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A00580	The theater of honour and knight-hood. Or A compendious chronicle and historie of the whole Christian vvorld Containing the originall of all monarchies, kingdomes, and estates, with their emperours, kings, princes, and gouernours; their beginnings, continuance, and successions, to this present time. The first institution of armes, emblazons, kings, heralds, and pursuiuants of armes: with all the ancient and moderne military orders of knight-hood in euery kingdome. Of duelloes or single combates ... Likewise of ioustes, tourneyes, and tournaments, and orders belonging to them. Lastly of funerall pompe, for emperours, kings, princes, and meaner persons, with all the rites and ceremonies fitting for them. VVritten in French, by Andrew Fauine, Parisian: and aduocate in the High Court of Parliament. M.DC.XX.; Le théâtre d'honneur et de chevalerie. English	Favyn, André.; Munday, Anthony, 1553-1633, attributed name.	1623 (1623)	STC 10717; ESTC S121368	185,925	1,158

cut of the rugged knobs not grate or weare out the heart of it Volo nasutum non polyposum Fourthly because the testimonies I cite out of these authors were neuer questioned much lesse proued to be taken for good by the aduersarie vntill he can disproue them according to the rule of the Ciuill law supponitur esse bonus qui non probatur esse malus he is supposed to be an honest man who was neuer proued otherwise To cal in then these ancients in that order as commonly they go First Anno 70. Dionysius Areopagita in his booke of Ecclesiasticall Hierarchie chap. 5. relateth the practise of the Church in his time on this manner z After the Priest hath prayed that he may holyly distribute and that they that are to partake of the Sacraments may receiue it worthily discouering the bread that before was couered and breaking it into many pieces and diuiding one Cup among all he multiplieth that in the signes which is but one and distributeth it Anno. 80. The second Martialis Lenoricensis who stileth himselfe a seruant of God and an Apostle of Iesus Christ in his epistle ad Burdigal writeth thus You heretofore honored the priests which deceiued you with their sacrifices which they offered to dumbe and deafe images that neither could helpe you nor themselues but now much more you ought to honour the Priests of Almighty God who minister life vnto you in the Cup and liuing Bread By this argument of Martials the Romish Priests that giue the people but an halfe Communion should lose halfe of the honour due vnto Gods Priests if not the whole For thus out of Martials premises I conclude Those and none but those Priests are to be honoured and reuerenced who administer life to the people in the Cup The Romish Priests administer not life to the people in the Cup Therefore they are not to bee reuerenced or honoured Anno 92. Thirdly Clemens in his second booke of Constitutions 57. chap. thus enioyneth after the offering of the sacrifice let euery order a part receiue the body of our Lord and his pretious blood Anno 100. Fourthly Ignatius the Scholer of Saint Iohn the Euangelist Bishop of Antioch and Martyr in his Epistle to the Philadelphians enforceth an argument to vnity from the Communion I exhort you to imbrace one faith one manner of preaching and vse of the Sacrament of the Lords Supper for the flesh of our Lord Iesus is one and his blood one that was shed for vs there is one bread also broken for all and one Cup distributed vnto all Bellarmine his first Answer Bellarmine is put to a miserable plunge in his answer to this allegation First he saith in the Latine copies the words of Ignatius are not as we cite them There is one Cup distributed vnto all but there is one Cup of the whole Church and though the Greeke copies reade as we do yet he saith that much credit is not to be giuen to them The Refutation Against this answer I reply First that if we may not trust the Greeke editions of Ignatius much lesse may we trust the Latine translations especially since of late they are come into hucksters hands To appeale from a translation to the originall is vsuall but to appeale from the originall to a translation is a thing vnheard of This is to make the brooke or streame to bee purer then the fountaine or spring The Poet teacheth Bellarmine another lesson Dulciùs ex ipso fonte bibuntur aquae Ignatius as it is well knowne wrote in Greeke and therefore vnlesse Bellarmine can proue that other Greeke copies agree with his Latine translation and not with ours he speaketh nothing to the purpose for a translation is of no credit further then it agrees with the originall Secondly