Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	speak_v	word_n	1,386	5	3.9429	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02630	An ansvvere to Maister Iuelles chalenge, by Doctor Harding	Harding, Thomas, 1516-1572.	1564 (1564)	STC 12758; ESTC S103740	230,710	411

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 sufficieÌ„tly 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 coÌ„demned 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 factioÌ„ 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 canoÌ„s 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 InnoceÌ„tius 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 VestruÌ„ est enim nobis manum porrigere etc. It is your parte saie they to stretche forth your helping haÌ„de 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 coÌ„templation 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 religioÌ„ 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 coÌ„tinewed cleare froÌ„ stintche of heresie and that none euer sate in it who was of contrary opinioÌ„ 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 froÌ„ 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

after the sense of the Gospellers nevve and vsed by Sathan 9. b. In vvhat sense and consideration the Masse called Priuate of some Doctours 9. b. VVhat the Lutherans call Priuate Masse 9. b. Priuate Masse in vvorde but in dede the sacrifice of the churche impugned by M. Iuell 10. a. Proufes for the Masse briefly touched 10. a. The chiefe cause vvhy the Gospellers storme against priuate Masse 11. b. Three essentials of the Masse 12. b. Number of communicantes place tyme vvith other rites bee not of Christes Institution 12. b. VVhy the Sacrament is called a communion 14. a. There is a communion betvven the faithfull though they be not together 14. b. Necessitie of many communicantes together contrary to the libertie of the gospell 15. a. For mengling vvater vvith the vvyne in the Sacrament a place alleaged out of Clement 15. b. Many maye coÌ„municate together not being in one place together 16. a. etc. Proufes for priuate communion and consequently for priuate Masse 17. b. etc. Reseruation of the Sacrament 19. b. Vncleane doinges bevvrayed at Martyrs toumbes 20. b. Light of the vvest churches taken from Rome 21. b. The fathers oftentymes complaine of the peoples forebearing the coÌ„munion but no vvhere of the priestes ceasing from offering the Sacrifice 23. a. The peoples forebearing the coÌ„munion is no cause vvhy the priest shuld not saye Masse 24. a. Masse done vvithout a number of communicantes in the same place 24. b. 25. 26. etc. A true declaration of Chysostomes place nullus qui coÌ„municetur 30. b. 2. Christes vvordes drynke ye all of this bynde not the laitie to the vse of the cuppe 33. a. Luther and his ofspring doth not necessitate communioÌ„ vnder both kyndes 34. a. etc. Lutheres coÌ„fereÌ„ce vvith the Deuill agaiÌ„st the Masse 34. b Causes mouing the church to communicate vnder one kinde 36. b. The exacte streightnes of certaine Gods ordinances may vvhithout offence in cases be omitted 37. a. b. etc. Proufes for CoÌ„munion vnder one kinde 40. b. 41. etc. Our lordes cuppe onely in certaine cases ministred 46. a. b The administration of the bread styped or dipte in the cuppe vnlavvfull 46. b. The Canon of Gelasius guilefully by M. Iuell alleaged truly examined 47. b. 48. etc. 3. Churche Seruice in due order disposed in the Greke churches before the latine churches 51. a. Vsage of church Seruice in any vulgare barbarouse tonge vvith in 600. yeres after Christ can not be proued 52. a All people of the Greke church vnderstoode not the greke Seruice 53. b. 54. etc. M. Iuelles allegations soluted 57. a. etc. Iustinianes ordinance truly declared 58. b. M. Iuell noted of insinseritie and halting 58. b. 59. a. The nuÌ„ber of laÌ„guages by accoÌ„pte of the antiquitie 59. a. b All people of the Latine churche vnderstoode not the Latine Seruice 60. a. 61. 