim vnus eligitur , vt capite constituto schismatis tollatur occasio . for that cause among the twelue on is specially chosen out , that the Head being ordeined , occasion of schisme may be taken awaye . Whereby it appeareth that Peter was constituted head , for auoiding of diuision and schisme . Now the danger of the inconuenience remaining still , yea more then at that tyme , for the greater multitude of the churche , and for sundry other imperfections : the same remedy must be thought to continewe , onlesse we would saye , that Christ hath lesse care of his church now , that it is so much encreaced , then he had at the beginning , when his flocke was smal . For this cause excepte we denye Gods prouidence toward his church , there is one Head for auoiding of schisme also now , as well as in the Apostles tyme . Which head is the successour of him , that was head by Christes appointment then , the B. of Rome sitting in the seate that Peter sate in .

Cyrillus sayeth , Petrus vt princeps , caputque caeterorum , primus exclamauit , tu es Christus filius Dei viui . Peter as prince and Head of the reste , first cryed out , thou art Christ the sonne of the liuing God . Serm. 124. de tempore Augustine also in a sermon to the people , calleth him head of the church , saying . Totius corporis membrum in ipso capite curat ecclesiae , & in ipso vertice componit omnium membrorum sanitatem . He healeth the member of the whole body , in the Head it selfe of the church , and in the toppe it selfe he ordereth the helth of all the members . And in an other place , Li. quaest. vet. & no. testam . q. 75. Saluator quando pro se & Petro exolui iubet , pro omnibus exoluisse videtur . Quia sicut in saluatore erant omnes causa magisterij , ita post saluatorem in Petro omnes continentur , ipsum enim constituit Caput omnium . Our sauiour sayeth Augustine , when as he commaundeth paiment ( for the Emperoure ) to be made for him selfe and for Peter , he semeth to haue payde for all . Because as all were in our sauiour for cause of teaching , so after our sauiour , all are conteined in Peter , for he ordeined him Head of all .

Here haue these men the plaine and expresse terme Head of the rest , Head of the church , Head of all , and therefore of the vniuersall church . What will they haue more ? Neither here can they saie , that although this auctoritie and title of the Head be geuen to Peter , yet it is not deriued and transferred from him to his successours . For this is manifest , that Christ instituted his churche so , as it shuld continewe to the worldes ende , Cap. 9. according to the saying of Esaie the prophete . Super solium Dauid &c. Vpon the seat of Dauid , and vpon his kingdome , shall Messias sitte to strengthen it , and to establish it in iudgement and righteousnes : from this daye for euermore . And thereof it is euident , that he ordeined those , who then were in ministerie , so as their auctoritie and power shuld be deriued vnto their aftercommers for the vtilitie of the church for euer , specially , where as he sayde , Matt vlt. beholde I am with you vntill the ende of the worlde . And therefore as Victor writeth in his storie of the persecution of the Vandales , Eugenius B. of Carthago , Lib. 2. conuented of Obadus a great capitaine of Hunerike king of the Vandales , about a councell to be kepte in Aphrica for matters of the faith , betwixte the Arians supported by the king , and the catholikes : sayde in this wise . Si nostram fidem &c. If the kinges power desyre to knowe our faith , which is one and the true , let him sende to his frendes . I will write also to my brethren , that my fellowebishops come , who may declare the faith , that is common to you and vs , ( there he hath these wordes ) & praecipuè ecclesia Romana , quae Caput est omnium ecclesiarum . and specially the church of Rome , which is the Head of all the churches . Naming the church of Rome , he meaneth the bishop there , or his legates to be sent in his stede .

Thus it is proued by good and auncient auctorities , that the name and title of the Head , ruler , president , chiefe and principall gouernour of the church , is of the fathers attributed not onely to Peter , but also to his successours bishops of the See Apostolike . And therefore M. Iuell may thinke him selfe by this charitably admonished , to remember his promise of yelding and subscribing .

I will adde to all that hath ben hytherto sayde of this matter , a saying of Martin Luther , that such as doo litle regarde the grauitie of auncient fathers of the olde church , may yet somewhat be moued with the lightnes of the young father Luther , Patriarke and fownder of their newe churche . Lightnes I may well call it , for in this saying which I shall here rehearse , he doth not so soberly allowe the Popes Primacie , The popes primacie acknowleged by Martin Luther . as in sundry other treatises he doth rashly , and furiousely inueigh against the same . In a litle treatise intituled , Resolutio Lutheriana super propositione sua 13. de potestate papae : his wordes be these , Primum quod me mouet Romanum pontificem esse alijs omnibus , quos saltem nouerimus se pontifices gerere , superiorem , est ipsa voluntas Dei , quam in ipso facto videmus . Neque enim sine voluntate Dei in hanc monarchiam vnquam venire potuisset Rom. Pontifex . At voluntas Dei quoquo modo nota fuerit , cum reuerentia suscipienda est , ideoque non licet temerè Romano pontifici in suo primatu resistere . Haec autem ratio tanta est , vt si etiam nulla scriptura , nulla alia causa esset , haec tamen satis esset ad compescendam temeritatem resistentium . Et hac sola ratione gloriosissimus martyr Cyprianus per multas epistolas confidentissimè gloriatur contrà omnes episcoporum quorumcunque aduersarios , sicut 3. Regum legimus , quòd decem tribus Israel discesserunt à Roboam filio Salomonis , & tamen quia voluntate Dei siue auctoritate factum est , ratum apud Deum fuit . Nam & apud theologos omnes voluntas signi , quam vocant operationem Dei , non minus quàm alia signa voluntatis Dei , vt praecepta prohibitiua etc. metuenda est . Ideo non video , quomodo sint excusati à schismatis reatu , qui huic voluntati contrauenientes , sese à Romani pontificis auctoritate subtrahunt . Ecce haec est vna prima mihi insuperabilis ratio , quae me subijcit Romano pontifici , & Primatum eius confiteri cogit . The first thing that moueth me to thinke the B. of Rome to be ouer all other , that we knowe to be bisshops , is the very will of God , which we see in the facte or dede it selfe . for without the will of God , the B. of Rome could neuer haue commen vnto this monarchie . But the will of God , by what meane so euer it be knowen , is to be receiued reuerently . And therefore it is not lawfull rashly to resiste the B. of Rome in his primacie . And this is so great a reason for the same , that if there were no scripture at all , nor other reason : yet this were ynough to stay the rashnes of them , that resiste . And through this onely reason the most gloriouse martyr Cyprian in many of his epistles vaunteth him selfe very boldly against all the aduersaries of Bishops , what soeuer they were . As in the thirde booke of the kinges we read , that the ten tribes of Israel departed from Roboam Salomons sonne . Yeat because it was done by the will or auctoritie of God , it stoode in effecte with God . For among all the diuines , the will of the signe , which they call the working of God , is to be feared no lesse , then other signes of Gods will , as commaundementes prohibitiue , etc. Therefore , I see not , how they may be excused of the gilte of schisme , which going against this will , withdrawe them selues from the auctoritie of the B. of Rome . Lo this is one chiefe inuincible reason , that maketh me to be vnder the bisshop of Rome , and compelleth me to confesse his Primacie . This farre Luther .

Thus I haue briefly touched some deale of the scriptures , of the canons and councells , of the edictes of Emperours , of the fathers sayinges , of the reasons , and of the manifolde practises of the church , which are wonte to be alleaged for the Popes Primacie and supreme auctoritie . With all , I haue proued that , which M. Iuell denyeth , that the B. of Rome within sixe hundred yeres after Christ , hath ben called the vniuersall bishop , of no small number of men of great credite , and very oftentymes Head of the vniuersall church , both in termes equiualent , and also expressely . Now to the nexte article .

Or that the people was then taught to beleue , Iuell . that Christes body is really , substantially , corporally , carnally , or naturally , in the Sacrament . Of the termes really , substantially , corporally , carnally , naturally , fownde in the Doctours treating of the true being of Christes body in the blessed Sacrament . ARTICLE . V.

CHristen people hath euer ben taught , that the body and bloud of Iesus Christ by the vnspeakeable working of the grace of God and vertue of the holy Ghoste , is present in this most holy Sacrament , and that verely and in dede . This doctrine is fownded vppon the plaine wordes of Christ , which he vttered in the institution of this sacrament , expressed by the Euangelistes , and by S. Paul . As they were at supper ( sayeth Matthewe ) Iesus tooke breade and blessed it , and brake it , Matth. 26 and gaue it to his disciples , and sayeth : Take ye , eate ye , this is my body . And takyng the cuppe , he gaue thankes , and gaue it to them , saying : Drynke ye all of this : For this is my bloude of the newe testament , which shall be shedde for many in remission of synnes . With like wordes almost Marke , Luke and Paul , Marc. 14. Luc. 22. 1. Cor. 11. doo describe this diuine institution . Neither sayde our lord onely , This is my body , but least some shuld doubte , how his wordes are to be vnderstanded : for a playne declaration of them , he addeth this further , ( Wich ys geuen for you . Luc. 22. Likewise of the cuppe he sayeth not onely , This is my bloude , But also , as it were to putte it out of all doubte : Which shall be shed for many .

Now as faithful people doo beleue , that Christ gaue not a figure of his body , but his owne true and very body in substance , and like wise not a figure of his bloude , but his very pretiouse bloude it selfe at his passion and death on the crosse for our Redemption : so they beleue also , that the wordes of the institution of this Sacrament , admitte no other understanding , but that he geueth vnto vs in these holy mysteries , his selfe same body , and his selfe same bloude in truth of substance , which was crucified and shedde foorth for vs . Thus to the humble beleuers scripture it selfe ministreth sufficient argument of the truth of Christes body and bloude in the sacrament against the sacramentaries , who holde opinion , that it is there but in a figure , signe , or taken onely .

Againe , we can not fynde where our lord performed the promise he made in the syxth chapter of Iohn , The bread which I wil geue , is my fleshe , which I will geue for the lyfe of the worlde : but onely in his last supper . where if he gaue his fleshe to his Apostles , and that none other , but the very same , which he gaue for the lyfe of the worlde : it foloweth that in the blessed Sacrament is not mere bread , but that same his very body in substance . For it was not mere bread , but his very body , that was geuen and offred vp vpon the crosse .

If the wordes spoken by Christ in S. Iohn of promise , that he performed in his holy supper , The bread that I will geue , is my fleshe , had ben to be taken not as they seme to meane plainely and truly , but metaphorically , tropically , symbolically and figuratiuely , so as the truth of our lordes fleshe be excluded , as our aduersaries do vnderstand them : then the Capernaites had not had any occasion at all of their great offence . Then shuld not they haue had cause to murmour against Christ , as the Euangelist sheweth : The Iewes ( sayeth S. Iohn ) Stroue among them selues , Cap. 6. saying : how can he geue vs his fleshe to eate ? And much lesse his dere disciples , to whom he had shewed so many and so great miracles , to whom he had before declared so many parables and so high secretes , shuld haue had any occasion of offence . And doubteles if Christ had meant , they shuld eate but the signe or figure of his body , they would not haue sayde , Durus est hic sermo , this is a hard saying , and who can abyde to heare it ? For then shuld they haue done no greater thing , then they had done oftentymes before in eating the Easter lambe . And how could it seme a hard worde or saying , if Christ had meant nothing elles , but this , the bread that I will geue , is a figure of my body , that shall cause you to remember me ?

To conclude shortely . If Christ would so haue ben vnderstanded , as though he had meant to geue but a figure onely of his body , it had ben no nede for him to haue alleaged his omnipotencie and almighty power to his disciples , thereby the rather to bring them to beleefe of his true body to be geuen them to eate . Hoc vos scandalizet ? doth this offende you , sayeth he . what if ye see the sonne of man ascende where he was before ? it is the Spirite that geueth lyfe , &c. As though he had sayde : ye consyder onely my humanitie , that semeth weake and fraile , neither doo you esteme my diuine power by the great miracles I haue wrought : But when as ye shall see me by power of my godhed ascend in to heauen , from whence I came vnto you , will ye then also stand in doubte , whether ye-may beleue , that I geue you my very body to be eaten ? Thus by signifyyng his diuine power , Christ confownded their vnbeleefe , touching the veritie and substance of his body , that he promysed to geue them in meate .

What occasioned the fathers to vse these termes really , substantially , corporally , &c. These places of the scripture , and many other reporting plainely , that Christ at his supper gaue to his disciples his very body , euen that same which the daye folowing suffered death on the Crosse , haue ministred iust cause to the godly and learned fathers of the churche , to saye , that Christes body is present in this Sacrament really , substantially , corporally , carnally , and naturally . By vse of which aduerbes , they haue meant onely a truth of being , and not a waye or meane of being . And though this manner of speaking be not thus expressed in the scripture , yet is it deduced out of the scripture . For if Christ spake plainely , and vsed no trope , figure , nor metaphore , as the scripture it selfe sufficiently declareth to an humble beleuer , and would his disciples to vnderstand him , so as he spake in manifest termes , when he sayde , This is my body , which is geuen for you : Then may we saye , that in the sacrament his very body is present , yea really , that is to saye in dede , substantially , that is , in substance , and corporally , carnally , and naturally : by which wordes is meant , that his very body , his very fleshe and his very humaine nature is there , not after corporal , carnal , or , natural wise , but inuisibly , vnspeakeably , miraculousely , supernaturally , spiritually , diuinely , and by waye to him onely knowen .

And the fathers haue ben driuen to vse these termes for more ample and full declaration of the truth , and also for withstanding and stopping obiections made by heretikes . And because the catholike faith touching the veritie of Christes body in the Sacrament , was not impugned by any man for the space of a thousand yeres after Christes being in earth , and about that tyme Berengarius Berengarius . first beganne openly to sowe the wicked sede of the sacramentarie heresie , which then sone confuted by learned men , and by the same first author abiured and recanted , now is with no lesse wickednes , but more busely and more earnestly set forth againe : the doctoures that sythens haue written in defence of the true and catholike faith herein , haue more often vsed the termes afore mentioned , then the olde and auncient fathers , that wrote within M. Iuelles syx hundred yeres after Christ . who doubteles would no lesse haue vsed than , if that matter had ben in question or doubte in their tyme . And albeit these termes were straunge and newe , as vsed within these fyue hundred yeres onely , and that the people were neuer taught for syx hundred yeres after Christ , as M. Iuell sayeth , more boldly then truly , and therefore more rashely then wysely : yet the faith by them opened and declared , is vniuersall and olde , verely no lesse olde , then ys our lordes supper , where this Sacrament was first instituted .

Here before that I bring in places of auncient fathers reporting the same doctrine , and in like termes , as the catholike churche doth holde concerning this article : least our opinion herein might happely appeare ouer carnall and grosse : I thincke it necessary , briefly to declare , what maner a true bodie and bloud of Christ is in the sacrament . Christ in him selfe hath but one fleshe and bloud in substance , which his godhed tooke of the virgine Mary once , and neuer afterward lefte it of . The fleshe and bloud of Christ is of double consyderation . But this one fleshe and bloud in respecte of double qualitie , hath a double consideration . For at what tyme Christ lyued here in earth among men in the shape of man , his fleshe was thrall and subiecte to the frailtie of mannes nature , synne and ignorance excepted . That fleshe being passible vntil death , the souldiers at the procurement of the Iewes crucified . And such maner bloud was at his passion shedde foorth of his body , in sighte of them which were then present . But after that Christ rose againe from the deade , his body from that tyme forward euer remaineth immortall and liuely , in danger no more of any infirmitie or suffering , much lesse of death : but is become by diuine giftes and endowmentes , a spirituall and a diuine body , as to whom the godhed hath communicated diuine and godly properties and excellencies , that ben aboue all mannes capacitie of vnderstanding . This fleshe and body thus considered , which sundry doctours call corpus spirituale & deificatum , a spirituall and deified body , is geuen to vs in the blessed sacrament .

This is the doctrine of the church vttered by S. Hierome , in his commentaries vppon th' Epistle to the Ephesians , where he hath these wordes . Lib. 1. ca. 1. Dupliciter verò sanguis & caro intelligitur , vel spiritualis illa atque diuina , de qua ipse dixit , Caro mea vere est cibus , & sanguis meus verè est potus : Et , nisi manducaueritis carnem meam , & sanguinem meum biberitis , non habebitis vitam aeternam : vel caro , quae crucifixa est , & sanguis , qui militis effusus est lancea . that is . The bloud and fleshe of Christ is vnderstanded two waies , either that it is that spiritual and diuine fleshe , of which he spake him selfe , My fleshe is verely meate , and my bloud is verely drinke , And , excepte ye eate my fleshe and drinke my bloud ye shall not haue lyfe in you : Or , that fleshe , which was crucified , and that bloud , which was shedde by pearcing of the souldiers speare . And to the intent a man shuld not take this difference according to the substance of Christes fleshe and bloud , but according to the qualitie onely : S. Hierome bringeth a similitude of our fleshe , as of which it hath ben in double respecte sayde : Iuxta hanc diuisionem & in sanctis etiam diuersitas sanguinis & carnis accipitur , vt alia sit caro , quae visura est salutare Dei , Luc. 3. alia caro & sanguis , quae regnum Dei non queant possidere . 1. Cor. 15. According to this diuision diuersitie of bloud and fleshe is to be vnderstanded in sainctes also , so as there is one fleshe which shal see the saluacion of God , and an other fleshe and bloud , which may not possesse the kingdom of God . Which two states of fleshe and bloud , seme ( as it appeareth to the vnlearned ) quite contrarie .

But Saint Paul dissolueth this doubte , in the fiftenth chapter of his first epistle to the Corinthians , saying , that fleshe of such sorte as we beare about vs in this lyfe , earthly , mortal , fraile , and bourthenouse to the soule , can not possesse the kingdom of God , because corruption shal not possesse incorruption . But after resurrection we shal haue a spirituall , gloriouse , incorruptible and immortall flesh , and like in figure to the gloriouse body of Christ , as S. Paul sayeth : This corruptible body must putte on incorruption , and this mortall , immortalitie , Then such fleshe , or our fleshe of that maner and sorte , shall possesse the kingdom of God , and shal beholde God him selfe . And yet our fleshe now corruptible , and then incorruptible , is but one fleshe in substance , but diuerse in qualitie and propertie . Euen so it is to be thought of our lordes fleshe as is afore sayde . The due weghing of this difference , geueth much light to this matter , and ought to staye many horrible blasphemies wickedly vttered against this most blessed Sacrament .

Now whereas M. Iuell denyeth that Christen people were of olde tyme taught to beleue , that Christes body is really , substantially , corporally , carnally , or naturally in the Sacrament , I doo plainely affirme the contrarie . Yet I acknowledge , that the learned fathers which haue so taught , would not thereby seme to make it here outwardly sensible or perceptible . Hom. 83. in Matt & 60 ad popul . Antiochen .

For they confesse all with Saint Chrysostome , that the thing which is here geuen vs , is not sensible , but that vnder visible signes , inuisible thinges be delyuered vnto vs . But they thought good to vse the aforesayed termes , to put awaye all doubte of the being of his very body in these holy mysteries , and to exclude the onely imagination , phantasie , figure , signe , token , vertue , or signification there of .

For in such wise the Sacramentaries haue vttered their doctrine in this pointe , as they may seme by their manner of speaking and wryting , here to represent our lordes body onely , in deede being absent , as kinges oftentymes are represented in a Tragedie , or meane persones in a Comedie . Verely the maner and waye by which it is here present and geuen to vs , and receiued of vs , is secrete : not humaine ne naturall , true for all that . And we doo not atteine it by sense , reason , or nature , but by faith . For which cause we doo not ouer basely consyder and attende the visible elementes , but as we are taught by the councell of Nice , lifting vp our mynde and spirite , we beholde by faith on that holy table put and layde ( so for the better signification of the real presence their terme sowndeth ) the Lambe of God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that taketh awaye the synnes of the worlde . And here ( saye they ) we receiue his pretiouse body and bloude , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is to saye , verely and in deede , which is no other wise , nor lesse , then this terme really importeth .

And touching these termes , fyrst Verely , or which is all one Really , and substantially : me thinketh M. Iuell shuld beare the more with vs for vse of the same , sith that Bucer him selfe one of the greatest learned men of that syde hath allowed them : yea and that after much writing against Luther in defence of Zuinglius and Oecolampadius by him set forth , and after that he had assured him selfe of the truth in this article by diuine inspiration , as most constantly he affirmeth with these wordes : In responsione ad Lutherum . Haec non dubitamus diuinitus nobis , & per scripturam reuelata de hoc sacramento . We doubte not ( sayeth he ) but these thinges concerning this sacrament , be reueled vnto vs from god , and by the scripture . If you demaunde where this may be fownde : in the actes of a Councell holden betwen the Lutheranes and Zuinglianes for this very purpose in Martine Luthers house at Wittenberg , in the yere of our lord . 1536. you shal fynde these wordes . Audiuimus D. Bucerum explicantem suam sententiam de Sacramento corporis & sanguinis Domini , hoc modo . Cum pane & vino verè & substantialiter adest , exhibetur & sumitur corpus Christi & sanguis . Et sacramentali vnione panis est corpus Christi , & porrecto pane verè adest & verè exhibetur corpus Christi . We haue heard M. Bucer declare his mynde touching the sacrament of the body and bloud of our Lord , in this sorte . With the bread and wyne the body of Christ and his bloud is present , exhibited , and receiued verely and substantially . And by Sacramental vnion , the breade is the body of Christ , and the breade being geuen , the body of Christ is verely present , and verely deliuered .

Though this opinion of Bucer , by which he recanted his former Zuinglian heresie , be in sundry pointes false and hereticall , yet in this he agreeth with the catholike churche against M. Iuelles negatiue assertion , that the body and bloud of Christ is present in the sacrament verely , that is , truly , and really or in dede , and substantially . Where in he speaketh , as the auncient fathers spake long before a thousand yeres past .

Let Chrysostome for proufe of this , be in stede of many that might be alleaged . His wordes be these . Nos secum in vnam ( vt ita dicam ) massam reducit , In 26. ca. Mat. hom. 83. neque id fide solum , sed re ipsa nos corpus suum efficit . By this sacrament ( sayeth he ) Christ reduceth vs ( as it were ) in to one loumpe with him selfe , and that not by faith onely , but he maketh vs his owne body in very dede , reipsa , which is no other to saye , then Really . The other aduerbes corporally Carnally , Naturally , be fownde in the fathers not seldom , specially where they dispute against the Arianes . And therefore it had be more conuenient for M. Iuell to haue modestly interpreted them , then vtterly to haue denyed them .

The olde fathers of the greke and latine churche , denye that faithfull people haue an habitude or disposition , vnion or coniunction with Christ onely by faith and charitie , or that we are spiritually ioyned and vnited to him onely by hope , loue , religion , obedience , and will : yea further they affirme , that by the vertue and efficacie of this sacrament duely and worthely receiued , Christ is really and in deede communicated by true communication and participation of the nature and substance of his body and bloud , and that he is and dwelleth in vs truly , because of our receiuing the same in this sacrament . The benefite whereof is such , as we be in Christ , and Christ in vs , ●oan . 6. according to that he sayeth , qui manducat mean carnem , manet in me , & ego in illo . Who eateth my fleshe , he dwelleth in me , and I in him . The which dwelling vnion and ioinyng together of him with vs , and of vs with him , that it might the better be expressed , and recommended vnto vs : they thought good in their writinges to vse the aforesayde aduerbes .

Hilarius writing against the Arianes alleaging the wordes of Christ . 17. Iohn . Vt omnes vnum sint , sicut tu pater in me , & ego in te , vt ipsi in nobis vnum sint , that all maye be one , as thou father art in me , and I in thee , that they also may be one in vs : going about by those wordes to shewe that the sonne and the father were not one in nature and substance , but onely in concord and vnitie of will : among other many and long sentences for proufe of vnitie in substance , bothe betwen Christ and the father , and also betwen Christ and vs , De Trinitate , lib : 8. hath these wordes . Si enim verè verbum caro factum est , & nos verè verbum carnem cibo Dominico sumimus , quomodo non naturaliter manere in nobis existimandus est , qui & naturam carnis nostrae iam inseparabilem sibi homo natus assumpsit , & naturam carnis suae ad naturam aeternitatis sub sacramento nobis communicandae carnis admiscuit : If the word be made fleshe verely , and we receiue the word being fleshe in our lordes meate verely : how is he to be thought not to dwell in vs naturally , who bothe hath taken the nature of our fleshe now inseparable to him selfe , in that he is borne man , and also hath mengled the nature of his owne fleshe to the nature of his euerlastingnesse vnder the sacrament of his fleshe to be receiued of vs in the communion ? There afterwarde this word naturaliter , in this sense that by the sacrament worthely receiued , Christ is in vs , and we in Christ naturally , that is in truth of nature , is sundry tymes put and rehearsed . Who so listeth to reade further his eight booke de trinitate , he shall fynde him agnise manentem in nobis carnaliter filium , that the sonne of God ( through the sacrament ) dwelleth in vs carnally , that is in truth of fleshe , and that by the same sacrament we with him , and he with vs are vnited and knitte together corporaliter , & inseperabiliter , corporally and inseparably , for they be his very wordes .

Gregorie Nyssene speaking to this purpose sayeth , In lib. de vita Mosi● Panis qui de coelo descendit , non incorporea quaedam res est , quo enim pacto res incorporea corpori cibus fiet ? res verò quae incorporea non est , corpus omnino est . Huius corporis panem non aratio , non satio , non agricolarum opus effecit , sed terra intacta permansit , & tamen pane plena fuit , quo famescentes , mysterium virginis perdocti , facilè saturantur . Which wordes reporte so plainely the truth of Christes body in the sacrament , as al maner of figure and signification must be excluded . And thus they may be englished . The bread that came downe from heauen , is not a bodilesse thing . For by what meane shall a bodilesse thing be made meate to a body ? And the thing which is not bodylesse , is a body , without doubte . It is not earing , not sowing , not the worke of tillers , that hath brought forth the bread of this body , but the earth which remained vntouched , and yet was full of the bread , whereof they that waxe hungry , being thoroughly taught the mysterie of the virgine , sone haue their fylle . Of these wordes may easely be inferred a conclusion , that in the sacrament is Christ and that in the same we receiue him corporally , that is , in veritie and substance of his body , for as much as that is there , and that is of vs receiued , which was brought forth and borne of the virgine Mary .

Cyrillus that auncient father and worthy bishop of Alexandria , for confirmation of the catholike faith in this point , In Ioan. lib. 10. cap. 13. sayeth thus . Non negamus recta nos fide , charitateque syncera Christo spiritaliter coniungi : sed nullam nobis coniunctionis rationem secundum carnem cum illo esse , id profecto pernegamus , idque à diuinis scripturis omnino alienum dicimus . We denye not but that we are ioyned spiritually with Christ by right faith and pure charitie : but that we haue no maner of ioyning with him according to the fleshe ( which is one as to saye carnaliter carnally ) that we denye vtterly , and saye , that it is not aggreable with the scriptures . Againe least any man shuld thinke this ioyning of vs and Christ together to be by other meanes then by the participation of his body in the Sacrament , in the same place afterward he sayeth further . An fortassis putat ignotam nobis mysticae benedictionis virtutem esse ? Quae cum in nobis fiat , nonne corporaliter quoque facit communicatione corporis Christi , Christum in nobis haebitare ? what troweth this Ariane heretike perhappes , that we knowe not the vertue of the mysticall blessing ? ( whereby is meant this sacrament ) which when it is become to be in vs , doth it not cause Christ to dwell in vs corporally by receiuing of Christes body in the communion ? And after this he sayeth as plainely , that Christ is in vs , non habitudine solum , quae per charitatem intelligitur , verumetiam & participatione naturali . not by charitie onely , but also by naturall participation .

The same Cyrill sayeth in an other place , Lib. in Ioan 11. cap. 26. that through the holy communion of Christes body , we are ioyned to him in naturall vnion . Quis enim eos , qui vnius sancti corporis vnione in vno Christo vniti su●t , ab hac naturali vnione alienos putabit ? who will thinke ( sayeth he ) that they , wich be vnited together by the vnion of that one holy body in one Christ , be not of this natural vnion ? He calleth this also a corporall vnion in the same booke , and at length after large discussion how we be vnited to Christ , not onely by charitie and obedience of religion , but also in substance , concludeth thus . Sed de vnione corporali satis . But we ▪ haue treated ynough of the corporall vnion . Yet afterward in diuerse sentences he vseth these aduerbes ( for declaring of the veritie of Christes body in the sacrament ) naturaliter , substantialiter , secundum carnem or carnaliter , corporaliter , as most manifestly in the 27. chapter of the same booke . Corporaliter filius per benedictionem mysticam nobis vt homo vnitur , spiritualiter autem vt Deus . The sonne of God is vnited vnto vs corporally as man , and spiritually as God .

Agayne where as he sayeth there : Filium Dei natura Patri vnitum corporaliter substantialiterque accipientes , clarificamur , glorificamurque , &c. We receiuing the sonne of God vnited to the father by nature corporally and substantially , are clarifyed and glorifyed or made glorious , being made partakers of the supreme nature : The like saying he hath . lib. 12. ca. 58.

Now this being and remayning of Christ in vs , and of vs in Christ naturally and carnally , and this vniting of vs and Christ together corporally , presupposeth a participation of his very body , which body we can not truly participate , but in this blessed sacrament . And therefor Christ is in the Sacrament naturally , carnally , corporally , that is to saye , according to the thruth of his nature , of his fleshe , and of his body . For were not he so in the Sacrament , we could not be ioyned vnto him , nor he and we could not be ioyned and vnited together , corporally .

Diuerse other auncient fathers haue vsed the like manner of speach , but none so much as Hilarius , and Cyrillus , whereby they vnderstand , that Christ is present in this sacrament as we haue sayde , according to the truth of his substance , of his nature , of his fleshe , of his body and bloud . And the catholike fathers that sithens the tyme of Berengarius haue written in defence of the truth in this point , vsing these termes sometymes for excluding of metaphores , allegories , figures , and significations onely , whereby the sacramentaries would defraude faithfull people of the truth of Christes pretiouse body in this Sacrament : doo not thereby meane that the maner , meane , or waye of Christes presence , dwelling , vnion and coniunction with vs , and of vs with him , is therefor naturall , substanciall , corporall , or carnall : but they , and all other catholike men confesse the contrarie , that it is farre higher and worthier , supernaturall , supersubstantiall , inuisible , vnspeakeable , speciall and propre to this sacrament , true , reall , and in deede notwithstanding , and not onely tropicall , symbolicall , metaphoricall , allegoricall , not spirituall onely , and yet spirituall , not figuratiue or significatiue onely . And likewise concerning the maner of the presence and being of that body and bloud in the sacrament , they and we acknowledge and confesse , that it is not locall , circumscriptiue , diffinitiue , or subiectiue , or naturall , but such , as is knowen to God onely .

Or that his body is or may be in a thousand places , Iuell . or mo , at one tyme . Of the being of Christes body in many places at one tyme . ARTICLE VI.

AMong the miracles of this bleshed Sacrament , one is , that one and the same body maye bee in many places at once , to witte , vnder all consecrated hostes . As for God , it is agreable to his godhed to be euery where , simpliciter , & propriè . But as for a creature , to be but in one place onely . But as for the body of Christ , it is after a maner betwen bothe . For where as it is a creature , it ought not to be made equall with the Creator in this behalfe , that it be euery where . But where as it is vnited to the Godhed , herein it ought to excelle other bodyes , so , as it maye in one tyme bee in mo places vnder this holy Sacrament . For the vniting of Christes naturall body vnto the almighty godhed duly considered , bringeth a true Christen man in respecte of the same , to forsake reason , and to leane to faith , to put aparte all doubtes and discourses of humaine vnderstanding , and to rest in reuerent simplicitie of beleefe .

Thereby through the holy ghost persuaded he knoweth , that although the body of Christ be naturall and humaine in dede , yet through the vnion and coniunction , many thinges be possible to the same now , Matt. 14. Luc. 24. Matt. 17. Luc. 24. Act. 1. Matt. 28. Ioan. 20. that to all other bodies be impossible : as to walke vpon waters , to vanishe awaye out of sight , to be transfigured and made bright as the sunne , to ascende vp through the clowdes : and after it became immortall , death being conquered , to ryse vp againe out of the graue , and to entre through doores fast shutte . Through the same faith he beleueth and acknowlegeth , that according vnto his worde , by his power it is made present in the blessed sacrament of th' aulter vnder the forme of bread and wyne , where so euer the same is duly consecrated , according vnto his institution in his holy supper , and that not after a grosse or carnall maner , but spiritually , and supernaturally , and yet substantially , not by locall , but by substantiall presence , not by maner of quantitie , or fylling of a place , or by chaunging of place , or by leauing his sitting on the right hande of the father , but in such a maner , as God onely knoweth , and yet doth vs to vnderstand by faith , the truth of this very presence , farre passing all mannes capacitie , to comprehend the maner how .