euen Bellarmines corrupt translation maketh against the Church of Rome and prooueth that the practice in Ignatius his time was for the whole Church to communicate in both kinds for why else calleth he it Calicem totius Ecclesiae The Cup of the whole Church Ignatius there speakes not of the possession but of the vse of the Cup and if the Priests onely had dranke of it hee would haue called it the Priests Cup but in terming it the Cup of the whole Church he plainely signifieth that the whole Church vsed it in the celebration of the Lords Supper Bellarmine his second answere Secondly Bellarmine saith that the force of Ignatius his argument consisteth in the vnitie of the Cup and not in the vniuersalitie of them that drinke for he exhorteth there to vnitie The Refutation First Ignatius exhorts there all to vnitie because all eate of one bread and drinke of one cup. His argument therefore standeth both in the vniuersalitie of them that drinke and the vnitie of the Cup and it may be thus reduced into forme All that eate of one bread and drinke of one holy Cup in remembrance of one body offered and one blood shed for all ought to embrace vnitie But all you of the Church of Philadelphia people as well as Priests eate of one bread and drinke of one holy Cup in memory of one body offered and one blood of Christ shed for you all Therefore all you of the Church of Philadelphia ought to embrace vnitie and godly loue If the pinch or straine of the argument were in vnitie only it would not hold for if some onely dranke of this Cup and not others this should rather make more for a diuision then for vnitie it is the communion of more in one that Ignatius layeth for the ground of his argument enforcing vnitie Secondly howsoeuer the argument stands it makes no great matter sith we insist not so much vpon the argument it selfe as vpon that his expresse affirmation That one Cup in his time was giuen vnto all This assertion alone sufficiently prooueth the practise of the Church in his time Bellarmine his third answere Thirdly Bellarmine saith that nothing can be inforced from these words of Ignatius but that it was the vse in that time when there were but few Christians to giue the Cup vnto all but this is an example it is no precept so the Cardinall The Refutation First it is not true which he here affirmeth that there were but few Christians in Ignatius his time for all histories of those times and the Epistles of Ignatius testifie the contrary and in this very Church of Philadelphia the holy Ghost testifieth Apoc. 3. 8. That there were many Christians Behold I haue set before thee an open dore and no man shall shut it c. Secondly though the Primitiue Church were not of that large extent as the Church in suceeding ages yet the authoritie of the Church in that age in which the Apostles liued and their immediate successors is farre greater then in any later age Thirdly in this last answere the Cardinall yeeldeth vs the cause for we cite these words of

as a buckler to beare off our arguments drawne from the necessity of representing Christs death in the Lords Supper by receiuing his blood apart as seuered from his body He also infringeth their common argument for their halfe Communion drawne from the example of the Disciples at Emaus and Saint Paul his breaking bread in the ship For he truly and acutely noted that if these Texts are to be expounded of communicating in one kind only that it would from thence follow that it were not onely lawfull for the people to communicate in one kind only but for Priests such as the Apostle S. Paul and the Disciples were to consecrate in one kind onely Thus he saw light as it were by a chinke but Amans servito Brixianus as a man in the open aire felt the light of truth to come so full into his eyes that it dazeled them For following the doctrine of Caietan who holdeth that blood is not a part of mans nature but the first nourishment thereof and adding that it cannot be said that the body necessarily draweth the nourishment into concomitancy with it from thence he inferred that it was not altogether the same substance vnder the forme of bread and vnder the forme of wine Withall hee added that the blood in the Lords Supper was blood shed out of the veines in which as long as it was contained it could not be drinke and therefore could not bee drawne with the veine into concomitancy Moreouer that the Lords Supper was instituted to celebrate his Passion which could not ●…ee represented but by effusion of blood and seuering it from the body It is true this Amans had a check in the Counfor his paines but his reasons were not answered himselfe for feare