62. etc. The antiquitie of the Latine Seruice in the church of England 63. a. Cednom the diuine poete of England 65. b. The first entree of the English Seruice 66. a. The place of S. Paule to the Corinthians maketh not for the Seruice in the Englishe tonge 66. b. 67. etc. The vvorde Spirite in s Paul diuersely takeÌ„ of diuerse 68. a The benefite of prayer vttered in a tonge not vnderstanded 71. a. Such nations as vse church Seruice in their ovvne tonge continevve in schismes 73. b. 4. Of syx grovvndes that the Popes Supreme auctoritie standeth vpon the first and chiefe Gods ordinaÌ„ce according to the scripture expounded 75. b. etc. The 2. Councelles 77. b. The 3. Edictes of Emperoures 79. a. The 4. Doctours 79. b. etc. The 5. Reason 81. a. The 6. practise of the church syxfolde 83. a. etc. 1. Appellations to the Pope 84. a. Euill lyse of the b. of Rome ought not to seuer vs from the faith of the churche of Rome 85. b. The 2. practise corrections from the Pope 87. a. 3. Confirmations by the Pope 78. b. 4. The Popes approuing of Councelles 88. a. 5. Absolutions from the Pope 89. a 6. Reconciliations to the Pope 89. b The Pope aboue a thousand yeres sithens called Vniuersall bishop and head of the vniuersall churche 90. b. Peter and consequeÌ„tly the Pope Peters successour called head of the church both in termes equiualent and also expressely 91. b. etc. Peter and his successour called head of the churche expressely 93. a. etc. The Popes Primacie acknovvleged and coÌ„fessed by Martin Luther 94. b. 5. VVhat occasioned the fathers to vse these termes really substantially corporally etc. 97. b. Berengatius the first Sacramentarie 98. a. The fleshe and bloud of Christ of double coÌ„sideratioÌ„ 98. b. Bucer coÌ„fesseth the body of Christ to be in the SacrameÌ„t in dede and substantially 100. b. 6. Christes being in heauen and in the Sacrament at one tyme implyeth no contradiction 105. a. Christes body in many places at once 105. b. 106. etc. Truth confessed by the enemie of truth 107. b. God vvorking aboue nature distroyeth not nature 108. b Being in a mysterie vvhat it is 109. a. 7. Eleuation of the Sacrament proued 109. b. 110. etc. 8. VVhat ChristeÌ„ people adore in the SacrameÌ„t 112. b. 113. etc. Contrarietie in the first deuysers of the Nevve Gospell 115. a. Adoration proued by the scripture and that according to the Zuinglians against luther 115. a. etc. The terme concomitantia by the Diuines profitably deuysed 115. b. Adoration of Christ in the Sacrament auouched by the fathers 116. b. etc. 9. Sundry maners of keping the blessed Sacrament 121. b. Hanging vp of the Sacrament in a pyxe ouer the aulter is auncient 122. b. 10. The remayning of the onely Accidentes vvithout substaÌ„ce in the SacrameÌ„t depeÌ„deth of the Article of transubstantiation 124. a. Transubstantiation and the truth of our lordes body and bloud auouched 124. 125. etc. Transubstantiation taught by the olde fathers and by the Doctours of the Greke church of late age 126. 127. Accidentes beleued of some learned fathers to remaine vvithout substance at the begynning 127. b. 11. VVhat the diuiding of the Sacrament in three partes signifieth 128. a. The diuiding of the Sacrament in three partes probably thought to be a Tradition of the Apostles 128. b. 129. a. 12. Hovv the fathers are to be vnderstanded calling the Sacrament a figure signe token etc. 130. a. etc. The vvordes figure signe token remembrance etc. exclude not the truth of being 134. a. 135. etc. 13. Lydford lavve vsed by the Gospellers 139. a. Pluralitie of Masses in one churche in one daye 139. a. etc. This vvord Sacrifice taken for the Masse 143. b. 14. Antiquitie of Images 145. a. The signe of the Crosse commended to men by Gods prouidence 145. b. Literae Hieroglyphicae 146. b. Images from the Apostles tyme. 147. b. Three causes vvhy Images haue ben vsed in the churche 150. a. Pictura loquens poÃ«ma tacens 150. b. Hovv Images maye be vvorshipped vvithout offeÌ„ce 152. a 15. Three sundry opinioÌ„s concerning the scriptures to be had in a vulgare

Or that it vvas then thought a sovvnde doctrine to teache the people that the Masse ex opere operato that is euen for that it is sayde and donne is hable to remoue any part of oure synne Article 21 Or that then any Christian man called the Sacrament his lorde and God Article 22 Or that the people vvas then taught to beleue that the body of christ remaineth in the Sacrament as long as the accideÌ„tes of the bread remayne there vvith out corruptioÌ„ Article 23 Or that a Mouse or any other vvorme or beaste maye eate the body of Christ for so some of oure aduersaries haue sayd and taught Article 24 Or that vvhen Christ sayde Hoe est corpus meum This vvord Hoc pointeth not the bread but indiuiduum vagum as summe of them saye Article 25 Or that the accidentes or formes or shevves of bread and vvyne be the Sacramentes of Christes body and bloud and not rather the very bread and vvyne it selfe Article 26 Or that the Sacrament is a signe or token of the body of Christ that lyeth hydden vnderneathe it Article 27 Or that Ignoraunce is the mother and cause of true deuotion and obedience These be the highest mysteries