Where as some against this pointe of beleefe doo alleage the article of Christes Ascension , and of his being in heauen at the right hande of God the father , bringing certaine textes of scriptures perteining to the same , and testimonies of auncient doctours signifying Christes absence from the earth : Christes being in heauen and in the Sacrament at one tyme , implyeth no contradiction . it may be-rightly vnderstanded , that he is verely bothe in heauen at the right hande of his father , in his visible and corporal forme , very God and man , after which maner he is there , and not here , and also in the Sacrament inuisibly , and spiritually , bothe God and Man in a mysterie , so as the graunting of the one may stande without denyall of the other , no contradiction fownde in these beinges , but onely a distinction in the waye and maner of being .

And how the auncient fathers of the churche haue confessed and taught bothe these beinges of Christ in heauen and in the sacrament together , contrarie to M. Iuelles negatiue , by witnes of their owne wordes we may perceiue . Basile in his liturgie , that is to saye seruice of his Masse , sayeth thus in a prayer . Looke downe vppon vs lord Iesus Christ our God from thy holy tabernacle , Qui suprà cum patre sedes , & hic inuisibiliter versaris . and from the throne of glorie of thy kingdom , and come to sanctifie vs , which sittest aboue with thy father , and art conuersant here inuisibly : And vouchesaufe to imparte vnto vs thine vndefyled body , and pretiouse bloude , and by vs to all thy people . S. Chrysostome prayeth with the very same wordes also in his Liturgie or Masse . Where we read further that the priest and the deacon doo adore and worship , saying three tymes secretly , Et populus similiter omnes cum pietate adorant . God be merciful to me a synner , and that the people doo all likewise deuoutly adore . Now sith he will adoration to be made , he acknowlegeth Christ present , whom he graunteth to be also at the same tyme in heauen . Wich he vttereth more plainely in these wordes . Chrysost. de Sacerdotio . l. 3. O miraculum , o Dei benignitatem , &c. O miracle , o the goodnes of God , who sytteth aboue with the father , at that very instant of tyme , is handeled with the handes of all , and geueth him selfe to those that will receiue and imbrace him . And that is done by no crafty sleightes , but openly in the sight of all that stande about . How sayest thou , seme these thinges to thee no better then to be contemned and despysed ? By which words of S. Chrysostome we may see , that Christes being in heauen , maketh no proufe that he is not in earth , sith both these verities may well stande together .

Christes body in many places at once . Hom. 2. The same father confesseth the body of Christ to be in diuerse places likewise in his homilies ad populum Antiochenum most plainely alluding to Elias . Elias ( sayeth he ) melotem quidem discipulo reliquit , filius autem Dei ascendens suam nobis carnem dimisit : sed Elias quidem exutus , Christus autem & nobis reliquit , & ipsam habens ascendit . Elias ( when he was caried vp in the fyery chariot ) lefte to his disciple Eliseus his mantell of sheepes skynnes : but the sonne of God when he ascended , lefte to vs his fleshe : but Elias dyd put of his mantel , and Christ bothe lefte his fleshe to vs , and also ascended hauing it with him . Nothing can be spoken more plainely , whereby to shewe that we haue the same fleshe here in earth , that was receiued into heauen , which Christ hath not put of to geue it to vs . By which doctrine of S. Chrysostome we are taught to beleue , that Christes fleshe or his body is bothe in heauen and also in the earth , in how many places so euer this blessed Sacrament is rightely celebrated .

And whereas many measuring all thinges by the common order and lawes of nature , beleue nothing can be done aboue nature , and therefor thinke that the body of Christ , for as much as it is of nature finite , can not by power of God be in many places at once of which opinion M. Iuell semeth to be him selfe : it shall not be besyde the purpose , though the places alreadie alleaged proue the contrarie , to recite the testimonies of an olde doctour or two , wherein they confesse most plainely that , which by this article is most vntruly denyed .

Saint Ambrose hath these wordes . In Psal. 38 Et si Christus nunc non videtur offerre , tamen ipse offertur in terris , quando Christi corpus offertur . Imò ipse offerre manifestatur in nobis , cuius sermo sanctificat sacrificium quod offertur . If Christ now be not sene to offre , yet he is offered in earth , when the body of Christ is offered . yea it is manifest that him selfe offereth in vs , whose worde sanctifieth and consecrateth the sacrifice , that is offered . Now if Christes body be offered in earth , as this father affirmeth , and that of Christ him selfe , in respecte that the sacrifice which is offered , is by his word consecrated : then it foloweth , Christes bodie to be in so many places , as it is offered in . Where by the waye , this may be noted , that the sacrifice of the churche , Sacrificium incruentum & viuificum . is not thankes geuing ( as our newe Maisters doo teache ) but the body of Christ it selfe , which of the fathers is called an vnbloudy and quikning or life geuing sacrifice .

We fynde in Chrysostome a most manifest place for the being of Christes body in many places at once , so as though he be offered in many places , yet is he but one Christ , not many Christes . his wordes be these . Vnum est hoc sacrificium , In epist. ad Heb. homil. 17. alioquin hac ratione , quoniam multis in locis offertur , multi Christi sunt ? nequaquam , sed vnus vbique est Christus , & hic plenus existens , & illic plenus . Vnum corpus . Sicut enim qui vbique offertur vnum corpus est , & non multa corpora : ita etiam & vnum sacrificium . This sacrifice is one , elles by this reason , sith it is offered in many places , bee there many Christes ? Not so , but there is but one Christ euery where , being both here fully , and there fully also , one body . For as he that is offered euery where , is but one body , and not many bodies , so likewise it is but one sacrifice . By this place of Chrysostome we see , what hath ben the faith of the olde fathers touching this article , euen the same , which the catholike church professeth at these dayes , that one Christe is offered in many places , so as he be fully and perfitely here , and fully and perfitely there . And thus we perceiue , what force their argumentes haue in the iudgement of the learned fathers , by which they take awaie from Christ power to make his body present in many places at once .

Sermo . in coena Domini . S. Bernard vttereth the faith of the church in his tyme agreable with this , in these wordes . Sed vnde hoc nobis pijssime Domine , vt nos vermiculi reptantes etc. From whence commeth this most louing lord , that we seely wormes creaping on the face of the earth , yea we , that are but duste and asshes , be admitted to haue thee present in our handes , and before our eyes , which all and whole sittest at the right hande of thy father , which also arte present to all in one moment of tyme from the east to the west , from the north to the sowth , one in many , the same in diuerse places ! from whence ( I saye ) commeth this ? soothly not of our dutie or deserte , but of thy good will , and of the good pleasure of thy swetnesse , for thou hast prepared in thy swetnesse for the poore one o God . In the same sermon exhorting the churche to reioise of the presence of Christ , he sayeth , In terra sponsum habes in Sacramento , in coelis habitura es sine velamento : & hic & ibi veritas , sed hic palliata , ibi manifestata . In the earth thou hast thy spouse in the sacrament , in heauen thou shalt haue him without vaile or couering . both here and also there is the truth , ( of his presence ) but here couered , there opened .

Thus all these fathers as likewise the rest , confesse as it were with one mowth , that Christ sitteth at the right hande of his father , and is here present in the sacrament the same tyme , that he is in heauen and in earth at once , in many and diuerse places one , and that the same is euery where offered , the one true sacrifice of the churche . And this article is by them so clearely and plainely vttered , that figures , significations , tropes , and metaphores can fynde no appearaunce nor colour at all . Whereby the new Maisters reasons seme very peeuishe : Christ is ascended , ergo he is not in the sacrament . Christ is in heauen sitting at the right hande of his father , ergo he is not in earth . Christes body is of nature finite , ergo it is conteined in a place circumscriptiuely , ergo it is not in many places . In making of which slender argumentes , they will not seme to acknowledge whose body it is , euen that , which is proper to God , whose power is ouer all , and to whom all thinges obeye .

But because M. Iuell and they of that secte , seme to set litle by these fathers , though very auncient , S. Bernard excepted , and of the churche holden for saintes , I will bring forth the auctoritie of Martin Bucer , a late doctour of their owne syde , though not canonizate for a sainte as yet , Truth confessed by the enemie of truth . for that I knowe . This newe father whom they esteme so much , and was the reader of diuinitie in Cambridge in kyng Edwardes tyme , very vehemently , and for so much truly , affirmeth the true reall presence of Christes body in the sacrament . For he sayeth . Christ sayde not , This is my spirite , this is my vertue , but this is my body : wherefore we must beleue sayeth he , Christes body to be there , euen the same that dyd hange vpon the crosse , our lord him selfe . Which in some parte to declare , he vseth the similitude of the sunne for his purpose , contrary to M. Iuelles negatiue , to proue Christes body present , and that really and substantially , in what places so euer the sacrament is rightly ministred . His wordes be these . In comment . in 16. cap. Matthaei . Vt sol verè vno in loco coeli visibilis circumscriptus est , radijs tamen suis praesens verè & substantialiter exhibetur vbilibet orbis : Ita Dominus , etiam si circumscribatur vno loco coeli , arcani et diuini , id est gloriae Patris , verbo tamen suo , & sacris symbolis , verè et totus ipse Deus et homo praesens exhibetur in sacra coena , eoque substantialiter , quam praesentiam non minus certò agnoscit mens credens verbis his Domini & Symbolis , quam oculi vident , et habent solem presentem demonstratum & exhibitum sua corporali luce . Res ista arcana est , & noui testamenti , res fidei , non sunt igitur huc admittendae cogitationes de praesentatione corporis , quae constat ratione huius vitae etiam patibilis & fluxae . Verbo Domini simpliciter in haerendum est , & debet fides sensuum defectui praebere supplementum . Which may thus be englished .

As the sunne is truly placed determinatly in one place of the visible heauen , and yet is exhibited truly and substantially by his beames euery where abroade in the worlde : So our lord although he be conteined in one place of the secret and diuine heauen , that is to witte , the glorie of his father : yet for all that by his word and holy tokens , he is exhibited present in his holy supper truly and him selfe whole God and man , and therefore substantially or in substance . Which presence the mynde geuing credite to these our lordes wordes and tokens , doth no lesse certainely acknowledge , then our eyes see and haue the sunne present shewed and exhibited with his corporall light . This is a secrete matter , and of the newe testament , a matter of faith , therefor herein thoughes be not to be admitted of such a presentation of the body , as consisteth in the maner of this lyfe passible and transitorie , We must symply cleaue to the word of our lord , and where our senses faile , there must faith helpe to supplie . Thus we see , how Bucer in sundry other pointes of faith bothe deceiued and also a deceiuour , confirmeth the truth of this article pyththely and playnely . Such is the force of truth , that oftentymes it is confessed by the very enemies of truth .

Fight not with the churche M. Iuell , but fight with the enemie of the churche . fight with him , whom you haue folowed in departing from the churche , who neuer the lesse by force of truth , is driuen against you to confesse the truth in those most plaine wordes , Verè & totus ipse Deus & homo praesens exhibetur in sacra coena , eoque substantialiter . in this holy supper him selfe God and Man is exhibited present truly and whole , and therefore substantially .

Now to be shorte , whereas the chiefe argumentes that be made against the being of Christes body in many places at once , be deduced of nature , in respecte that this article semeth to them to abolishe nature , it maye please them to vnderstand , God working aboue nature destroyeth not nature that God who is auctour of nature , can by his power doo with a body that , which is aboue the nature of a body , nature not destroyed , but kepte and preserued whole . Which Plato the hethen philosopher would sone haue ben induced to beleue , if he were alyue . Who asked what was nature , answered , quod Deus vult , that which God will .

And therefore we beleeue , that Enoch and Elias yet mortal by nature , doo by power of God lyue in body , and that aboue nature . Abacuc was by the same power caught vp , and in a moment caried from Iewrie to Babylon , his nature reserued whole . Saint Peter by God according to nature walked on the earth , the same by God besyde nature , walked vpon the waters . Christ after condicion of nature assumpted , suffred death in body , the same Christ by his diuine power entred with his body in to his disciples through doores closed . Christ at his last supper according to nature sate downe with his twelue disciples , and among them occupied a place at the table visibly , by his diuine power there he helde his body in his handes inuisibly . In expositione psal. 13. For ( as S. Augustine sayeth ) ferebatur manibus suis , he was borne in his owne handes , where nature gaue place , and his one body was in mo places then one . Verely non est abbreuiata manus domini , the hande of our lord is not shortened , his power is as great , as euer it was . And therefore let vs not doubte , but he is able to vse nature finite , infinitely , specially now , the nature of his body being glorified after his resurrection from the dead . And as the lyuing is not to be sought among the dead , so the thinges that be done by the power of God aboue nature , are not to be tryed by rules of nature .

And that all absurdities and carnall grosnes be seuered from our thoughtes , where true christen people beleue Christes body to be in many places at once , they vnderstand it so to bee in a mysterie . Being in a mysterie . Now to be in a mysterie , is not to be comprehended in a place , but by the power of God to be made present in sorte and maner , as him selfe knoweth , verely so , as no reason of man can atteine it , and so , as it may be shewed by no examples in nature . Whereof that notable saying of S. Augustine may very well be reported , Aug. epis . ad Volusianum . Item . Ser. 159. de tempore . O homo si rationem à me poscis , non erit mirabile : exemplum quaeritur , non erit singulare . that is , O man if ( herein ) thou require reason , it shall not be marueilouse : seeke for the like example , and then it shall not be singuler . If Goddes working be comprehended by reason ( sayeth holy Gregorie ) it is not wonderouse : neither faith hath meede , Gregorius in homil. whereto mannes reason geueth proufe .

Iuell . Or that the priest did then holde vp the Sacrament ouer his head . Of the Eleuation or lyfting vp of the Sacrament . ARTICLE . VII .

OF what weight this ceremonie is to be accompted , catholike Christen men , whom you call your aduersaries M. Iuell , knowe no lesse then you . Verely whereas it pleaseth you thus to ieste , and like a Lucian to scoffe at the sacramentes of the church , and the reuerent vse of the same , calling all these articles in generall th●… highest mysteries , and greatest keyes of our religion without which our doctrine can not be maineteined and stand vpright : vnderstand you that this , a sundry other articles , which you denye , and requyr●… proufe of , is not such , ne neuer was so estemed . The priestes lifting vp or shewing of the Sacrament , is not one of the highest mysteries or greatest keyes of our Religion : and the doctrine of the catholike churche may right well be maineteined and stande without it . But it appeareth , you regarde not so much what you saye , as how you saye somewhat for colour of defacing the churche : which whiles you go about to doo , you deface your selfe more then you seeme to be ware of , and doo that thing , whereby among good christen men , specially the learned , you may be a shamed to shewe your face . For as you haue ouer rashely , yea I maye saye wickedly , affirmed the negatiue of sundry other articles , and stowtely craked of your assurance thereof , Eleuation of the sacrament . so you hau●… likewise of this . For perusing the auncient father writinges , we fynde record of this Ceremonie vsed euen from the Apostles tyme foreward .

Saint Dionyse , that was S. Paules scholer , sheweth , that the priest at his tyme after the consecration was wont to holde vp the dredfull mysteries , so as the people might beholde them . His wordes be these according to the greke . Ecclesias . hierarch . cap. 3. Pontifex diuina munera laude prosecutus , sacrosancta & augustissima mysteria conficit , & collaudata in conspectum agit per symbola sacrè proposita . The bishop after that he hath done his seruice of praising the diuine giftes , consecrateth the holy and most worthy mysteries , and bringeth them so praysed in to the sighte of the people by the tokens set forth for that holy purpose . On which place the auncient greke writer of the scholies vpon that worke , sayeth thus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . loquitur de vnius benedictionis , nimirum panis diuini eleuatione , quem Pontifex in sublime attollit , dicens , Sancta sanctis . This father speaketh in this place , of the lifting vp of the one blessing , ( that is to saye of the one forme or kynde of the sacrament ) euen of that diuine breade , which the bishop lifteth vp on high , saying , holy thinges for the holy . In saint Basiles and Chrysostomes Masse we finde these wordes . Sacerdos eleuans sacrum panem , dicit , Sancta Sanctis . The priest holding vp that sacred bread , sayeth : Holy thinges for the holy . In Saint Chrysostomes Masse we reade , that , as the people is kneeling downe after th' example of the priest and of the deacon , the deacon seing the priest stretching forth his handes , and taking vp that holy bread , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ad sacram eleuationem peragendam palam edicit , attendamus , to doo the holy eleuation , speaketh out a lowde , let vs be attent and ( then ) the priest sayeth ( as he holdeth vp the sacrament ) holy thinges for the holy .

Amphilochius , of whom mention is made afore in the lyfe of S. Basile , speaking of his wonderouse celebrating the Masse , among other thinges sayeth thus . Et post finem orationum , exaltauit panem , sine intermissione orans , & dicens : Respice domine Iesu Christe , etc. And after that he had done the prayers of consecration , he lyfted vp the bread , without ceasing praying and saying , Looke vpon vs lord Iesus Christ etc. The same saint Basile meant likewise of the Eleuation and holding vp of the sacrament after the custome of the Occidentall churche , Cap , 27. in his booke de Spiritu sancto , where he sayeth thus . Inuocationis verba , dum ostenditur panis eucharistiae & calix benedictionis , quis sanctorum nobis scripto reliquit ? Which of the sainctes , hath lefte vnto vs in writing , the wordes of Inuocation , whiles the bread of Eucharistia ( that is to witte the blessed sacrament in forme of bread ) and the consecrated chalice , is shewed in sight ? He speaketh there of many thinges that be of great auctoritie and weight in the church , which we haue by tradition onely , and can not be auouched by holy scripture . Of shewing the holy mysteries to them that be present in the sacrifice , In epist. ad Ephes. Sermon . 3. in moral . the olde doctours make mention not sildom . S. Chrysostom declareth the maner of it , saying that such as were accompted vnworthy and heynouse synners , were put forth of the churche , whiles the sacrifice was offered , whiles Christ and that lambe of our lord was sacrificed . Which being put out of the churche , then were the vailes ( of the aulter ) taken awaie , to th' entent the holy mysteries might be shewed in sight , doubteles to styrre the people to more deuotion ; reuerence , and to the adoration of christes bodie in them present . And thus for the Eleuation or holding vp of the sacrament , we haue sayde ynough .

Or that the people did then fall downe , and worship . Iuell . the Sacrament with godly honour . Of the worshipping or adoration of the Sacrament . ARTICLE . VIII .

IF the blessed Sacrament of the aulter were no other , then M. Iuell and the rest of the Sacramentaries thinke of it : then were it not well done the people to bowe downe to it , and to worship it with godly honour . For then were it but bare bread and wyne , how honorably so euer they speake of it , calling it symbolicall , that is , tokening , and sacramentall bread and wyne . But now this being that very bread , which god the father gaue vs from heauen , as Christ sayeth : Ioan. 6. This bread being the fleshe of Christ , which he gaue for the life of the world this being that bread and that cuppe , 1. Cor. 11. whereof who so euer eateth or drinketh vnworthely , shall be gylty of the body and bloud of our lord : in this Sacrament being conteined the very reall and substantiall body and bloud of Christ , as him selfe sayeth expressely in the three first euangelistes , and in S. Paul : this being that holy Eucharistia , which Ignatius calleth the fleshe of our Sauiour Iesus Christ , In epistola quadam ad Smyrnenses , vt citatur à Theodori to in Polymorph . Lib. 4. contrà haereses . ca. 34. that hath suffered for our synnes , which the father by his goodnes hath raysed vp to life againe : This being not common bread , but the Eucharistia , after consecration consisting of two thinges , earthly and heauenly , as Irenaeus sayeth , meaning by the one , the outward formes , by the other , the very body and bloud of Christ , who partely for the godhed inseparably thereto vnited , and partly for that they were conceiued of the holy ghoste in the most holy virgine Mary , are worthely called heauenly : This being that bread , which of our lord geuen to his disciples , not in shape , but in nature chaunged by the almighty power of the word , In Ser. de coena do . is made fleshe , as S. Cyprian termeth it : This being that holy mysterie , wherein the inuisible priest tourneth the visible creatures ( of bread and wyne ) in to the substance of his body and bloud , by his word with secrete power , Homil. 5. de Pascha . as Eusebius Emisenus reporteth : This being that holy foode , by worthy receiuing whereof Christ dwelleth in vs naturally , that is to witte , is in vs by truth of nature , and not by concorde of will onely , Lib. 8. de trinitate . as Hilarius affirmeth : Againe this being that table , whereat in our lordes meate we receiue the worde truly made fleshe of the most holy virgine Mary , as the same Hilarie sayeth : This being that bread which neither earing nor sowing nor worke of tyllers hath brought forth , but that earth which remained vntouched , and was full of the same , that is the blessed virgine Marye , as Gregorie Nyssene describeth : Lib. de vita Mosis . cap. 48. Constitut. Apostol. li. 8. c. vlt. In Leuit. lib. 1. ca. 4. This being that supper , in the which Christ sacrificed him selfe , as Clemens Romanus , and as Hesychius declareth : Who furthermore in an other place writeth most plainely , that these mysteries , meaning the blessed sacrament of th' aulter , are sancta sanctorum , the holiest of all holy thinges , because it is the body of him selfe , of whom Gabriel sayd to the virgine , Luc. 1. the holy ghost shall come vpon the , and the power of the highest shall ouershaddowe the , therefore that holy thing which shall be borne of the , shall be called the sonne of God , and of whom also Esaie spake , Holy is our lord , and dwelleth on high , verely euen in the bosome of the father : On the holy table where these mysteries are celebrated , the lambe of God being layed and sacrificed of priestes vnbloudely , as that most auncient and worthy councell of Nice reporteth : Briefly in this highest Sacrament vnder visible shape inuisible thinges , soothly the very true , reall , liuely , natural and substantiall body and bloude of our Sauiour Christ being conteined , as the scriptures , doctoures , councelles , yea and the best learned of Martin Lutheres schoole doo most plainely and assuredly affirme : This ( I saye in conclusion ) being so , as it is vndoubtedly so : we that remaine in the catholike churche , and can by no persecution be remoued from the catholike faith , whom it liketh M. Iuell and his felowes to call papistes , beleue verely , that it is our bownden duetie to adore the Sacrament , and to worship it with all godly honour . By which word Sacrament notwithstanding in this respect , we meane not the outward formes , that properly are called the sacrament , but the thing of the sacrament , the inuisible grace and vertue therein conteined , euen the very body and bloud of Christ .

And when we adore and worship this blessed Sacrament , we doo not adore and worship the substance it selfe of bread and wine , because after consecration none at all remaineth . Neither doo we adore the outward shapes and formes of bread and wine which remaine , for they be but creatures that ought not to be adored : What Christen people adore in the Sacrament . but the body it selfe and bloud of Christ , vnder those formes verely and really conteined , lowly and deuoutly doo we adore . And therefore to speake more properly , and according to skill , least our aduersaries might take aduantage against vs through occasion of termes , where right sense onely is meant : we proteste and saye , that we doo and ought to adore and worship the body and bloud of Christ in the Sacrament .

And here this much is further to be sayde , that in the Sacrament of the aulter , the body of Christ is not adored by thought of mynde sundred from the word , but being inseparably vnited to the word . For this is specially to be considered , that in this most holy Sacrament , the body and bloud of Christ are not present by them selues alone , as being separated from his soule and from the godhed : but that there is here his true and lyuing fleshe and bloud ioyned together with his godhed inseparably , and that they be as him selfe is , perfite , whole and inseparable Which is sufficiently confirmed by sundry his owne wordes in S. Iohn . I am ( sayeth he ) the bread of lyfe . Againe , this is bread comming downe from heauen , that if any eate of it , he dye not . I am the liuely bread that came downe from heauen , if any eate of this bread , he shall lyue euerlastingly . And to shewe what bread he meant , he concludeth with these wordes : And the bread which I shall geue , is my fleshe , which I shall geue for the life of the world . By which wordes he assureth vs plainely , that his fleshe which he geueth vs to eate , is full of lyfe , and ioyned with his godhed , which bringeth to the worthy receiuers thereof , immortalitie as well of body as of soule . Which thing fleshe and bloud of it selfe could not performe , as our lord him selfe declareth plainely , where he sayeth , as there it foloweth : It is the spirite that quikneth or geueth lyfe , the fleshe profiteth nothing . The wordes which I haue spoken to you , bee spirite and life . As though he had sayde thus . The fleshe of it selfe profiteth nothing , but my fleshe which is full of godhed and spirite , bringeth and worketh immortalitie and life euetlasting to them that receiue it worthely . Thus we vnderstand in this blessed Sacrament not onely the body and bloud of Christ , but all and whole Christ , God and man , to be present in substance , and that for the inseparable vnitie of the person of Christ : and for this cause we acknowledge our selues bownden to adore him , as very true God and man .

For a clearer declaration hereof , I will not let to recite a notable sentence out of S. Augustine , where he expoundeth these wordes of Christ : In Ioan. tractat . 27 Then if ye see the sonne of man go vp , where he was before . There had ben no question ( sayeth he ) if he had thus sayde : if ye see the sonne of God go vp , where he was before . But whereas he sayde , the sonne of man go vp , where he was before , what was the sonne of man in heauen , before that he beganne to be in earth ? Verely here he sayde , where he was before , as though then he were not there , when he spake these wordes . And in an other place he sayeth , No man hath ascended in to heauen , but he that descended from heauen , the sonne of man , which is in heauen . He sayde not was , but the sonne of man ( sayeth he ) which is in heauen . In earth he spake , and sayde him selfe to be in heauen . To what perteineth this , but that we vnderstand Christ to be one person , God and man , not two , least our faith be not a trinitie , but a quaternitie ? Wherefore Christ is one , the worde , the soule and the fleshe , one Christ : the sonne of God , and the sonne of man , one Christ . The sonne of God euer , the sonne of man in tyme : yet one Christ according to th' unitie of person was in heauen , when he spake in earth . So was the sonne of man in heauen , as the sonne of god was in earth . The sonne of god in earth in fleshe taken , the sonne of man in heauen in vnitie of person . This farre saint Augustine .

Herevpon he expoundeth these wordes , it is the spirite that quikneth or geueth life , the fleshe auaileth nothing , thus : The fleshe profiteth nothing , but the onely fleshe . Come the spirite to the fleshe , and it profiteth very much . For if the fleshe shuld profite nothing , the word shuld not be made fleshe to dwell amongest vs . For this vnitie of person to be vnderstanded in bothe natures ( sayeth the great learned father Leo ) we reade that bothe the sonne of man came downe from heauen , Epist. ad Flauianum Constantinopolitanum epis . cap. 5. when as the sonne of god tooke fleshe of that virgine , of whom he was borne : and againe , it is sayde , that the sonne of god was crucified and buryed , whereas he suffered these thinges , not in the godhed it selfe , in which the onely begoten is coeuerlasting and consubstantiall with the father , but in the infirmitie of humaine nature . Wherefore we confesse all in the Crede also , the onely begoten sonne of god crucified and buryed , according to that saying of th' apostle : For if they had knowen , 1. Cor. 2. they would neuer haue crucifyed the lord of Maiestie .

According to this doctrine Cyrillus writing vpon S. Iohn , sayeth , In Ioan. li. 4. ca. 15. he that eateth the fleshe of Christ hath lyfe euerlasting . For this fleshe hath the word of god , which naturally is lyfe . Therfore he sayeth : I will rayse him againe in the last daye . For I , sayde he , that is , my body , which shall be eaten , will raise him againe . For he is not other , then his fleshe . I saye not this because by nature he is not other , but because after incarnation he suffereth not him selfe to be diuided in to two sonnes . By which wordes he reproueth the heresie of wicked Nestorius , that went about to diuide Christ , and of Christ to make two sonnes , the one the sonne of god , the other the sonne of Marye , and so two persones . For which Nestorius was condemned in the first Ephesine councell , and also specially for that he sayde , we receiue in this Sacrament onely the fleshe of Christ in the bread , and his bloud onely in the wine without the godhed , because Christ sayde , he that eateth my fleshe , and sayde not , he that eateth or drinketh my godhed , because his godhed can not be eaten , but his fleshe onely . Which hereticall cauille Cyrillus doth thus auoyd . Vide Anathematismum . xi . Item ad Theodos . de recta fide . & li. 2. ad Reginas , de recta fide . Although ( sayeth he ) the nature of the godhed be not eaten , yet we eate the body of Christ , which verely may be eaten . But this body is the Wordes owne proper body , which quikneth althinges . and in as much as it is the body of life , it is quikning or lyfe geuing .

Now he quikneth vs or geueth vs lyfe , as God , the onely fonteine of lyfe . Wherefore such speaches vttered in the scriptures , of Christ , whereby that appeareth to be attributed to the one nature , which apperteineth to the other , and contrary wise : according to that incomprehensible and vnspeakeable coniunction and vnion of the diuine and humaine nature in one person , are to be taken of him inseparably , in as much as he is both god and man : and not of this or that other nature onely , as being seuered from the other . For through cause of this inseparable vnion , what so euer is apperteining or peculiar to either nature , it is rightly ascribed , yea and it ought to be ascribed to the whole person . And this is done , as the learned diuines terme it , per communicationem idiomatum . And thus Cyrillus teacheth , how christ maye be eaten , not according to the diuine , but humaine nature , which he tooke of vs , and so likewise he is of Christen people adored in the Sacrament according to his diuine nature . And yet not according to his diuine nature onely , as though that were separated from his humaine nature , but his whole person together God and man . And his pretious fleshe and bloud are adored for the inseparable coniunction of bothe natures into one person , which is Iesus Christ God and man . Whom God hath exalted , ( as S. Paul sayeth ) and hath geuen him a name , Philip. 2. which is aboue all name , that in the name of Iesus euery knee be bowed of the heauenly and the earthly thinges , and of thinges beneathe , and that euery tonge confesse , that our lord Iesus Christ is in glory of God the father , that is , of equal glory with the father , Heb. 10. Psal. 96. And when God ( sayeth S. Paul ) bringeth his first begoten in to the world , he sayeth , and let all the Angelles of God adore him . S. Iohn writeth in his reuelation , that he heard all creatures saye , blessing honour , Apoc. 5. glory and power be to him which sitteth in the throne , and to the lambe for euer . And the fouer and twentie elders fell downe on their faces , and adored him that lyueth vntill worldes of worldes .

But it shall be more tediouse then nedefull , to recite places out of the scriptures for proufe of th' adoration of Christ , there may of them be fownde so great plentie . Contrarietie in the first diuisers of the newe gospell . Yet because Luther was either so blinde or rather so deuilishe , as to denye th' adoration , where notwithstanding he confessed the presence of Christes true and natural body in the Sacrament : I will here recite what the Sacramentaries of Zurich haue written against him therefore . What ( saye they ) is the bread the true and natural body of Christ , and is Christ in the supper ( as the Pope and Luther doo teache ) present ? Wherefore then ought not the lord there to be adored , where ye saye him to be present ? Why shall we be forbydden to adore that , which is not onely sacramentally , but also corporally the body of Christ ? Thomas toucheth the true body of Christ raysed vp from the dead , and falling downe on his knees adoreth saying : My God and my lord . The disciples adore the lord as well before as after his Ascension . Matth. 28. Act. 1. And the lord in S. Iohn sayeth to the blinde man , Ioan. 9. beleuest thou in the sonne of God ? and he answered him saying , Lord who is he , that I may beleue in him ? And Iesus sayed to him . Thou hast bothe sene him , and who speaketh with thee , he it is . Then he sayeth , lord I beleue . and he adored him . Now if we taught our lordes bread to be the natural body of Christ , verely we would adore it also faithfully with the papistes . This much the Zuinglians against Luther . Whereby they prooue sufficiently th' adoration of Christes body in the Sacrament , and so consequently of Christ him selfe God and man , because of the inseparable coniunction of his diuine and humaine nature in vnitie of persone , so as where his body is , there is it ioyned and vnited also vnto his godhed , and so there Christ is present perfitely , wholly , and substantially , very god and man .