shuffled and fumbled about some answer vnto them but gaue no satisfaction either to himselfe or to others Welfare Cardinall Madrusius who being asked his opinion answered directly That hee thought fit the Cup should be restored to the Layety without all exception Gaspar de Casa Bishop of Lerye a man of eminent learning concurred with the Cardinall in iudgement adding that he thought that God would neuer send the spirit of delusion into the minde of the Emperour in so weighty a point especially considering that Charles the French King and the Duke of Bauaria ioyned with the Emperour in this request that the Cup should be granted to the Layety This speech of so learned a Bishop not only confirmed those who were of the same mind with him but also made most of the opposite faction to startle Anno 1563. Dudithius Bish. of Quinque-Ecclesiae as in the Councell of Trent hee had stoutly maintained the entire Communion and refelled all obiections to the contrary so after the breaking vp of the Councell in an Epistle which he wrote to Maximilian the Emperour he bitterly complaineth of the miscarriage of this businesse in the Councell What good could be done saith he in that Councell wherein voyces were numbred but not weighed If the merits of the cause or reason might haue preuailed or if but a few had ioyned with vs we had wonne the day but when the number only did beare the sway in which we came farre short though our cause was exceeding good yet wee were faine to sit downe by the losse Anno 1564. Georgius Cassander being set a worke by Ferdinand the Emperour to aduise about a meanes of composing differences in Religion declares himselfe fully for vs in this point of the Cup It is not saith hee without cause that the best learned Catholikes most earnestly desire and contend that they may receiue the Sacrament of Christs blood together with his body according to the antient custome in the vniuersall Church continued for many Ages or at least that the liberty which was granted two hundred yeeres agoe of communicating in one kind or both may be restored Wherefore I hold it not onely nothing contrary to the authoritie of the Church but rather very agreeable to the peace and vnitie of the Church and in a manner necessary that either those in whose hands lyes the gouernment of the Church restore the antient custome of communicating or which may be done without great trouble that the Churches themselues by little and little returne to their antient vse SECT XVII The confirmation of this Argument from the custome of the Church by the testimonies of our learned Aduersaries THis Argument as all the former may bee confirmed by the testimonies of our aduersaries themselues who giue sufficient euidence to condemne their owne Church of innouation and manifest defection from the Primitiue in this their halfing the holy Sacrament The Law saith that custome is the best interpreter of law And of all customes the antient especially if they be generall and haue lasted out diuers Ages ought to beare most sway with those that maintaine the truth of antiquitie or antiquitie of truth An argument drawne from an antient general and long continuing custome for more then one thousand yeeres is like a threefold cable that cannot be broken If we may beleeue the Councels held at Constance and Basill such a custome ought to be held for a law and in●…iolably obserued But I inferre The Lay-Communion in both kinds is a custome commended by antiquitie generalitie and duration as hath been proued before by the testimonies of approued Writers in all Ages and is confessed by the Romanists themselues First for the antiquity of this custome I appeale to the Councell of Constance Arboreus Aquinas Lyra Carthusianus and Ruardus Tapperus The Councell of Constance admits vnder a licèt that Christ instituted the venerable Sacrament vnder both kinds and that in the Primitiue Church it was so receiued by the faithfull yet with a non obstante countermands Christs Institution and the practice of the Primitiue Church which gaue Luther iust occasion to nick-name this Councell and for Constantiense to call it Non obstantiense Concilium Iohannes Arboreus in plaine termes confesseth that anciently the Lay people did communicate vnder both kinds Thomas Aquinas is a contest to Arboreus auerring that according to the ancient custome of the Church all those that were partakers of the communion of Christs body were partakers also of the communion of his blood Dionys. Carthusianus speakes Aquinas his words after him It was so done indeed in the Primitiue Church but now the Church hath ordered otherwise Lyra harpes vpon the same string Here is mention of both kinds for so the Sacrament was rereceiued of the faithfull in the Primitiue Church Aestius that famous Sorbonist vpon the Sentences lib. 4. handling this question professedly saith that it is manifest out of antient histories and the writing of almost all the ancient Fathers qui testantur fideles bibere sanguinem Christi that the Eucharist was communicated to the people in both kinds Ruardus Tapperus speakes rather like a Protestant then a Papist in