and greatest keys of theire Religion and vvith out them their doctrine can neuer be mainteined and stand vpright If any one of all oure aduersaries be hable to auouch any one of all these articles by any such sufficient authoritie of scriptures doctoures or councelles as I haue required as I sayde before so saye I novv agayne I am content to yelde vnto him and to subscribe But I am vvell assured they shall neuer be hable truly to alleage one sentence And because I knovv it therefor I speake it lest ye happely shuld be deceiued They that haue auaunted them selues of doctoures and councelles and coÌ„tinuance of tyme in any of these pointes Fol. 51. vvhen they shall be called to tryall to shew their proufes they shall open their handes and fynde nothing I speake not this of arrogancie thou lord knovvest it best that knovvest all thinges But for as muche as it is godes cause and the truth of God I shuld doo God great iniurie if I shuld concele it THE VVORDES OF MAISTER THE SAME CHALENGE AND offer and imputing to the catholikes of vnhablenes to defend their doctrine vttered by M. Iuell in other places of his booke as folovveth MY offer vvas this he meaneth in the sermon vvich he made in the courte that if any of all those thinges that I then rehearsed In the first ansvver to D. Coles letter fol. 4. could be proued of your syde by any sufficieÌ„t authoritie other of the scriptures or of the auncieÌ„t Councelles or by any one allovved example of the primitiue churche that then I vvould be content to yelde vnto you I saye you haue none of all those helps nor scriptures nor councelles nor doctours nother any other antiquitie and this is the negatiue Novv it standeth you vpon to proue but one affirmatiue to the contrary and so to requyre my promise The Articles that I sayde could not be proued of your parte vvere these That it can not appeare by any authoritie other of the olde doctours or of the auncient Councelles that there vvas any priuate Masse in the vvhole churche of Christ at that tyme Or that there vvas then any communion ministred etc. the articles rekened there it foloweth And if any one of all these articles can be sufficiently proued by such atuhoritie as I haue sayde Fol. 5. and as ye haue borne the people in hand ye can proue them by I am vvell content to stand to my promise After in the first ansvver to D. C. fol. 6. In the ende there fol. 7. I thought it best to make my entree vvith such thinges as vvhere in I vvas vvell assured ye shuld be able to finde not so much as any colour at all But to conclude as I begane I ansvver that in these Articles I hold only the negatiue and therefore I looke hovv you vvil be able to affirme the coÌ„trarie and that as I sayde afore by sufficient authoritie vvhich if ye doo not you shall cause me the more to be resolued and others to stand the more in doubt of the rest of your learning In my Sermon at poules and els vvhere I required you to bring forth on your part eyther sum scripture sn the second ansvver to D. C. fo 13 or sum old doctour or sum auncieÌ„t councell or els some allovve example of the primiue churcheÌ„ For these are good grovvndes to buyld vpon And I vvould haue marueiled that you brought nothing all this vvhile sauing that I knevv ye had nothing to bring As truly as god is god if ye vvold haue vouchesaued to folovv either the scriptures or the auncient doctours In the 2. ansvver fol. 15. and councelles ye vvold neuer haue restored agayne the SupÌ„macie of Rome after it vvas once abolished or the priuate Masse or the communion vnder one kinde etc. Novv if ye thinke ye haue vvrong There fol. 17. shevv your euidence out of the doctours the councels or scriptures that you may haue yout right and reentre I require you to no great paine one good sentence shall be sufficient You vvold haue your priuate Masse the bisshop of Romes supÌ„macie the commeÌ„ prayer in an vnknovven tonge Fol. 18. and for defence of the same ye haue made no small a doo Me thinketh it reasonable ye bring sum one authoritie besyde your ovvne to auouche the same vvith all Ye haue made the vnlearned people beleue ye had all the doctours all the councelles and fiften hundred yeres on your syde For your credites sake let not all these great vauntes comme to naught Ye desyre ye may not be put of Fol. 18. but that your suite maye be consydered And yet this half yeare long I haue desyred of you and of your brethren but one sentence and still I knovv not hovv I am cast of and can gete nothing at your handes You call for the special proufes of our doctrine Fol. 21. vvhich