For the cleare vnderstanding whereof the better to be atteined , the scholastical Diuines haue profitably deuised the terme concomitantia , plainely and truly teaching that in this Sacrament after consecration vnder the forme of breade is present the body of Christ , and vnder the forme of wine his bloud ex vi sacramenti , and with the body vnder forme of bread also the bloud , the soule , and godhed of Christ , and likewise with the bloud , vnder the forme of wyne , the body , soule , and godhed , ex concomitantia , as they terme it , in shorter and playner wise vttering the same doctrine of faith , which the holy fathers dyd in the Ephesme councell against Nestorius . Whereby they meane , that where the body of Christ is present , by necessary sequell , because of the indiuisible copulation of bothe natures in the vnitie of person , ( for as much as the Word made fleshe neuer lefte the humaine nature ) there is also his bloud , his soule , his godhed , and so whole and perfite Christ God and man . And in this respecte the terme is not to be misliked of any godly learned man , though some newe Maisters scoffe at it , who fill the measure of their predecessours , that likewise haue ben offended with termes for the apter declaration of certaine necessary articles of our faith , by holy and learned fathers in generall councelles holesomly deuised . Of which sorte ben these , homousion , humanatio , incarnatio , transubstantiatio , etc. Now here is to be noted , how the Zuinglians , whom M. Iuell foloweth , in th' article of adoration confute the Lutherans , as on the other syde , the Lutherans in th' article of the presence , confute the Zuinglians . As though it were by gods speciall prouidence for the better staye of his churche so wrought , that bothe the truth shuld be confessed by the enemies of truth , and also for vttering of vntruth , the one shuld be condemned of the other , that by the warre of heretikes the peace of the churche might be established , and by their discorde the catholike people might the faster grewe together in concorde .

Now hauing sufficiently proued by the scriptures , and that with the Zuinglians also , adoration and godly honour to be due vnto Christes body , where so euer it please his diuine maiestie to exhibit the same present : let vs see , whether we can finde the same doctrine affirmed by the holy and auncient fathers .

What the Apostles taught in their tyme concerning this Article , we may iudge by that we reade in Dionysius , that was S. Paules scholer , and for that is to beleued . He adoreth and worshippeth this holy mysterie with these very wordes . Ecclesias . hierarch . cap. 3. Sed ò diuinum penitus sanctumque mysterium , etc. But ô diuine and holy mysterie , which vouchesafest to open the cooueringes of signes layd ouer the , vtter thy light to vs openly and plainely , and fill our spirituall eyes with the singular and euident brightnes of thy light .

Origen teacheth vs how to adore and worship Christ in the Sacrament , before we receiue it , after this forme of wordes . Hom: 5. in diuersos Euangelij locos . Quando sanctum cibum , etc. when thou receiuest the holy meate and that vncorrupt banket , when thou enioyest the bread and cuppe of lyfe , thou eatest and drinkest the body and bloud of our lord : then our lord entreth in vnder thy roofe . And therefor thou also humbling thy selfe folowe this Centurion or captaine , and saye : Lord I am not worthy that thou enter vnder my roofe . For where he entreth in vnworthely , there he entreth in to the condemnation of the receiuer .

What can be thought of S. Cyprian , but that he adored the inuisible thing of this Sacrament , which is the body and bloud of Christ , seing that he confesseth the godhed to be in the same , nolesse then it was in the person of Christ , which he vttereth by these wordes . In Ser. d● coena do . Panis iste quem dominus discipulis porrigebat , etc. This bread which our lord gaue to his disciples , chaunged not in shape , but in nature , by the almighty power of god is made fleshe . And as in the person of Christ the manhode was sene , and the godhed was hydden , euen so the diuine essence hath vnspeakeably infused it selfe into the visible sacrament .

Chrysostom hath a notable place for the adoration of Christes body in the Sacrament , in his commentaries vpon S. Paul , In 10. cap. prioris ad Corinth . where he affirmeth also the real presence and the sacrifice . Let vs not , let vs not ( sayeth he ) be willing impudently to kill our selues . And when thou seest that body set forth , saye with thy selfe , for cause of this body I am no lenger earth and ashes , no lenger captiue , but free . This body fastened ( on the Crosse ) and beaten , was not ouercome with death . After this he exhorteth all to adore and worship our lordes body in the Sacrament . This body ( sayeth he ) the wise men worshipped in the stalle , and hauing taken a long iourney , being bothe wicked and aliantes , with very great feare and trembling adored him . Wherefore let vs folowe at least those aliants , vs I saye , that are citizens of heauen . For they , whereas they sawe but that stalle and cabben onely , and none of all the thinges thou seest nowe , came notwithstanding with the greatest reuerence and feare , that was possible . But thou seest it not in a stalle of beastes , but on the aulter , not a woman to holde it in her armes , but a priest present , and the holy ghoste plentyfully spredde vpon the sacrifice . This father in his Masse maketh a prayer in presence of the blessed Sacrament , almost with the same wordes , that S. Basile did . Attende domine Iesu Christe Deus noster , etc. Looke vpon vs o lord Iesus Christ our God , from thy holy habitacle , and from the throne of the glory of thy kingdom , and come to sanctifie vs , who sittest on high with the father , and art here inuisibly with vs , and make vs worthy by thy mighty hande , that we may be partakers of thy vnspotted body and pretiouse bloude , and through vs , all the people .

In the same Chrysostomes liturgie or Masse , a most euident testimonie of adoration of the Sacrament is thus vttered . Sacerdos adorat , et diaconus in eo in quo est loco , ter secretò dicentes : Deus propitius esto , etc. The priest adoreth , and the deacon likewise in the place he standeth in , saying three tymes secretly : God be mercifull to me a synner . So the people , and likewise all make their adoration deuoutely and reuerently .

In the same father is an other prayer , which the greke priestes doo vse to this daye at their adoration of Christes body in the Sacrament , and it is expressed in these wordes . Domine non sum dignus etc. Lord I am not worthy that thou enter vnder the filthy roofe of my soule . But as thou tookest in good parte to lye in the denne and stall of brute beastes , and in the house of Simon the leprouse , receiuedst also a harlot and a synner like me comming vnto thee : vouchesafe also to enter into the stalle of my soule voyde of reason , and into my fylthy body being dead and leprouse . And as thou dydst not abhorre the fowle mowth of a harlot , kissing thyne vndefyled feete : So my lord God abhorre not me though a synner , but vouchesafe of thy goodnesse and benignitie , that I maye be made partaker of thy most holy body and bloude .

S. Ambrose after long serche and discussion , De spirit● sancto . li. 3. cap. 12. Psal. 96. how that saying of the prophete might be vnderstanded , Adore and worship ye his footestoole , because it is holy : At length concludeth so , as by the footestoole he vnderstandeth the earth , because it is written , Esa. 66. Heauen is my seate , and the earth is my footestoole : And because , the earth is not to be adored , for that it is a creature , by this earth he vnderstandeth that earth , which our lord Iesus tooke in the assumption of his fleshe of the virgine Marye , and hereupon he vttereth those plaine wordes for testimonie of the adoration . Iraque per scabellum terra intelligitur , per terram autem caro Christi , quam hodie quoque in mysterijs adoramus , & quam Apostoli in domino Iesu adorarunt . And thus by the footestoole earth may be vnderstanded , and by earth the fleshe of Christ , which euen now adayes also we adore in the mysteries , and the Apostles adored in our lord Iesus .

S. Augustines learned handling of this place of the psalme , adore ye his footestoole , because it is holy : maketh so euidently for this purpose , that of all other auctorities , which in great number might be brought for prouse of the same , it ought least to be omitted . The place being long , I will recite it in English onely . His wordes be these . Adore ye his footestoole , In Psal. 98 because it is holy . See ye brethren , what that is , he byddeth vs to adore . ●sa. 66. In an other place the scripture sayeth : heauen is my seate , and the earth is my footestoole . What doth he then bydde vs adore and worship the earth , because he sayde in an other place , that it is the footestoole of God ? And how shall we adore the earth , whereas the scripture sayeth plainely , Deut. 6.10 Thou shalt adore thy lord thy God , and here he sayeth , adore ye his footestoole ? But he expoundeth to me , what his footestoole is , Matth. 4. and sayeth And the earth is my footestoole . I am made doubtefull , afrayed I am to adore the earth , least he damne me , that made heauen and earth . Againe I am afrayed not to adore the footestoole of my lord , because the Psalme sayeth to me , Adore ye his footestoole . I seeke what thing is his footestoole , and the scripture telleth me , The earth is my footestoole . Being thus wauering , I tourne me to Christ , because him I seeke here , and I fynde how without impietie the earth may be adored . For he tooke of earth , earth , because fleshe is of earth , and of the fleshe of Marye , he tooke fleshe . And because he walked here in fleshe , and that very fleshe he gaue vs to eate to Saluation , and no man eateth that fleshe , excepte first he adore it : it is fownde out how such a footestoole of our lord may be adored , and how we not onely synne not by adoring , but synne by not adoring . Doth not the fleshe quicken and geue lyfe ? Our lord him selfe sayde , when he spake of the commendation it selfe of that earth : Ioan. 6. it is the spirite that quikneth , but the fleshe , profiteth nothing . Therfore when thou bowest thy selfe and fallest downe to euery such earth , beholde it not as earth , but that holy one , whose footestoole it is , that thou doest adore , for because of him thow doest adore . And therefore here he added : Adore ye his footestoole , because it is holy . Who is holy ? he for whose loue thou adorest his footestoole . And when thou adorest him , remaine not by cogitation in fleshe , that thou be not quikned of the spirite . For the spirite ( sayeth he ) quikneth , and the fleshe profiteth nothing . And then when our lord commended this vnto vs , he had spoken of his fleshe , and had sayde : Excepte a man eate my fleshe , he shall not haue in him lyfe euerlastyng .

Againe S. Augustine sheweth the maner and custome of his tyme touching the adoration of Christ in the Sacrament , writing thus ad Honoratum , Epist. 120. cap. 21. vpon the verse of the xxj . psalme , Edent pauperes & saturabuntur , that is , the poore shall eate and be filled , and vpon that other , Manducauerunt & adorauerunt omnes diuites terrae , all the riche of the earth haue eaten and adored . It is not without cause ( sayeth he ) that the riche and the poore be so distincted , that of the poore it was sayde before , the poore shall eate and be fylled : and here ( of the riche ) they haue eaten and adored all that be the riche of the earth . For they haue been brought to the table of Christ , and doo take of his body and bloud , but they doo adore onely , and be not also fylled , for as much as they doo not folowe him .

Likewise in his exposition vpon that Psalme : In Psal. 2● All the riche also ( sayeth he there ) of the earth haue eaten the body of the humblenes of their lord , neither haue they ben fylled as the poore , vntill the folowing . But yet they haue adored and worshipped it , that is , by adoration they haue acknowleged Christ their lord there present .

Furthermore writing against Faustus the heretike of the Maniches secte , amongest other thinges he sheweth , how the Ethnikes thought that christen people for the honour they dyd before the blessed Sacrament , that is of the bread and wyne consecrated , dyd honor Bacchus and Ceres , which were false goddes honoured of the Gentiles for the inuention of wyne and corne . Whereof may iustly be gathered an argument , that in those dayes faithfull people worshipped the body and bloud of Christ in the Sacrament , vnder the formes of bread and wyne . For elles the infidelles could not haue suspected them of doing idolatrie to Bacchus and Ceres .

One other most euident place touching this honour and adoration , we fynde in him rehearsed by Gratian. lib. Sent. Prosperi . De consecrat . dist 2 can . Nos autem . we doo honour ( sayeth he ) in forme of bread and wyne , which we see , thinges inuisible , that is to faye , fleshe and bloud . Neither take we likewise these two formes , as we tooke them before consecration . Sith that we doo faithfully graunt , that before consecration it is bread and wyne , which nature hath shapte , but after consecration , fleshe and bloud of Christ , which the blessing ( of the priest ) hath consecrated .

Leauing a number of places that might be alleaged out of the auncient fathers for the confirmation of this matter , to auoyde tediousnes , I will conclude with that most plaine place of Theodoritus . Who speaking of the outward signes of the Sacrament , sayeth , that notwithstanding they remaine after the mysticall blessing in the proprietie of their former nature , as those that may be sene and felte nolesse then before : yet they are vnderstanded and beleued to be the thinges , which they are made by vertue of consecration , and are worshipped with godly honour . His wordes be these . Intelliguntur ea esse , quae facta sunt , Dialogo 2 & creduntur , & adorantur , vt quae illa sint , quae creduntur . These mysticall signes ( sayeth he ) are vnderstanded to be those thinges which they are made , and so they are beleued , and are adored , as being the thinges which they are beleued to be . With which wordes Theodoritus affirmeth bothe the reall presence , and also the adoration . The reall presence , in that he sayeth these outward signes or tokens after consecration to be made thinges , which are not sene , but vnderstanded and beleued , whereby he signifieth the inuisible thing of this Sacrament , the body and bloud of Christ . Adoration he teacheth with expresse termes , and that because through power of the mysticall blessing the signes be in existence and in dede the thinges which they are beleued to be , soothly the body and bloud of Christ . For otherwise god forbydde , that christen people shuld be taught to adore and worship the insensible creatures bread and wyne . Of which he sayeth , that they are adored not as signes , not so in no wise , but as being the thinges which they are beleued to be . Now I reporte me to the Christen reader , whether this Adoration of the Sacrament , whereby we meane the godly worship of Christes body in the Sacrament , be a newe deuise or no , brought into the church but lately , about three hundred yeres past , Fol. 20. as M. Iuell maketh him selfe sure of it in his sermon . And whereas vtterly to abolishe this adoration , Fol. 26. he alleageth great danger of idolatrie , in case the priest do not truly consecrate : thereto may be answered , Gen. 29. that Iacob stoode in no danger of conscience , for that by the procurement of Laban , he laye with Lya in stede of Rachel , neither for the same was he to be charged with aduowtrie , because he meant good faith , and thought him selfe to haue had the companie of his wyfe Rachel . So idolatrie is not to be imputed vnto him , that worshippeth Christ with godly honour in the bread not consecrate , which of good faith he thinketh to be consecrate . Touching this case S. Augustine hath this notable saying . Inchi . 60 We haue nede ( sayeth he ) to put a difference in oure iudgement , and to knowe good from euyll , for as much as Sathan chaunging his shape , sheweth him selfe as an angell of light , least through deceite he leade vs a syde to some perniciouse thinges . For when he deceiueth the senses of the bodye , and remoueth not the mynde from true and right meaning , wherein ech man leadeth a faithfull lyfe there is no perill in religion . Or if when he fayneth him selfe good , and doth or sayeth those thinges , that of congruence perteine to good angels , although he be thought to be good , this is not a perilouse or sickely errour of Christian faith . But when as by these thinges he begynneth to bring vs to thinges quite contrarie , then to knowe him from the good Spirite , and not to go after him , it standeth vs much vpon diligently to watche and take heede . Thus S. Augustine . This much for th' adoration of the Sacrament , or rather of Christ in the Sacrament , maye suffise .

Or that the Sacrament was then , or now ought , Iuell . to be hanged vp vnder a Canopie . Of the reuerent hanging vp of the Sacrament vnder a Canopie . ARTICLE . IX .

IF M. Iuell would in plaine termes denye the reseruation and keping of the blessed Sacrament , for which purpose the Pyxe and Canopie serued in the Churches of England , as of the professours of this newe gospell it is bothe in word and also in dede denyed : it were easy to proue the same by no small number of auctorities , such as him selfe can not but allowe for good and sufficient . But he knowing that right well , guilefully refrayneth from mention of that principall matter , and the better to make vp his heape of Articles for some shewe against the Sacrament , by denyall reproueth the hanging vp of it vnder the Canopie , thereby shewing him selfe like to Momus , who espying nothing reproueable in fayer Venus , fownde faulte with her slypper . Whereto we saye , that if he with the rest of the Sacramentaries would agree to the keping of the Sacrament , them would we demaunde , why that maner of keping were not to be liked . And here vpon proufes made of defaulte in this behalfe , and a better waye shewed , in so small a matter conformitie to the better would sone be persuaded .

Diuerse maners of keping the blessed Sacrament . In other christen countries ( we graunt ) it is kepte otherwise , vnder locke and keye , in some places at the one ende or syde of the aulter , in some places in a chappell buylded for that purpose , in some places in the vestrie or in some inward and secrete rome of the churche , In epistola ad Innocentium . as it was in the tyme of Chrysostom at Constantinople . In some other places we reade , that it was kepte in the bishoppes palais neare to the churche , and in the holy dayes brought reuerently to the churche , and sette vppon th' aulter , which for abuses committed was by order of councelles abrogated . In Concil. Braccaren . 3. Can. 5. Thus in diuerse places diuersely it hath ben kepte , euery where reuerently and surely , so as it might be safe from iniurie and villainie of miscreantes and dispysers of it . The hanging vp of it on high hath ben the maner of England , as Lindewode noteth vpon the constitutions prouinciall on high , that wicked dispite might not reache to it , vnder a Canopie , for shewe of reuerence and honour .

If princes be honored with cloth of estate , bishops with solemne thrones in their churches , and deanes with canopies of tapistrie , sylke and arras ( as we see in sundry cathedrall churches ) and no man finde faulte with it : why shuld M. Iuell mislike the Canopie that is vsed for honour of that blessed Sacrament , wherein is conteined the very body of Christ , and through the inseparable ioyning together of bothe natures in vnitie of person , Christ him selfe very God and man ? With what face speaketh he against the Canopie vsed to the honour of Christ in the Sacrament , that sytting in the bishoppes seate at Salesburie , can abyde the syght of a solene canopie made of paineted bourdes spredde ouer his head ? If he had ben of counsell with Moses , Dauid and Salomon , it is lyke he would haue reproued their iudgementes for the great honour they vsed and caused so to be continewed towardes the Arke , wherein was conteined nothing but the tables of the lawe , Aarons rodde , and a pottefull of Manna .

King Dauid thought it very vnfitting , 2. Reg. 7. and felte great remorse in heart , that he dwelte in a house of Cedres , and the Arke of God was putte in the myddes of skynnes , that is , of the tabernacle , whose outward partes were couered with beastes skynnes . And now there is one fownde among other monstrouse and straunge formes of creatures , maners and doctrines , who being but duste and ashes , as Abraham sayde of him selfe , promoted to the name of a bishop , and not chosen ( I wene ) to doo high seruice of a man according to Gods owne hearte , as Dauid was : thinketh not him selfe vnworthy to sytte in a bishopes chayer vnder a gorgeouse testure or Canopie of gilted bourdes , and can not suffer the pretiouse body of Christ , whereby we are redemed , to haue for remembraunce of honour done of our parte , so much as , a litle Canopie , a thing of small price . Yet was the Arke but a shadowe , and this the body , that the figure , this the truthe , that the type or signe , this the very thing it selfe . As I doo not enuie M. Iuell that honour , by what right so euer he enioyeth it , So I can not but blame him for bereuing Christ of his honour in this blessed Sacrament .

Now concerning this article it selfe , if it may be called an article , wherein M. Iuell thinketh to haue great aduantage against vs , as though nothing could be brought for it ( though it be not one of the greatest keyes nor of the highest mysteries of our Religion as he reporteth it to bee the more to deface it ) of the Canopie what may be fownde , I leaue to others , neither it forceth greatly . Hanging vp of the Sacrament in a pixe ouer the aulter is auncient . But of the hanging vp of the Sacrament ouer the aulter , we fynde plaine mention in S. Basiles lyfe written by Amphilochius that worthy bishop of Iconium . Who telleth that S. Basile at his Masse hauing diuided the Sacrament in three partes , dyd put the one in to the golden dooue ( after which forme the Pyxe was then commonly made ) hanging ouer the aulter , His wordes be these , Imposuerit columbae aureae pendenti super altare . And for further euidence , that such pyxes made in forme of a dooue in remembraunce of the holy ghost , that appeared like a dooue , were hanged vp ouer th' aulter , we fynde in the actes of the Generall councell holden at Constantinople , that the clergie of Antioche accused one Seuerus an heretike , before Iohn the patriarke and the councell there , that he had ryfled and spoyled the holy aulters , and molted the consecrated vesselles , and had made awaye with some of them to his companions , praesumpsisset etiam columbas aureas & argenteas in formam Spiritus sancti super diuina lauacra et altaria appensas vna cum alijs sibi appropriare , dicens , non oportere in specie columbae Spiritum sanctum nominare . Which is to saye , that he had presumed also to conuerte to his owne vse besyde other thinges , the golden and syluerne dooues , made to represent the holy ghoste , that were hanged vp ouer the holy fontes and aulters , saying that no man ought to speake of the holy ghoste in the shape of a dooue .

Neither hath the Sacrament ben kepte in all places and in all tymes in one maner of vessels . So it be reuerently kepte for the viage prouision for the sicke , no catholike man will maineteine strife for the maner and order of keping . Symmachus a very worthy bishop of Rome in the tyme of Anastasius the Emperour , as it is written in his lyfe , made two vesselles of syluer to reserue the Sacrament in , and set them on the aulters of two churches in Rome , of S. Syluester , and of S. Androw . These vesselles they call commonly , ciboria . We fynde likewise in the lyfe of S. Gregorie , that he also like Symmachus made such a vessell which they call ciborium for the Sacrament , with fouer pillours of pure syluer , and set it on the aulter at S. Petres in Rome .

In a worke of Gregorius Turonensis , this vessell is called , turris in qua mysterium dominici corporis habebatur , a tower wherein our lordes body was kepte . In an olde booke de poenitentia of Theodorus the greke of Tarsus in Cilicia , sometyme archbishop of Cantorbury , before Beda his tyme , it is called pixis cum corpore Domini ad viaticum pro infirmis . The pyxe with our lordes body for the viage prouision for the sicke . In that booke , in an admonition of a bishop to his clergie in a synode , warning is geuen , that nothing be put vppon th' aulter in tyme of the Sacrifice , but the cofer of Relikes , the booke of the fouer Euangelistes , and the pyxe with our lordes body .

Thus we fynde that the blessed Sacrament hath alwaies ben kepte in some places in a pyxe hanged vp ouer the aulter , in some other places otherwise , euery where and in all tymes safely and reuerently , as is declared , to be alwaile in readynes for the viage prouision of the sicke . Which keping of it for that godly purpose , and with like due reuerence , if M. Iuell and the Sacramentaries would admitte , no man will be either so scrupulouse or so contentiouse , as to stryue with them either for the hanging vp of it , or for the Canopie .

Iuell . Or that in the Sacrament after the wordes of Consecration there remayneth only the accidentes and shewes without the substance of breade and wyne . Of the remaining of the Accidentes without their substance in the Sacrament . ARTICLE . X.

IN this Sacrament after consecration , nothing in substance remayneth that was before , neither breade nor wine , but onely the Accidentes of breade and wine : as their forme and shape , sauour , smell , colour , weight , and such the like , which here haue their being miraculously without their subiecte : for as much as after consecration , there is none other substance , then the substance of the body and bloud of our lord , which is not affected with such accidentes , as the scholasticall doctours terme it . Which doctrine hath alwayes though not with these precise termes , ben taught and beleued from the beginning , Transubstantiation affirmed . and dependeth of the Article of Transubstantiation . For if the substance of bread and wyne be chaunged in to the substance of the body and bloud of our lord ( which is constantly affirmed by all the learned and auncient fathers of the churche ) it foloweth by a necessary sequell in nature and by drifte of reason , that then the accidentes onely remaine . For witnes and proufe whereof , I will not let to recite certaine most manifest sayinges of the olde and best approued doctours .

S. Cyprian that learned bishop and holy martyr sayeth thus in sermone de coena domini . Panis iste quem dominus discipulis porrigebat , non effigie , sed natura mutatus , omnipotentia verbi factus est caro . This bread which our lord gaue to his disciples , chaunged not in shape , but in nature , by the almighty power of the word ( he meaneth Christes word of Consecration ) is made fleshe . Lo he confesseth the breade to be chaunged not in shape or forme , for that remayneth , but in nature , that is to saye , in substance . And to signifie the chaunge of substance , and not an accidentarie chaunge onely , to witte , from the vse of common breade to serue for Sacramentall bread , as some of our newe Maisters doo expounde that place for a shifte he addeth great weight of wordes , whereby he farre ouerpeiseth these mennes light deuise , saying that by the almighty power of our lordes word , it is made fleshe . Verely they might consyder , as they would seme to be of sharpe iudgement , that to the performance of so small a matter , as their sacramentall chaunge is , the almighty power of gods worde is not nedefull . And now if here this worde factus est may signifie an imaginatiue making , then why may not verbum caro factum est , likewise be expounded to the defence of sundry olde haynouse heresies against the true manhod of Christ ? Thus the nature of the bread in this sacrament being chaunged , and the forme remayning , so as it seme breade , as before consecration , and being made our lordes fleshe by vertue of the word , the substance of bread changed into that most excellent substance of the fleshe of Christ : of that which was before , the accidentes remaine onely , without the substance of breade . The like is to be beleued of the wyne .

De consecrat . dist. 2 ca● omnia quaecumque . Nothing can be playner to this purpose , then the sayinges of S. Ambros. Licet figura panis & vini videatur , nihil tamen aliud , quam caro Christi et sanguis post consecrationem credendum est . Although ( sayeth he ) the forme of bread and wyne be sene , yet after consecration we must beleue , they are nothing elles , but the fleshe and bloud of Christ . After the opinion of this father the shewe and figure of breade and wyne are sene , and therefore remaine after consecration . And if we must beleue that which was breade and wyne before , to be no other thing , but the fleshe and bloud of Christ : then are they no other thing in dede . For if they were , we might so beleue . For beleefe is grownded vpon truth , and what so euer is not true , it is not to be beleued . Hereof it foloweth , that after consecration the accidentes and shewes onely remayne without the substance of breade and wyne . De Sacramentis lib. 4. cap. 4. In an other place he sayeth as much . Panis iste , etc. This bread before the wordes of the Sacramentes , is bread , as sone as the consecration commeth , of bread is made the body of Christ . Againe in an other place he sayeth most plainely . De ijs qui initiantur . That the power of consecration is greatter then the power of nature , because nature is chaunged by consecration . By this father it is euident , that the nature , that is to saye , the substance of breade and wine by consecration being chaunged into the body and bloude of Christ , their natural qualities , which be accidentes contynewing vnchaunged for performance of the Sacrament , remayne without the substance of bread and wyne .

According vnto the which meaning Theodoritus sayeth , videri & tangi possunt sicut prius , Dialog. 2. Intelliguntur autem ea esse , quae facta sunt , & creduntur . The breade and wyne may be sene and felte as before consecration , but they are vnderstanded to be the thinges , which they are made , and beleued . We do not in like sorte ( sayeth S. Augustine ) take these two formes of breade and wine after consecration , as we tooke them before . In lib Sentent . Prosperi . de conse. dict. 2. ca. Nos autem . Sith that we graunt faithfully that before consecration it is bread and wyne that nature hath shapte , but after consecration , that it is the fleshe and bloud of Christ , that the blessing hath consecrated . De verbis domini . Secundum Lucan . Sermone 28. In an other place he sayeth , that this is not the bread which goeth in to the body ( meaning for bodily sustenance ) but that bread of life , qui animae nostrae substantiam fulcit , which susteineth the substance of our soule .

No man can speake more plainely hereof then Cyrillus Hierosolymitanus an olde auctor , who wrote in greke , and is extant , but as yet remayning in written hande , and commen to the sighte of fewe learned men . His wordes be not much vnlike the wordes of the scole-doctoures . Praebetur corpus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . in specie siue figura panis . Item praebetur sanguis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Christes body ( sayeth he ) is geuen vs in forme or figure of bread . Againe his bloud is geuen vs in forme of wine . A litle after these wordes he sayeth thus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , etc. Ne mentem adhibeas quasi pani & vino nudis , sunt enim haec corpus & sanguis , vt Dominus pronunciauit . Nam tametsi illud tibi sensus suggerit , esse scilicet panem & vinum nudum , tamen firmet te fides , & ne gustatu rem dijudices , quin potius pro certo ac comperto habe , omni duhitatione relicta , esse tibi impartitum corpus & sanguinem Christi . Consyder not ( sayeth this father ) these as bare bread and wyne . For these are his body and bloud , as our lord sayde . For although thy sense reporte to thee so much , that it is bare bread and wyne , yet let thy faith staye thee , and iudge not thereof by thy taste , but rather be right well assured all doubte put a parte , that the body and bloud of Christ is geuen to thee . Againe he sayeth thus in the same place . Haec cum scias , & pro certo & explorato habeas , qui videtur esse panis , non esse , sed corpus Christi , item quod videtur vinum , non esse , quanquam id velit sensus , sed sanguinem Christi , ac de eo prophetam dixisse , panis cor hominis confirmat : firma ipse cor , sumpto hoc pane , vtpote spirituali . Where as thou knowest this for a very certainetie , that that , which semeth to be wyne , is not wyne , albeit the sense maketh that accompte of it , but the bloud of Christ , and that the prophete therereof sayde , bread strengthneth the hart of man : strengthen thou thy selfe thy harte by taking this bread , as that which is spirituall . And in 3. Catechesi this father sayeth , Panis Eucharistiae post inuocationem sancti Spiritus non amplius est panis nudus & simplex , Sed corpus etc. The bread of the Sacrament after prayer made to the holy ghost , is not bare and simple bread , but the body of Christ .

Now sith that by this doctours plaine declaration of the catholike faith in this point , we ought to beleue , and to be verely assured , that the bread is no more bread after consecration , but the very body of Christ , and the wyne no more wyne , but his pretiouse bloud , though they seme to the eye otherwise , though taste and feeling iudge otherwise , and to be shorte , though all senses reporte the contrary , and all this vpon warrant of our lordes word , who sayde these to be his body and bloud : and that ( as he teacheth ) not in the bread and wyne : And further sith we are taught by Eusebius Emisenus in his homilies of Easter , to beleue , terrena commutari & transire , the earthly thinges to be chaunged and to passe , againe , creaturas conuerti in substantiam corporis Christi , the creatures of bread and wyne to be tourned in to the substance of our lordes body and bloud , which is the very transubstantiation : Transubstantion . In Liturgia . And sith Chrysostom sayeth Panem absumi , that the bread is consumed awaie by the substance of Christes bodye : And Damascen , Lib. 4. de orthodoxa fi . c. 14. In Mar. 14 bread and wine transmutari supernaturaliter , to be chaunged aboue the course of nature : and Theophylact , the bread transelementari in carnem domini , to be quite tourned by chaunging of the elementes , that is the matter or substance it consisteth of , into the fleshe of our lorde : and in an other place , In Matth. 26. ineffabili operatione transformari , etiamsi panis nobis videatur , that the bread is transformed or chaunged into an other substantiall forme ( he meaneth that of our lordes body ) by vnspeakeable working , though it seme to be bread .

The treatises of these greke writers haue ben set forth of late by one Claudius de Sainctes . Finally , sith that the greke Doctours of late age affirme the same doctrine , among whom Samona vseth for persuasion of it the similitude , which Gregorie Nyssene and Damascen for declaration of the same vsed before : which is , that in consecration such maner transubstantiation is made , as is the conuersion of the bread in nourrishing , in which it is tourned into the substance of the nourrished : Methonensis , like S. Ambrose , would not men in this matter to looke for the order of nature , seing that Christ was borne of a virgine besyde all order of nature , and sayeth , that our lordes bodye in this Sacrament , is receiued vnder the forme or shape of an other thing , least bloud shuld cause it to be horrible : Nicolaus Cabasila sayeth that this bread is no more a figure of our lordes bodye , Cap. 27. neither a gifte bearing an image of the true gifte , nor bearing any description of the passions of our Sauiour him selfe , as it were in a table , but the true gifte it selfe , the most holy bodye of our lord it selfe , which hath truly receiued reproches , contumelies , stripes , which was crucified , which was kylled : Marcus Ephesius though otherwise to be reiected , as he that obstinatly resisted the determination of the Councell of Florence concerning the proceding of the holy ghost out of the sonne , yet a sufficient witnes of the Greke churches faith in this point , affirming the thinges offred to be called of S. Basile antitypa , that is , the samplers and figures of our lordes bodye , because they be not yet perfitely consecrated , but as yet bearing the figure and image , referreth the chaunge or transubstantiation of them to the holy ghost , donec Spiritus sanctus adueniat , qui ea muter . these giftes offered ( sayeth he ) be of S. Basile called figures , vntill the holy ghost come vpon them , to chaunge them . Whereby he sheweth the faith of the Greke church , that through the holy ghost in consecration the bread and wine are so chaunged , as they maye no more be called figures , but the very bodye and bloud of our lord it selfe , as into the same chaunged by the comming of the holy ghost . Which chaunge is a chaunge in substance , and therefore it may rightly be termed transubstantiation , Transubstantiation . which is nothing elles , but a tourning or chaunging of one substance into an other substance : Sith for this point of our religion , we haue so good auctoritie , and being thus assured of the infallible faith of the churche declared by the testimonies of these worthy fathers of diuerse ages and quarters of the worlde : we may well saye with the same churche against M. Iuell , that in this Sacrament after consecration there remayneth nothing of that which was before , but only the accidentes and shewes , without the substance of bread and wyne .