bread and blessed it yet hee turned it not into his body as in his last Supper but as the manner is hee blest the meate he eate thereby teaching vs to say Grace before meales Wid. cont Wicklif Carthus in Luk. 24. Vid. Iustinian supr c. 12. Gerson the Assaylant Christ our Lord in the sixth of Iohn speaking of the fruit of the Lords Supper teacheth one kind to be sufficient to saluation saying he that eateth this bread shall liue for euer And if any man eate of this bread he shall liue for euer Tapperus the Defendant Ruardus Tapp In this Chapter Iohn 6. Christ speaketh not of the sacramental eating and drinking of his body and blood Tap. in expli art Louaniens art 15. Idem habet Gabriel Biel. lec 84. super Canone Missae Cusanus epist. 7. ad Bohemos Caiet in 3. part quest 80. Ions c. 59. concordiae Wald. alij Hosius the Assaylant Iames in the Church of Ierusalem deliuered and kept the Communion in one kind For in the second of the Acts in the description of the exercises of the Church of Ierusalem there is rehearsed breaking of bread and no mention at all made of wine Iustinianus the Defendant Iustin. on the first to the Corinthians vers 10. The Apostle by breaking of bread vn derstandeth not the ordinary breaking of bread such as that was whereof S. Luke maketh mention Acts the second whereby the necessity of the hungry was prouided for Cochlaeus the Assaylant Acts 27. Saint Paul taking bread gaue thanks to God in the sight of all and when hee had broken it he began to eate Here is an example of the Communion in one kind for there is no mention made of wine Lorinus the Defendant S. Chrysostome Oecumenius Beda others expounders of this place by bread vnderstand vsuall and common bread And I am also of the same mind For I cannot beleeue that this mysterie being the greatest of all other was celebrated in the sight of profane persons Lor. in Act. 27. COVNCELS The second Combate Whether Councels make for or against the halfe Communion The Antagonists Stanist Hosius and Dominicus à Soto Tho. Caietan and Gabr. Vasquez Iesuite Alph. Salmeron Iesuite and Rob. Bellarmine Iesuite Edm. Campian Iesuite and Andr. Dudithius B. of Quinq Eccles. Hosius the Asaylant THe Councell of Ephesus decreed that the Communion should be giuen in one kind onely to the Laitie in opposition to the heresie of Nestorius who held that vnder the bread in the Sacrament Christs body was without his blood Gabr. Vasquez the Defendant VNto the time of the Councell of Constance where the vse of the Cup was first takē away there arose an error about the integritie or whole humanitie of Christ vnder either kinde wherefore it cannot be said that there was any law made in the Church for the taking away of that error Vasquez cap. 4. disp 216. Caietan the Assaylant Nestorius and Pelagius affirmed that the Communion ought to be kept in both kinds though vpon a diuerse reason Nestorius because he held that vnder the bread the body onely was contained and vnder the forme of wine his blood onely Pelagius because he beleeued that infants could not bee saued without Communion in both kinds To oppose both which heresies it is very likely that the Councell of Ephesus decreed that the Communion shuld be administred in one kind Caietan in 3. Tho. quest 80. art 12. Soto the Defendant Caietan referreth the beginning of the custome to the Nestorians and Pelagians as also another custome of giuing the Sacrament to Infants But as for the second of these customes wee haue shewed before in the ninth Article that it is not likely the Pelagians had any such custome because they taught that Infants might attaine euerlasting life without any Sacrament neither were the Nestorians in the Councell of Ephesus taxed with any such error but with this that they beleeued not the body of Christ in the Sacra ment to bee vnited to the Deitie Soto in 2. dist 91. art 12. Salmeron the Assaylant Two general Councels held in the bowels of Germany to wit the Councell of Constance and Basil with a great consent of Bishops decreed that the Cup should not be giuen to the Laietie now we know that the authoritie of Generall Councels is vncontrowleable He doth wrong to the