vvould require a vvhole booke vvhere as if you of your part could vouchesafe to bring but tvvo lines the vvhole matter vvere concluded VVe only tell the people as our devvtie is that you vvithstand the manifest truth and yet haue neither doctour nor councell nor scripture for you and that ye haue shevved such extremitie as the like hath not beÌ„ seene and novv caÌ„ giue no rekening vvhy Or if ye can let it appeare Fol. 23. You are bovvnde ye saye and maye not dispute etc. But I vvould vvish the quenes Maiestie vvould not only set you at libertie in that behalfe but also coÌ„maunde you to shevve your grovvndes VVhere as you saye you vvould haue the sainges of bothe parties vveighed by the balance of the olde doctours ye see that is oure only request and that in the matters ye vvrite of I

desyre eueÌ„ so to be tried But vvhy throvv you avvaye these balance and being so earnestly requyred vvhy be ye so loth to shevv forth but one olde doctour of your syde ye make me beleue ye vvould not haue the matter comme to tryall etc. 26 VVhat thinke ye is there novv iudged of you that being so long tyme requyred yet can not be vvonne to bring one sentence in your ovvn defence Fol. 26. I protest before God bring me but one sufficient authoritie in the matters I haue requyred and aftervvard I vvil gentilly and quietly conferre vvith you farther at your pleasure VVherefore for as much as it is goddes cause if ye meane simply deale simply betraie not your right if ye maye saue it by the speaking of one vvorde The people must nedes muse some vvhat at your silence and mistrust your doctrine if it shall appeare to haue no grovvnde neither of the olde councelles nor of the doctours nor of the scripture nor any alovved example of the primitiue churche to stand vpon and so fiften hundred yeres and the consent of antiquitie and generalitie that ye haue so loÌ„g and so much talkte of shall comme to nothing For thinke not that any vvise man vvill be so much your frend that in so vveighty matters vvill be satisfied vvith your silence Here I leaue putting you In the ende of the 2. ansvver to D. C. fol. 27. eftsones gently in remembraunce that being so osteÌ„ and so openly desyred to shevv forth one doctour or Councell etc. in the matters a fore mencioned yet hitherto ye haue brought nothing and that if ye stand so still it must needes be thought ye doo it conscientia imbecillitatis for that there vvas nothing to be brought You saye vve lacke stuffe to proue our purpose In the reply to D. Coles last letter fol. 43. O vvould to God your stuffe and oures might be layed together then shuld it sone appeare hovv true it is that ye saye and hovv faithfully ye haue vsed the people of God Me thinketh bothe reason and humanitie vvould Fol. 44. ye shuld haue ansvvered me sumvvhat specially being so ofteÌ„ and so openly required at the least you shuld haue alleaged Augustine Ambrose Chrysostome Hierome etc. VVhereas a man hath nothing to saye it is good reason he kepe silence as you doo You knovv that the matters that lie in question betvveÌ„ vs haue ben taught as vve novv teache them Fol. 53. bothe by Christ him self and by his Apostles and by the olde doctours and by the auncient generall Councelles and that you hauing none of these or like authorities haue set vp a religion of your ovvne and built it only vpon your selfe Therefor I may iustly and truly â—â—â—nclude that you novv teache and of long tyme haue taught the people touching the Masse the Supremacie the commen prayers etc. is naught For neither Christ nor his Apostles nor the olde Doctours Tertulliane Cypriane S. Hierome S. Augustine S. Ambrose S. Chrisostom etc. euer taught the people so as you haue taught them Not vvithstanding your great vavvntes that ye haue made ye see novv ye are discomfyted Fol. 62. ye see the field is almost lost vvhere ar novv your crakes of doctours and councelles VVhy stampe ye not your bookes vvhy comme ye not forth vvith your euidence Novv ye stand in nede of it novv it vvill serue and take place if ye haue any Fol. 65. As I haue offred you oftentymes bring ye but tvvo lines of your syde and the field is yours Fol. 110. Hilarius sayeth vnto the Arians cedo aliud Euangelium shevv me some other gospell for this that ye bring helpeth you not Euen so vvill I saye to you Cedo alios doctores shevv me some other doctours for these that ye bring are not vvorthy the hearing I hoped ye vvould haue comme in vvith some fressher bande It must nedes be some miserable cause that can fynde no better patrones to cleaue vnto I knovv it vvas not for lacke of