And this is a matter to a Christen man not hard to beleue . For if it please God the almightie Creator , in the condition and state of thinges thus to ordeine , that substances created beare and susteine accidentes , why may not he by his almighty power conserue and kepe also accidentes without substance , sith that the very hethen philosophers repute it for an absurditie to saye , primam causam non posse id praestare solam , quod possit cum secunda , that is to saye , that the first cause ( whereby they vnderstand God ) can not doo that alone , which he can doo with the second cause , where by they meane a creature ?

And that this being of accidentes without substance or subiecte in this Sacrament , vnder which , the bread not remaining , the bodye of Christ is present , maye the rather be beleued : it is to be consydered , that this thing tooke place at the first creation of the world , Basilius hexaemeron . hom. 6 Damas . li. 2. cap. 7. Paulus Burgensis . Gene. 1. after the opinion of some Doctoures . Who do affirme that that first light , which was at the begynning vntill the fourth daye , was not in any subiecte , but susteined by the power of God , as him lyked . For that first light and the sunne were as whitenesse and a body withed , sayeth S. Basile . Neither then was Wiclef yet borne , who might teache them , that the power of God can not put an accident without a subiect . Lib. 2. histor. hussitarum . For so he sayeth in his booke de apostasia cap. 5. as Cochlaeus reporteth . Hereof it appeareth , out of what roote the Gospellers of our countrie spring . Who smatching of the sape of that wicked tree , and hereby shewing theire kinde , appoint bowndes and borders to the power of God , that is infinite and incomprehensible . And thus by those fathers we maye conclude , that if God can susteine and kepe accidentes with substance , he can so doo without substance .

Or that the priest then diuided the Sacrament in three partes , and afterward receiued him selfe all alone . Iuell . Of diuiding the Sacrament in three partes . ARTICLE . XI .

OF the priestes receiuing the Sacrament him selfe alone , ynough hath ben sayde before . This terme All , here smatcheth of spite . For if any deuout person require to be partetaker with the priest , being worthely disposed and examined , he is not tourned of , but with all gentlenes admitted . And in this case the priest is not to be charged with receiuing all alone . Albeit respecte had to the thing receiued , how many so euer receiue , it is all of all , and all of euery one receiued . Concerning the breaking of the Sacrament , and the diuiding of it in three partes , first , it is broken by the priest , that we may knowe our lord in fractione panis , in the breaking of the breade , as the two disciples acknowleged him , to whom Iesus appeared in the daye of his Resurrection , Luc. 24. as they were going to Emaus . And also that thereby the passion of Christ may be represented to our remembraunce , at which his pretiouse body was for our synnes broken , rent and torne on the crosse . And this maner was vsed at the Sacrifice in the Apostles tyme , as it is witnessed by Dionysius S. Paules scoler . Ecclesias . hierarch . cap. 3. Opertum panem Pontifex aperit , in frusta concidens etc. The bishop ( sayeth he ) openeth the couered breade , diuiding it in pieces etc. Now touching the diuiding of the Sacrament in three partes , The diuiding of the Sac. in three partes , a tradition of the Apostles . it may appeare to be a Tradition of the Apostles , or otherwise a custome very auncient , for as much as Sergius the bishop of Rome , who lyued within lxxx . yeres of the syx hundred yeres after Christ , that M. Iuell referreth vs vnto , wrote of the mysterie of that breaking or diuiding the outward forme of bread , and declared the signification of the same .

It is no small argument of the antiquitie of this obseruation , that S. Basile , as Amphilochius writeth of him , diuided the Sacrament in three partes at his Masse , as is aboue rehearsed . De consecrat . dist. 2 can . Triforme . And where as Sergius sayeth , that the portion of the hoste which is put in to the chalice , betokeneth the body of Christ that is now risen againe , and the portion which is receiued and eaten , sheweth his body yet walking on the earth , and that other portion remayning on the aulter signifieth his body in the sepulchre : what I praye you is there herein , that any man shuld be offended with all ? I acknowledge that the mysterie hereof is otherwise of some declared , and of all to this ende , to put vs in mynde of the benefites purchaced to vs by Christ in his bodye . Now that this custom or mysticall ceremonie was not first ordeined by Sergius , for ought that can be gathered , but of him expounded onely touching the mysterie of it , as vsed before his tyme from the beginning of the churche , no one auncient councell or authour fownde vppon whom it may be fathered , of good reason , sith it hath generally ben obserued , we may referre the first institution of it to the Apostles : and that according to the mynde of S. Augustine , whose notable saying for that behalfe is this . Quod vniuersa tenet Ecclesia , nec in concilijs constitutum , sed semper retentum est , non nisi auctoritate Apostolica traditum rectissimè creditur . What ( sayeth he ) the vniuersall churche kepeth , neither hath ben ordeined in councelles , but hath alwaies ben obserued : of good right we beleeue it hath ben delyuered ( to the church ) as a Tradition by the auctoritie of the Apostles .

To conclude , if any sparke of godlynes remaine in our deceiued countrie men and brethren , they will not scorne and dispyse this auncient ceremonie of diuiding the Sacrament in three partes at the blessed Sacrifice of the Masse , whereof any occasion of euill is not onely not ministred , but rather contrarywise , whereby we are admonished and stirred to tender our owne soule helth and to rendre thankes to God , for the great benefite of our redemption .

Or that who so euer had sayed the Sacrament is a figure , Iuell . a pledge , a token , or a remembraunce of Christes bodye , had therefor ben iudged for an heretike . Of the termes figure , figne , token , etc. by the fathers applyed to the Sacrament . ARTICLE XII .

IN this article we doo agree with M. Iuell in some respecte . For we confesse , it can not be auouched by scripture , auncient councell , doctour or example of the primitiue church , that who so euer had sayde , the Sacrament is a figure , a pledge , a token , or a remembraunce of Christes body , had therefore ben iudged for an heretike . No man of any learning euer wrote so vnlearnedly . Much lesse to impute heresie to any man for saying thus , hath ben any of the highest mysteries or greatest keyes of our Religion , with which vntruth M. Iuell goeth abowt to deface the truth . Wherefore this article semeth to haue ben put in either of malice toward the church , or of ignorance , or onely to fill vp the heape , for lacke of better stuffe . Perusing the workes of the auncient and learned fathers we fynde , that oftentymes they call the Sacrament a figure , a signe , a token , a mysterie , a sampler . The wordes of them vsed to this purpose in their learned tonges , are these . Figura , Signum , Symbolum , Mysterium , Exemplar , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Imago , etc. By which they meane not to diminish the truth of Cristes body in the Sacrament , but to signifie the secrete maner of his being in the same .

For the better understanding of such places , where these termes are vsed in the matter of the Sacrament , the doctrine of S. Augustine in sententijs Prosperi , may serue very well . De consecrat . dist. 2 can . hoc est quod dicimus . Which is thus . Hoc est quod dicimus , quod omnibus modis approbare contendimus , sacrificium Ecclesiae duobus confici , duobus constare , visibili elementorum specie , & inuisibili Domini nostri Iesu Christi carne & sangnine : Sacramento , ( id est externo sacro signo ) et re sacramenti , id est , corpore Christi , etc. This is that we saye ( sayeth he ) which by all meanes we go about to proue , that the Sacrifice of the church is made of two thinges , and consisteth of two thinges , of the visible shape of the elementes ( which are breade and wine ) and the inuisible fleshe and bloude of our lord Iesus Christ , of the Sacrament , ( that is the outward signe ) and the thinge of the sacrament , to witte , of the body of Christ , etc. By this we vnderstand , that this word ( Sacrament ) is of the fathers two waies taken . First for the whole substance of the Sacrament , as it consisteth of the outward formes , and also with all of the very body of Christ verely present , as saint Augustine sayeth the Sacrifice of the Church to consist of these two . Secondly , it is taken so , as it is distincte from that hydden and diuine thing of the Sacrament , that is to saye , for the outward formes onely , which are the holy signe of Christes very body present vnder them conteined . How the fathers are to be vnderstanded calling the Sacrament a figure , signe , token , etc. Whereof we must gather , that when so euer the fathers doo call this most excellent Sacrament a figure , or a signe , they would be vnderstanded to meane none otherwise , then of those outward formes , and not of Christes body it selfe , which is there present not typically , or figuratiuely , but really and substantially , onlesse perhaps respecte be had not to the body it selfe present , but to the maner of presence , as sometymes it happeneth .

So is Saint Basile to be vnderstanded in Liturgia , calling the sacrament antitypon , that is , a sampler or à figure , and that after consecration , as the copies , that be now abroade , bee founde to haue . So is Eustathius to be taken that great learned father of the Greke churche , who so constantly defended the catholike faith against the Arians , cited of Epiphanius in 7. Synodo . Albe it concerning S. Basile , E● . 4. c. 14. in caput Matth. 26 Damascen and Euthymius , likewise Epiphanius in the second Nicene councell actione 6. and Marcus Ephesius , who was present at the councell of Florence , would haue that place so to be taken before consecration . As S. Ambrose also , calling it a figure of our lordes body and bloud . lib. 4. de sacram . cap. 5. And if it appeare straunge to any man , that S. Basile shuld call those holy mysteries antitypa after consecration , let him vnderstand , that this learned father thought good by that word to note the great secrete of that mysterie , and to shewe a distincte condition of present thinges , from thinges to come . And this consideration the church semeth to haue had , which in publike prayer after holy mysteries receiued , maketh this humble petition , vt quae nunc specie gerimus , Sabbato 4. temporum mensis Septemb. certae rerum veritate capiamus : that in the lyfe to come we may take that in certaine truth of thinges , which now we beare in shape or shewe . Neither doo these wordes importe any preiudice against the truth of the presence of Christes body in the Sacrament : but they signifie and vtter the most principall truth of the same , when as all outward forme , shape , shewe , figure , sampler and coouer taken awaie , we shall haue the fruition of God him selfe in sight face to face , not as it were through a glasse , but so as he is , in truth of his Maiestie . So this word antitypon thus taken in S. Basile , furthereth nothing at all the Sacramentaries false doctrine against the truth of the presence of Christes body in the Sacrament .

And because our aduersaries doo much abuse the simplicitie of the vnlearned , bearing them in hand , that after the iudgement and doctrine of th' auncient fathers , the Sacrament is but a figure , a signe , a token , or a badge , and conteineth not the very body it selfe of Christ , for proufe of the same alleaging certaine their sayinges vttered with the same termes : I thinke good by the recitall of some the chiefe such places , to shewe , that they be vntruly reported , and that touching the veritie of the presence in the Sacrament , they taught in their dayes the same faith , that is taught now in the catholike churche .

Holy Ephrem in a booke he wrote to those that will serch the nature of the sonne of God by mannes reason , Cap. 4. sayeth thus . Inspice diligenter , quomodo sumens in manibus panem , benedicit ac frangit in figura immaculati corporis sui , calicemque in figura pretiosi sanguinis sui benedicit , & tribuit discipulis suis . Beholde ( sayeth he ) diligently , how taking bread in his handes , he blesseth it and breaketh it in the figure of his vnspotted body , and blesseth the cuppe in the figure of his pretiouse bloude , and geueth it to his disciples . By these wordes he sheweth the partition , deuision , or breaking of the Sacrament , to be done no otherwise , but in the outward formes , which be the figure of Christes body present and vnder them conteined . Which body now being gloriouse , is no more broken nor parted , but is indiuisible , and subiect no more to any passion . and after the Sacrament is broken , it remaineth whole and perfite vnder eche portion . Agayne , by the same wordes he signifieth , that outward breaking to be a certaine holy figure and representation of the crucifying of Christ and of his bloude shedding . Which thing is with a more clearnes of wordes set forth by saint Augustine , in Sententijs Prosperi . Dum frangitur hostia , De consecrat . dist 2 can . dum frangitur . dum sanguis de calice in ora fidelium funditur , quid aliud quám Dominici corporis in cruce immolatio , eiusue sanguinis de latere effusio designatur ? Whiles the hoste is broken , whiles the bloud is powred in to the mowthes of the faithfulles , what other thing is thereby shewed and set forth , then the sacrificing of Christes body on the crosse , and the shedding of his bloud out of his syde ? And by so dooing the commaundement of Christ is fulfylled , Doo this in my remembraunce .

That it may further appeare , that these wordes , figure , signe , image , token , and such other the like sometymes vsed in auncient writers , doo not exclude the truth of thinges exhibited in the Sacrament , but rather signifie the secrete maner of th' exhibiting amongest all other , the place of Tertullian in his fouerth booke contrâ Marcionem , is not to be omitted , specially being one of the chiefe and of most appearaunce , that the Sacramentaries bring for proufe of their doctrine . Tertullianes wordes be these . Acceptum panem & distributum discipulis suis , corpus suum illum fecit , hoc esse corpus meum dicendo , id est , figura corporis mei . The breade that he tooke and gaue to his disciples , he made it his body , in saying , this is my body , that is , the figure of my body .

The double taking of the worde Sacrament , afore mentioned remembred , and consideration had , how the sacramentes of the Newe testament comprehend two thinges , the outward visible formes , that be figures , signes and tokens , and also , and that chiefly a diuine thinge vnder them according to christes promisse couertly conteined , specially this being weyed , that this most holy Sacrament consisteth of these two thinges , to witte , of the visible forme of the outward elementes , and the inuisible fleshe and bloud of Christ , that is to saye , of the Sacrament , and of the thing of the sacrament : Tertullian may seme to speake of these two partes of the sacrament ioyntly in this one sentence . For first , he speaketh most plainely of the very body of Christ in the Sacrament , and of the maruelouse tourning of the breade into the same . the breade ( sayeth he ) that he tooke and gaue to his disciples , he made it his body . Which is the diuine thing of the sacrament . Then forthwith he sayeth , that our lord dyd it by sayng , This is my body , that is , the figure of my body . By which wordes he sheweth the other parte , the sacrament onely , that is to saye , that holy outward signe of the forme of breade , vnder which forme Christes body , into the which the breade by gods power is tourned , is conteined : which outward forme is verely the figure of Christes body present , which our lord vnder the same conteined delyuered to his disciples , and now is likewise at that holy table to the faithfull people delyuered , where the order of the catholike churche is not broken .

That Tertullian in this place is so to be vnderstanded , we are taught by the great learned bishop saint Augustine , and by Hilarius , who was bishop of Rome nexte after Leo the first . Saint Augustines wordes be these . De consec . dist. 2. canon . vtrūsub figura Corpus Christi & veritas , & figura est . Veritas , dum corpus Christi & sanguis in virtute Spiritus sancti , ex panis & vini substantia efficitur . Figura verò est , quod exterius sentitur . The body of Christ is both the truth , and the figure . The truth , whiles the body of Christ and his bloud by the power of the holy ghost , is made of the substance of bread and wine . And it is the figure , that is with outward sense perceiued .

Where S. Augustine here sayeth , the body and bloude of Christ to be made of the substance of bread and wine , beware thou vnlearned man , thou thinke not them thereof to be made , as though they were newely created of the matter of bread and wine , neither that they be made of breade and wine , as of a matter : but that where bread and wine were before , after consecration there is the very body and bloud of Christ borne of the virgine Mary , and that in substance , in sorte and maner to our weake reason incomprehensible .

Dist 2. cano . corpus Christi . The wordes of Hilarius the Pope vtter the same doctrine . Corpus Christi quod sumitur de altari , figura est , dum panis & vinum videtur extrà : Veritas autem , dum corpus Christi interius creditur . The body of Christ which is receiued from the aulter , is the figure , whiles bread and wine are sene outwardly : And it is the truth , whiles the body and bloud of Christ are beleued inwardly . Thus the fathers call not onely the sacrament , but also the body and bloud of Christ it selfe in the sacrament , sometymes the truth , sometymes a figure . the truth , that is to witte , the very and true body and bloud of Christ a figure , in respecte of the maner of being of the same there present , which is really and substantially , but inuisibly , vnder the visible forme of the outward elementes . And so Tertullian meaneth by his , that is the figure of my body , as though Christ had shewed by the word ( Hoc ) that which was visible , which verely is the figure of the body , right so as that which is the inuisible inward thing , is the truth of the body . Which interpretation of Tertullian in dede is not according to the right sense of Christes wordes , though his meaning swarue not from the truth . For where as our lord sayde , this is my body , he meant not so as though he had sayde , the outward forme of the Sacrament , which here I delyuer to you , is a figure of my body vnder the same conteined , for as much as by these wordes , Hoc est , he shewed not the visible forme of breade , but the substance of his very body , in to which by his diuine power he tourned the bread . And therefore none of all the fathers euer so expownded those wordes of Christ , but contrary wise , namely Theophylacte , and Damascen . He sayd not ( sayeth Theophylact ) This is a figure , In Matth. cap. 26. Lib. 4. ca. 14. but this is my body . The bread , nor the wyne ( meaning their outward formes ) sayeth Damascen is not a figure of the body and bloud of Christ : Not so , in no wise . But it is the body it selfe of our lord deificated , sith our lord him selfe sayeth , This is my body , not the figure of my body , but my body , and not the figure of my bloud , but my bloud . etc.

And the cause why Tertullian so expownded these wordes of Christ , was , that thereby he might take aduantage against Marcion the heretike , as many tymes the fathers in heate of disputation doo handle some places , not after the exacte signification of the wordes , but rather folowe such waye , as serueth than best to confut their aduersarie . Which maner not reporting any vntruth , S. Basile doth excuse in the setting forth of a disputation , not in prescribing of a doctrine . Epist. 64. As he defendeth Gregorius Neocaesariensis against the Sabellianes , for that in a contention he had with Aelianus an Ethnike , to declare the mysteries of the trinitie , he vsed the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in stede of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And the learned men that be well sene in the fathers , knowe they must vse a discretion and a sundry iudgement betwen the thinges they write agonisticῶs , that is to saye , by waye of contention or disputation , and the thinges they vtter dogmaticῶs , that is by waie of setting forth a doctrine or matter of faith . Neither in that contention dyd Tertullian so much regard the exacte vse of wordes , as how he might wynne his purpose , and driue his aduersarie denying that Christ tooke the true body of man , and that he suffered death in dede , to confesse the truth , which he thought to bring to passe , by deducing an argument from the figure of his body , which consisteth in that which is visible in the sacrament , to proue the veritie of his body . and therefore in framing his reason by waie of illation he sayeth , Figura autem non esset , nisi veritatis esset corpus . There were not a figure , onlesse there were a body of truth or a very body in dede .

And whereas Tertullian vseth this word figure in this place , it is not to be vnderstanded to be such , The wordes figure , signe , token , etc. exclude not the truth . as the figures of the olde testament bee , as though it signified the shewing of a thing to come , or of a thing absent , which is wonte to be set against the truth , as contrary to the same : but it is such a kinde of figure , as doth couer the truth present , and so as it were ioyned with the truth , as it is wonte to be taken in the newe testament , where it sheweth rather the maner of a thing to be exhibited , then that it taketh awaie the truth of presence of the thing which is exhibited . For elles concerning the truth of Christes body in the Sacrament , if any man doubte what opinion he was of , he sheweth him selfe plainely so to iudge of it , as euer hath ben taught in the catholike churche . Whereof he geueth euidence in many other places , but specially in his second booke to his wife , exhorting her not to marye againe to an infidell , if she ouerlyued him , least if she dyd , she should not haue oportunitie to obserue the Christen Religion , as she would . Speaking of the blessed Sacrament , which was then commonly kepte of deuout men and women in their houses , and there in tymes of persecution receiued before other meates , when deuotion styrred them , he sayth thus . Shall not thy husband knowe , what thou eatest secretly before other meat ? And if he knowe it , he wil beleue it to be bread , not him who it is called . the latine is recited before . I omitte many other places , which shewe him to acknowledge Christes body in the Sacrament , because I would not be tediouse , which veryly by no wresting can be drawen to the signification of a mere figure . The like answere may be made to the obiection brought out of S. Augustine , contrà Adimantum Manichaeum . cap. 13. Non dubitauit dominus dicere , Hoc est corpus meum , cum tamen daret signum corporis sui : our lord stickte not to saye , This is my body , when notwithstanding he gaue the signe of his body . For this is to be consydered , that S. Augustine in fighting against the Maniches , oftentymes vseth not his owne sense and meaning , but those thinges , which by some meane , how so euer it were , might seme to geue him aduantage against them , so as he might put them to the worst . as he witnesseth him selfe in his booke de bono perseuerantiae cap. 11. & 12.

Gregorie Nazianzene oratione 4. in sanctum Pascha , shewing difference betwen the passeouer of the lawe , which the Iewes dyd eate , and that which we in the Newe testament doo eate in the mysterie of the Sacrament , and that which Christ shall eate with vs in the lyfe to come in the kingdom of his father , vttereth such wordes , as whereby he calleth that we receiue here , a figure of that shall be receiued there . Caeterum iam Paschae fiamus participes , figuraliter tamen adhuc , etsi Pascha hoc veteri sit manifestius . Siquidem Pascha legale , audenter dico , figurae figura erat obscurior : at paulò post illo perfectius & purius fruemnr , cum Verbum ipsum biberit nobiscum in regno patris nouum , detegens et docens , quae nunc mediocriter ostendit . Nouum enim semper existit id , quod nuper est cognitum . But now ( sayeth he ) let vs be made partetakers of this passeouer , and yet but figuratiuely as yet , albe it this passeouer be more manifest , then that of the olde lawe . For the passeouer of the lawe ( I speake boldly ) was a darke figure of a figure : but er it be long , we shall enioye it more perfitely and more purely , when as the Word ( that is the sonne of God ) shall drynke the same newe with vs in the kingdom of his father , opening and teaching the thinges , that now he sheweth not in most clear wise . For that euer is newe , which of late is knowen . Where as this learned father calleth our passeouer that we eate a figure , whereof the lawe passeouer was a figure , terming it the figure of a figure , he asketh leaue , as it were , so to saye , and confesseth him selfe to speake boldely , alluding as it semeth to S. Paul , or at least hauing fast printed in his mynde his doctrine to the Hebrewes : Heb. 10. where he calleth the thinges of the lyfe to come , res ipsas , the very thinges them selues , the thinges of the Newe testament , ipsam imaginem rerum , the very image of thinges : and the Olde testament , imaginis vmbram , the shadowe of the image . Which doctrine Nazianzene applyeth to the Sacrament of the aulter . And his meaning is this , that although we be goten out of those darknes of the lawe , yet we are not come to the full lyght , which we looke for in the world to come , where we shall see and beholde the very thinges them selues clearely , and we shall knowe as we are knowen . To be shorte , by his reporte the sacramentes of the olde testament be but figures and shadowes of thinges to come , the Sacramentes of the Newe testament , not shadowes of thinges to come , but figures of thinges present , which are conteined and delyuered vnder them in mysterie , but yet substantially at the ende all figures in heauen shall cease and be abolished , and there shall we see al those thinges that here be hydden , clearely face to face . And where Christ sayeth , that he will drinke his passeouer newe with vs in the kingdom of his father , Nazianzen so expowndeth that word ( Newe ) as it may be referred to the maner of the exhibiting , not to the thing exhibited . not that in the world to come we shall haue an other body of our lord , which now we haue not , but that we shall haue the selfe same body , that now we haue in the Sacrament of the aulter in a mysterie , but yet verely and substantially , after an other sorte and maner , and in that respecte newe . for so had without mysterie or couerture in cleare sight and most ioyfull fruition , it is newe in comparison of this present knowledge .

Thus the word figure reporteth not alwaies the absence of the truth of a thing , as we see , but the maner of the thing either promysed , or exhibited . that for as much as it is not clearly and fully sene , it be called a figure . so of Origen it is called imago rerum , In Psal. 38 homil. 2. an image of the thinges , as in this place . Si quis verò transire potuerit ab hac vmbra , veniat ad imaginem rerum , & videat aduentum Christi in carne factum , videat cum pontificem offerentem quidem & nunc patri hostias , & post modum oblaturum , & intelligat haec omnia imagines esse spiritualium rerum , & corporalibus officijs coelestia designari . Imago ergo dicitur hoc quod recipitur ad praesens , & intueri potest humana natura . And if any man ( sayeth he ) can passe and departe from this shadow , let him come to the image of thinges , and see the comming of Christ made in fleshe , let him see him a bishop that bothe now offereth sacrifice vnto his father , and also hereafter shall offer . And let him vnderstand , that all these thinges be images of spirituall thinges , and that by bodily seruices heauenly thinges be resembled and set forth . So this which is at this present receiued , and may of mannes nature be sene , is called an image . In this saying of Origen this word image doth not in signification diminishe the truth of thinges , so as they be not the very thinges in dede , for the thinges that Christ dyd in fleshe , were true thinges : but when they are termed the image of thinges , thereby is signified , so farre , as the condition and nature of man can beholde and see them .

This is most plainely vttered by Oecumenius a Greke writer , vppon these wordes of saint Paul to the Hebrewes . Non ipsam imaginem rerum . Hebr. 10. Not the image it selfe of thinges , id est , veritàtem rerum , that is the truth of thinges , sayeth he . and addeth further . Res appellat futuram vitam , imaginem autem rerum , Euangelicam politiam , vmbram verò imaginis rerum , vetus Testamentum , imago enim manifestiora ostendit exemplaria : adumbratio autem imaginis obscurius haec manifestat , nam haec veteris testamenti exprimit imbecillitatem . The sense of which wordes may thus be vttered in English . S. Paul calleth the lyfe to come , the thinges , and the ordinance or disposition of the thinges in the gospell , he calleth the image of thinges , and the olde testament , he nameth the shadowe of the image of thinges . For an image sheweth samples more manifest : but the adumbration or shadowing of the image sheweth these thinges but darkely , for this doth expresse the weakenes of the olde testament . By this place of Oecumenius we see , that although it be proper to an image to exhibite the truth of thinges , and therefore by interpretation he sayeth , Imaginem , id est , veritatem , the image , that is , the truth yet the proper and right taking of the word , signifieth the waye or maner of a thing to be exhibited , not the thing it selfe : that what the image hath lesse then the thing it selfe , it is to be vnderstanded in the maner of exhibiting , not in the thing it selfe exhibited .

Hitherto we haue brought examples to declare that the wordes , figure and image , signifie the truth of thinges exhibited in dede , though in secrete and priuie maner . Certaine fathers vse the wordes signum & sacramentum , that is , signe and Sacrament , in the same signification . Saint Augustine in libro Sententiarum Prosperi , De consecra . dist. 2. can . Vtrum sub figura sayeth thus . Caro eius est , quam forma panis opertam in sacramento accipimus , & sanguis eius , quem sub vini specie & sapore potamus , car● videlicet carnis , & sanguis est sacramentúm sanguinis , carne & sanguine , vtroque inuisibili , spirituali , intelligibili , signatur visibile domini nostri Iesu Christi corpus , & palpabile , plenum gratia omnium virtu●um & diuina maiestate . It is his fleshe that we receiue do ●●●ered with the forme of bread in the Sacrament , and his bloud , that vnder the shape and sauour of wyne we drinke , soothly fleshe is a sacrament of fleshe , and bloud is a sacrament of bloud : by the fleshe and the bloud bothe inuisible , spirituall , intelligible , our lord Iesus Christ his visible and palpable body full of the grace of all vertues and diuine Maiestie , is signified , or as it were with a signe noted .

In these wordes of Saint Augustine we see the fleshe of Christ called a sacrament of his fleshe , and the bloud a Sacrament of his bloud , in as much as they be coouered with the forme of bread and wyne , yet verely and in substance present , and likewise he letteth not to call this veritie or truth of the thinges them selues thus couertly exhibited , a signe of Christes visible and palpable body : so that the naming of a signe doth not importe a separation from the truth , but sheweth a distincte maner of the truth exhibited : And therefore according to the truth of the maner of exhibiting , it is not the fleshe of Christ , but the sacrament of the fleshe of Christ , for that the fleshe doth not exhibite it selfe in his owne shape , but in a Sacrament . And therefore in an other place he writeth thus . Sic●t erg● coelestis panis , De consecra . dist. 2. can . Hoc est quod dicimus . qui caro Christi est , suo modo vocatur corpus Christi , cum re vera sit sacramentum corporis Christi , illius videlicet quod visibile , quod palpabile , mortale in cruce positum est , vocaturque ipsa immolatio carnis , quae sacerdotis manibus fit , Christi passio , mors , crucifixio , non rei veritate , sed significante mysterio : Sic Sacramentum fidei , quod Baptismus intelligitur , Fides est . As the heauenly bread ( sayeth Saint Augustin ) which is the fleshe of Christ in his maner is called the body of Christ , when as in very dede it is the sacrament of Christes body , euen of that which is visible , which is palpable , and being mortall was put on the crosse , and the sacrificing it selfe of his fleshe , which is done by the priestes handes , is called the passion , the death , the crucifying of Christ , not in truth of the thing , but in mysterie signifying : So the Sacrament of faith , which is vnderstanded to be baptisme , is faith . By heauenly bread he vnderstanded not wheaten bread , but that heauely meate , which he sayeth to be the fleshe of Christ , and this farre he affirmeth the truth of his fleshe it selfe ; which he sayeth to be called suo modo in his maner the body of Christ : as who should saye , whose truth notwithstanding if ye beholde on the behalfe of the maner of exhibiting , in very dede it is a Sacrament of Christes body , which is in visible shape , so as he speaketh of Christes body , that hath suffred .

In Psa. 98. In 1. cap. Ephes. Agayne S. Augustine sayeth in an other place . Non hoc corpus quod videris comestari estis . Not this body which ye see , shall ye eate . And Saint Hierom sayeth , diuinam & spiritualem carnem manducandam dari , aliam quidem ab ea quae crucifixa est . that diuine and spirituall fleshe is geuen to be eaten , other beside that , wich was crucifyed . Wherefore in respecte of the exhibiting , the fleshe is diuided , that in it selfe is but one : and the fleshe exhibited in mysterie , is in very dede a Sacrament of Christes body visible and palpable , which suffred on the crosse . And thus it foloweth of conuenience , whereas the fleshe is not the same according to the qualities of the exhibiting , which was crucifyed , and which now is sacrificed by the handes of a priest : againe where as the passion , death and resurrection are sayde to be done not in truth of the thing , but in mysterie signifying : it foloweth ( I saye ) that the fleshe is not the same in qualities , so as it was on the crosse , though it be the same in substance .

Many mo auctorities might be alleaged for the opening of this matter , but these for this present are ynough , if they be not too many , as I feare me they will so appeare to the vnlearned reader , and to such as be not geuen to earnest studie and diligent serche of the truth . By these places it is made cleare and euident , that these names figure , image , signe , token , sacrament , and such other the like , of force of their signification , doo not allwaies exclude the truth of thinges : but doo onely shewe and note the maner of presence . Wherefore to conclude this matter , that is somewhat obscure to senses litle exercised , the figure of the body , or the signe of the body , the Image of the body , doth note the coouertnesse and secretnes in the maner of the exhibiting , and doth not diminishe any whitte the truth of the presence . So we doo accorde with M. Iuell in this article , touching the forme of wordes , but withall we haue thought it necessary , to declare the true meaning of the same , wich is contrary to the doctrine of the Sacramentaries .

Iuell . Or that it was lawfull then to haue xxx . xx.xv.x . or .v. Masses said , in one church in one daie . Of pluralitie of Masses in one church in one daye . ARTICLE XIII .

AS M. Iuell here descendeth by diuerse proportions and degrees , from .xxx. to .v. first by taking awaie .x. the third parte of the whole , and then .v. from the reste three tymes : So it might haue pleased him also to haue taken awaie three from lyue the last remanent , and so to haue lefte but two in all . Which if he had done , then shuld we so haue made vp that number , as in this audi●e he might not other wise doo , in regarde of his owne free promisse , but allowe our accompte for good and sufficient . For that number we are well able to make good . And what reason hath moued the auncient fathers gouernours of the churche , to thinke it a godly and a necessarie thing , to haue two Masses in one churche in one daie , the same reason in cases either hath , or might haue moued them and their successours after them likewise , to allowe three or fouer Masses , and in some cases fyue or mo .

Now if that rekening could duely be made of our parte , M. Iuell perhappes would then saye , as commonly they saye that confesse their errour in numbring , that he had mistolde him selfe . Albe it here it is to be marueiled , that he appointeth vs to proue a number of Masses in one churche in one daie , that vtterly denyeth the Masse , and would haue no Masse in any church any daie at all . And standing in the denyall of the whole so peremptorely as he doth , it may seme straunge , that he shuld thus frame this Article . For what reason is it to chalenge vs for proufe of so great a number , sith he taketh awaie all together ?