holy Ghost who despiseth or goeth about to abrogate their Decrees Bellarmine the Defendant The Councell of Constance for so much as concernes the former Sessions is repealed in the Councell of Florence and the last Councell of Lateran Nothing in the Councell of Basil is ratified and approued saue onely certaine orders about benefices which for peace and vnities sake Pope Nicolas approoued But the Councell it selfe is repealed in the Councell of Lateran last Session Bell. de Concil cap. 7. Vasquez disput 215. c. 3. Basiliense Concilium nullius est authoritatis in hac re The Councell of Basil is of no authority in this point Campian and Norrice the Assaylant The Councell of Trent teacheth that he who inioyeth the least particle of either kinde receiueth not a mangled or imperfect but an absolute compleate entire and perfect Sacrament true Author and Giuer of life the whole refection of Christs body and blood Norrice Antidot contro 50. This Councell of Trent is highly extolled by Campian The Synode of Trent the older it groweth the more it shall perpetually flourish Good God! What varietie of Nations was there What choyse of Bishops of the whole world What lusture of Kings and Common-wealth What marrow of Diuines What holynesse What teares What fasting What flowers of Vniuersities What tongues c. Andreas Dudithius the Defendant What good could be done in that Councell wherein voyces were numbred but not wayed If the merits of the cause hee speaketh of the Communion in both kindes or reason might haue carried it or if but a few had ioyned with vs wee had won the day But when the number onely could beare sway in which wee came short though our cause was exceeding good wee were faine to sit downe by the losse c. In summe the matter came to that passe through the wickednesse of those hungrie Bishops that hung vpon the Popes sleeue and were created on the sudden by the Pope for the purpose that that Councell seemed to be an assembly not of Bishops but of Hobgoblins not of men but of Images moued like the statues of Dedalus by the sinewes of others Dudith Quinque-Eccles episc ad Maximilianum 2. Caes. REASONS The third Combate Whether Reason maketh for or against the halfe Communion The Antagonists Mart. Becanus Iesuite and Domin à Soto Ioan. Hesselius and Gabr. Vasquez Iesuite Rob. Bellarmine and Guli Durand Alph. Salmeron and Thom. Aquinas Becanus the Assaylant IF whole Christ bee no lesse contained vnder one kind then vnder both it is all one whether wee receiue in one kind or in both For alwayes wee receiue the

Ignatius onely to prooue the practise of the Primitiue Church and thus much Bellarmine confesseth whereupon I adde that this confessed practise of the Primitiue Church was grounded on our Lords precept drinke you all of this for the Church so neere Christ cannot bee supposed to haue swarued any way from his institution by adding any thing vnto it or taking away from it certainely Ignatius and the Churches wherein he bore sway obserued the order and practise of Saint Iohn his master and if Saint Iohn administred the Cup in all Churches to the people so did the rest of the Apostles for they varied not from Christ or among themselues in celebrating the Lords Supper And what the Apostles did ioyntly no Christian doubteth but they did by the direction of the holy Ghost according to our Lords will and commandement And thus wee see this example amounteth to a precept and the practise in Ignatius his time ought to bee a president for all future times SECT II. Testimonies of the Practise of the Christian Churches in the second Age. From 100. to 200. Anno Dom. 150. IVstin Martyr in his second apologie thus writeth They which are called Deacons among vs giue to euery one that is present of the consecrated Bread and Wine And when he hath related the whole manner of the celebration of the Eucharist as it were to preuent a cauill that might be made and is now made by Papists the Martyr heere sheweth the practise of the Church but maketh no mention of the precept of our Sauiour as that they did so in deed but were not bound so to doe he further addeth for the close as they report that Iesus commanded them or as they haue deliuered vnto vs Iesus his command giuen vnto them Bellarmine his answere Bellarmine repineth at this so expresse a testimony of so ancient a Father and so renowned a Martyr and therefore laboureth to disparage it some way or other Si non aliqu â nocuisset mortuus esset Yet all that he saith to it is but this that those last words of the Martyr which mentioneth Christs precept belong not to the Communion but to the Consecration The Refutation This solution