good vvill of your part ye vvould haue brought other doctours if ye could haue fovvnd them Fol. 112. O Master Doctour deale simply in Gods causes and saye ye haue doctours vvhen ye haue them in dede and vvhen ye haue them not neuer laye the fault of not alleaging them to the defence of your doctrine in your recognisaunce Fol. 114. But alas small rhetorike vvould suffise to shevv hovv litle ye haue of your syde to alleage for your selfe In the conclusion of the replyes to D. Cole fol. 129. Here once againe I conclude as before putting you in remembrance that this long I haue desyred you to bring forth some suâ—â—â—â—ent authoritie for prouf of your partie and yet hitherto can obteine nothing VVhich thing I must nedes novv pronounce simply and plainely because it is true vvith out if or and ye doo conscientia imbecillitatis because as ye knovv there is nothing to be brought THE PREFACE TO Maister Iuell THIS heape of Articles which you haue layde to gether Maister Iuell the greater it ryseth the lesse is your aduantage For whereas you require but one sentence for the auouching of any one of them all the more groweth your number the more enlarged is the libertie of the answerer It semeth you haue conceiued a great confidence in the cause and that your aduersaries so it liketh you to terme vs whom God hath so stayde with his grace as we can not beare you coÌ„panie in departing from his catholike churche haue litle or nothing to saye in their defence Els what shuld moue you both in your printed Sermon and also in your answeres and Replyes to Doctour Cole to shew such courage to vse such amplification of wordes so often and with such vehemencie to prouoke vs to encounter and as it were at the blast of a trumpet to make your chalenge What feared you reproche of dastardnes if you had called forth no more but one learned maÌ„ of all your aduersaries and therefore to shew your hardynesse added more weight of wordes to your proclamatioÌ„ and chalenged all the learned men that be a lyue In the sermoÌ„ fol. 46 Among cowardes perhappes it serueth the tourne some tymes to looke fiercely to speake terribly to shake the weapon furiously to threaten bloudily no lesse then cutting hewing and killing but amoÌ„g such we see many tymes sore frayes foughten and neuer a blowe geuen With such bragges of him self and reproche of all others Homer the wisest of all poetes setteth forth Thersites for the fondest man of all the Grecians that came to Troye Goliath the giaunt so stoute as he was made offer to fight but with one Israelite 1. Reg. 17. Eligite ex vobis vituÌ„ descendat ad singulare certamen Choose out a man amongst you quoth he and let him come and fight with me man for man But you Maister Iuell in this quarell aske not the combate of one catholike man

only but as one suer of the victory before proufe of fight cast your gloue as it were and with straunge defyaunce prouoke all learned meÌ„ that be a lyue to campe with you Now if this matter shall so fall out as thouerthrowe appeare euidently on our syde and the victory on youres that is to witte if we can not bring one sentence for proufe of any one of all these articles out of the scriptures auncieÌ„t councelles doctours or example of the primitiue churche yet wise and graue men I suppose would haue lyked you better if you had meekely and soberly reported the truth For truth as it is playne and simple so it needeth not to be set forth with bragge of high wordes You remember that old saying of the wise Simplex veritatis oratio the vtteraunce of truth ought to be simple But if the victory loth I am to vse this insoleÌ„t word were it not to folow the metaphore which your chalenge hath dryuen me vnto fall to our syde that is to saye if we shalle be hable to alleage some one sufficient senteÌ„ce for proufe of some one of all these articles yea if we shall be hable to alleage diuerse and sundry sentences places and authorities for confirmation of sundry these articles In this case I wene you shall hardly escape amoÌ„g sober meÌ„ the reproche of rashnes among humble men of presumptioÌ„ among godly men of wickednes Of rashnes for what can be more rashe then in so weighty matters as some of these articles import so boldly to affirme that the contrary where of may sufficieÌ„tly be proued of presumption for what can be more presumptuouse then in matters by you not thoroughly sene and weighed to impute ignoraunce and vnablenes to auouche thinges approued and receiued by the churche to all learned men a lyue Of wickednes for what is more wicked then the former case standing