It appeareth that being not vnwitting how good proufes we haue for the Masse it selfe , he thinketh to blanke vs by putting vs to the proufe of his number of xxx . xx.xv.x . or .v. Verely this kinde of men fareth with the church much like vnto strong theeues , who hauing robbed an honest welthy man of all his monney , saie afterwardes vnto him vncourteously , ah carle how camest thou by so much olde golde ? Lydford lawe vsed by the gospellers . Or if it like not them to be compared with theeues , in regard of the Rome they haue shuffled them selues into , they may not vnfittely be likened to a Iudge of the Stemerie at Lidford in Deuonshire , who ( as I haue heard it commonly reported ) hanged a felone among the Tynners in the forenoone , and sate vppon him in iudgement at afternoone . And thereof to this daye such wrongfull dealing in a common prouerbe is in that countrie called Lidford lawe . Sith that you M. Iuell and your felowes that now sitte on the benche , require of vs the proufe of mo Masses in one church in one daie , as it were a verdite of twelue men : of equitie and right , ye shuld haue heard our verdite , er ye had geuen sentence and condemned the Masse . Pluralitie of Masses in one church in one daye .

Now touching the number and iteration of the Masse , first we haue good and auncient auctoritie for two Masses in one church in one daie .

That eloquent and holy father Leo the first , writeth thus to Dioscorus bishop of Alexandria . Volumus illud quoque custodiri , vt cum solennior festiuitas conuentum populi numerosioris indixerit , & ad eam tanta multitudo conuenit , quae recipi basilica simul vna non possit , Sacrificij oblatio indubitanter iteretur ne ijs tantum admissis ad hanc deuotionem , qui primi aduenerint , videatur ij qui postmodum confluxerint , non recepti . Cum plenum pietatis atque rationis sit , vt quoties basilicam , in quae agitur , praesentia nouae plebis impleuerit , toties sacrificium subsequens offeratur . This order we will to be kepte , that when a number of people commeth to church together at a solemne feaste , if the multitude be so great as maye not well be receiued in one churche at once , that the oblation of the Sacrifice hardely be done againe least if they onely shuld be admitted to this deuotion who came first , they that come afterward maye seme not to be receiued : for as much as it is a thing full of godlynesse and reason that , how oftetymes the church where the seruice is done , is filled with a newe companie of people , so oftentymes the Sacrifice there eftesones be offered ,

By this father , whom the great General Councell of Chalcedon agnised for supreme gouernour of the churche of Christ , and honoured with the singular title of the Vniuersall Bishop , it is ordeined , that if anywhere one churche could not conueniently holde all the people together at one time they that came after the first companie , shuld haue their deuotion serued by hauing an other Masse celebrated againe . And least perhappes some might doubte wether that were laufull so to be done or no , or be cause then some doubted thereof , as now likewise some seme to doubte of it to put the matter out of doubte , he sayeth assuredly , Sacrificij oblatio indubitanter iteretur . Let them not sticke to iterate or doo againe the oblation of the Sacrifice , that is to saie , let the Masse be celebrated againe , indubitanter , without casting perill , without sticking , staggaring , or doubting . In that epistle he sheweth two great causes , why mo Masses then one , maye be done in one churche in one daie . The one is , least the aftercommers shuld seme reiected , non recepti , not receiued , the other is , that the one parte of the people be not defrauded of the benefite of their deuotion ▪ As him selfe sayeth , Necesse est autem vt quaedam pars populi sua deuotiōe priuetur si vnius tantum Missae more seruato , sacrificium offerre non possint , nisi qui prima diei parte conuenerint . It must nedes be that a parte of the people be berefte of their deuotion , if the custom of hauing one Masse onely kepte , none maye offer the sacrifice , but such as came to church together in the morning , or first parte of the daye . Now the people may neither be reiected , whom God hath chosen , nor sparkled abroade , whom our lord hath gathered together , neither ought they to be defrauded of their deuotion , by withdrawing the Masse from them , but rather to be styrred therevnto by their deuout presence at the celebration of the same , where the death and passion of our lord is liuely represented before their eyes , the very same body that suffered on the crosse , of them by the ministerie of the priest offered to the father , in a mysterie , but truly , not to be a newe Redemption , but in commemoration of the redemption allready performed .

By this testimonie we fynde , that it was laufull within syx hundred yeres after Christ , ( for Leo lyued about the yere of our lord 450. ) to haue two Masses in one churche in one daie , for so much the word iteretur doth importe at least , and if there where mo , the case so requyring , the word will beare it well ynough .

Now by this holy bishoppes godly will , the custome of hauing one Masse onely in one daie was abrogated , and this decreed , that in tyme of two sundry resortes of people to church , two sundry Masses shuld be celebrated , for the auoiding of these two inconueniences , least the aftercommers shuld seme not receiued , but reiected like excommunicate persones , and that a parte of the faithfull people shuld not be put besyde their deuotion . Whereuppon I make this reason . The causes standing , the effectes folowe : But the danger of the peoples seeming to be reiected , and the defrauding of their deuotion , which are causes of iterating the Masse in one daie , did in that age in some holy daies of likelyhod thrise , yea iiij . or v. tymes happen , and in our tyme most certainely doth commonly so often , or oftener happen : wherefore the Masse may so many tymes be sayd in a daye in one churche .

Where great multitude of Christen people is , as in townes , we see some resorte to churche early in the morning , making their spirituall oblations to th' intent to serue God , or they serue man in their worldly affaires . All can not come so early . others come at their conuenient oportunitie , some at syx , some at seuen , some at eight , some at nyne or ten of the clocke . If they which through laufull lettes can not come at the first houres , comming afterward be rowndly tolde by the priest , come ye at such or such houres , or elles ye gete no Masse here shall not they according to Leo his saying seme to be reiected , and defrauded of their deuotion ? All well disposed people about Powles can not come to postelles Masse at fouer or fyue of the clocke in the morning , neither at high Masse there . Shall all such in a Terme or Parlament tyme , when great resorte is , be denyed that spirituall conforte ? And if they bee , shall not they seme reiected and put from their deuotion ?

Which inconvenience that it might not happen , Leo willeth not onely twoo , but three , fouer , or mo Masses to be done on a daye , for his wordes reporte no lesse . Cum plenum pietatis atque rationis sit , vt quoties basilicam , in qua agitur , praesentia nouae plebis impleuerit , toties sacrificium subsequens offeratur . Let there be no sticking at the iterating of the Masse . For as much as ( sayeth he ) it is a thing full of godlynesse and reason , that how often the churche where the seruice is done , is filled with a newe companie of people , so often the Sacrifice there eftesones be offered . Here he willeth plainely that Masse be done , toties quoties , at euery newe resorte of the well disposed people , and that for these weighty causes , least parte of the people shuld seme not receiued , and that they be not defrauded of their deuotion . Wherefore , they that reproue the pluralitie of Masses in one churche in one daie , after the iudgement of this worthy father , be reiectours of the faithfull people and robbers of their deuotion . But they that haue vtterly abrogated the Masse , which is the outward and the euer enduring Sacrifice of the newe testament , by verdite of Scripture , be no lesse then the forerunners of Antichrist .

Non licet super vno altario in vna die duas Missas celebrare : nec in altario , vbi Episcopus Missas dixerit presbyter illa die Missas dicat . Concil. Antisioren . ca. 10. an . domini . 613. Here that I maye adde somewhat more for proufe of this article , If the pluralitie of Masses in one churche in one daye had been vtterly vnlawfull , the fathers of the councell of Antisiodorum , would not haue decreed , that it shuld not be lawfull to celebrate two Masses vpon one aulter in one daye : neither where the Byshop had sayde Masse , that a priest might not saye the same daye at the same aulter . For besyde that the prohibition presupposeth the thing prohibited to haue ben before vsed , ( elles prohibition had ben superfluouse , and so farre forth it appeareth that before the making of that decree mo Masses were sayde at one aulter in one daye ) the argument of this decree serueth very well for proufe , that by force of this councell , it was then lawfull to saye mo Masses in one churche in one daye . For this prohibition of the councell is not generall but speciall , restricted to a particular place of the churche , in vno altario , at one aulter , which includeth not of any reason a more generall and larger matter then it selfe , as , neither at any other aulter in the same church the same daye it shal be lawfull to saye Masse : But of consequent this being but one speciall case forbydden inferreth a permission and good leaue in the reste eiusdem generis & subiecti , that be of the same kynde , and about the same matter , and not included by wordes of reason in that prohibition . So that we may not argue by reason in this sorte , it is forbidden to saye mo Masses at one aulter in one daye , ergo it is forbydden to saye many Masses at all in one churche in one daye vppon diuerse aulters : but the contrary reason foloweth , ergo ye may saye many Masses vppon diuerse aulters in one daye . And likewise ye may not saye Masse that daye on th' aulter , where the bishop hath sayde , ergo ye may lawfully saye that daye at an other aulter . For other wise the lawe would haue forbydden generally , ye shall not saye Masse in the church where the bishop hath sayde that daye : and then ye had ben forbydden that aulter and all aulters there at one worde . but in forbidding the one aulter , the lawe grawnteth you the vse of the reste there .

And this kynde of reasoning and arguing of the lawe , that forbyddeth one case specially , to affirme the reste , that is not mentioned in the prohibition , the lawyers will defende by their principles against M. Iuell , who I thinke will not wade farre , to stande against them in this matche . For they saye , In genere permissorum , omnia intelliguntur permissa , quae specialiter non reperiuntur prohibita● an edicte prohibitorie in such thinges which are not wholy in their kynde vnlawfull , forbydding speciall cases , graunteth the reste , and doth permitte all that , which is not specially forbydden . And by that , all may be witnesses which are not specially forbydden , all may make their proctoures to answere for them in iudgement , which are not forbydden in the speciall prohibition , for that the edictes of proctoures and witnesses are prohibitorie . L. Iulia. ff. de testibus . And because Lex Iulia dyd forbydde a woman condemned for adulterie to beare witnesse in iudgement , thereof the texte of the Ciuill lawe concludeth , that women maye beare witnesse in iudgement .

Exceptio confirmat regulam , in non exceptis . And they saye further that exception in one case , confirmeth the generall rule , and maketh the reste that is not excepted , more sure and stable , and to be in force in contrary sense to the exception .

But I will not bring M. Iuell out of his professed studie to farre to seeke lawes . For in dede we nede not go to lawe for these matters , wherein the church hath geuen sentence for vs , but that our aduersaries refuse the iudge after sentence . Which if they had done , when order permitteth it at the begynning , and had plainely ( as I feare me some of them thinke ) denyed them selues to be Christians , or at least of Christes courte in his catholike churche : we shuld not haue stryued so long about these matters . We would haue imbraced the truth of God in his church quietly , whiles they sought an other iudge according to their appetites and phantasies , as Turkes and infidelles doo .

Now if M. Iuell be not so precise in his iudgement of allowing the first six hundred yeres after Christ , as to condemne the churche that folowed in the nexte generation : then we may alleage vnto him the twelfth councell of Toledo in Spaine , holden in the yere of our lorde . 680. for proufe that many Masses were celebrated in one churche in one daye . For the same appeareth plainely by this decree of the fathers there .

Can. ● . Relatum nobis est quosdam de sacerdotibus non tot vicibus communionis sanctae gratiam sumere , quot sacrificia in vna die videntur offerre : sed in vno die , si plurima per se Deo offerant sacrificia , in omnibus se oblationibus à communione suspendunt , & in sola tantum extrema sacrificij oblatione communionis sanctae gratiam sumunt . quasi non sit toties illis vero & singulari sacrificio participandum , quoties corporis & sanguinis Domini nostri Iesu Christi immolatio facta constiterit . Nam ecce Apostolus dicit : Nonne qui edunt hostias , participes sunt altaris ? 1. Cor. 10. Certum est quòd hi qui sacrificantes non edunt , rei sunt dominici sacramenti . Quicunque ergo sacerdotum deinceps diuino altario sacrificium oblaturus accesserit , & se a communione suspenderit , ub ipsa qua se indecenter priuauit , gratia communionis anno vno repulsum se nouerit . Nam quale erit illud sacrificium , cui nec ipse sacrificans particeps esse cognoscitur ? Ergo modis omnibus est tenendum , vt quotiescunque sacrificans corpus & sanguinem Iesu Christi Domini nostri in altario immolat , toties perceptionis corporis & sanguinis Christi se participem praebeat .

It is shewed vnto vs , that there be certaine priestes , who doo not receiue the grace of the holy communion so many tymes , how many sacrifices they seme to offer in one daye . But if they offer vp to God many facrifices by them selues in one daye , in all those oblations they suspend them selues from the communion , and receiue the grace of the holy communion onely at the last oblation of the sacrifice , as though they ought not so oftentymes to be partakers of that true and singular sacrifice , as the sacrifice of the body and bloude of our lorde Iesus Christ hath ben done . For beholde the Apostle sayeth : 1. Cor. 10. Be not they which eate sacrifices partakers of the aulter ? It is certaine , that they , who dooing sacrifice doo not eate , be gylty of our lordes sacrament . Wherefore what priest so euer hereafter shal come vnto the holy aulter to offer sacrifice , and suspend him selfe from the communion , be it knowen vnto him , that he is repelled and thrust awaye from the grace of the communion , whereof he hath vnsemely bereued him selfe , ( whereby is meant that he standeth excommunicate ) for the space of one yere . For what a sacrifice shall that bee , whereof neither he him selfe that sacrificeth , is knowen to be partaker ? wherefore by all meanes this is to be kepte , that how oftentymes so euer the priest doth sacrifice the body and bloude of Iesus Christ our lorde on the aulter , so oftentymes he receiue and make him selfe partaker of the body and bloude of Christ .

Sacrifice taken for the Masse . Here by the word Sacrifice and offering of the sacrifice , the fathers vnderstande the dayly sacrifice of the churche , which we call the Masse . For though the word Missa be of great antiquitie and many tymes fownde in the fathers , yet they vse more commonly the word Sacrifice . Neither can the enemies of this sacrifice , expounde this canon of the inward sacrifices of a mannes harte , but of that sacrifice , which the priest cometh to the holy aulter to offer , of the sacrifice of the body and bloude of Christ our lorde offered on the aulter , ( for so be their wordes ) where he receiueth the grace of the holy communion , which is the participation of the body and bloude of our lorde .

This much graunted , as by any reasonable vnderstanding it can not be drawen , nor by racking can be stretched to any other sense : we haue here good auctoritie for the hauing of many Masses in one churche in one daye . And where as the fathers of that councell allowed many Masses in one daye sayde by one priest , there is no reason , why they shuld not allowe the same sayd by sundry priestes in one daye . If our aduersaries saye , this might haue ben done in sundry places , whereby they may seme to frustrate our purpose touching this article : we answere , that besyde th' approuing of the Masse by them so confessed , it were vaine and fryuolouse to imagine such gadding of the priestes from churche to churche for saying many Masses in one daye . Doubtelesse the fathers of that Toletane Councell meant of many Masses sayd in one place in a daye , as Leo dyd , for seruing the faithfull peoples deuotion , that resorted to churche at sundry houres , as we see the people doo now , that so all might be satisfied . Which shuld not haue ben , if one Masse onely had ben sayde .

If M. Iuell agnise and accepte for good the auctoritie of this Councell , as the churche doth , then must he allowe these many thinges , which he and the Sacramentaries to the vttermost of their power and cunning , labour to disproue and deface . First , the blessed sacrifice of the Masse , which the fathers of this councell call the true and singular sacrifice , the sacrifice of the body and bloud of our lord IESVS CHRIST , the sacrifice of the body and bloud of Iesus Christ our lorde , which the priest offereth on the aulter . Nexte , the truth and reall presence of the body and bloud of our lorde in the sacrifice offered . Then aulters , which this councell calleth diuine or holy , for the diuine and holy thinges on them offered , the body and bloud of Christ . Furthermore , the multitude of Masses in one daye . for they speake of many sacrifices , that is , many Masses , plurima sacrificia . Lastly , priuate Masses . For the wordes nec ipse sacrificans , rightly constrewed and weighed , importe no lesse . For where as no worde in this decree is vttered , whereby it maye appeare the people to be of necessitie requyred to receiue , if the priestes had receiued them selues at euery Masse , no faulte had ben fownde . And if the people had receiued without the priestes , in this case it had ben reason , this decree shuld other wise haue ben expressed . And so it is cleare , that at that tyme priuate Masses were sayde and done .

Now if M. Iuell refuse and reiecte the auctoritie of the churche represented in that councell , then he geueth vs a manifest notice , what marke we ought to take him to be of . Then may we saye vnto him the wordes of S. Paul . 1. Cor. 11. Nos talem confuetudinem non habemus , nec ecclesia Dei . We haue no such custome , neither the churche of God hath not , to condemne the churche . And in this case he must pardon vs , if according to the precepte of Christ , Matth. 18. for that he will not heare the churche , we take him for no better , then a hethen and a publican .

Or that Images were then set vp in the Churches , Iuell . to the intent the people might worship them . Of Images . ARTICLE . XIIII .

THat Images were set vp in churches within syx hundred yeres after Christ , it is certaine , but not specially either then , or sithens to the intent the people might worship them . The intent and purpose hath ben farre other , but right godly , as shall be declared . Wherefore the imputing of this entent to the catholike church , is both false , and also sclaunderouse . And because for the vse of images , these newe maisters charge the church with reproche of a newe deuise , breache of Gods commaundement , and idolatrie : I will here shewe , first , the Antiquitie of Images , and by whom they haue ben allowed , Secondly , to what entent and purpose they serue , Thirdly , how they maye be worshiped without offence .

Concerning the Antiquitie and originall of images , they were not first inuented by man , Antiquitie of Images . but commaunded by God , brought into vse by tradition of the Apostles , allowed by auctoritie of the holy fathers and all councelles , and by custome of all ages sith Christes being in the earth . When God would the Tabernacle with all fourniture thereto belonging to be made , to serue for his honour and glorie , he commaunded Moses among other thinges to make two Cherubins of beaten golde , Exod. 25. so as they might couer bothe sydes of the propitiatorie , spreading abroade their whinges and beholding them selues one an other , their faces tourned toward the propitiatorie , that the Arke was to be couered with all . Of those Cherubins S. Paul speaketh in his epistle to the Hebrewes . Cap. 9. Exod. 37. Which images Beseleel that excellent workeman , made at the commaundement of Moses , according to the instructions by God geuen . Againe Moses by the commaundement of God made the brasen Serpent , Num. 21. and set it vp on high for the people that were hurt of serpentes in wildernes to behold , and so to be healed . In the temple also that Salomon buylded , ● . Reg. 6. ● . Paral. 3. were images of Cherubins , as the scripture sheweth . Of Cherubins mention is made in sundry places of the scriptures , specially in Ezechiel the prophet . cap. 41. Iosephus writeth of the same in his third and eight booke antiquitatum Iudaicarum . The image of Cherubins representeth angels , and the word is a word of angelical dignitie , as it appeareth by the third chapter of Genesis , where we read that God placed Cherubins before paradise , after that Adam was cast forth for his disobedience .

It were not much besyde our purpose here to rehearse the place of Ezechiel the prophet , Ezechi. 9. where God commaunded one that was clothed in lynnen , and had an ynkhorne by his syde , to go through the myddes of Hierusalem , and to prynt the signe of Tau , In cōmētar . in Ezechielem . The signe of the Crosse commended to men by gods prouidence . that is the signe of the Crosse ( for that letter had the similitude of the Crosse , among the old Hebrewe letters as Saint Hierom witnesseth ) in the foreheddes of the men , that moorned and made moue ouer all the abominations of that citie .

Touching the signe , Image , or figure of the Crosse in the tyme of the new testament , God femeth by his prouidence and by speciall warninges , in sundry reuelations and secrete declarations of his will , to haue commended the same to men , Euseb. eccles. hist. lib. 9. ca. 9 that they shuld haue it in good regard and remembraunce . When Constantine the Emperour had prepared him selfe to warre against Maxentius the tyraunt , casting in his mynde the great daungers that might thereof ensue , and calling to God for helpe , as he lookte vp , beheld ( as it were in a vision ) the signe of the crosse appearing vnto him in heauen as bright as fyer , and as he was astonied with that straunge sight , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sozomen . tripart . hist. lib. 5. cap. 50. he heard a voice speaking thus vnto him . Constantine in this ouercomme .

After that Iulian the Emperour had forsaken the profession of Christen Religion , and had done sacrifice at the temples of painyms , mouing his subiectes to doo the like as he marched forward with his armie on a daye , the droppes of rayne that fell downe out of the ayer in a shewer , fourmed and made tokens and signes of the crosse , both in his , and also in the souldiers garmentes . Eccles. histor. lib. 10 in fine .

Rufinus hauing declared the straunge and horrible plages of God , whereby the Iewes were frayed and letted from their vaine attempte of buylding vp againe the temple at Hierusalem , leaue thereto of the Emperour Iulian in despite of the christians obteyned : in the ende sayeth , that least those earthquakes and terrible fyers which he speaketh of raysed by God , whereby as well the work houses , and preparations toward the buylding , as also great multitudes of the Iewes were throwen downe , cast abroade , and destroyed , shuld be thought to happen by chaunce : the night folowing these plages , the signe of the crosse appeared in euery one of their garmentes so euidently , as none to cloke their infidelitie , was able by any kynde of thing to scowre it out and put it awaye .

Histo. tripart . li. 9. Cap. 29. When the temples of the painims were destroyed by the christians in Alexandria , about the yere of our lord 390. in the chiefe temple of all , which was of the Idol Serapis , the holy and mysticall letters called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . by Gods prouidence , were fownde grauen in stones , representing the figure of the crosse , the signification whereof after their interpretation was , life to come . Which thing espyed by the christians and by the painimes present at the spoile , serued maruelously to furtheraunce of the christen faith , no lesse then the inscription of the aulter at Athens , Ignoto Deo , Actor . 17. vnto the vnknowen God , serued to the same purpose through S. Paules preaching . Which all together was before wrought by Gods holy prouidence , as Socrates , one of the writers of the ecclesiasticall stories , reporteth .

Thus it appeareth plainely , how Gods prouidence hath commended vnto true beleuers , the signe of the crosse . For which cause and for remembraunce of our Redemption , it hath ben in olde tyme and allwayes sithens , much frequented and honoured . For besyde that we reade hereof in Tertullian , who was neare the Apostles tyme in Apologe●ico , Cap. 16. we finde in the writers of the ecclesiasticall stories , that the Christen people of Alexandria , Eccl. hist. lib. 11. ca. 29. autore Rufino after they had pulled downe and taken awaye the armes and monuments of Serapis the Idoll , euery man caused the signe of our lordes crosse in place of them to be paineted and set vp in their postes , entreis , windowes , walles and pillours , that where so euer the eye was tourned , it shuld light on the holy signe of the crosse .

Constantine the Emperour loued and honoured this signe so much , Histo. tripart . li. 1. Cap. 9. that he caused the same to be paineted in all his flagges and banners of warre , to be stroken in his coines and monneys , to be purtraited in his armes , stutchins and targets . Of this Aurelius Prudentius maketh mention . Lib. 1. contrà Symmachum .

Christus purpureum gemmanti textus in auro , Signabat labarum , clypeorum insignia Christus Scripserat , ardebat summis crux addita cristis .

The sense whereof is this much in English . The chiefe banner which was of purple , had the image of Christ in it wrought in golde and stones . The targets were paineted all ouer with Christ . The Crosse shyned fyerbright in the crestes of theire helmettes . That the banner commonly borne before the Emperour in warre , in Latine called Labarum , was of this sorte , it appeareth by an epistle , that S. Ambrose , wrote to Theodosius the Emperour . Lib. 5. epistol. 29. Neither was the figure of the crosse then onely in flagges and banners , paineted , wouen , embrodered , or otherwise wrought , in golde or pretiouse stones : but also made in whole golde and set vpon a long staffe or pole , and borne before men , ( as the maner is now in processions ) as it semeth plainely by these verses of Prudentius .

Agnoscas Regina lubens mea signa necesse est , In quibus effigies crucis aut gemmata refulget , Aut longis solido ex auro praefertur in hastis .

It houeth you Madame , that gladly you acknowledge myne enseignes , in which the figure of the Crosse is either glittering in stones , or of whole golde is borne on long staues before vs . This much haue I gathered out of the auncient fathers writinges concerning the signe of our lordes crosse , the fight whereof the professours of this newe gospell can not abyde , to the entent the diuersitie of our tyme and of olde tyme maye appeare , to the maners of which fos a perfite reformation , these preachers would seme to bring the world againe .

Images from the Apostles tyme . Concerning the images of Christ and of his sainctes , that they haue ben greatly estemed and vsed in houses , churches , and places of prayer from the Apostles tyme foreward , it is so euident , that it can not be denyed . Athanasius writeth that Nicodeme , who came to Iesus by night , made an image of Christ with his owne handes , and that when he laye in his death bedde , he delyuered it to Gamaliel , who was S. Paules scoolemaister . Gamaliel when he sawe he shuld dye , lefte it to Iames , Iames lefte it to Simon and Zachaeus . This image came from hand , to hand by succession , and continewed a long tyme in Hierusalem . From Hierusalem it was caried into Syria , and at length it was brought to the citie Berytus , not farre from Tyre and Sydon . Where how despitefully it was vsed of the Iewes , and what wonders ensued thereupon , who list to knowe , may he reade it largely declared in a litle booke written by Athanasius of that matter . Eusebius Caesariensis in the seuenth booke of his ecclesiasticall storie , Cap. 14. writeth of the auncient image of Christ made in brasse , and of the woman , that was healed by our Sauiour of her bloudy flixe , in the citie of Phoenicia called Caesarea Philippi , whereof that woman was a citizen . Which image he sayeth he sawe , as likewise the images of Peter and Paul kepte by some of olde tyme . And there he confesseth , that the images of Peter and Paul and of our Sauiour were in his tyme made , and painted in tables and set forth . After Eusebius death Iulian the renegate tooke downe this image of Christ , Lib. 6. tripart . cap. 41. and set vp his owne in the same place . Which with violent fyer that fell from heauen , was clefte asunder in the brest , the hedde broken of with a peece of the necke , and stickt in the grownde . The rest of it so remayned long after , as a token of lightning and gods displeasur might be reserued . That image of Christ after that the painimes had haled , pulled , broken , and mangled it villainously , by the christians was taken vp , set together , and placed in the church , where it is yet reserued , sayeth Socrates of his tyme . Of the miraculouse herbe that grewe at the foote of this image , which after that id had growen , so high , as it touched the images skirtes , taken and ministred was a medecine and present remedie for all diseases , as Eusebius writeth : because it perteineth not specially to the matter of images , I rehearse nothing .

It is euident by Chrysostomes Masse , that there was some vse of images in the church of Constantinople in his tyme , for he speaketh of the image of the crucifixe . Who so euer is desyrous to see testimonies of the fathers for prouf of images , let him read the seuenth generall councell holden in Nicea the citie of Bithynia against Imagebreakers , and there he shall fynde no small number .

I will not let here to recite some , which , so farre as I remember , be not fownde there , euery one , one onely excepted , which is of S. Basile , of right good and auncient auctoritie .

Simeon Metaphrastes a greke writer , describing the lyfe of S. Luke th' euangelist , sayeth that he made the images of Christ and of his mother Mary . Sainct Ambrose witnesseth , that in his tyme the Images of the Apostles were vsed in pictures , for where he declareth the maruelous appearing of the holy martyrs Geruasius and Protasius vnto him in a vision , In vita Geruasij et Protasij he sayeth , that a third person appeared with them , that tolde him where their bodyes laye , which semed like to S. Paul the Apostle , as he vnderstoode his face by viewe of his picture .

Gregorie Nyssene S. Basiles brother writing the lyfe of Theodorus the martyr , bestoweth much eloquence in the praise of the church , where his holy relikes were kepte , commending the shape of lyuing thinges wrought by the keruer , the smoothenes of marble poolished like syluer by the mason , the liuely resemblaunce of the martyr him selfe , and of all his worthy actes , expressed and excellently set forth to the eye in imagerie with the image of Christ , by the paynter . In which images he acknowlegeth the fightes of the martyr to be declared no lesse , then if they were described and written in a booke .

Paulinus the bishop of Nola , in his booke that he made in verses of the lyfe of Felix the martyr , prayseth the church which the martyrs bodye was layed in , In decimo Natali . for the garnishing of it with painted images in bothe sydes , of bothe kindes men and women , the one kinde on the one syde , and the other kinde on the other syde . Where he speaketh expressely by name of the Images of scabbed Iob , and blynde Tobye , of fayer Iudith , and great quene Hesther , for so he nameth them .

Athanasius hath one notable place for hauing the Image of our Sauiour Christ , which is not common , where he maketh Christ and the church , to talke together as it were in a dialoge , in sermone de sanctis patribus & prophetis . The greke may thus be translated . Age ( inquit ) dic mihi , cur oppugnaris ? Oppugnor , ( inquit Ecclesia ) propter doctrinam Euangelij , quam diligenter & accuratè teneo , & propter verum & firmum Pascha quod agito , & propter religiosam & puram imaginem tuam , quam mihi Apostoli reliquerunt , vt haberem depictam arram humanitatis tuae , in qua mysterium redemptionis operatus es . Hic Christus , Si propter hoc ( inquit ) te oppugnant , ne grauiter feras , nève animum despōdeds , cum scias , si quis Pascha neget , aut imaginem , me eum negaturum coram patre meo , & electis angelis . Rursus verò qui compatitur mecum propter Pascha , conglorificaturum . an non audisti quid Moysi praeceperim ? Facies , inquam , mihi duos Cherubinos in tabernaculo testimonij , scilicet ad praefigurandam meam imaginem , etc.

The English of this Latine or rather of the Greke is this . Come on ( quoth Christ to the church ) tell me , wherefore art thou thus inuaded and vexed ? declare me the matter . Forsooth lord ( quoth the church ) I am inuaded and vexed for th' exacte obseruing of the gospell , and for the keping of the feast of the true and firme Easter , and for thy reuerent and pure Image , which thy holy Apostles haue lefte to me by tradition , to haue and kepe for a representation of thine incarnation . Then ( quoth our lord ) if this be the matter for which thou art inuaded and set against , be not dismayed , be of good confort in hart and mynde , being assured hereof , that who so denyeth Easter , or my * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cleane image , I shall denye him before my heauenly father and his chosen Angels . And he that suffereth persecution with me for keping of Easter , the same shall also be glorified with me . Hast not thou heard , what I commaunded Moyses the lawegeuer to doo ? Make me ( sayd I ) two Cherubins in the tabernacle of the testimony , to be a prefiguration or foretokening of my image . etc.

Of all the fathers none hath a playner testimonie bothe for the vse and also for the worshipping of Images , then S. Basile , whose auctoritie for learning , wisedom , and holynes of lyfe , besyde antiquitie , is so weighty in the iudgement of all men , that all our newe maisters layed in balance against him , shall be fownde lighter then any fether . Citatur ab Adriano Papa in epistola Synodica ad Constātinum & Irenen . Touching this matter , making a confession of his faith in an epistle inueghing against Iulian the renegate , he sayeth thus . Euen as we haue receyued our Christian and pure faith of God , as it were by right of heretage : right so I make my confession thereof to hym , and therein I abyde . I beleeue in one God father almighty , God the father , God the sonne , God the holy ghoste . One God ( in substance ) and these three ( in persones ) I adore and glorifie . I confesse also the sonnes incarnation . Then afterward sainct Mary , who according to the fleshe brought hym foorth , callyng her Deiparam . I reuerence also the holy Apostles , Prophetes , and Martyrs , which make supplication to god for me : that by their mediation our most benigne god be mercifull vnto me , and graunt me freely remission of my synnes . Then this foloweth . Quam ob causam & historias imaginum illorum honoro . & palàm adoro : hoc enim nobis traditum à sanctis Apostolis , non est prohibendum , sed in omnibus ecclesijs nostris eorum historias erigimus . For the which cause I doo both honour the stories of their images , and openly adore them . For this being delyuered vnto vs of the holy Apostles by tradition , is not to be forbidden . And therefore we set vp in all our churches their stories . Lo M. Iuell here you see a sufficient testimonie , that Images were set vp in the churches long before the ende of your syx hundred yeres , and that they were honoured and worshipped not onely of the simple christen people , but of bishop Basile , who for his excellent learning and wisedom , was renoumed with the name of Great .

Now that there hath ben ynough alleaged for the Antiquitie , orginall and approbation of Images , Three causes why images hauen ben vsed in the church . it remayeth , it be declared , for what causes they haue ben vsed in the church . We fynde that the vse of images hath ben brought into the church for three causes . The first , is the benefite of knowledge . For the simple and vnlearned people , which be vtterly ignorant of letters , in pictures doo as it were , reade and see nolesse then others doo in bookes , the mysteries of christen Religion , the actes and worthy dedes of Christ and of his sainctes . What writing performeth to them that reade , the same doth a picture to the simple beholding it , Ad Serenum episcopum Massilien . li. 9. epistol. 9. sayeth S. Gregory . For in the same the ignorant see , what they ought to folowe , in the same they reade , which can no letters , therefor Imagerie serueth specially the rude nations in stede of writing , sayeth he .