will no way beare water First it is euident to any that reads the whole place that Iustin Martyrs words wherein he mentioneth Christs precept belongeth both to the Consecration and to the Communion For after he had spoken of the Communion he subioyneth these words And therefore they cannot bee seuered from the Communion The series or method of the passage in Iustin is thus hauing rehearsed the words of the Institution This is my body doe this in remembrance of me and this Cup is the new Testament drinke you all of this he addeth and he commanded that they onely should participate as had been before washed in the lauer of Regeneration and lead such a life as Christ prescribed them These words that they onely should participate clearely conuince the Cardinall and demonstrate that Iustin Martyr extendeth Christs command both to the Consecration and to the Commumunion it selfe which in Christs precept cannot be deuided both being enioyned in this one precept doe this in remembrance of me that is Consecrate and Communicate Secondly howsoeuer the Cardinall by any tricke of sophistrie shall dismember the whole sentence and pull these words As Christ commanded from the rest and refer them to which part of the sentence he pleaseth yet he can neuer smoother the light of truth shining in these words The Deacons deliuer or minister to euery one of the consecrated bread and wine The practice then of those times maketh for vs against the Church of Rome The Deacons then as the Ministers now deliuered the Sacrament to the people in both kindes Anno. 152. Laurence Deacon to Pope Sixtus cryed out to him as hee was led to his Martyrdome Whether goest thou father without thy sonne whether hastest thou Priest without thy Leuite try whether thou hast chosen a fit minister to whom thou hast committed the dispensation of our Lords blood Wilt thou denie me to bee a copartner with thee in the effusion of thy blood who hast made me a copartner with thee in the celebration of our Lords blood This giueth such light to Iustin Martyrs words and so fully accordeth with them that Tiletanus the defender of the councell of Trent confesseth that it is manifest that in this age the vse of both kinds was common to all Anno 180. Saint Irenaeus Bishop of Lions and Martyr in the fourth booke against heresies and 34. cha proueth the resurrection of the flesh and eternall life by an argument drawne from the faithfulls eating Christs flesh in the Eucharist and he presseth his argument in this manner How doe they viz. the heretiques say that the flesh should be vtterly corrupted and neuer rise againe which is nourished with the body and blood of Christ and a little after Our bodies by participating the Eucharist or Sacrament of our Lords supper are not now corruptible or shall not vtterly be corrupted and come to nothing because they haue the hope of theresurrection Irenaeus speaketh of all Christians people as well as Priests for all faithfull Christians haue hope of a blessed resurrection and he saith that they are nourished with the bodie and blood of Christ by participating of the Sacrament of his supper Papists answer The Romanists seeke to auoyde these and the like passages by their doctrine of concomitancie auerring that the blood of Christ is not seuered from his body and consequently that the Laietie take the blood in the body and are nourished therewith to eternall life and this say they is all that can bee gathered from Irenaeus his words They are nourished with the blood of Christ which they receiue together with his body not with the blood of Christ which they take by it selfe in the Cup. The Refutation This answer of theirs is weake and insufficient First because it is built on a weake and ruinous foundation viz. the reall and carnall presence of Christs body in the Sacrament vnder the accidents of bread and wine which I haue else where by Scriptures and Fathers refelled See the fisher caught in his owne net part 2. That the doctrine of concomitancie is builded vpon the reall and carnall presence is not denied by the Romanists for they make the one the ground of the other Secondly albeit wee should grant that the Laiety in some sence receiue the blood of Christ in the bread yet they receiue it not so as Christ commandeth for they receiue it not by drinking No man drinketh in eating or eateth in Drinking Thirdly the blood of Christ which wee receiue in the Sacrament we receiue not as subsisting in his veines or as being a part of or ioyned vnto his body but as shed for vs In which quality and manner it is impossible to receiue the blood of Christ together with and in the body by naturall