so to remoue the hartes of the people from deuotion so to bring the churche in to contempte so to set at nought the ordinances of the holy ghost As you folow the new and straunge doctrine of Theodorus Beza and Peter Martyr the prolocutours of the Caluinian churches in Fraunce whose scolar a long tyme you haue ben so you diuerte farre from that prudencie sobrietie and modestie which in their owtward demeanour they shewed in that solemne and honorable assemble at Poyssi in September 1561. as it appareth by the oration which Beza pronunced there in the name of all the Caluinistes In which oration with humble and often protestation they submitte them selues if cause shall so appeare to better aduise and iudgement as thoug they might be deceiued vttering these and the like wordes in sundry places If we be deceiued we would be gladde to know it Item For the small measure of knowledge that it hath pleased God to impart vnto vs it semeth that this transubstantiation etc. Item if we be not deceiued Item In case we be deciued we would be gladde to vnderstaÌ„d it etc. But you Maister Iuell as though you had readde all that euer hath ben writteÌ„ in these pointes and had borne a waye all that euer-hath ben taught and were ignorant of nothing touching the same and none other besyde you had sene ought and were hable to saye ought saye meruelouse confidently and that in the most honorable and frequent audience of this Realme that you are well assured that none of your learned aduersaries no nore all the learned men a lyue shall euer be hable to alleage one sentence for any one of these Articles In the sermoÌ„ fol. 49 and that because you know it therefor you speake it least happely your hearers shuld be deceiued Likewise in your answere to Doctour Coles first letter you saye speaking of these Articles you thought it best to make your entre in your preaching with such thinges Fol 6. as where in you were well assured we shuld be hable to fynde not so much as any colour or shadow of Doctours at all Where in you withdraw your self from plainenesse so much as you doo in your presumptuouse chalenge from modestie For being demaunded of D. Cole why you treate not rather of matters of more importaÌ„ce then these Articles be of which yet lye in question betwixt the churche of Rome and the protestantes as of the presence of Christes body and bloud in the Sacrament of Iustification of the valew of good workes of the sacrifice of the Masse and of such other not vnwitting how much and how sufficient authoritie maye be brought against your syde for proufe of the catholike doctrine there in least all the world shuld espye your weakenes in these pointes you answer that you thought it better to begynne with smaller matters as these Articles be because you assure your self we haue nothing for coÌ„firmation of them Thus craftely you shifte your handes of those greater pointes wherin you know scriptures councelles doctours and examples of the primitiue churche to be of our syde and cast vnto vs as a bone to gnaw vpoÌ„ this number of Articles of lesse weight a fewe excepted to occupie vs withall Which be partly concerning order rather then doctrine and partly sequeles of former and coÌ„fessed truthes rather theÌ„ principall pointes of faith in th'exact treatie of which the auncieÌ„t doctours of the churche haue not imployed their studie and trauaile of writing For many of theÌ„ being sequeles depending of a confessed truth they thought it needelesse to treate of them For as much as a principall point of truth graunted the graunting of all the necessarie sequeles is implyed As in a chayne Epist ad GregoriuÌ„ fratrem which comparison S. Basile maketh in the like case he that draweth the first lynk after him draweth also the last lynke And for this cause in dede the lesse number and weight of such auncient auctorities may be brought for th'auouching of theÌ„ And yet the thinges in them expressed be not iustly improued by any clause or sentence you haue sayde or vttered hytherto Verely M. Iuell if you had not beÌ„ more desyrouse to deface the catholike churche then to set forth the truth you would neuer haue rehearced such a long rolle of articles which for the more part be of lesse importance whereby you go about to discredite vs and to make the world beleue we haue nothing to shew for vs in a great part of our Religion and that you be to be taken for zelouse men right reformers of the churche and vndoubted restorers of the gospell As touching the other weighty pointes whereupon almost only your scoolemaisters of Germanie Suityerland and Geneua bothe in their preachinges and also in their writinges treate you will not yet aduenture the triall of them with making your matche with learned men and in the meane tyme set them forth by sermoÌ„s busyly among the vnlearned and simple people vntill such tyme as you haue wonne your purpose in these smaller matters Thus you seme to folow a sleight