To this S. Basile agreeth in his homilie vpon the forty martyrs . Bothe the writers of stories ( sayeth he ) and also paineters do shewe and set forth noble dedes of armes and victories , the one garnishing the matter with eloquence , the other drawing it lyuely in tables , and bothe haue styrred many to valiant courage . For what thynges the vtterance of the storie expresseth through hearing , the same doth the stille picture set forth through imitation . In the like respecte in olde tyme the worke of excellent poetes was called a speaking picture , Pictura loquens , poema tacens . and the worke of payneters , a stille poetrie . And thus the vse and profite of writing and of pictures , is one . For thinges that be read , when as they come to our eares , then we conueigh them ouer to the mynde , and the thinges that we beholde in pictures with our eyes , the same also doo we imbrace in our mynde . And so by these two , reading and painting , we acheue one like benefite of knowledge .

The second cause of the vse of Images , is the styrring of our myndes to all godlynes . For whereas the affecte and desyre of man is heauy and dull in diuine and spirituall thinges , Sapient . 9 because the body that is corruptible weigheth downe the mynde when it is set forth before our eyes by images , what Christ hath done for vs , and what the Sainctes haue done for Christ : then it is quickened and moued to the like will of doing and suffering , and to all endeuour of holy and vertuouse life . As when we heare apte and fitte wordes vttered in a sermon or an oration : so when we beholde lookes and gestures liuely expressed in images , we are moued to pitie , to weeping , to ioye , and to other affectes . Wherein verely it hath alwayes ben thought , that paineters haue had no lesse grace , then either oratours or poetes .

Who listeth to see examples hereof , he may peruse the second Nicene councell , Action . 4. where he shall fynde among other most notable thinges concerning this point , one of sainct Euphemia the martyr , an other of Abraham sacrificing his sonne Isaac worthy of euerlasting memorie ; that of Asterius the holy bisshop , this of Gregory Nyssene , very elegantly described . Virgil maketh Aeneas to weepe , to hope for better fortune , to gather courage of mynde , to take good aduise and order for redresse and helpe of his great calamities , by occasion of beholding a painters worke at Carthago , wherein the bataile of Troye was expressed . Which that wise poete would not haue done , were not that pictures haue great force to moue mennes hartes .

Ouide likewise in the epistle of Laodamia to Protesilaus her husband being forth at warres , maketh her so to write of his image , which she had caused to be made of waxe for her conforte in his absence , as it may well appeare , that images haue a meruelouse power to stirre vehement affectes , and to represent thinges absent , as though in maner they were present , in the myndes of the beholders .

Among all other examples for this purpose , that semeth to me most notable , which Appianus writeth of C. Iulius Caesar . lib. 2. de bellis ciuilib . After that Caesar had ben murdered of the Senatours in the counsaile house , one of his frendes to shewe the crueltie of the facte to the people , layed Caesars bedde in the open market place , and tooke forth of it his image made of waxe , which represented three and twenty woondes after a beastly sorte stabde in to his face and all the reste of his body , yet gaping and as it were freshe bleeding . Whith which shewe he styrred the people to more wrath and rage , then he could haue done with any oration or gesture . Which was declared forth with . For as sone as the people sawe it , not able to beare their griefe nor staye their furie any lenger , wrought great and straunge cruelties against them , that were fownde to haue committed that murder .

The third cause why images haue ben set vp in Churches , is the keping of thinges in memorie necessary to our saluation . For when we cast our eyes on them , our memorie which otherwise is fraile and weake , gathereth together and embraceth the benefites and merites of our Sauiour Christ , and the vertuouse examples of sainctes , which we ought to folowe : that if we bee such as they were , we may by gods grace through Christ atteine the blysse they be in , and with them enioye lyfe euerlasting . And verely they that haue images in regard and reuerence , must be so mynded , as they beholde not onely the thinges by them represented , but also performe the same in dede with most diligent imitation .

And now we are come to declare , how Images maye he worshipped and honoured without any offence . How images may be worshipped without offence . That godly worship which consisteth in spirite and truth inwardly , and is declared by signes outwardy in recongnizing the supreme dominion , which properly of the diuines is called Latria : is deferred onely to the blessed Trinitie . As for the holy images , to them we doo not attribute that worship at all , but an inferiour reuerence or adoration , for so it is named . Which is nothing elles , but a recognizing of some vertue or excellencie protested by outward signe , as reuerent kissing , bowing downe , kneeling , and such the like honour . Which kynde of adoration or worship , we fynde in the scriptures oftentymes geuen to creatures . The whole acte whereof is notwithstanding referred not to the images principally , but to the thinges by them represented , as being the true and proper obiectes of such worship . For although the honour of an image passeth ouer to the originall or first sampler , which the learned call archetypum , as S. Basile teacheth : Li. ad Amphiloch . cap. 18. yet that high worship called Latria , belongeth onely to the blessed Trinitie , and not to the reuerent images , least we shuld seme to be worshippers of creatures and of matters , as of golde , syluer , stones , woodde , and of such other the like thinges . For we adore not images as God , In questionib . ad Antiochum Principem . sayeth Athanasius , neither in them doo we put hope of our saluation , ne to them doo we geue godly seruice or worship , for so dyd the gentiles : but by such adoration or reuerence , we declare onely a certaine affection and loue , which we beare toward the originalles . And therfore if it happen their figure and shape to be defaced and vndone , we let not to burne the stockes , as very woodde , and being of other stuffe , to conuert the same to any vse , it maye serue best for .

S. Gregory praysing much one Secundinus , for that he desyred the Image of our Sauiour to be sent vnto him , to th' entent by hauing his image before his eyes , he might the more be stirred to loue him in his hart after a fewe wordes vttered in this sense , he sayeth further . We knowe thou demaundest not the image of our Sauiour to th' entent to worship it , as God : but for the remembrance of the sonne of God , that thou mightest be enkendled with the loue of him , whose image thou desyrest to beholde . And verely we fall not downe before it , as before God . But we adore and worship him , whom through occasion of the image , we remember either borne , or done to death for vs , or sitting in his throne . And whiles we reduce the sonne of God to our memorie by the picture no lesse then by writing , it bryngeth either gladnes to our mynde by reason of his Resurrection , or confort by reason of his Passion . And if men praye kneelyng before any image or triumphant signe of the holy Crosse , they worship not the woodde or stone figured , but they honour the highest God . And whom they can not beholde with senses , they reuerence and worship his image representing him according to auncient Institution , not resting or staying them selues in the image , but transferring the adoration and worship to him that is represented . Thus farre S. Gregorie .

Much might be alleaged out of the fathers concerning the worshipping of Images , but this may suffise . And of all this one sense redowndeth , that what reuerence , honour , or worship so euer is applyed to Images , it is but for remembrance , loue and honour of the primitiues or originalles . As when we kysse the gospell booke , by that token we honour not the parchement , paper and incke , wherein it is written , but the gospell it selfe . And as Iacob , Gen. 37. when he kyssed his sonne Iosephes cote embrewed with kyddes bloud , holding and embracing it in his armes , and making heauy mone ouer it , the affection of his loue and sorowe rested not in the cote , but was directed to Ioseph him selfe , whose infortunat death ( as he thought ) that blouddy cote represented : So Christen men shewing tokens of reuerence , loue and honour before the Image of Christ , of an Apostle , or Martyr , with their inward recognition and deuotion of their hartes , they staye not their thoughtes in the very Images , but deferre the whole to Christ , to the Apostle , and to the Martyr , geuing to ech one in dewe proportion , that which is to be geuen , putting difference betwen the almighty Creator and the creatures , finally rendring all honour and glory to God alone , who is maruelous in his sainctes . Such worshipping of Images is neither to be accompted for wicked , nor to be dispysed , for the which we haue the testimonies of the auncient fathers , bothe Grekes and Latines : vnto which further auctoritie is added by certaine generall Councelles , that haue condemned the brekers and impugners of the same .

Iuell . Or that the laye people was then forbydden to reade the word of God in their owne tonge . Of the peoples reading the Bible in theire owne tonge . ARTICLE . XV.

THat the laye people was then forbidden to reade the word of God in their owne tonge , I fynde it not . Neither doo I fynde , that the laye people was then , or at any other tyme commaunded to reade the word of God in their owne tonge being vulgare and barbarous . By vulgare and barbarous tonges , I vnderstand , as before , all other , besyde the three learned and principall tonges , Hebrewe , Greke and Latine . Which as they were once natiue and vulgare to those three peoples , Three sundry opinions concerning the scriptures to be had in a vulgare tonge . so now to none be they natiue and vulgare , but common to be atteined by learning for meditation of the scriptures , and other knowledge .

They that treate of this Article , concerning the hauing of the scriptures in a vulgare tonge for the laytie to reade , bee of three sundry opinions .

Some iudge it to be vtterly vnlaufull , that the Bible be translated into any tonge of the common people . Some thinke it good it be translated , so that respecte be had of tyme , and of place , and of persones . Some be of the opinion , that the holy scriptures ought to be had in the mother and natiue tonge of euery nation , without any regard of tyme , place , or persones . The first opinion is holden of fewe , and commonly mysliked . The third is maineteined by all the sectes of our tyme , the Swenkfeldians excepted , who would the scriptures to be in no regard . The second is allowed best of those that seme to be of most wisedon and godlynes , and to haue most care for the helth of the churche , who haue not seuered them selues from the faith which hath continewed from the begynning . Here that I saye nothing of the first opinion , as they of the third reproue the moderation of the second , so they of the second , can not allowe the generalitie of the third .

That the scriptures be not to be set forth in the vulgare tonge to be reade of all sortes of people , Fiue considerations why the scriptures are not to be set forth for all sortes of people to read them with out limitation . euery parte of them , without any limitation of tyme , place , and persones , they seme to be moued with these consyderations . First , that it is not necessary . nexte , that it is not conuenient . thirdly , that it is not profitable . Fouerthly , that it is dangerous and hurtefull . And lastly , although it were accorded the common people to haue libertie to reade the Bible in their owne tonge , yet that the translations of late yeres made by those that haue diuided them selues from the catholike churche , be not to be allowed as worthely suspected , not to be sownde and assured .

First , that the common people of all sortes and degrees , ought of necessitie to reade all the holy scriptures in their owne tonge , they saie , they could neuer fynde it hytherto in the same scriptures . Lib. 3. aduersus haereses . ca. 4 Irenaeus writeth , that the Apostles preached to the aliantes and barbarous people the faith of Christ , euen to those , that were aliantes and barbarous in language , and sayeth that hauing heard the gospell preached , they beleued in Christ , and keping the order of tradition which the Apostles delyuered vnto them , had their saluation and faith written in their hart without prynte , penne , or ynke , and vtterly without letters . And further he sheweth , that if the Apostles had lefte to vs no scriptures at all , yet we shuld be saued by the tradition , which they lefte to them , whom they committed their churches vnto , as many nations of aliantes be saued by the same .

Prologo in explationem Psal. Hilarius likewise declaring that the mysterie of Gods will , and th' expectatiō of the blessed kingdom , is most and chiefly preached in the three tonges , in which Pilate wrote on the Crosse , our lord Iesus Christ to be king of the Iewes : confesseth notwithstanding that many barbarous nations haue atteined and goten the true knowledge of God , by the preaching of the Apostles , and the faith of the churches remayning amongest them to that daie . Whereby he doth vs to vnderstand , that the vnlearned barbarous peoples had their faith without letters or writing , whereof they had no skill , by tradition and preaching , as well as the other nations , who were holpen by the benefite of the learned tonges , Hebrewe , Greke and Latine .

That it is not conuenient nor semely , all sortes of persons without exception to be admitted to the reading of the holy scriptures , I nede to saye nothing , euery reasonnable man may easely vnderstand the causes by him selfe . This is certaine , diuerse chapters and stories of the olde testament , conteine such matter , as occasion of euill thoughtes is like to be geuen , if women , maydens , and young men be permitted to reade them . Gregorie Nazianzene , Lib. 1. Theologiae . whom the grekes called the diuine , sayeth , moued with great considerations , that it is not the parte of all persons to reason of God and of godly thinges , neither behoofull the same be done in all tymes and places , nor that all thinges touching God be medled withall . Which aduertisement taketh no place , where all be admitted to the curiouse reading of the scriptures in their owne vulgare tonge .

And the scripture it selfe ( saye they ) sheweth plainely , that of couenience the scriptures ought not be made common to all persons . For Christ affirmeth the same with his owne wordes , where he sayeth to his Apostles . Lucae . 8. Vnto you it is geuen to knowe the secretes of the kingdom of God : but to other in parables , that when they see , they shuld not see , and when they heare , they shuld not vnderstande . They to whom it is geuen to knowe these secretes , be none other then the Apostles and their successours or disciples . They to whom this is not geuen , but must learne parables , be they , for whom it were better to be ignorant of the mysteries , then to knowe them , least they abuse them , and be the more grieuously condemned , if they sette litle by them , which we see commonly done among the common people .

Vide Hilarium in Psal. 2. It is reported by sundry auncient writers of great auctoritie , that among the people of Israel , the seuenty Elders onely could reade and vnderstande the mysteries of the holy bookes , that we call the Bible . For whereas the letters of the Hebrewe tonge haue no vocalles , they onely had the skill to reade the scripture by the consonantes : and therby the vulgare people were kepte from reading of it , by speciall prouidence of God , as it is thought , that pretiouse stones shuld not be caste before swyne , that is to saye , such as be not called thereto , as being for their vnreuerent curiositie and impure life , vnworthy .

Here I nede not to spende tyme in rehersing the manifolde difficulties of these holy letters , through which the reading of them to the simple and vnlearned people , hauing their wittes exercised in no kynde of learning , their myndes occupied in worldly cares , their hartes caryed awaye with the loue of thinges they luste after , Bernard . Super cantica . is not very profitable . As the light shyneth in vaine vpon blinde eyes ( sayeth a holy father ) so to no purpose or profite is the labour of a worldly and naturall man taken for the atteining of thinges that be of the spirite . Verely emonges other , this incommoditie is sene by dayly experience hereof to procede , that of the people , such as ought of right to take lest vpon them , be now becomme censours and iudges of all , despysers of the more parte , and which is common to all heretikes , mockers of the whole simplicitie of the churche , and of all those thinges , which the churche vseth as pappe or mylke to nourrishe her tender babes withall that it were better for them not to reade , then by reading so to be pufte vp and made insolent . Which euill cometh not of the scripture , but of their owne malice and euill disposition .

The dangers and hurtes which the common peoples reading of the scriptures in their owne language bryngeth , after the opinion of those that reproue the same , be great , sundry and many . I will here , as it were but touche a fewe of them , leauing the whole matter it selfe to the iudgement of the churche . First , seing the poyson of heretikes doth most infecte the common people , and all heretikes drawe their venyme out of the Bible vnder pretence of gods worde : it is not thought good by these men , to lette euery curiouse and busie body of the vulgar sorte , to reade and examine the Bible in their common language . Yet they would not the learned , discrete and sober laye men to be imbarred of that libertie .

Againe if heresie spring of wrong vnderstanding , De trinitate li. 2. not of the scriptures , ( as Hilarius sayeth , heresie is of vnderstanding , not of scripture , and the sense not the worde is a crime ) who shall sooner fall into heresie , then the common people , who can not vnderstande that they reade ? verely it semeth a thing hard to beleue , that the vnlearned people shuld vnderstande that , which the best learned men with long studie and great trauaill can scarcely at length atteine .

Whereas Luther would the scriptures to be translated into euery vulgare tonge , for that they be lyght and easie to vnderstande , he is confuted by the scripture it selfe . For both S. Peter , and also S. Paul , acknowlegeth in them to be great difficulties , by occasion whereof some misconstrue them to their owne damnation , 2. Pet. 3. 1. Tim 1. 2. Cor. 4. some vnderstande not what thinges they speake , nor of what thinges they affirme , and to some the gospell that S. Paul preached is hydden , euen to them which perishe . If the scriptures were playne , how erred Arius ? how Macedonius ? how Eunomius ? how Nestorius ? how many mo , men of great learning ? specially seing they all tooke occasion of their errours of the scripture not rightly vnderstanded ?

Luther sayeth that S. Hierome was ouerseen in the vnderstanding of the scripture , that S. Augustine erred in the same , that S. Ambrose , Cyprian , Hilary , Basile , and Chrysostome , the best learned doctours of Christes churche , were oftentymes deceiued . And yet in the preface of his booke de captiuitate Babilonica , he speaketh of them very honorably , and graunteth , that they haue laboured in the lordes vineyarde worthely , and that they haue employed great diligence in opening the scriptures . If these being of so excellent learning after long exercise in the holy letters , after long studie and watche , after long and feruent prayer , after mortification of them selues , and purgation of carnall affections were deceiued , as he witnesseth : how can he saye they are cleare , plaine and easye to be vnderstanded ? And if these worthy fathers were deceiued in one pointe or two , is it not likely the common people may be deceiued in many , specially their diligence and study not being comparable to theirs , and their lyues not being such , as the cleannesse of their inward affectes might lighten their understanding , and the annointing of god might teach them .

And least all the vnlearned laye people shulde seme hereby vtterly reiected from hope of vnderstanding gods worde without teaching of others , it may be graunted , that it is not impossible , a man ( be he neuer so vnlearned ) exercised in long prayer , accustomed to feruent contemplation , being brought by God into his inward cellares , may from thence obteine the true vnderstanding and interpretation of the holy scriptures , no lesse then any other alwaies brought vp in learning . Of what sorte S. Antony that holy and perfecte man the Eremite of Egypte , was . Who , as saint Augustine writeth , Prologo in libros de doctrina Christiana . without any knowledge of letters , both canned the scriptures by hart with hearing , and vnderstode them wisely with thynking . And that holy man , whom S. Gregorie speaketh of , who lying bedred many yeres for siknes of body , through earnest prayer and deuout meditation , obteined helth of mynde , and vnderstanding of the scriptures neuer hauing learned letters , so as he was able to expounde them to those that came to visite him , who comming vnto him with pretence to bring conforte , through his heauenly knowledge , receiued conforte . But among the people how great number is there of lewed loselles , gluttons and dronckerds , whose bealy is theire God , who folowe their vnruly lustes : is it to be thought this sorte of persones may without meditation and exercise of prayer pearse the vnderstanding of the scriptures , and of those holy mysteries , which god hath hidden ( as Christ confesseth ) from the learned and wise men ?

Matth. 11. The gospellers diuided in to contrarie sectes And whereas learned men of our tyme be diuided into contrarie sectes , and write bitterly one against an other , eche one imputing to other mistaking of the scriptures , if amongest them who would seme to be the leaders of the people , be controuersies and debates about the vnderstanding of the scriptures : how may the common people be thought to be in safe case out of all danger of errours , if by reading the Bible in their owne tonge , they take the matter in hande ?

If any man thinke , I sclaunder them , for that I saye they be diuided into contrary sectes , let him vnderstand , their owne countrie men , I meane them of Germanie , and speciall setters forth of this newe doctrine , report it in their bookes , and complaine lamentably of it . Namely Nicolaus Amsdorffius in his booke intituled , Publica confessio purae doctrinae euangelij etc. Also Nicolaus Gallus , in his booke of Theses and Hypotyposes : who acknowlegeth the strifes and debates that be amongest them , to be not of light matters , but of the high articles of christian doctrine . For euen so be his wordes in Latine . Non sunt leues inter nos concertationes , de rebus leuibus , sed de sublimibus doctrinae Christianae articulis , de lege & euangelio , etc. The same man in the last leafe of his forsayde booke , with great vehemendie reporteth , haereses permultas esse prae manibus , plerasque etiamnùm h●rere in calamo , that very many herelies be allready in hande , and many as yet sticke in the penne , as though he meant , they were ready to be set forth .

Of late there haue ben put out in printe two great bookes , one by the Princes of Saxonie , the other by the Erles of Mansfeld , chiefe maineteiners of the Lutheranes : in which be recited eleuen sectes , and the same as detestable heresies condemned they are conteined in this cataloge or rolle . Anabaptistae , Seruetiani , Antinomi , Iesuitae , Osiandrini , Melāchthonici , Maioristae , Adiaphoristae , Suencfeldiani , Sacramentarij . Albeit the Iesuites haue wrong to be numbred among them . This much is confessed of the sectes and controuersies of our newe gospellers by their owne princes , that stande in defence of the confession of Auspurg , and by two of the Lutherane superintendentes .

No man hath so exactly declared to the world the number and diuersitie of the sectes of our tyme , Fridericus Staphylus . which hath sprong of Martin Luther , as Fridericus Staphylus , a man of excellent learning , one of the Emperours counsaile that now is , who might well haue knowledge herein , for as much as he was a diligent student ten yeres at Wittenberg among the chiefe doctors of them , and for that tyme was of their opinion , and afterward by consyderation of their manifold disagreeinges and contentions within them selues , induced to discredite them , and through the grace of God reduced to a whole mynde , and to the catholike faith , and now remayneth a perfecte member of the churche . This learned man in his Apologie sheweth , that out of Luther haue sprong three diuerse heresies or sectes . the Anabaptistes , the Sacramentaries , and the Confessionistes , Protestantes . who made confession of their faith in open diete before the Emperour Charles , the princes and states of Germanie at Auspurg , anno domini . 1530. and for protestation of the same there , are called Protestantes . Now he proueth further by testimonie of their owne writinges , that the Anabaptistes be diuided into syx sectes , the Sacramentaries into eight sectes , the Confessionistes and they which properly are called protestantes , Protestantes diuided into twenty Sectes . into twenty sectes , euery one hauing his proper and particular name to be called and knowen by . This lamentable diuision of learned men into so many sectes in the countries where the gospell ( as they call it ) hath these forty yeres and is yet most busely handled , may be a warning to the gouernours of Christendome , that they take good aduisement , how they suffer the rude and rashe people , to haue the scriptures common in their owne tonge .

The perill of it is knowen by sundry examples bothe of tymes past , and also of this present age . For out of this roote hath sprong the secte of the Valdenses , Valdenses otherwise called Pauperes de Lugduno . For Valdo a merchant of Lyons their first author , of whom they were named Valdenses , being an vnlearned laye man , procured certaine bookes of the scripture to be translated into his owne language , which when he vsed to reade and vnderstoode not , he fell into many errours . Of the same wellspring yssued the fylthie puddels of the sectes called Adamitae or Picardi , Begardi , and Turelupini , and of late yeres besyde the same secte of Adamites newly reuiued , also the Anabaptistes , and Suenkfeldians . Wherfor that edicte or proclamation of the worthy Princes Ferdinando and Elizabeth kyng and Quene of Spayne , is of many much commended , by which they gaue streight commaundement , that vnder great penalties , no man shuld translate the Bible into the vulgare Spanish tonge , and that no man shuld be fownde , to haue the same translated in any wise . These and the like be the reasons and consyderations , which haue moued many men to thinke , the setting forth of the whole Bible , and of euery parte of the scripture in the vulgare tonge , for all sortes of persons to reade without exception or limitation , to be a thing not necessary to saluation , nor otherwise conuenient , nor profitable , but contrarywise dangerous and hurtefull .

Yet it is not meant by them , that the people be kepte wholly from the scripture , so as they reade no parte of it at all . As the whole in their opinion is too strong a meate for their weake stomakes , so much of it they may right holesomely receiue and brooke , as that which perteineth to pietie and necessary knowledge of a christen man . What partes of the scriptures apperteine to the people to knowe . Wherein they would the examples of the olde holy fathers to be folowed . S. Augustine hath gathered together into to one booke , all that maketh for good lyfe out of the scriptures , which booke he intituled Speculum , that is to saye , a myrrour or a looking glasse , as Possidonius witnesseth in his lyfe . S. Basile hath set forth the like argument almost in his fouerscore moral rules perteining all together to good manners . S. Cyprian also hath done the like in his three bookes ad Quirinum . Such godly bookes they thinke to be very profitable for the simple people to reade . But how much and what partes of the scripture the common people may reade for their conforte and necessary instruction , and by whom the same may be translated : it belongeth to the iudgement of the churche . Which church hath already condemned all the vulgare translations of the Bible of late yeres , for that they be founde in sundry places erroneous , and parciall in fauour of the heresies , which the translatours maineteine . And it hath not onely in our tyme condemned these late translations , but also hytherto neuer allowed those fewe of olde tyme . I meane S. Hieromes translation into the Dalmaticall tonge , if euer any such was by him made , as to some it semeth a thing not sufficiently proued : And that , which before S. Hierome Vlphilas an Arian bishop made and commended to the nation of the Gothes , who first inuented letters for them , and proponed the scriptures to them translated into their owne tonge , and the better to bring his Ambassade to the Emperour Valens to good effecte , was persuaded by the heretikes of Constantinople and of the courte there , to forsake the catholike faith , and to communicate with the Arians , making promise also to trauaile in brynging the people of his countrie to the same secte , which at length he performed most wickedly .

As for the church of this land of Britaine , the faith hath continewed in it thirten hundred yeres vntill now of late , without hauing the Bible translated into the vulgare tonge , to be vsed of all in common . Our lord graunt , we yelde no worse soules to God now hauing the scriptures in our owne tonge , and talking so much of the gospell , then our auncesters haue done before vs . This Iland sayeth Beda ( speaking of the estate the church was in at his dayes ) at this present , according to the number of bookes that Gods lawe was written in , doth serche and confesse one and the selfe same knowlege of the high truth , and of the true highte , with the tonges of fiue nations , of the Englishe , the Britons , the Scottes , the Pightes , and the Latines , Quae meditatione scripturorum caeteris omnibus est facta communis . Which tonge of the Latines ( sayeth he ) is for the studie and meditation of the scriptures made common to all the other . Verely as the Latine tonge was then common to all the nations of this lande being of distincte languages , for the studie of the scriptures , as Beda reporteth : so the same onely hath alwayes vntill our tyme , ben common to all the cowntries and nations of the Occidentall or West churche for the same purpose , and thereof it hath ben called the Latine churche .

Wherefore to conclude , they that shewe them selues so earnest and zelous for the translation of the scriptures into all vulgare and barbarous tonges , it behoueth them after the opinion of wise men to see , first , that no faultes be fownde in their translations , as hytherto many haue ben fownde . And a small faulte committed in the handling of Gods worde , is to be taken for a great crime . Nexte , that for as much as such translations perteine to all christen people , they be referred to the iudgement of the whole churche of euery language , and commended to the layetie by the wisedom and auctoritie of the clergie hauing charge of their soules . Furthermore that there be some choise , exception , and limitation of tyme , place , and persons , and also of partes of the scriptures , after the discrete ordinaunce of the Iewes . Amongest whom it was not laufull , that any man shuld reade certaine partes of the Bible , before he had fullfilled the tyme of the priestly ministerie , which was the age of thirty yeres , Praefatione in Ezechielem . as S. Hierome witnesseth . Lastly , that the setting forth of the scriptures in the common language , be not commended to the people as a thing vtterly necessary to saluation , least thereby they condemne so many churches , that hytherto haue lackt the same , and so many learned and godly fathers , that haue not procured it for their flockes , finally , all that haue gonne before vs , to whom in all vertue , innocencie , and holynes of lyfe , we are not to be compared . As for me , in as much as this matter is not yet determined by the church , whether the common people ought to haue the scriptures in their owne tonge to reade and to heare , or no , I defyne nothing . As I esteme greatly all godly and holesome knowledge , and wishe the people had more of it , then they haue , with charitie and meekenesse : so I would , that these hote talkers of gods worde , had lesse of that knowledge , which maketh a man to swell , and to be proude in his owne conceite : and that they would depely weigh with them selues , whether they be not conteyned within the lystes of the saying of S. Paul to the Corinthians , 1. Cor. 8. If any man thinke that he knoweth any thing , he knoweth nothing yet as he ought to knowe . God graunt all our knowledge be so ioyned with meekenesse , humilitie and charitie , as that be not iustly sayd of vs , which S. Augustine in the like case sayde very dr●dfully , to his dere frende Alipius . Surgunt indocti , & coelum rapiunt , Confess . lib. 8. ca. 8 & nos cum doctrinis nostris sine corde , ecce vbi volutamur in carne & sanguine ? The vnlearned and simple aryse vp , and catche heauen awaie from vs , and we with all our great learning voyed of heart , lo where are we wallowing in fleshe and bloude ?

Or that it was then lawfull for the priest , Iuell . to pronounce the wordes of Consecration closely and in silence to him selfe . Of secrete pronouncing the Canon of the Masse . ARTICLE XVI .

THe matter of this article is neither one of the highest mysteries , nor one of the greatest keyes of our religion . how so euer Maister Iuell pleaseth him selfe with that reporte , thinking thereby to impaire the estimation of the catholike churche . The diuersitie of obseruation in this behalfe , sheweth the indifferencie of the thing . For elles if one maner of pronouncing the wordes of consecration had ben thought a necessarie point of religion , it had ben euery where vniforme and inuariable . That the breade and wyne be consecrated by the wordes of our lord , pronounced by the priest , as in the person of Christ , by vertue of which through the grace of the holy ghoste , the breade and wyne are chaunged into our lordes body and bloude : this thing hath in all tymes , and in all places , and with consent of all inuariably ben done , and so beleued . But the manner of pronouncing the wordes , concerning silence or open vtteraunce , according to diuersitie of places , hath ben diuerse .

The maner of pronouncing the consecration in the Greke and latine churches diuers . In libello de Sacramento Eucharistiae . The grekes in the East churche haue thought it good to pronounce the wordes of consecration , clara voce , as we finde in Chrysostomes Masse , and as Bessarion writeth , alta voce , that is , plainely , out alowde , or with alowde voice . Sacerdos alta voce iuxtà Orientalis Ecclesiae ritum verba illa pronunciat , hoc est corpus meum , &c. The priest ( sayeth Bessarion ) after the rite or maner of the east churche pronounceth with a lowde voice those wordes , this is my body , &c. Which maner of lowde pronouncing was thought good to be vsed in the Greke churche , as it may be gathered by that Bessarion writeth ( who being a Greke borne and brought vp in learning amongest the Grekes knewe rightwell the order of that churche ) to the intent the people might therby for the better mainetenaunce of their faith , be styrred and warned to geue token of consent and of beleefe thereto : when the priest ( sayeth he ) pronounceth those wordes with a lowde voice , the people standyng by , in vtraque parte , that is , first , at the consecration of the body , and agayne at the consecration of the bloude , answereth amen : as though they sayde thus , truly so it is , as thou sayest . For where as Amen is an aduerbe of affirmyng in Hebrue , in Greke it signifieth so much as truly . And therefore the people answering Amen , to those wordes , verely saie they , these giftes sette forth are the body and bloude of Christ . So we beleue , so we confesse . This farre Bessarion .

It is declared by Clement , lib. 8. constitut . Apostolicarum , that the people sayde Amen , when the wordes of consecration had ben pronounced . Whereby we vnderstande , that order to haue ben taken by the Apostles . The same custome also maye be gathered out of S. Ambrose , who sayeth thus . Dicit tibi sacerdos , corpus Christi , & tu dicis , Amen , hoc est verum , quod confitetur lingua teneat affectus . de sacramentis lib. 4. ca. 5. The priest sayeth , the body of Christ , and thou sayest , amen , that is to saye , true . Holde with thy harte , that which thou confessest with thy tonge . He sayeth hereof likewise , de ijs qui initiantur mysterijs . cap. 9. Frustrà ab illis respondetur Amen , &c. Serm. 6. de ieiunio 7. mensis . Amen is answered in vaine by them , who dispute against that , which is receiued , sayeth Leo.

And that the people shuld geue their consent and applie their faith to this truth without errour and deceite , and that by saying Amen , they shuld then beleue and confesse the breade and wine to be made the body and bloude of Christ , when it was made in deede , and not elles , for so were it a great errour : De ecclesiasticis diuersis capitulis . constitut. 123. for this cause Iustinian the Emperour made an ordinaunce , that the bishoppes and priestes shuld to this intent pronounce their seruice plainely , distinctly , and so , as it might be vnderstanded , that the people might answere Amen , ( wich is to be referred to eche parte of the seruice , but specially to the consecration ) that they might beleue and confesse it was the body and bloude of Christ , when it was in deede , and not so confesse , when it was not , which might happen , if they hearde not the wordes of consecration plainely pronounced . And hereunto specially that Constitution of Iustinian is to be restrayned , as perteining onely to the Greke churche , wherein he lyued , and not to be stretched further to serue for proufe of all the seruice to be had and sayde in the vulgare tonge in the West churche , as to that purpose of our newe teachers it is vntruly alleaged .

Now in this West churche , which is the latine churche , the people hauing ben sufficiently instructed touching the beleefe of the body and bloude of our lord in the Sacrament : it hath ben thought by the fathers conuenient , the wordes of consecration to be pronounced by the priest closely and in silence , rather then with open voice . Wherein they had speciall regarde to the dignitie of that high mysterie . And doubteles for this point they vnderstoode , Lib. de spiritu sancto . ca. 27. as Saint Basile writeth , that the Apostles and the fathers which at the begynning made lawes for the order of Ecclesiasticall thinges , maineteined the mysteries in their due auctoritie , by keping them secrete and in silence . For it is not ( sayeth he ) any mysterie at all , which is brought forth to the popular and vulgar eares , whereof he wrote very truly before . Ei quod publicatum est , & per se apprehendi potest , imminere contemptum . Ei verò quod remotum est ac rarum , etiam naturaliter quodammodo esse coniunctam admirationem . That , what is done openly and made common , and of it selfe maye be atteined , it is like to come in contempte and be dispysed . But what is kepte farre of , and is sildom goten , that euen naturally in maner is neuer without wondering at it . And in such respecte Christ gaue warning , that pretiouse stones be not strewed before hogges .

If in the olde lawe priestes were chosen ( as Saint Ambrose writeth ) to coouer the arke of the Testament , because it is not lawfull for all persones to see the deapth of mysteries : If the sonnes of Caath by Gods appointment dyd onely beare the arke and those other holy thinges of the Tabernacle , Nume . 4. Vide Origenem homil. 5. in Numer . cap. 4. on their shulders , when so euer the children of Israel remoued and marched foreward in wildernes , being closely folded , and lapte within vailes , courteines and palles , by the priestes : and might not at no tyme touche nor see the same vpon payne of death , which were but figures of this : how much more is this high and worthy mysterie to be honoured with secretnes , closenes , and silence ?

For this cause as they reporte , In fragmento Caroli Mag. de ritib. veteris ecclesiae . sayeth Carolus Magnus that noble , vertuouse and learned Emperour , wryting to his Schoolemaister Alcuinus our cowntrie man , and first teacher of Philosophie in Paris , it is become a custome in the church , that the Canon and consecration be sayde by the priest secretly , that those wordes so holy and perteining to so great a mysterie , shuld not growe in contempte , whiles all in maner through common vse bearing them awaye , would syng them in the high wayes , in the stretes , and in other places , where it were not conuenient . Whereof it is tolde , that before this custome was receiued , shepherdes , when they sang them in the fielde , were by Gods hande strooken . Luther him selfe in praeceptorio , is much against them , that would haue the Canon of the Masse to be pronounced with a lowde voice for the better understanding .

what persons the primitiue church excluded from presence of the sacrament . The fathers of the primitiue churche had this Sacrament in such reuerence and honour , that they excluded some sortes of faithfull people , from being present at the celebration of it , thinking them vnworthy not onely to heare the mysticall wordes of consecration pronounced , but also to see the formes of the outward elementes , and to be in the churche , whiles that most holy Sacrifice was offered . They were these , Cathechumeni , Energumeni , and poenitentes . The first were learners of our beleefe , who as they were daily instructed , beleued in Christ , and as Saint Augustine writeth , Tractatu in Ioan. 11 bare Christes crosse in their forehead , and marked them selues with the same . The second were such , as notwithstanding they had ben christened , yet for the inconstancie of their mynde , were vexed with vncleane sprites . The third sorte were they , who for their synnes committed , had not yet made an ende of doing their open penaunce . All these were iudged by the gouernoures of the churche at the begynning vnworthy to be present at these holy mysteries .

Now if this great reuerence towardes the ho y thinges , in them was iustly praised , the admitting of all sortes of people not onely to be present and to beholde the same , but also to heare and vnderstande the wordes of consecration , ( that hath thus allwaies ben honoured with silence and secretnes ) can not seme to wise , zelouse and godly men a thing commendable : specially in these tymes , in which the holy Christen discipline of the churche , is loosed and vtterly shaken of , and no difference nor accompte of any diuersitie made betwen the perfite and godly people , and them , that ought to doo open penaunce , that be possessed with deuilles , and be infamouse for heynouse and notoriouse crimes committed . Where as in olde tymes , when by holesom discipline the faithfull people were kepte in godly awe and obedience , that prayer also which was sayde ouer the oblation before consecration , was pronounced closely and in silence , and therefore it was called of the latines , secreta , of the Grekes mystica oratio , meaning thereby , that it ought not to be vttered openly and made common .

Iuell . Or that the priest had then authoritie , to offer vp Christ vnto his father . Of the priestes auctoritie to offer vp Christ to his father . ARTICLE XVII .

Threefold oblation of Christ . CHRIST is offered vp to his father after three maners . figuratiuely , truly with bloud shedding , and sacramentally or mystically . In figure or signification , he was offered in the sacrifices made to God bothe in the tyme of the lawe of nature , and also in the tyme of the lawe written . And therefore Saint Iohn calleth Christ the lambe , which was killed from the begynning of the world , meaning in figure . The sacrifices of Abel , Agnus occilus est ab origine mudi . Apoca. 13. Heb. 10. Lib. 6. ca. 5 Noe , and Abraham , and all those of the people of Israel commaunded by the lawe of Moses , figured and signified Christ . For which respecte chiefly , the law is reported of Saint Paul , to haue the shadowe of the good thinges to come . S. Augustine writing against Faustus the heretike , sayeth : Testamenti veteris sacrificia omnia multis & varijs modis vnum sacrificium , cuius nunc memoriam celebramus , significauerunt . All the sacrifices of th' olde testament , signified by many and sundry waies this one sacrifice , whose memorie we doo now celebrate . And in an other place he sayeth , De fide ad Petrum diaconum , cap. 16. that in those fleshely sacrifices , there was a signification of Christes fleshe , which he shuld offer for synnes , and of his bloude , which he shuld shedde for the remission of our synnes .

Truly and with bloude shedding , Christ was offered on the Crosse in his owne persone . where of S. Paul sayeth : Christ gaue him selfe for vs , Tit. 2. Ephes. 5. that he myght redeme vs from all iniquitie : And againe : Christ hath loued vs , and hath delyuered him selfe for vs an oblation and sacrifice to God into a swete sauour .

Sacramentally or in mysterie , Christ is offered vp to his father in the dayly sacrifice of the churche vnder the forme of breade and wine , truly and in dede , not in respecte of the maner of offering , but in respecte of his very body and bloude really ( that is in dede ) present , as it hath ben sufficiently proued here before .

The two first maners of the offering of Christ , our aduersaries acknowledge and confesse . The third they denye vtterly . And so they robbe the churche of the greatest treasure it hath or may haue , the body and bloude of our Sauiour Christ once offered vpon the crosse with painefull suffering for our redemption , and now daily offered in the blessed Sacrament , in remembraunce . For which we haue so many proufes , as for no one point of our Christen religion moe . And herein I am more encombred with store , then straighted with lacke , and doubte more what I may leaue , then what I may take .

Wherefor thinking it shall appeare to the wise more skylle to shewe discretion in the choise of places , rather then learning in recitall of number , thoug we are ouer peartely thereto prouoked by M. Iuelles vaunting and insolent chalenge : I intend herein to be shorte , verely shorter , then so large a matter requireth : and to bring for proufe a fewe such autorities , I meane a fewe in respecte of the multitude that might be brought ) as ought in euery mannes iudgement to be of great weight and estimation .

The scripture it selfe ministring euident proufe for the oblation of Christ to his father by the priestes of the newe testament , in the Institution of this holy Sacrament , in the figure of Melchisedech , and in the prophecie of Malachie the prophete : the autorities of the fathers neded not to be alleged , were not the same scripture by the ouerthwarte and false interpretations of our aduersaries wrested and tourned to a contrary sense , to the horrible seducing of the vnlearned . For where as the holy Euangelistes reporte , that Christ at his last supper tooke breade , gaue thankes , brake it , and sayde , this is my body , wich is geuen for you : Luc. 22. Againe , this is my bloude wich is shedde for you in remission of synnes : By these wordes , being wordes of sacrificing and offering , they shewe and set forth an oblation in acte and dede , though the terme it selfe of oblation or sacrifice be not expressed . Albe it to some of excellent knowledge , datur here sowndeth no lesse , then offertur or immolatur , that is to saye , is offered or sacrificed , specially the addition pro vobis , withall consydered . For if Christ sayde truly , ( as he is truth it selfe , and guile was neuer fownde in his mowth ) then was his body presently geuen and for vs geuen , at the tyme he spake the wordes , that is , at his supper . For he sayde , datur , is geuen , not dabitur , shall be geuen : And likewise was his bloude shedde in remission of synnes , at the tyme of that supper : for the texte hath funditur , is shedde . But the geuing of his body for vs , and the shedding of his bloud in remission of synnes , is an oblation of the same : ergo Christ offered his body and bloude at the supper . And thus datur , signifieth here as much as offertur .

Now this being true , that our lord offered him selfe vnto his father at his last supper , hauing geuen commaundement to his Apostles to doo the same that he there dyd , whom then he ordeined priestes of the newe testament , saying doo this in my remembraunce , as Clement doth plainely shewe . lib. 8. Apostolicarum constitut. cap. vltimo : the same charge perteining no lesse to the priestes that be now the successours of the Apostles in this behalfe , then to the Apostles them selues : it doth right well appeare , how so euer M. Iuell assureth him selfe of the contrary , and what so euer the deuill hath wrought and by his ministers taught against the sacrifice of the Masse , that priestes haue auctoritie to offer vp Christ vnto his father .

That Christ offered him selfe to his father in his last supper , and that priestes by those wordes , Doo this in my remembraunce , haue not onely auctoritie , but also a speciall commaundement , to doo the same , and that the figure of Melchisedech , and the prophetie of Malachie perteineth to this sacrifice , and maketh proufe of the same : let vs see by the testimonies of the fathers , what doctrine the Apostles haue lefte to the churche .

Eusebius Caesariensis hath these wordes . De demonstrat . Euangeli . lib. 1. cap. 10. Horrorem afferentia mensae Christi sacrificia supremo Deo offerre , per eminentissimum omnium ipsius Pontificem edocti sumus . We are taught ( sayeth he ) to offer vnto our supreme God the sacrifices of Christes table , which cause vs to tremble and quake for feare , by his bisshop highest of all . Here he calleth Christ in respecte of his sacrifice , Gods bishop highest of all bisshops , the sacrifices of Christes table he calleth , the body and bloud of Christ , because at the table in his last supper he sacrificed and offered the same , and for that it is his very body and very bloud , imagination onely , phantasie , and figure set aparte , he termeth these sacrifices , as commonly the auncient fathers doo , horrible , causing trembling and feare . And where as he sayeth we haue ben taught to offer these sacrifices to God , doubteles he meaneth by these wordes of Christ : Doo this in my remembraunce , this is my body , which is geuen for you : this is my bloud , which is shedde for you . Clement in his eight booke often cited , speaking of the sacrifice offered by the Apostles , commonly addeth these wordes , secundum ipsius ordinationem , or , ipso ordinante : Whereby he confesseth it to be Christes owne ordinance .

That Christ sacrificed him selfe at his supper , Hesychius affirmeth with these wordes . Quod Dominus iussit ( Leuit. 4. ) vt sacerdos vitulum pro peccato oblaturus , ponat manum super caput eius , & iugulet eum coram Domino , Christum significat , quem nemo obtulit , sed nec immolare poterat , Ioan. 10. nisi semetipsum ipse ad patiendum tradidisset . Propter quod non solum dicebat , Potestatem habeo ponendi animam meam , & potestatem habeo iterum sumendi eam : sed & praeueniens semetipsum in coena Apostolorum immolauit , quod sciunt , qui mysteriorum percipiunt virtutem . That our lord commaunded ( sayeth he the priest which shuld offer a calfe for synne , to put his hand vpon his hedde , and to sticke him before our lord , it signifieth Christ , whom no man hath offered , neither could any man sacrifice him , excepte he had delyuered him selfe to suffer . For the which he sayde not onely , I haue power to laye downe my soule , Ioan. 10. and I haue power to take it agayne : But also preuenting it , he offered vp him selfe in sacrifice in the supper of the Apostles , which they knowe , that receiue the vertue of the mysteries . By these wordes of Hesychius we learne , that Christ offered and sacrificed his body and bloud twise . First in that holy supper vnbloudely , when he tooke bread in his handes and brake it , etc. Without diuision of the sacrifice , for it is but one and the same sacrifice : And afterward on the crosse , with shedding of his bloude , and that is it he meaneth by the word preuenting .

And at the same very instant of tyme , ( which is here further to be added as a necessary point of Christen doctrine ) whe must vnderstand , that Christ offered hem selfe in heauen inuisibly ( as concerning man ) in the sight of his hauenly father , and that from that tyme foreward that oblation of Christ in heauen was neuer intermitted , but continewed allwaies for our attonement with God , and shall without ceasing endure vntill the ende of the worlde . For as S. Paul sayeth , Heb. 9. Iesus hath not entred into temples made with handes , the samplers of the true temples , but into heauen it selfe , to appeare now to the cowntenance of God for vs . Now as this oblation and sacrifice of Christ endureth in heauen continually , for as much as he is rysen from the dead and ascended in to heauen with that body which he gaue to Thomas to feele , bringing in thither his bloud , as Hesychius sayeth , and bearing the markes of his woondes , and there appeareth before the face of God , with that thorne prikte , naileboared , sperepearsed , and other wise woonded , rent , and torne body for vs : ( whereby we vnderstand the vertue of his oblation on the crosse euer enduring , not the oblation it selfe with renewing of payne and sufferaunce continewed ) so we doo perpetually celebrate this oblation and sacrificing of Christes very body and bloud in the holy Masse , in remembraunce of him , commaunded so to doo vntill his comming .

Wherein our aduersaries so foolishly as wickedly , scoffe at vs , as though we sacrificed Christ agayne , so as he was sacrificed on the crosse , that is , in bloudy maner . But we doo not so offer or sacrifice Christ againe , but that oblation of him in the supper , and oures in the Masse , is but one oblation , the same sacrifice , for this cause by his diuine ordinaunce lefte vnto vs , that as the oblation once made on the crosse continually endureth and appeareth before the face of God in heauen for our behalfe , continewed not by newe suffering , but by perpetuall intercession for vs : So the memorie of it may euer vntill his second comming be kepte amongest vs also in earth , and that thereby we may apply and bring vnto vs through faith the great benefites , which by that one oblation of him selfe on the crosse , he hath for vs procured , and daily doth procure .

Now for further proufe of the offering and sacrificing of Christ , of those wordes of our lord , Doo this in my remembraunce , to recite some testimonies of the fathers : First , Dionysius Saint Paules scoler , and bishop of Athenes , writeth thus . Ecclesias . hierarch . cap. 3. Quocirca reuerenter simul & ex Pontificali officio , post sacras diuinorum operum laudes , quòd hostiam salutarem , quae super ipsum est litet , se excusat , ad ipsum primò decenter exclamans , Tu dixisti : Hoc facite in meam commemorationem . Wherefore the bishop ( sayeth he ) reuerently , and according to his bishoply office , after the holy prayses of Gods workes , he excuseth him selfe , that he taketh vpon him to offer that helthfull sacrifice , which is aboue his degree and worthynes , crying out first vnto him in seemely wise , lord thou hast commaunded thus , saying , Doo this in my remembraunce . By these wordes he confesseth , that he could not be so hardy , as to offer vp Christ vnto his father , had not Christ him selfe so commaunded , when he sayde , Doo this in my remembraunce . This is the doctrine touching this article that S. Paul taught his scolers , which M. Iuell denyeth .

Irenaeus receiued the same from Saint Iohn the Euangelist by Polycarpus Saint Iohns scoler . He declareth it with these wordes . Eum , qui ex creatura punis est , accepit , & gratias egit , dicens , Libro 4. cap. 32. Hoc est corpus meum . Et calicem similiter , qui est ex creatura , quae est secundum nos , suum sanguinem confessus est , & noui testamenti nouam docuit oblationem , quam Ecclesia ab Apostolis accipiens , in vniuerso mundo offert Deo . De quo in duodecim prophetis Malachias sic praesignificauit , Non est mihi voluntas in vobis dicit Dominus exercituum : Malac. 1. & munus non suscipiam de manu vestra . He tooke that which by creation is bread , and gaue thankes , saying , this is my body . And likewise the cuppe , full of that creature , which is here with vs , and confessed it to be his bloud , and thus taught the newe oblation of the newe testament , which the churche receiuing of the Apostles , doth offer to God through the whole worlde , whereof Malachie one of the twelue prophetes dyd prophecie thus . I haue no lyking in you , sayeth our lord almighty , neither will I take sacrifice of your handes : because from the rysing of the sunne to the going downe of the same , my name is glorified among the nations , and incense is offered to my name in euery place , and pure sacrifice , for that my name is great among the nations . What can be vnderstanded by this newe oblation of the newe testament other , then the oblation of that , which he sayde to be his body , and confessed to be his bloude . And if he had offered bread and wine onely , or the figure of his body and bloud in bread and wine , it had ben no newe oblation . for such had ben made by Melchisedech long before . Neither can the prophecie of Malachie be vnderstanded of the oblation of Christ vpon the crosse , for as much as that was done but at one tyme onely , and in one certaine place of the world , in Golgoltha a place without the gates of Ierusalem neare to the walles of that citie . Concerning the sacrifice of a contrite and an humbled heart , and all other Sacrifices of our deuotion , that be mere spirituall , they can not be called the newe oblation of the Newe testament , for as much as they were done as well in the olde testament as in the newe , neither be they all together pure . Wherefore this place of Irenaeus , and also the prophecie of Malachie , wherewith it is confirmed , must nedes be referred to the sacrifice and oblation of the body and bloud of Christ dayly throughout the whole world offered to God in the Masse , which is the externall Sacrifice of the churche and proper to the newe testament : which , as Irenaeus sayeth , the church receiued of the Apostles , and the Apostles of Christ .

Now let vs heare what S. Cyprian hath written to this purpose . Because his workes be common , Lib. 2. epist. 3. to be shorter , I will rehearse his wordes in English . If in the Sacrifice , which is Christ , none but Christ is to be folowed , soothly it behoueth vs to obey and doo that , which Christ dyd , and commaunded to be done . For if Iesus Christ our lord and God , very he him selfe be the high priest of God the father , and him selfe first offered sacrifice to God the father , and commaunded the same to be done in his remembraunce : verely that priest doth occupie the office of Christ truly , who doth by imitation the same thing that Christ dyd . And then he offereth to God the father in the church a true and a perfite sacrifice , if he begynne to offer , right so as he seeth Christ him selfe to haue offered . This farre S. Cyprian . How can this Article be auouched in more plaine wordes ? he sayeth that Christ offered him selfe to his father in his supper , and likewise commaunded vs to doo the same .

Here we haue proued , that it is lawfull , and hath alwaies from the begynning of the newe t●stament ben lawfull for the priestes to offer vp Christ vnto his father , by the testimonies of three holy martyrs , two Grekes , and one Latine , most notable in sundry respectes , of antiquitie , of the rome they bare in Christes churche , of learning , of constancie , of faith stedfastly kepte to death , suffred in places of fame and knowledge , at Paris , at Lions , at Carthage .

Our aduersaries crake much of the sealing vp of their newe doctrine with the bloud of such and such , who be written in the booke of lyes , not in the booke of lyfe , whom they will nedes to be called martyrs . Verely if those Moonkes and freres , Apostates and renegates , wedded to wiues , or rather ( to vse their owne terme ) yoked to sisters , be true martyrs : then must our newe Gospellers pull these holy fathers , and many thousandes mo , out of heauen . For certainely the faith , in defence of which either sorte dyed , is vtterly contrary . The worst that I wishe to them , is , that God geue them eyes to see , and eares to heare , and that he shut not vp their hartes , so as they see not the light here , vntill they be throwen awaye into the owtward darkenes , Matt. 15. where shall be weeping and grynting of teeth .

Leauing no small number of places , that might be recited out of diuerse other doctours , I will bring two of two worthy bishops , one of Chrysostome , the other of S. Ambrose , confirmig this truth . Chrysostomes wordes be these . Pontifex noster ille est , qui hostiam mundantem nos obtulit : ipsam offerimus & nunc , Chrysost. in epist. ad Heb. Homil. 17. quae tunc oblata quidem , consumi non potest . Hoc autem quod nos facimus , in commemorationem fit eius , quod factum est . Hoc enim facite , inquit , in mei commemorationem . He is our bishop , that hath offered vp the hoste , which cleanseth vs . The same doo we offer also now , which though it were then offered , yet can not be consumed . But this that we doo , is done in remembraunce of that , which is done . For doo ye this sayeth he , in my remembraunce . S. Ambrose sayeth thus . In Psalm . 38. Vidimus principem Sacerdotum ad nos venientem , vidimus et audiuimus offerentem pro nobis sanguinem suum : sequamur vt possumus , Sacerdotes , vt offeramus pro populo sacrificium , etsi infirmi merito , tamen honorabiles sacrificio . Quia etsi Christus non videtur offerre , tamen ipse offertur in terris , quando Christi corpus offertur . We haue sene the prince of priestes come to vs , we haue sene and heard him offer for vs his bloud : Let vs that be priestes folowe him , as we maye , that we may offer sacrifice for the people , being though weake in merite , yet honorable for the sacrifice . Because albeit Christ be not sene to offer , yet he is offered in earth , when the body of Christ is offered . Of these our lordes wordes , which is geuen for you , and , which is shedde for you and for many , Here S. Ambrose exhorteth the priestes , to offer the body and bloud of Christ , for the people . And willeth them to be more regarded , then commonly they be now a dayes , for this sacrifices sake , though otherwise they be of lesse deserte .

Now for proufe of the sacrifice and oblation of Christ , by the doctoures mynde vpon the figure of Melchisedech : Lib. 2. epist. 3. first S. Cyprian sayeth thus . Qui magis sacerdos Dei summi , quàm Dominus noster Iesus Christus , qui sacrificium Deo patri obtulit , et obtulit hoc idem , quod Melchisedech , id est , panem & vinum , suum scilicet corpus & sanguinem . Who is more the priest of the highest God , then our lord Iesus Christ , who offered a sacrifice to God the father , and offered the selfe same , that Melchisedech dyd , that is , bread and wine , that is to saye , his owne body and bloud . S. Hierome in an epistle that he wrote for the vertuouse women Paula and Eustochium , to Marcella , hath these wordes , Recurre ad Genesim & Melchisedech regem Salem . Huius principem inuenies ciuitatis , qui iam in typo Christi panem & vinum obtulit , & mysterium christianum in Saluatoris sanguine & corpore dedicauit . Retourne to the booke of Genesis , and to Melchisedech the king of Salem . And thou shalt fynde the prince of that Citie , who euen at that tyme in the figure of Christ offered bread and wine , and dedicated the mysterie of Christians in the body and bloud of our Sauiour . Here this learned father maketh a plaine distinction betwen th' oblation of the figure , which was bread and wine , and the oblation of the truth , which is the mysterie of Christen people , the bloud and the body of Christ our Sauiour . Of this . S. Augustine speaketh largely in his first sermon vpon the 33. Psalme . and in the 17. booke de ciuitate Dei , cap. 20.

Of all other Oecumenius speaketh most plainely to this purpose vpon this place of S. Paul alleaged out of the Psalme , Tu es Sacerdos in aeternum secundum ●rdinem Melchisedech . Thou art a priest for euer after the order of Melchisedech his wordes be these . Significat sermo , quòd non solum Christus obtulit incruentam hostiam ( siquidem suum ipsius corpus obtulit ) verum etiam qui ab ipso furgentur sacerdotio , quorum Deus Pontifex esse dignatus est , sine sanguinis effusione offerent . Nam hoc significat ( in aeternum . ) Neque enim de ea quae semel a Deo facta est oblatio et hostia , dixisset in aeternum , sed respiciens ad praesentes sacrificos , per quos medios Christus sacrificat & sacrificatur , qui etiam in mystica coena modum illis tradidit huiusmodi sacrificij . The meaning of this place is ( sayeth he ) that not onely Christ offered an vnbloudy sacrifice , for he offered his owne body , but also that they which after him shall doo the office of a priest ( whose bishop he vouchesaueth to be ) shall offer without shedding of bloud . For that signifieth the word ( for euer . ) For concerning that oblation and sacrifice which was once made by God , he would neuer saye , ( in aeternum ) for euer . But ( he sayd so ) hauing an eye to those priestes that be now , by the mediation of whom Christ sacrificeth and is sacrificed , who also in his mysticall supper taught them by tradition the maner of such a sacrifice .

Concerning the prophecie of Malachie for proufe of this oblation , though the place of Irenaeus aboue recited may stand in stede of many auctorities , yet I will not lette to rehearse the sayinges of a father or two , for confirmation of this Article . Chrysostom sayeth very plainely , In Psal. 95 In omni loco sacrificium offertur nomini meo , & sacrificium purum . Vide quâm luculenter quanque dilucide mysticam interpretatus est mensam , quae est incruenta hostia . In euery place a sacrifice shall be offered to my name , and that a pure sacrifice . See how plainely and clearely he interpreted the mysticall table , which is the vnbloudy sacrifice .

Saint Augustine hath many euident sayinges touchig this matter in his workes . One shall suffise for all which is in a litle treatise he made contra Iudaeos , vttered in these wordes . Cap. 9. Aperite oculos tandem aliquando , & videte ab Oriente sole vsque ad Occidentem , non in vno loco , vt vobis fuit constitutum , sed in omni loco offerri sacrificium christianorum , non cuilibet Deo , sed ei , qui ista praedixit , Deo Israel . Open your eyes at last you Iewes , and see that from the rysing of the sunne to the setting , not in one place , as it was appointed to you , but in euery place the sacrifice of the Christen people is offered , not to euery God , but to him that prophecied of these thinges before , the God of Israel . And euen so with that protestation which saint Augustine made to the Iewes , I ende this tediouse matter consisting in maner altogether in allegations to M. Iuell . Open open your eyes at last M. Iuell , and see how all the holy and learned fathers , that haue preached the faith of Christ from the rysing of the sunne to the setting , haue taught this doctrine , by word and writing lefte to the posteritie , that they which vnder Christ doo vse the of●●ce of a priest after the order of Melchisedech , haue not onely auctoritie , but also expresse commaundement , to offer vp Christ vnto his father . The proufe of which doctrine , although it depend of the weight of one place , yet I haue thought good to fortifie it with some good number , that it may the better appear to be a most vndoubted truth , not moued greatly with the blame of tediousnes , where no thankes are sought , but onely defence of the catholike Religion is intended .

Or that the priest had then auctoritie to communicate and receiue the Sacrament for an other , as they doo . Iuell . Of the priestes saying Masse for an other . ARTICLE XVIII .

What you would saye M. Iuell , I wote not , what you saye , well I wote . The priest receiueth not the Sacrament for an other . Verely we do not communicate ne receiue the Sacrament for an other . Neither hath it euer ben taught in the catholike churche , that the priest receiue the Sacrament for an other . We receiue not the Sacrament for an other , no more then we receiue the Sacrament of Baptisme , or the Sacrament of penaunce , or the Sacrament of Matrimonie , one for an other . In dede the priest sayeth Masse for others , where he receiueth that he hath offered , and that is it you meane I gesse : In which Masse being the externall sacrifice of the Newe testament , according vnto Christes institution , the thing that is offered , is such , as maketh our petitions and requestes acceptable to God , as S. Cyprian sayeth , In sermone de coena domini . In huius ( corporis ) praesentia non superuacué mendicant lachrymae veniam . In the presence of this body teares craue not forgeuenes in vaine .

That the oblation of the Masse is done for others then for the priest alone which celebrateth , it may sufficiently be proued by an hundred places of the fathers , the matter being vndoubted , two or three may suffise . First Chrysostom writeth thus in an homelie vpon the Actes . In Acta . homil. 21. Quid dicis ? in manibus est hostia , & omnia proposita sunt bene ordinata : adsunt angeli , adsunt archangeli , adest filius Dei , cum tanto horrorè adstant omnes , adstant illi clamantes omnibus silentibus , & putas simpliciter haec fieri ? Igitur & alia simpliciter , & quae pro ecclesia , & quae pro sacerdotibus offeruntur , & quae pro plenitudine ac vbertate ? absit . Sed omnia cum fide fiunt .

What sayest thou hereto ? the hoste is in the priestes handes , and all thinges set forth are in due order . The Angels be present , the Archangels be present , the sonne of God is present . Whereas all stand there with so great feare , whereas all they stand there crying out to god , and all other holde their peace , thinkest thou these thinges be done simply and without great cause ? Why then be those other thinges done also simply , bothe the thinges which are offered for plentie and abundaunce ? God forbydde , but all thinges are done with faith . Saint Ambrose in his funerall oration made of the death of Valentinian the Emperour , calling the Sacrament of th' aulter the holy and heauenly mysteries , and the oblation of our mother ( by which terme he vnderstandeth the church ) sayeth , that he will prosecute the godly soule of that Emperour with the same . This father writing vpon the 38. Psalme , exhorteth priestes to folowe Christ , that as he offered for vs his bloud , so priestes offer sacrifice for the people his wordes be these , Vidimus principem sacerdotum , etc. We haue sene the prince of priestes comming vnto vs , we haue sene and hearde him offering for vs his bloud . Let vs that be priestes , folowe as we can , so as we offer sacrifice for the people , though weake in merite , yet honorable for the sacrifice , etc.

That the oblation of the Masse is profitably made for others , S. Gregorie witnesseth very plainely , homilia , 37. expounding the place of S. Luke . cap. 14. alioqui legationem mittens , ea quae pacis sunt postulat . Elles he sendeth forth an ambassade , and sueth for peace . Hereupon he sayeth thus . Mittamus ad Dominum legationem nostram , flendo , tribuendo , sacras hostias offerendo . Singulariter namque ad absolutionem nostram , oblata cum lachrymis & benignitate mentis , sacri altaris hostia suffragatur . Let vs send to our lord our Ambassade , with weeping , geuing almose , and offering of holy hostes . For the hoste of the holy aulter ( that is the blessed Sacrament ) offered with teares and with the mercifull bountie of our mynde , helpeth vs singularely to be assoyled . In that homilie he sheweth , that the oblation of Christes body in this Sacrament present , which is done in the Masse , is helpe and confort not onely to them that be present , but also to them that be absent , bothe quycke and dead , which he proueth by examples of his owne knowledge . Who so listeth to see antiquitie for proufe hereof , and that in the Apostles tyme bishops and priestes in the dredfull sacrifice offered and prayed for others , as for euery state and order of men , and also for holesomnesse of the ayer , and for fertilitie of the fruites of the earth , etc. Let him reade the eight booke of the constitutions of the Apostles set forth by Clement .

Iuell . Or that the priest had then auctoritie to applye the vertue of Christes death and Passion to any man by the meane of the Masse . Of the application of the benefites of Christes death to others by meane of prayer in the Masse . ARTICLE . XIX .

THe vertue of Christes death and passion is grace and remission of synnes , the appeacing of Gods wrath , the reconciliation of vs to God , delyueraunce from the deuill , hell and euerlasting damnation . Our aduersaries imputing to vs , as though we sayde and taught , that the priest applyeth this vertue , effecte and merite of Christes death to any man by the meane of the Masse , either belye vs of ignoraunce , or sclaunder vs of malice . Verely we saye not so . Neither doth the priest applye the vertue of Christes passion to any man by the meane of the Masse . what applyeth the priest vnto vs in the Masse He doth but applie his prayer and his intent of oblation , beseching almighty God to applye the merite and vertue of his sonnes death , ( the memorie whereof he celebrateth at the Masse ) to them , for whom he prayeth .

It is God and none other , that applyeth to vs remission of synne , the priest doth but praye for it , and by the commemoration of his sonnes death , moueth him to applye . So as all that the priest doth , is but by waye of petition and prayer , leauing all power and auctoritie of applying to God , which prayer is to be beleued to be of most force and efficacie , when it is worthely and deuoutly made in the Masse : in the which the priest beareth the person of the whole churche , and offereth his prayer in the sacrifice , wherein the churche offereth Christ , and it selfe through Christ to God . Which his prayer and deuout seruice he besecheth to be offered vp by the handes of Angelles vnto the high aulter of God , in the sight of the diuine maiestie . Sermon● de coena Domini . Of what strength prayer made at the Masse is , the holy bishop and martyr S. Cyprian witnesseth , where he sayeth . In the presence of this Sacrament teares craue not in vayne , and the sacrifice of a contrite harte , is neuer denyed his request .