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 coÌ„ference 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. coÌ„tra 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 purÃª mihi Sacrificium die nocteque ohtulistis ac praetiosum corpus sanguineÌ„ 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 extaÌ„t 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 meÌ„ 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 ChaleÌ„ge 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 persecutioÌ„ 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 depeÌ„deth 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 sacrameÌ„t 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 violeÌ„tly 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 heaueÌ„ly 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 saluatioÌ„ 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 commaundemeÌ„t 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 coÌ„municants place tyme vvith other rites bee not of Christes institutioÌ„ manducate bibite take eate drinke Here in coÌ„sisteth 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 circumstaÌ„ces 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

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 ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ 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 coÌ„secration 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 auncieÌ„t 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 abouÌ„deth and charitie waxeth colde when the sonne of man coÌ„ming 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 vehemeÌ„tly 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 frequeÌ„ted 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 commeÌ„dable 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 coÌ„tinuall sacrifice of which their opinion is that it ought dayly to be sacrificed that the death of our lord and the worke of our RedeÌ„ption 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 frequeÌ„t 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 secuÌ„duÌ„ LucaÌ„ 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 quÃ²d 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 conteÌ„t 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 ChristeÌ„ 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 sacrameÌ„t 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 auncieÌ„t 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 communioÌ„ is no cause vvhy 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 coÌ„munioÌ„ may be sayd or had vvith out three doo communicate vvith the minister at leaste of hovv small nuÌ„ber so euer the parrishe bee De coÌ„sec dist 1. can hoc quoque statutuÌ„ 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 apertissimÃ¨ conuenit vt ipsius respondeatur salutationi This hath ben ordeined that no priest presume to celebrate the soleÌ„nitie 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 argumeÌ„t is commonly vsed of our aduersaries theÌ„ 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 Ex concilio AgatheÌ„ can 31 Missas die dominico secularibê° totas andire speciali ordine praecipimê° ita vt ante bene dictioneÌ„ sacerdotis egredi populus non praesumat quod si secâ—rim ab Episcopo publicÃ¨ 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

heape of keyes Praesat in Psalmos that be to open the dores of euery house of a great citie layed together AmoÌ„g whoÌ„ 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 toÌ„ge 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 natioÌ„s as vse church Seruice in their ovvne toÌ„ge continevve 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 toÌ„ge 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 coÌ„maundement 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 natioÌ„ 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 coÌ„mended 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

tamen domus eius dicitur cuius hodie rector est Damasus Where as the whole world is gods yet the churche is called his howse â–ª 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 IoaÌ„ 21 homil 87. ex poneÌ„s 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 prouideÌ„ce 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 caeteroruÌ„ 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 teÌ„pore 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 coÌ„maundeth paimeÌ„t 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 euideÌ„t 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 persecutioÌ„ 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 coÌ„mon to you and vs there he hath these wordes

sayeth as there it foloweth It is the spirite that quikneth or geueth lyfe the fleshe profiteth nothing The vvordes vvhich 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 substaÌ„ce 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 vvhere he vvas 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 vvhere he vvas 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 vvhich is in heauen He sayde not was but the sonne of man sayeth he vvhich 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 FlauianuÌ„ ConstantinopolitanuÌ„ 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 begoteÌ„ is coeuerlasting and consubstantiall with the father but in the infirmitie of humaine nature Wherefore we coÌ„fesse 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 knovven 1. Cor. 2. they vvould 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 vvill 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 SacrameÌ„t 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 incompreheÌ„sible 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 SacrameÌ„t 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 coÌ„iunction 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. vvhich is aboue all name that in the name of Iesus euery knee be bovved 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 vvhen God sayeth S. Paul bringeth his first begoten in to the vvorld he sayeth and let all the Angelles of God adore him S. Iohn writeth in his reuelatioÌ„ that he heard all creatures saye blessing honour Apoc. 5. glory and power be to him which sitteth

also and that chiefly a diuine thinge vnder them according to christes promisse couertly conteined specially this being weyed that this most holy SacrameÌ„t consisteth of these two thinges to witte of the visible forme of the outward elemeÌ„tes 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 sacrameÌ„t ioyntly in this one senteÌ„ce For first he speaketh most plainely of the very body of Christ in the SacrameÌ„t and of the maruelouse tourniÌ„g 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 sacrameÌ„t 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 sacrameÌ„t 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 coÌ„sec dist 2. canon vtruÌ„sub figura Corpus Christi veritas figura est Veritas dum corpus Christi sanguis in virtute Spiritus sancti ex panis vini substantia efficitur Figura verÃ² 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 extrÃ 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 sacrameÌ„t 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 coÌ„trary 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 disputatioÌ„ doo haÌ„dle some places not after the exacte signification of the wordes but rather folowe such waye as serueth theÌ„ 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 contentioÌ„ he had with Aelianus an Ethnike to declare the mysteries of the trinitie he vsed the word ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ in stede of ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ 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 agonisticá¿¶s that is to saye by waye of contention or disputation and the thinges they vtter dogmaticá¿¶s 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 vvordes 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

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 SacrameÌ„t tvvo vvayes taken THis word SacrameÌ„t 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 secoÌ„d 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 haÌ„des 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 Ã 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 prioreÌ„ 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 initiantuâ— cap. 9. Psal 33. alibi tibi per prophetaÌ„ 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 sermoÌ„ 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 maÌ„ducare 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 ProptereÃ dicit Quia ego resuscitabo eum in nouissimo die Ego enim dixit Ioan. 6. id est

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