Or that it was then thought a sounde doctrine , Iuell . to teache the people , that the Masse ex opere operato , That is , euen for that it is sayde and donne , is able to remoue any parte of our sinne . Of opus operatum , what it is , and whether it remoue synne . ARTICLE . XX.

IN dede the doctrine vttered in this Article is false , and derogatorie to the glorie of our Sauiour Christ . For thereby the honour of Christes sacrifice , whereby he hath once satisfied for the synnes of all , shuld be transferred to the worke of the priest , which were great wickednes and detestable blasphemie . And therefore we will not requyre M. Iuell to yelde and subscribe vnto this Article . For we graunt , this was neuer thought a sounde doctrine within syx hundred yeres of Christes Ascension , nor shall be so thought within syx thousand yeres after the same of any man of sounde beleefe . Neither hath it ben at any tyme taught in the catholike churche , how so euer it liketh our aduersaries to charge the scolasticall doctours with the sclaunderous reporte of the contrary . For it is Christ onely and none other thing , that is able to remoue our synnes , and that hath he done by the sacrifice of his body once done vpon the crosse . Of which sacrifice once performed vpon the crosse with shedding of his bloud , this vnbloudy sacrifice of the aulter , which is the daily sacrifice of the churche , commonly called the Masse , is a samplar , and a commemoration , in the which we haue the same body that hanged on the crosse . And whereas we haue nothing of our selues , that we maye offer vp acceptable to God : we offer this his sonnes body as a most acceptable sacrifice , beseching him to looke not vppon our worthynes , our acte or worke : but vpon the face of Christ his most dere sonne , and for his sake to haue mercie vpon vs .

How the Masse is vaileable ex opere operato . And in this respecte we doubte not this blessed sacrifice of the Masse to be vaileable and effectuall , ex opere operato , that is , not as M. Iuell interpreteth , for that the Masse is sayde and done , referring opus operatum to the acte of the priest , not so : but for the worke wrought it selfe , which god him selfe worketh by the ministerie of the priest , without respecte had to his merite , or acte , which is the body and bloud of Christ . Which when it is according to his commaundement offered vp to god , is not in regard of our worke , but of it selfe , and of the holy Institution of his onely begoten sonne , a most acceptable sacrifice to him , both for quicke and deade , where there is no stoppe nor lette to the contrarie on the behalfe of the receiuer . The dead , I meane such onely , as through faith haue recommended them selues to the redemption wrought by Christ , and by this faith haue deserued of God , that after their departure hence , as S. Augustine sayeth , this sacrifice might profite them .

But to speake of this matter more particularly and more distinctly , the terme Masse maye be taken two wayes . Masse taken two wayes . Either for the thing it selfe which is offered , or for the acte of the priest in offering of it . If it be taken for the thing it selfe that is offered , which is the body of Christ , and is in this respecte of the scolasticall doctours called opus operatum : no man can iustly denye , but that it remoueth and taketh awaie synne . For Christ in his fleshe crucified is our onely sacrifice , our onely price , our onely redemption , 1. Cor. 6 et 7. Tit. 2. Apoc. 14. 1. Ioan. 2. In 3. cap. ad Romanos . whereby he hath merited to vs vpon the crosse , and with the price of his bloud hath bought the remission of our synnes . and S. Iohn sayeth , he is the propitiation for our synnes . So Oecumenius sayeth . Caro Christi est propitiatorium nostrarum iniquitatum . The fleshe of Christ is the propitiation for our iniquities . And this not for that it is offered of the priest in the Masse specially , but for that he offered it once him selfe with shedding of his bloud vpon the crosse for the redemption of all . Which oblation done vpon the Crosse , is become a perpetuall and continuall oblation not in the same maner of offering , but in the same vertue and power of the thing offered . For since that tyme the same body of Christ appearing alwaies before the face of God in heauen , presenteth and exhibiteth it selfe for our reconciliation . And likewise it is exhibited and offered by his owne commaundement here in earth , in the Masse , where he is both priest and sacrifice , offerer and oblation , though in mysterie and by waie of commemoration , that thereby we may be made partetakers of the reconciliation performed . And so it is a sacrifice in very dede propitiatorie , not for our acte or worke , but for his owne worke already done and accepted . To this onely we must ascribe remission and remouing of our synnes .

If the terme Masse be taken for the acte of the priest , in respecte of any his onely doing , it is not able to remoue synne . For so we shuld make the priest gods peere , and his acte equall with the passion of Christ , as our aduersaries doo vniustly sclaunder vs . Yet hath the Masse vertue and effecte in some degree , and is acceptable to god , by reason of the oblation of the sacrifice , which in the Masse is done by the offerer , without respect had to Christes institution , euen for the faithfull prayer and deuotion of the partie that offereth , which the scoole doctours terme ex opere operantis . For then the oblation semeth to be most acceptable to god , when it is offered by some that is acceptable . Now the partie that offereth is of two sortes . The one offereth immediatly and personally . the other offereth mediatly , or by meane of an other , and principally . The first is the priest that consecrateth , offereth and receiueth the Sacrament , who so doth these thinges in his owne person , yet by gods auctoritie , as none other in so offering is concurrent with him . The partie that offereth mediately or by meane of an other and principally , is the churche militant , in whose person the priest offereth , and whose minister he is in offering . For this is the Sacrifice of the whole churche . The first partie that offereth , is not alwayes acceptable to God , neither alwaies pleaseth him , because oftentymes he is a synner . The second partie that offereth , is euermore acceptable to God , because the churche is alwayes holy , beloued , and the onely spoose of Christ . And in this respecte the Masse is an acceptable seruice to god , ex opere operantis , and is not without cause and reason called a sacrifice propitiatorie , not for that it deserueth mercie at gods hand of it selfe , as Christ doth , who onely is in that principall and speciall sorte a sacrifice propitiatorie : but for that it moueth god to geue mercie and remission of synne already deserued by Christ . In this degree of a sacrifice propitiatorie , we may put prayer , a conttite harte , almose , forgeuing of our neighbour , etc. This may easely be proued by the holy fathers .

Origens wordes be very plaine . In Leuit. Hom. 13. Si respicias ad illam commemorationem , de qua dicit Dominus , Hoc facite in meam commemorationem , inuenies , quòd ista est commemoratio sola , quae propitium faciat Deum . If thou looke to that commemoration , whereof our lord sayeth , Doo this in my remembraunce , or in commemoration of me : thou shalt fynde , that this is the onely commemoration , that maketh god mercifull . Saint Augustine sayeth thus . Nemo melius praeter martyres meruit ibi requiescere , vbi & hostia Christus est , & sacerdos , scilicet , vt propitiationem de oblatione hostiae consequantur . Sermone 11. de Sanctis . No man hath deserued better , then the martyrs to reste there , where Christ is bothe the hoste and the priest , ( he meaneth to be buried vnder the aulter ) to the intent they might atteine propitiation by the oblation of the hoste . But here to auoyd prolixitie in a matter not doubtefull , I leaue a number of places , whereby it may be euidently proued , that the Masse is a sacrifice propitiatorie in this degree of propitiation , bothe for the quicke and the dead , the same not being specially denyed by purporte of this Article . And this is the doctrine of the churche , touching the valour of the Masse ex opere operato , whereby no parte of Christes glorie is impayred .

Iuell . Or that then any Christian man called the Sacrament his lord and God . Of calling the Sacrament lord and God . ARTICLE . XXI .

Sacrament two wayes taken . THis word Sacrament ( as is declared before ) is of the fathers taken two wayes . Either for the onely outward formes of bread and wine , which are the holy signe of the very body and bloud of Christ present and vnder them conteined : Or for the whole substance of the Sacrament , as it consisteth of the outward formes , In sent . Prosperi . de conse. dist. 2. lib. 4. cap. 34. and also of the very body and bloud of Christ verely present , which S. Augustine calleth the inuisible grace and the thing of the Sacrament , And Irenaeus , calleth it rem coelestem , the heauenly thing as that other , rem terrenam , the earthly thing . Taken the first waie , no Christen man euer honoured it with the name of lord and God . For that were plaine Idolatrie , to attribute the name of the Creator , to the creature . But taken in the second signification , it hath alwayes of Christen people and of the learned fathers of the churche , ben called by the name of lord and God . And of right so ought it to be , for elles were it impietie and a denyall of God , not to call Christ the sonne of God , by the name of lord and God , who is not onely in truth of fleshe and bloud in the Sacrament , after which maner he is there ex vi Sacramenti , but also for the inseparable coniunction of bothe natures in vnitie of person , ex necessaria concomitantia , whole Christ , God and man . That the holy fathers called the Sacrament taken in this sense , lord and God , I might proue it by many places , the rehearsall of a fewe may serue for many . Origen in an homilie speaking reuerently of this blessed Sacrament , sayeth , In diuerfos Euangelij locos . homil. 5. that when a man receiueth it , our lord entreth vnder his rooffe , and exhorteth him that shall receiue it , to humble him selfe and to saye vnto it : Domine non sum dignus vt intres sub tectum meum . Lord I am not worthy that thou enter vnder my rooffe .

S. Cyprian in Sermone de lapsis , telleth , how a man , who had denyed God in tyme of persecution , hauing notwithstanding ( the sacrifice by the priest done ) priuely with others receiued the Sacrament , not being able to eate it nor to handle it , opening his handes , fownde that he bare asshes . Where he addeth these wordes . Documento vnius ostensum est , dominum recedere , cum negatur . By this example of one man it is shewed , that our lord departeth awaie , when he is denyed . The same S. Cyprian in th' exposition of the Pater noster , declaring the fourth petition of it , Geue vs thys daye our daily bread : vnderstandeth it to conteine a desyre of the holy communion in this blessed Sacrament , and sayeth . Ideo panem nostrum , id est , Christum dari nobis quotidie petimus , vt qui in Christo manemus & viuimus , à sanctificatione & corpore eius non recedamus . Therefore we aske our daily bread , that is to saye , Christ , to be geuen vnto vs , that we which abyde and lyue in Christ , depart not from the state of holynes , and communion of his bodye . Here S. Cyprian calleth the Sacrament Christ , as he is in dede there present really , so as in the place alleaged before he calleth it lord . And I wene our aduersaries will imbarre the Sacrament of the name of Christ , no lesse then of the name of lord or God .

Onlesse they make lesse of Christ , then of lord and God . Verely this holy martyr acknowlegeth this sacrament not for lord and Christ onely , but also for God , by these wordes in his sermon de coena Domini . Sicut in persona Christi humanitas videbatur , & latebat diuinitas , ita sacramento visibili ineffabiliter diuina se infudit essentia . As in the person of Christ , the manhode was sene , and the godhed was hydden , so the diuine essence ( or substaunce of God ) hath infused it selfe into the visible sacrament vnspeakeably .

Chrysostom doubteth not to call the Sacrament God in this plaine saying . Nolimus obsecro , nolimus impudentes nos ipsos interimere , In priorem ad Cor. Homil. 24 sed cum honore & munditia ad Deum accedamus . & quando id propositum videris , dic tecum : propter hoc corpus non amplius terra & cinis ego sum , non amplius captiuus , sed liber . Let vs not , let vs not for gods sake be so shamelesse , as to kill our selues ( by vnworthy receiuing of the sacrament ) but with reuerence and cleanenesse let vs come to God . And when thou seest the sacrament set forth , saye thus with thy selfe : by reason of this body , I am no more earth and asshes , no more captiue , but free .

And least this sense taken of Chrysostom shuld seme ouer straunge , this place of S. Ambrose , who lyued in the same tyme , and agreeth with him thoroughly in doctrine , may seme to leade vs to the same . Quid edamus , quid bibamus , De ijs qul mysterijs initiantu● cap. 9. Psal. 33. alibi tibi per prophetam Spiritus sanctus expressit , dicens : gustate & videte , quoniam suauis est Dominus , beatus vir qui sperat in eo , in illo Sacramento Christus est , quia corpus est Christi . What we ought to eate , and what we ought to drinke , the holy ghost hath expressed by the prophete in an other place , saying : Taste and see , how that our lord is sweete , blessed is the man that trusteth in him . In that Sacrament is Christ , because there is the body of Christ . Here S. Ambrose referring those wordes of the psalme to the sacrament , calleth it lord , and that lord , in whom the man that trusteth , is blessed , who is God .

Agreeably to this sayeth S. Augustine , In collectaneis in 10. cap. prioris ad Corinth . in a sermon de verbis Euangelij , as Beda reciteth . Qualem vocem Domini audistis inuitantis nos ? Quis vos inuitauit ? Quos inuitauit ? Et quis praeparauit ? Inuitauit Dominus seruos , & praeparauit eis cibum seipsum . Quis audeat manducare Dominum suum ? Et tamen ait , qui manducat me , viuet propter me . What maner a uoice is that ye haue heard of our lord inuiting and bydding vs to the feast ? who hath inuited ? whom hath he inuited ? And who hath made preparation ? The lord hath inuited the seruantes , and hath prepared him selfe to be meate for them . Who dareth be so bolde as to eate his lord ? And yet he sayeth , he that eateth me , shall lyue for cause of me .

In Ioan. lib. 4. cap. 15. Cyrillus accompteth the sacrament for Christ , and God the word , and for God , in this saying . Qui carnem Christi manducat , vitam habet aeternam . Habet enim haec caro Dei verbum , quod naturaliter vita est . Proptereà dicit : Quia ego resuscitabo eum in nouissimo die . Ego enim dixit , Ioan. 6. id est , corpus meum quod comedetur resuscitabo eum . Non enim alius ipse est , quàm caro sua , &c. He that eateth the fleshe of Christ , hath lyfe euerlasting . For this fleshe hath the word of God , which naturally is lyfe . Therefore sayeth he , that I will raise him in the last daie . For I , quoth he , that is to saye , my body which shall be eaten , shall raise him vp agayne , for he is no other , then his fleshe , &c.

No man more expressely calleth the Sacrament by the name of God , then S. Bernard in his godly sermon de coena Domini ad Petrum presbyterum . where he sayeth thus . Comedunt angeli Verbum de Deo natum , Comedunt homines Verbum foenum factum . The angels eate the Word borne of God , men eate the Word made haye , meaning hereby the sacrament , which he calleth the Word made haye , that is to witte , the Word incarnate . And in an other place there , he sayeth . Haec est verè indulgentia coelestis , haec est verè cumulata gratia , haec est verè superexcellens gloria , sacerdotem Deum suum tenere , & alijs dando porrigere . This is verely an heauenly gyfte , this is verely a bountifull grace , this is verely a passing excellent glorie , the priest to holde his God , and in geuing to reache him forth to others . In the same sermon speaking of the meruelouse sweetnes that good bishopes and holy religiouse men haue experience of , by receiuing this blessed Sacrament , he sayeth thus . Ideo ad mensam altaris frequentius accedunt , omni tempore candida facientes vestimenta sua , id est , corpora , prout possunt , melius , vtpote Deum suum manu & ore contrectaturi . For this cause they come the oftener vnto the bourd of the aulter , at all tymes making their garmentes that is to saye , their bodyes , so white , as they can possibly , as they , who shall handle their God with hand and mowth . An other place of the same sermon , for that it conteineth a holesom instruction , besyde the affirming of our purpose , I can not omitte . I remitte the learned to the Latine . the English of it is this .

They are meruelous thinges brethren , that be spoken of this Sacrament . faith is necessarie , knowledge of reason is ( here ) superfluous . This , let faith beleue , let not vnderstanding require , least that either not being fownde , it thinke it incredible , or being fownde out , it beleue it not to be singuler and alone . And therfor it behoueth it to be beleued symply , that can not be serched out profitably . Wherefore serche not serche not , how it maye bee , doubte not , whether it bee . Come not vnto it vnreuerently , least it bee to you to death . Deus enim est , & quanquàm panis mysteria habeat , mutatur tamen in carnem . For it is God , and thoug it haue mysteries of bread , yet is it chaunged into fleshe . God and man it is that witnesseth bread truly to be made his fleshe . The vessell of election it is , 1. Cor. 11. that threatneth iudgement , to him that putteth no difference in iudging of that so holy fleshe . The selfe same thing thinke thou o Christen man of the wyne , geue that honour to the wine . The creatour of wine it is , that promoteth the wine to be the bloud of Christ . This farre holy Bernard .

Here let our aduersaries touching this Article , consyder and weigh with them selues , whether they be Lutheranes , Zuinglianes , or Geneuians , what english they can make of these wordes vsed by the fathers , and applyed to the Sacrament in the places before alleaged . Dominus , Christus ▪ Diuina essentia , Deus , Seipsum , Verbum Dei , Ego , Verbum foenum factum , Deum suum . The number of the like places that might be alleaged to this purpose , be in maner infinite . Yet M. Iuell promyseth to geue ouer and subscribe , if any one may be fownde . Now we shal see , what truth is in his word .

In the weighing of this doctrine of the churche , litle occasion of wicked scoffes and blasphemies against this blessed sacrament shall remaine to them , that be not blinded with that grosse and fond errour , that denyeth the inseparabilitie of Christ , but affirmeth in this mysterie to be present his fleshe onely , with out bloud , soule , and godhed . Which is confuted by plaine scriptures . Christ raysed from the dead , now dyeth no more . Rom. 6. He suffereth him selfe no more to be diuided , 1. Cor. 1. Euery sprite that looseth Iesus , this is Antichrist . 1. Ioan. 4. Hereof it foloweth , that if Christ be verely vnder the forme of bread in the Sacrament , as it is other wheres sufficiently proued : then is he there entier and whole : fleshe , bloud , and soule , whole Christ , God and man , for the inseparable vnion of bothe natures in one person . Which matter is more amply declared in the Article of the adoration of the sacrament .

Or that the people was then taught to beleue , Iuell . that the body of Christ remayneth in the Sacrament , as long as the Accidentes of the bread remayne there with out corruption . Of the remayning of Christes bodye in the sacrament so long as the accidentes be entier and whole . ARTICLE . XXII .

THese fiue articles here folowing are Scoole pointes , the discussion whereof is more curiouse , then necessary . Whether the faithfull people were then , that is to saye , for the space of six hundred yeres after Christ , taught to beleue concerning this blessed Sacrament precisely according to the purporte of all these articles or no , I knowe not . Verely I thinke , they were taught the truth of this matter simply and plainely , yet so as nothing was hydden from them , that in those quiet tymes , ( quiet I meane touching this point of faith ) was thought necessary for them to knowe . If sithens there hath ben more taught , or rather if the truth hath in some other forme of wordes ben declared for a more euidence and clearnesse in this behalfe to be had , truth it selfe alwaies remayning one : this hath proceded of the diligence and earnest care of the churche , to represse the pertinacie of heretikes , who haue within these last syx hundred yeres impugned the truth herein , and to meete with their peruerse and froward obiections : as hath ben thought necessary to finde out such wedges , as might best serue to ryue such knotty blocket . Yet this matter hath not so much ben taught in open audience of the people , as debated priuatly betwen learned men in scooles , and so of them set forth in their priuate writinges . Wherein if some perhappes through contention of wittes haue ben either ouer curiouse , or ouer bolde , and haue ouershotte the marke , or not sufficiently confirmed the point they haue taken in hande to treate of , or through ignoraunce , or fauour of a parte , haue in some thing swarued from reason , or that meaning which holy churche holdeth it is great vncourtesie to laye that to our charge , to abuse their ouersightes to our discredite , and to reproue the whole churche for the insufficiencie of a fewe .

Now concerning this Article , whether we are able to auouche it by such authorities as M. Iuell requireth , or no , it shall not greatly force . The credite of the catholike faith dependeth not of olde proufes of a fewe newe controuersed pointes , that ben of lesse importaunce . As for the people , they were taught the truth plainely , when no heretike had assaulted their faith craftely . The doctrine of the churche . The doctrine of the churche is this . The body of Christ after due consecration remayneth so long in the Sacrament , as the Sacrament endureth . The Sacrament endureth so long as the formes of breade and wine continewe . Those formes continewe in their integritie , vntill the other accidentes be corrupted ad perishe . As if the colour , weight , sauour , taste , smell , and other qualities of bread and wine be corrupted and quite altered , then is the forme also of the same annichilated and vndone . And to speake of this more particularly , sith that the substance of bread and wine is tourned into the substance of the body and bloud of Christ , as the scriptures , auncient doctours , the necessary consequent of truth , and determination of holy churche leadeth vs to beleue : if such chaunge of the accidentes be made , which shuld not haue suffised to the corruption of bread and wine , in case of their remaindre : for such a chaunge the body and bloud of Christ ceaseth not to be in this Sacrament , whether the chaunge be in qualitie , as if the colour , sauour , and smell of bread and wine be a litle altered , or in quantitie , as if thereof diuision be made into such portions , in which the nature of bread and wine might be reserued . But if there be made so great a chaunge , as the nature of bread and wine shuld be corrupted , if they were present : then the body and bloud of Christ doo not remaine in this Sacrament , as when the colour and sauour and other qualities of bread and wine are so farre chaunged , as the nature of bread and wine might not bear it : or on the quantities syde , as if the bread be so small crommed into dust , and the wine dispersed into so small portions , as their formes remaine no lenger than remaineth no more the body and bloud in this Sacrament . Thus the body and bloud of Christ remayneth in this sacrament , so long as the formes of bread and wine remaine . And when they faile and cease to be any more , then also ceaseth the body and bloud of Christ to be in the Sacrament . For there must be a conuenience and resemblaunce betwen the Sacraments and the thinges whereof they be sacraments , which done awaie and loste at the corruption of the formes and accidents , the sacraments also be vndone and perishe , and consequently the inward thing and the heauenly thing in them conteined , leaueth to be in them .

Here because many of them , which haue cutte them selues from the churche , condemne the reseruation of the Sacrament , Of reseruation of the Sacrament . and affirme that the body of Christ remayneth not in the same , no longer then during the tyme whiles it is receiued , alleaging against reseruation the example of the Paschall lambe in the olde lawe , Exod. 12. wherein nothing ought to haue remained vntill the morning , and likewise of manna : I will rehearse that notable and knowen place of Cyrillus Alexandrinus . Ad Colosyrium Arsenoiten Episcopum . citat Thomas parte 3. q. 76. his wordes be these : Audio quòd dicant mysticam benedictionem , si ex ea remonserint in sequentem diem reliquiae , ad sanctificationem inutilem esse . Sed insaniunt haec dicentes . Non enim alius fit Christus , neque sanctum eius corpus immutabitur : Sed virtus benedictionis , & viuifica gratia manet in illo . It is tolde me , they saye , that the mysticall blessing ( so he calleth the blessed Sacrament ) in case portions of it be kepte vntill the nexte daie , is of no vertue to sanctification . But they be madde , that thus saye . For Christ becommeth not an other , neither his holy body is chaunged : but the vertue of the consecration and the quickening or lyfe geuing grace , abydeth still in it . By this saying of Cyrillus we see that he accompteth the errour of our aduersaries in this Article , no other then a mere madnes . The body of Christ ( sayeth he ) which he termeth the mysticall blessing , because it is a most holy mysterie done by consecration , once consecrated is not chaunged , but the vertue of the consecration and the grace that geueth lyfe , whereby he meaneth that fleshe assumpted of the word , remayneth in this sacrament , also when it is kepte : verely euen so long , as the outward formes continewe not corrupte .

Or that a Mouse or any other worme or beaste maye eate the body of Christ , Iuell . for so some of our aduersaries haue sayd and taught . What is that the Mouse or worme eateth . ARTICLE . XXIII .

Whereas M. Iuell imputeth this vile asseueration but to some of the aduersaries of his syde , he semeth to acknowledge , Iuell contrarieth him selfe . that it is not a doctrine vniuersally taught and receiued . The like may be sayde for his nexte Article . And if it hath ben sayd of some onely , and not taught vniuersally of all , as a true doctrine for Christen people to beleue : how agreeth he with him selfe , saying after the rehearsall of his number of Articles , the same , none excepted , to be the highest mysteries and greatest keyes of our religion . For if that were true , as it is not true for the greatest parte , then shuld this Article haue ben affirmed and taught of all . For the highest and greatest pointes of the catholike Religion be not of particular , but of vniuersall teaching .

Concerning the matter of this Article , what so euer a mouse worme , or beaste eateth , the body of Christ now being impassible and immortall , susteineth no violence , iniurie , no villanie . As for that which is gnawen , bytten , or eaten of worme or beaste , whether it be the substaunce of bread , as appeareth to sense , which is denyed , because it ceaseth through vertue of consecration : or the outward forme onely of the Sacrament , as many holde opinion , which also onely is broken and chawed of the receiuer , the accidentes by miracle remayning without substance : In such cases happening contrary to the intent and ende the sacrament is ordeined and kepte for , it ought not to seme vnto vs incredible , the power of God consydered , that God taketh awaie his body from those outward formes , and permitteth either the nature of breade to retourne , as before consecration , or the accidentes to supplye the effectes of the substance of breade . As he commaunded the nature of the rodde , which became a serpent , to retourne to that it was before , when God would haue it serue no more to the vses it was by him appointed vnto .

The graue autoritie of S. Cyprian addeth great weight to the balance for this iudgement in weighing this matter , who in his sermon de lapsis , by the reporte of certaine miracles sheweth , that our lordes body made it selfe awaye from some , that being defyled with the sacrifices of idols , presumed to come to the communion , er they had done their due penaunce . One ( as he telleth there ) thinking to haue that blessed body , which he had receiued with others in his hande , when he opened the same to put it into his mowth , fownde that he helde ashes . And thereof S. Cyprian sayeth , Documento vnius ostensum est , dominum recedere , cum negatur . By the example of one man it was shewed , that our lord departeth awaie , when he is denyed . It is neither wicked , nor a thing vnworthy the maiestie of that holy mysterie , to thinke our lordes body likewise done awaie , in cases of negligence , villanie , and prophanation .

Or that when Christ sayde , Hoc est corpus meum : Iuell . this word Hoc , pointeth not the bread , but Indiuiduum vagum , as some of them saye . What this pronoune Hoc pointeth in the wordes of consecration . ARTICLE XIIII .

What so euer hoc pointeth in this saying of Christ after your iudgement , M. Iuell , right meaning and plaine christen people , 2. Thes. ● ( who through gods grace haue receiued the loue of truth , and not the efficacie of illusion to beleue lying ) beleue verely , that in this sacrament after consecration , is the very body of Christ , and that vpon credite of his owne wordes , The benefite of the Geneuian Communion Hoc est corpus meum . They that appoint them selues to folowe your Geneuian doctrine in this point , deceiued by that ye teache them ( hoc ) to point the breade , and by sundry other vntruthes , in stede of the very body of Christ , in the Sacrament rightly ministred verely present , shall receiue nothing at your communion , but a bare piece of bread not worth a point . As for your some saye , who will haue Hoc to point indiuiduum vagum , first learne you well , what they meane . and if their meaning be naught , who so euer they be , handle them as you lyste , therewith shall we be offended neuer a deale . How this word Hoc in that saying of Christ , is to be taken , and what it pointeth , we knowe who haue more learnedly , more certainely , and more truly treated thereof , then Luther , Zuinglius , Caluin , Cranmer , Peter Martyr , or any their ofspring .

Iuell . Or that the accidentes , or formes , or shewes of bread and wyne , be the Sacramentes of Christes body and bloud , and not rather the breade and wyne it selfe . Who are the Sacramen●tes of Christes bodye and bloud , the accidentes , or the bread and wyne . ARTICLE . XXV .

FOr as much as by the almighty power of gods word pronounced by the priest in the consecration of this Sacrament , the body and bloud of Christ are made really present , the substance of breade tourned into the substance of the body , and the substance of wine into the substance of the bloud : the breade ( which is consumed awaie by the fier of the diuine substance , as Chrysostom sayeth , In homil. Paschali . and now is become the breade which was formed by the hand of the holy ghost in the wombe of the virgine , and decocted with the fyer of the passion in the aulter of the crosse , as S. Ambrose sayeth : De conse. dist 2. ca. omnia . ) can not be the sacrament of the body , nor the wine of the bloud . Neither can it be sayde that the breade and the wine which were before , are the sacramentes , for that the breade is becomme the body , and the wyne the bloud , and so now they are not , and if they be not , then neither be they sacramentes . Therefore that the outward formes of breade and wyne which remaine , be the sacramentes of Christes body and bloud , and not the very bread and wine it selfe : it foloweth by sequell of reason , or consequent of vnderstanding , deduced out of the first truth , which of S. Basile in an epistle ad Sozopolitanos , Epist. 65. speaking against certaine that went about to raise vp againe the olde heresie of Valentinus , is called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Of which sequell of reason in the matter of the Sacrament , many conclusions may be deduced in case of wante of expresse scriptures . Which waye of reasoning Basile vsed against heretikes , as also sundry other fathers where manifest scripture might not be alleaged .

And whereas there must be a lykenesse betwen the sacrament and the thing of the sacrament , ( for if the sacramentes had not a likenesse of thinges whereof they are sacramentes , Aug. epis. 22. ad Bonifacium Episcopum . properly and rightely they shuld not be called sacramentes : as the sacrament of baptisme , which is the outward washing of the fleshe , hath a likenesse of the inward wasshing of the soule ) and no likenesse here appeareth to be betwen the formes that remaine , and the thing of the Sacrament , for they consist not , the one of many cornes , the other of grapes , for thereof cometh not accident , but substance : hereto may be sayde , it is ynough , that these sacramentes beare the likenesse of the body and bloud of Christ , for as much as the one representeth the likenesse of breade , the other the likenesse of wyne , De conse. dist. 2. ca. hoc est quod dicimus . which S. Augustine calleth visibilem speciem elementorum , the visible forme of the elementes .

Thus the formes of breade and wine are the sacramentes of the body and bloud of Christ , not onely in respecte of the thing signified , which is the vnitie of the churche , but also of the thing conteined , which is the very fleshe and bloud of Christ , whereof the truth it selfe sayde : Ioan. 6. The breade that I shall geue , is my fleshe for the lyfe of the worlde .

Iuell . Or that the Sacrament is a signe or token of the bodye of Christ , that lyeth hydden vnderneathe it . Of the vnspeakeable maner of the being of Christes bodye and bloud vnder the formes of breade and wine . ARTICLE XXVI .

THat the outward forme of bread , which is properly the sacrament , is the signe of the body of Christ , we confesse , yea of that body , which is couertly in , or vnder the same , In libro Sentent . Prosperi . which S. Augustine callet , carnem domini forma panis opertam : the fleshe of our lord couered with the forme of bread . But what is meant by this terme ( Lyeth ) we knowe not . As through faith grounded vpon gods worde , we knowe that Christes body is in the Sacrament , so that it lyeth there , or vnderneathe it , by which terme it may seme a scoffe to be vttered , to bring the catholike teaching in contempte , or that it sitteth , or standeth , we denye it . For lying , sitting , and standing , noteth situation of a body in a place , according to distinction of membres and circunscription of place , so as it haue his partes in a certaine order correspondent to the partes of the place . But after such maner the body of Christ is not in the Sacrament , but without circumscription , order , and habitude of his partes to the partes of the body or place enuironning . Which maner of being in , is aboue all reache of humaine vnderstanding wonderouse , straunge and singular , not defined and limited by the lawes or bondes of nature , but by the almighty power of God . To conclude , the being of Christes body in the Sacrament , is to vs certaine , the maner of his being there to vs vncertaine , and to God onely certaine .

Iuell . Or that Ignoraunce is the mother and cause of true deuotion and obedience .

MAister Iuell had great nede of Articles , for some shewe to be made against the catholike churche , when he aduised him selfe to put this in for an Article . Verely this is none of the highest mysteries , nor none of the greatest keyes of our Religion , as he sayeth it is , but vntruly , and knoweth that for an vntruth . For him selfe imputeth it to D. Cole , Fol. 77. in his replyes to him , as a straunge saying by him vttered in the disputation at Westminster , to the wondering of the most parte of the honorable and worshipfull of this realme . If it were one of the highest mysteries and greatest keyes of the catholike religion , I trust the most parte of the honorable and worshipfull of the realme , would not wonder at it . Concerning the matter it selfe , I leaue it to D. Cole . He is of age to answere for him selfe . Whether he sayde it or no , I knowe not . As he is learned , wise , and godly , so I doubte not , but , if he sayde it , therein he had a good meaning , and can shewe good reason for the same , if he may be admitted to declare his saying , as wise men would the lawes to be declared , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . so as the mynde be taken , and the word spoken not alwayes rigorously exacted .

August . de Trinit. lib. 1. cap. 4. Haec mea fides est , quoniam haec est catholica fides . This is my faith , for as much as this is the catholike faith .